51. but amongst these there was not a man of them whom Moses Aaron the Priest numbred when they numbred the children of Israel in the wildernesse of Sinai for the Lord had sayde of them They shal surely dye in the wildernes and there was not left a man of them saue Caleb the Sonne of Iephuneh add Ioshua the Sonne of Nun Verse 64.45 This muster being taken Moses as his last enterprize appointed out of them twelue thousand to be chosen out to inuade the Cities of Midian Numb 31 5. who together with the Moabites had practised with Balaam to curse Israel Deut. 23 4 5. and to allure them from the worship of the true God to the seruice of Baal-Peor to the rest of their beastly idolatry ouer which Companies Moses gaue the chiefe charge to Phinehas who slew the fiue Princes of the Midianites who were or had lately bene the vassals of Sehon king of the Amorites Numb 31.8 as appeareth in Ioshua chap. 13 21. Thus hauing subdued all their enemies on this side Iordan and none of them being able to stand before them Moses is commanded by God before his death which followed immediately after to charge the Israelites to bound out the land so soone as they were come into it Numb 24 2. and 35 2 and to assigne to the Leuites certaine cities taken out of the inheritance of their possession that there might be no diuision nor contention among them when once they were passed Iordan which haply otherwise might haue disturbed and disquieted them This is the historicall part of this Booke which hath entermingled with it many and sundrie ceremonies of the Leuiticall Law as touching their Fasts and Feasts the yeare of Iubile their feasts of Trumpets and Tabernacles as also of the Passeouer and Pentecost a few chapters whereof I published certaine yeares past which I haue now reviewed and added the interpretation of the whole Booke from the beginning to the ending which I presume to offer vnto your Worships as a testimony of my loue and duty toward you The Iewes in the Gospel commend the Centurion and make it a motiue to perswade Christ our Sauiour to heale his seruant that was deere vnto him being sicke and ready to dye because hee loued their Nation and had built them a Synagogue Luke 7 5 4. So I may truly affirme of you that you loue our nation and are true friends of the church loue the preachers of the Gospel which is so much the more worthy praise and commendation as there are few in these euill dayes especially of your ranke and calling that affect eyther the one or the other It is a true saying as proceeding from the mouth of the author of all truth Them that honor me I will honor they that despise me shal be lightly esteemed 1 Sam. 2 30. It is the cheefest honor that we can receiue in this world to honour the Lord which is the beginning of that honor which shall neuer decay whereas all other without this is vaine and vncertaine And albeit I confesse you neede not any helpe or furtherance from mee in the race of godlinesse wherein you runne neither is my weaknesse able to affoord any thing that way yet I am so farre from being discoraged hereby to presse into your presence that I acknowledge it as a speciall reason to induce me to this because I offer the same to you that are able to iudge whose learning and sufficiency that way all men know perfectly that know your person in that both of you are well exercised in the Scriptures and in the doctrine which is according to godlinesse so that I nothing doubt but at vacant houres from waightier affaires you will vouchsafe to peruse this Commentary or at least some part of it it being a duty belonging to all high and low rich and poore to search the Scriptuaes in which our hope is to haue eternall life Thus crauing pardon of my great boldnesse and hoping of your Worships good acceptance and praying the Almighty to increase the sauing graces of his Spirit vpon you I humbly take my leaue resting euer Your Worships at commandement William Attersoll A Recapitulation of the particular Doctrines handled throughout euery Chapter of this Booke of NVMBERS Doctrines out of the Preface OBseruations by the way of preface touching the Author of this booke fol. 1. 2 Obseruations by way of preface touching the Writer of this booke fol. 6. 3 Obseruations by way of preface touching the Title of this booke fol. 8. Obseruations by way of preface touching the principall substance and vse of this booke fol. 10. 5 Obseruations by way of preface touching the diuision and parts of this booke fol. 12. CHAP. I. 1. THe people of God may lawfully make warre fol. 16 2 God knoweth the number and names of all such as belong vnto him fol. 20 3 It is our duty to performe obedience to Gods commandements fol. 29 4 The promises of God made to his children shall be accomplished fol. 41 5 It is the office of the Minister to doe the duties proper to his calling fol. 49 CHAP. II. GOd delighteth to haue a comely order obserued both in Church and commonwealth fol. 55 2 Magistrates and rulers are needfull to be set ouer the people of God fol. 63 3 Gods iudgements are alwayes tempered and seasoned with great mercy toward those that be his fol. 71 4 The Tabernacle of the Congregation is placed in the middes of the hoast fol. 80 5 God bestoweth his gifts and graces freely to whom he pleaseth fol. 85 6 Euery one ought to be content with the present condition wherein God hath set him fol. 98 7 God oftentimes maketh choyce of inferiour things to effect great matters fol. 105 8 It is a duty belonging to all Gods children to yeeld obedience to all Gods Commandements fol. 109 CHAP. III. AMong all people vnder heauen the Ministery aboue all other things ought to be established fol. 118 2 Godly Parents haue oftentimes vngodly and disobedient children fol. 130 3 In Gods worship we must not bee carried by our owne deuices but by his direction fol. 137 4 God hath sole authority to ordaine the Officers and Offices of his Church fol. 146 5 The first borne were sanctified to the Lord and the vses thereof to vs. fol. 158 6 The word of God ought to direct all the actions of our life fol. 167 7 God raiseth vp honourable instruments from meane places to do him seruice fol. 175 8 Euery one in the Church hath his proper peculiar Office fol. 179 9 It is the Ministers office carefully to looke to his charge fol. 188 10 God will haue all places and people taught how small and meane soeuer they be fol. 197 11 The Office of the Ministery is an high worthy and honourable Calling fol. 206 CHAP. IIII. 1 THe Ministers must be men of grauity sobriety and moderation fol. 216 2 Euery one must know
maketh all other blessings to be curses and iudgements vnto them that are destitute hereof therefore we must all call our selues to an account what account we make of it We should make it our meate and drinke a treasure for the obtaining whereof rather then want it we wold sell all that we haue but alas what thankefulnes hath it wrought in vs We are like vnto the Iewes they had this glorious light brought among them but they loued darkenes more then light because their works were euill If we be weary of this heauenly Manna let vs take heede lest the Lord grow weary of vs if we cast away his word he wil cast away vs and forsake vs for euer The Lord biddeth vs take heed to the sound of the Trumpet Ier. 6 17 let vs not answer presumptuously wee will not take heed let vs beware of securitie remember from whence we are fallen And let him that glorieth glory in this that hee vnderstandeth and knoweth the Lord and his word to his saluation Ier. 9 24. Vse 2 Secondly it followeth that wheresoeuer God hath established this his ordinance there certainly hee hath a Church and chosen people and some that belong to eternall life for whose sake it is sent among them For as the Spirit of God is the soule of the church quickning it and giuing it life so the word is this soules instrument or the seed wherby it worketh and the onely essentiall marke thereof so that where it is sincerely taught ãâã â2 and constantly professed there certainly is a Church Where it is not there is no true Church albeit it haue neuer so goodly and glistering a shew but a very carrion carkas of a church without the life of the Spirit but as an house without light as the world without the Sun as a kingdome without the Law The Prophet Esay calleth it the standard of God saying I will lift vp mine hand to the Gentiles and set vp my standard to the people they shal bring thy sonnes in their armes and thy daughters shall be carried vpon their shoulders Esay 49. verse 22 Where the Lord Iesus is compared to a King and Captaine and therefore all that will haue comfort that they are members of the church must range themselues vnder it as soldiers vnder the banner of their Chieftaine otherwise they remaine as men In darknes in the shadow of death as stragling and runnagate soldiers out of the campe and as dissolute men vnder no law to gouerne them For they are the vilest and basest that liue without it very dogges and swine They of the Church are Gods chiidren and the word is the Childrens food belonging to them onely When the Canaanitish woman would haue beene partaker of Christs Ministery Mat. 15 26. he answered It is not meet to take the childrens bread and to cast it vnto whelpes But other are as vncleane and filthy beasts This which now hath bene spoken serueth to ouerthrow two sorts of people first those of the Church of Rome which make other markes and notes of the Church as antiquity vnity vniuersality succession subiection to the Pope and such like counterfet markes of their counterfet church and leaue this which is the most certaine and inseparable note This proueth vnto vs plainly that these which most of all boast of the name of the Church are indeede neyther the Catholike Church nor any sound part thereof because they want the immortall seede to beget them the milke and meate of the word to feede and norish them yea it is accounted an high point of heresie to haue read the Scriptures and none is permitted to looke into them without a license so heinous a sin it is to haue the word Secondly it censureth condemneth the Donatists Anabaptists Brownists and those of the separation which condemne our Churches to be no Churches our Sacraments to bee no Sacraments our Ministers to be no Ministers and in effect our religion to be no religioÌ because we do not with them in matters accidental fully agree albeit we do consent in matters fundamental we lay Christ alone for the foundation on which we build our saluation we lay hold vpon him by faith only we preach Christ crucified truly by their owne confession powerfully They hold themselues to haue receiued faith among vs by our Ministery before they made this rent and breach in the Church and that the end of such fayth if they had dyed in it had beene the saluation of theyr soules See the books of Greenwood Iohnson Let them therefore return and cause others to return ioyne with vs in hearing the word preached seeing where it is rightly established there must of necessity be a true Church And albeit some of them haue written many of theÌ haue spoken against our Church yet let them follow the example of that sonne Matth. 21 29. who answered his father stubbornly that he would not work in his vineyard but afterward repented earnestly and went his wayes Vse 3 Thirdly all such as are this way honoured and blessed must be carefull to vse the word as an honour and a blessing by imbracing it by entertaining it by magnifying this blessing of God in truth and not in opinion in heart and not in face in workes and not in words that we may walke worthy the Gospel and of the Lord that hath called vs and shew our selues carefull to bring foorth the fruites thereof saying with the Apostle Rom. 10 10. How beautifull are the feete of them that bring glad tidings of peace and bring glad tidings of good things Hitherto rendeth the exhortation of the Apostle 1. to the Thessalonians ch 2 11 12. Let vs be carefull to keepe this treasure among vs lest the kingdome of God bee taken from vs. Otherwise instead of being the water of life to saue vs it will be a sea to drowne vs instead of being the sauour of life to life it will turne to bee the sauour of death to death instead of being meate to feede vs it will bee our bane to destroy vs instead of good tydings to refresh comfort vs it will proue the saddest and heauiest newes that euer came to our eares and that day the blackest day that euer came ouer our heads Thus our Sauiour threatned Capernaum which hee had honoured with his presence blessed with his preaching aduanced by his dwelling in it and lifted vp with his miracles Mat. 11 26. Thou Capernaum which art lifted vppe vnto heauen shalt be throwne downe to hell c. Look vpon the seuen Churches of Asia we see what is become of them Behold what the contempt of the Gospel hath brought vpon the Iewes the like hath not falne vpon any people since the beginning what mischeefe miserie did not fall vpon them It cannot bee denied but God hath blessed vs as much as euer he lifted vp the head of Capernaum and hath magnified his mercies and loue vnto
vncleannesse and filthinesse and pursued them into their filthy stewes and brothel-houses where he thrust them both thorough reuenging the dishonour done to God the scandall laide vpon his people A worthy example for all Magistrates to follow to be sharpe seuere in punishing sinne and taking away euill out of the citty of God Thus the plague was stayed and the anger of God turned away after that iustice was executed and so many thousands at one time and for one sinne swept away But heere two questions arise which are to be discussed before we proceede any further the first touching the fact of Phinehas the second touching the number of the dead heere remembred Touching the fact of Phinehas Obiection it may be thus obiected How can it be lawfull in him being a priuate person to exceede rhe bounds and lists of his calling Hee was of the tribe of Leui and of the family of the Priests to whom it belonged not to draw the sword For as the other tribes were not appointed to the seruice of the Altar so the tribe of Leui was not called to the execution of iustice Besides there are generall rules directing all priuate men and generall Lawes restraining them from shedding of blood as he that sheddeth mans blood by man shall his blood be shed hee that smiteth with the sword shal be smitten with the sword loue your enemies and doe good to them that hate you The seruant of God must not striue but must be gentle toward all men suffering the euill and instructing them with meekenesse that be contrary minde 2. Tim. 2 25. How then can we iustify this act of Phinehas departing from these holy rules of Gods Religion I answere Answer there is a double kinde of calling an ordinary calling and an extraordiry calling the one necessarily distinguished from the other For God doth oftentimes giue vnto his seruants a new and special vocation and addeth it vnto their former function Hence it is also that some workes are ordinary and some are extraordinary Ordinary workes must be guided and directed by ordinary rules such as those are which wee haue set downe before Extraordinary workes proceede from a special motion of Gods Spirit warranting them and making them albeit going against the common rules lawful coÌmendable and necessary Such was the fact of Moses smiting the Egyptian Exod. 2 12 the fact of Samuel hewing Agag in pieces 1. Sam. 15 35 the fact of Eliah slaying the Priests of Baal 1. King 18 4 the fact of the Israelites spoyling the Egyptians and such like Exod. 12 35 who had an inward motion like to the commandement giuen to Abraham to kill his sonne These actions albeit warranted to the doers Luth in Gen. cap. 29. are not to be drawne into example and imitation vnlesse we haue the inspiration of the same Spirit and therefore Christ our Sauiour answereth his Disciples that would haue called fire from heauen to consume the Samaritanes Yee know not of what spirit ye are for the Sonne of man is not come to destroy mens liues but to saue them Luk. 9 55. Now that this fact of Phinehas is of the same nature it appeareth both because the plague ceased by it and Gods wrath kindled against his people was appeased so that the action is both commended rewarded This the Spirit of God teacheth in the Psalme Phinehas stood vp and executed iudgement and the plague was staied and it was imputed vnto him for righteousnesse from generation to generation for euer Psalm 106 30 which is not so to be vnderstood as if he were iustified before God by this one acte because whosoeuer will bee iust by the Law is bound to keepe the whole law according to the tenour of the law Do this thou shalt liue Gal. 4 12 20. One good worke doth not serue or suffice to make a man perfectly iust and righteous in the sight of God seeing hee that continueth not in all things written in the booke of the law is accursed So then we must know that the Psalmist meaneth that this fact was lawfull and allowed For hauing set down the vengeance that Phinehas tooke vpon this adulterer and the adultresse hee preuenteth the Obiection which might be made Was not this horrible and damnable murther in him who being a priuate man had not the sword of iustice committed vnto him and being one of the Priests of the Lord was to meddle onely in matters belonging vnto God and not in ciuill things who was to draw out the censures of the church not a materiall sword to strike offenders No saith the Prophet it was not murther it was a righteous and commendable acte he beeing stirred vp by Gods Spirit inasmuch as it proceeded from faith and aymed at the glory of the great Name of God Wherefore this place is falsely alledged and peruersly wrested by the Church of Rome to ouerthrow iustification by faith alone and to establish iustification by good works For there is a double iustification one of the worke the other of the person The Prophet speaketh in that place of the iustification of the worke which albeit in the sight of men it might seeme sauage inhumane yet God did accept of it account it as a good and iust work which pleased him being done in faith which purifieth the heart Acts 15 9. He speaketh not of the iustification of his person which was by apprehending the mercy of God in Christ by beleeuing not by doing Thus the Apostle in the fourth chapter to the Romanes verses 4 5. maketh a double kinde of imputation saying To him that worketh the wages is not counted by fauor but by debt but to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is accounted for righteousnesse Thus much of the first question touching the acte of Phinehas whether it were lawfull or vnlawfull whether it were priuate reuenge or publike iustice The second Question is touching the number that dyed in this plague Obiect wherein appeareth some difference and disagreement in outward shew betweene the old Testament and the new For Moses in this place verse 9 sayeth There died foure and twenty thousand But the Apostle Paul alledging this iudgement of God mentioneth onely Three and twenty thousand 1 Cor. 10 8 subtracting one thousand from the former number which Moses added I answer some reconcile these places thus that the Scribes or Penmen fayled in copying out the books of Pauls Epistles which shold haue written foure twenty thousand where they wrote three twenty thousand But this is shifting rather then reconciling cutting the knot with a sword rather then loosing it asunder with the hand inasmuch as all the copies generally with full consent as it were with one voice agree in the former reading Others suppose and surmise that it might bee a slip of memory in the Apostle according to humane infirmity But this answer is worse then the former and these are
before our eyes the example of Balaam hired to curse the people of God o Iohn 5 34 36. who gaped after gaine and promotion and gaue mischeiuous counsell to the Moabites and Midianites to worke their death and destruction This truth is confirmed by sundry the Apostles Peter Iude and Iohn in the new Testament who mentioning this history declare both that bee loued the wages of vnrighteousnes and laid a stumbling-blocke before the children of Israel to intrap them was reprooued for his iniquity by his Asse Who spake with mans voice and forbad the foolishnesse of the Prophet These things being duly weighed and throughly considered do sufficientlie teach vs who is the author of this Booke not man but God and that the authority of it is diuine and not humane Now let vs see what vse may be gathered from hence and how it may be profitably applyed to our instruction Seeing the Author of this Booke and so of Vse 1 the rest of holy scripture is not man or Angel or any creature but the Lord of heauen and earth we learne that they want not nor stand in neede of the confirmation and approbation of the Church or of men seeing they are approued vnto vs by a greater authority and as it were warranted vnto our consciences from on higher Court where God himselfe sitteth present and president of the same So then as Christ our Sauiour speaketh p I receiue not the record of man but I haue a greater witnesse then the witnesse of Iohn We may truly say the same of his word we haue a better ground to stand vpon and a fairer warrant then the testimonie of the Church to beare record of the dignitie and authority of the word Hence it is that he saith in the same place The works which the Father hath giuen me to fin sh do beare witnes of me that the Father sent me and the Father himselfe which hath sent me beareth witnes of me This serueth to conuince the Church of Rome of the spirit of errour which teacheth that the scripture receiueth authority and credite from the Church insomuch that some of them are not ashamed to auouch q Eckius in Euchirid de autho Eccl. That the authoritie of the Church is greater then of the Scripture and others feare not to blaspheme r Hermannus that they should haue no more authority in regard of vs then Aesops Fables except the authority of the Church did procure it And as they are bold to maintaine that the Church is aboue the Scripture Å¿ Bellar. de verbo dei li. 4. cap. 12. so they teach that the Scriptures are not in themselues necessary neyther were written to be a rule of our Faith Thus they fall from one heresie into another proceed from worse to worse as euill men doe But the assurance of our Faith touching the Scriptures is not builded on the Churches authority but vppon the illumination of Gods spirit shining euidently in the Scriptures theÌselues The holy Ghost openeth the eyes of those that are his that they know discerne his voice from all others For as the Sun is not seene by any lighâ but his owne so we iudge of the truth and all false Doctrines by the Scriptures How do we discerne sweet from sowre but by it owne taste And how can wee better discerne the rellish of the Scripture t Psal 19 10. Which is swâeter then the Hony and the Hony-combe to the taste then by the goodnes and excellency of it selfe True it is wee doe not reiect and refuse contemne or condemne the testimony authority of the true church as the Papists slander vs u What the office and authority of the Church is but wee confesse these points of the Church First it is as the keeper of the rolles and records to preserue them not to authorize them He that is custos rotulorum doth not giue authority to the writings but hath them of trust committed vnto him Secondly it is as a touchstone to distinguish them from bastard counterfeit Scriptures not to make that Scripture which is no Scripture The touchstone of the Gold-smith doth not make gold but discerneth and distinguisheth gold from other mettall what is base and what is rich stuffe so doeth the Church Thirdly it is as the voice of a x Chrisost hom 1. in Epist ad Tit. crier to preach and publish and promulgate and teach the truth as a cryer pronounceth and proclaimeth the Edicts and Decrees of his Prince but cannot adde to them nor take from them nor authorize them nor any way alter change them Fourthly it is as an Interpreter and expounder to expound and interpret them according to the Scriptures As the man of Law deliuereth the sense of the Law but doeth not make it to bee Law These are holy and honourable seruices of the Church and these wee willingly acknowledge to belong vnto it But that the Scriptures should receiue credite from it or bee of no authority without it we cannot admit or acknowledge For they are cleere perfect firme and worthy of all respect and reuerence without the testimony of the Church for the Authors sake The Apostle saith y 1 Ioh 5 6 9 It is the Spirit that beareth witnesse for that Spirit is truth and afterwarde If wee receiue the witnesse of men the witnesse of God is greater Thus then wee see that the chiefe cause why wee beleeue that the Scriptures were deliuered from Heauen is not the witnesse of the Church nor the authoritie of man but because the Spirit speaketh euidently in them so that we can no more doubte of the truth of them though the Church should hold her peace then if we heard God openly speaking vnto vs froÌ the highest heauens Let vs therefore detest the wickednesse and blasphemy of such as say the authority of Gods worde dependeth of the testimony of man which were to preferre man before God to make all his promises hang vppon the vncertaine credite of man and to make the hand-maid take place before the Lady and Mistris which were a presumption and saucinesse not to be endured Secondly we learne from hence who is the Vse 2 best Interpreter of the Scriptures and who is the sole and soueraigne Iudge thereof namely God himselfe who is the author and inspirer of them For as the authority of them dependeth not vppon the Church so the interpretation of them dependeth not vppon the will and pleasure of man according to the saying of the Apostle z 2 Pet. 1 No prophesie of the Scripture is of any priuate interpretation Euery man is the expositor of his owne worke euery Law-giuer knoweth best the meaning of his owne Law a 1 Cor. 2 For what man knoweth the things of a man saue the spirit of a man which is in him Euen so the things of God knoweth no man but the spirit of God for God hath reuealed them vnto vs by his
appeareth by the Prophet Esay when hee bringeth in the Lord speaking vnto vs c Esay 66 3. To him will I haue respect euen to him that is poore and of a contrite spirit and trembleth at my words The scripture is compared by one to a great and high palace but the doore that entreth into it is very low so that the high-minded and proud presumptuous man that standeth vpon the high conceites of his owne minde cannot run in but it is necessary that he stoope downe low humble himselfe whosoeuer intendeth to haue any passage into it This spirituall pride is the mother of all error but humility leadeth vs into all truth d Iames 4 6. For God resisteth the proud and giueth grace vnto the lowly Lastly we must come to the Scriptures to hearing and reading of them with prayer desiring him to direct vs and crauing his blessing vpon our labors The word of God is as an hidden treasure laide vp in the Lords Coffers Prayer is the Key to open it the way to come to it the hand to receiue it The Prophet Dauid prayeth oftentimes to God to open his eyes and to giue him vnderstanding e Psalme 119 18 34. that he might see into the wonders of his Law We haue a gracious promise from God that hee which asketh shall receiue hee that seeketh shall finde and hee that knocketh shall haue the doore set open vnto him Many of Gods Seruants haue attained to more knowledge and vnderstanding in the mysteries of the Kingdome of heauen by prayer then by their own study labour reading and searching If then we shall ioyne it to our reading and hearing it shall bring a great blessing with it reueal the secrets of God vnto vs. Thus much touching the Title of this booke Let vs now proceede to handle the Vses The ends and Vses of this Booke and speciall ends of this Booke for which it was written and thereby take a general view of the benefit that may redound vnto vs. There are many chapters that seeme to be verie bare and barren and to containe nothing in them but a naked Catalogue of places and persons but we shall plainly perceiue in the particular handling of the speciall matters taught therein that we haue great cause to giue attention and to marke what is offered to our considerations forasmuch as whatsoeuer was written afore-hand was written for our instruction that wee through patience and comfort of the Scriptures might haue hope Rom. 15. And albeit the vses come after to bee spoken at large yet it shall not bee amisse to giue a taste of them in the beginning thereby to set an edge vpon vs to procure vs an appetite to hunger after them First we see in the state of the Israelites as Vse 1 in a glasse what is the condition of the Church and of all the godly in this life they are as a barke tossed on the Sea ready to suffer Shipwracke and to be cast vpon euery rocke vnlesse they cast out the anchor of hope sure stedfast that they may in time appointed ariue in safety at the hauen desired For euen as the Israelites neuer rested in the wildernesse but trauelled from one place to another vntill they came into the Land of promise so the Church in this world is as in a wildernes they haue no certaine abode no setled dwelling to assure them any continuance but they walke and wander vp and downe as poore banished men vntill they bee translated into their heauenly Country We are heere as pilgrimes and strangers our hope is not in this life a 1 Cor. 15 19 For then of all men we were the most miserable Wee know we must all leaue it and we know not how soone We looke for a life to come and most earnestly desire to bee translated to that heauenly inheritance The Apostle hath many meditations to this purpose Phil. 3. b Phil. 3 20 2 Cor. 5 6 7. Heb. 11 13 14 Our conuersation is in Heauen from whence we looke for a Sauâour the Lord Iesus and 2 Cor. 5. Whiles we are at home in the body wee are absent from the Lord for wee walke by faith and not by sight And Hebr. 11 speaking of the Patriarkes Abraham Isaac and Iacob he saith They confessed that they were strangers and Pilgrims on the earth for they that say such things declare plainely that they seeke a Countrie We must not looke to finde Heauen vpon the earth we shall heere meete with many afflictions and it is profitable for vs to exercise our faith patience and prayer leste the flesh shoulde waxe proud against the spirit and lift vp it selfe against God Secondly we learne who is the Patrone Vse 2 and protector of the Church namely GOD himselfe he is the shield and buckler of it to defend it How many were the troubles and dangers and enemies and wants of the Isralites while they liued in the wildernesse Yet did God maruailously and miraculously nourish and preserue them Is he the God of the Iewes onely and not of the Gentiles yes euen of the Gentiles also For as hee kept them and carried them as vpon the Eagles wings so he is with his Church at all times when it seemeth most to despaire of help then commeth the helpe and comfort of God from on high and deliuereth them out of their distresse O that men would therefore confesse before the Lord his louing kindnesse and his wonderfull workes before the sonnes of men Let vs also looke for helpe from him from whence our saluation commeth c 1 Sam. 2 6 Who as Hanna the mother of Samuel singeth in her Song kâlleth and maketh aliue bringeth down to the graue and raiseth vp In dangers therfore let vs trust in him in wants let vs relie vpon him in chastisements let vs humble our selues before him in troubles let vs flye vnto him in temptations let vs fight vnder him and in all necessities let vs pray vnto him and call vpon his name Thirdly we haue in this booke a liuely picture Vse 3 of the state of the Church what it is in this life and of what persons it consisteth it standeth not wholly of such as haue receiued the grace of sanctification but it hath many hypocrites mingled with them and many wicked persons are found among them and come as the Ghest did in the âospell whoe came without his wedding garment In this body are many members but are not all liuing a great part are dead and rotten members Yea they which are indeed Saints by calling are not so sanctified that they liue without sinne For as d 1 Cor. 13 12 they know in part and beleeue in part so they are sanctified in part not fully and perfectly which shall not bee vntill the next life when we shall know euen as wee are knowne and see euen as we are seene of God Among the Israelites which did beare the name of the
Iosiah was named of God long before he was borne as we see in the first booke of the Kings chap. 13. and the second verse and so is Cyus Esay 45 1 2. as appeareth in the prophesie of Isaiah For when the Prophet was sent to cry out against the Altar at Bethel he saide O Altar Altar thus saith the Lord Behold a childe shall bee borne to the house of Dauid Iosiah by name and vpon thee shall hee sacrifice the Priestes of the high places that burne Incense vpon thee they shall burne mens bones vppon thee This was threatned long before Iosiah was borne yet God knoweth his name before hee was and reuealeth him as if hee had bene aliue in that time The like we may say of Cyrus the deliuerer of the Iewes whom the Lord nameth and appointeth to free his people from the bondage captiuity wherein they liued albeit at that time hee was not borne nor in an hundred yeares after nor Iosiah in three hundred after his name was published Seeing therefore the very haires of our heads are numbred seeing Christ is the good Shepheard of his Sheepe and seeing all things both past and to come are present with God so that hee beholdeth them with one acte wee conclude that the people of God are knowne to him and that particularly Vse 1 The Vses First this giueth singular comfort to all Gods children if any thing else bee able to minister them comfort If an earthly Prince should vouchsafe to looke vpon vs shew vs this fauour to single vs out from the rest and call vs by our names how would we reioyce and how much would we esteem that the King would stoope so low as to know vs So doth this doctrine seale vp to our heartes this great consolation that the King of heauen doth know vs by our names Are we then in trouble and persecution Are wee accounted silly men obscure base and vnregarded Do we liue as contemptible persons to the men of this world and will they not once vouchsafe to know vs Let not this trouble or grieue vs let it not dismay or discomfort vs we cannot sinke downe in destruction but rather let vs lift vp our heads assuring our selues that albeit they turne themselues from vs yet God looketh vpon vs though they reproch vs yet he will respect vs and though they seeke to roote out our names from the earth yet hee will know vs and call vs by our names Thus the Lord speaketh to Moses and encourageth him Exod. 33. and sheweth how he regardeth him in all trouble because hee knew him by name Thou hast found grace in my sight and I know thee by name Exo. 33 12.17 Where we see hee ioyneth these two together Finding grace in his sight and knowing him by name The like doth Christ say to his Disciples that returned from preaching of the Gospell Luke 10 20. In this reioyce not that the spirits are subdued vnto you but rather reioyce because your names are written in heauen And indeed what greater comfort can there be then this If thou hadst all the delights and pleasures of this life for a season and haddest thy name written in the blacke book of reprobation and thy condemnation grauen in thy forehead what could the former allurements comfort thee Or how could they driue horror and heauinesse from thy heart So when he sent out his Apostles and gaue them power to cast out vncleane spirits and to heale all sicknesses hauing taught them that the haires of their head were numbred Math. 10 28. he addeth Feare ye not them that kill the body and are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell So then heere we haue the foundation of sounde comfort laide before vs and this wee must lay vp in store against the day of tentation and time of trouble For albeit we liue now in time of peace and plenty yet we know not how long they shall continue and how soone they may be taken from vs and we bee scourged with the contrary iudgements It is a rule in our holy Religion that the Church must taste of the Crosse and God wil try vs this way that wee may bee acquainted with our owne infirmities that wee may bee preserued from many greeuous sinnes that we should not be condemned with the Worlde that others beholding Gods hand correcting his Church for sinne might learne thereby to hate and abhorre sinne and to loue righteousnesse and that the Church might gaine glory to Gods name by striuing for the trueth vnto the death But when the crosse is any way vp on vs and we feele the sharpnesse of his rod we are ready to sinke downe to desperation and to say wee are no more had in rememberance as Psal 10 1. Why standest thou farre off O Lord and hidest thee in due time euen in afflâction And afterward Psal 22 1 2. My God my God why hast thou forsaken mee and art so farrâ from my health and from the wordes of my roaring O my God I cry by day but thou hearest not and by night but haue no audience Thus are we inclined to iudge in our miseries and to thinke God to haue forgotten vs and to be vtterly absent from vs. But if wee in time of trouble remember him and his name hee will remember vs and our names for good not for euill If we can say in trouble I wil delight in thy statutes I will not forget thy word Psal 119 16 6â 163. beholde mine affliction deliuer mee for I haue not forgotteÌ thy law we may lay this vp as a truth plant it as a chiefe plant in the ground of our hearts that God will neuer forget vs nor put vs out of his sight for euer True it is hee will proue his people and try their faith for a season but he will neuer forsake them nor leaue them as a prey in the iawes of their enemies who reioyce at their fall and delight themselues in their aduersities And as true it is that the vngodly triumph ouer them trample vppon them euen as abiects and men out of the fauour of God but if we waite a little while he will remember his people according to his mercy and recompence his aduersaries according to their iniquity This doeth the Prophet declare Psal 10. where he complaineth of the fraud wrong rapine and tirannie of the vngodly He hath said in his heart God hath forgotten he hideth away his face Psal 10 11 12 14. and wil neuer see yet thou hast seene it for thou beholdest mischiefe and wrong that thou mayest take it into thine owne hands the poore committeth himselfe to thee for thou art the helper of the fatherlesse Howsoeuer therefore the faithfull say they are forsaken and the vnfaithfull iudge them also to bee forsaken yet there is great difference betweene the tentation of the
not bee seduced and peruerted by those subtilties and suggestions but onely the Reprobate which were of olde ordained to condemnation Iude 4. 1 Peter 2 8. Christ our Sauiour fore-sheweth of the perillous times that are to come that there shall arise false Christs and false Prophets and shall shew great signes and wonders Math. 24 24. so that if it were possible they should deceiue the very elect He addeth if it were possible because it is altogether vnpossible both by reason of Christs intercession Iohn 17 20 21. 16 13. and also through the holy Spirit which is in them comforting them and leading them into all truth Heereunto also hee hath respect when he saith vnto Peter Simon Simon behold Satan hath desired to winnow you as wheate Luke 22 32. but I haue prayed for thee that thy Faith faile not For the elect are the members of his bodye which he will saue Iohn 10 26. the Sheepe of his pasture which no man shall take out of his hand they are his people whom because he hath iustified he will also glorifie He hath loued them and whom he loueth he doth loue to the end so that no creature shall bee able to separate them from his loue Obiection Heere a question may be demanded whether the gifts and graces of God may bee lost or not Whether they may decay and die in vs or not And whether the elect may lose their saluation or not I answer Answer we must consider that there are diuers gifts of God some generall others particular some lesser and some greater First therefore wee must know that the generall or common gifts may bee vtterly taken away and quite lost as if they had neuer bene giuen neuer bene receiued This we learne in the parable of the sower Luk. 8 13 14. many that are hearers of the word receiue it with ioy and beleeue for a season yet in time of tentation fall away So the Apostle to the Hebrewes sheweth that some who haue beene enlightned and tasted of the heauenly gift Heb. 6 6. and made partakers of the holy Ghost may fall backe againe and crucifie to themselues the Son of God and make a mocke of him There are other graces and workes of the Spirit which are special and of an higher nature of greater importance these are proper to the Seruants of God such are faith repentance regeneration sanctification and other fruits of election these are of another nature and shall neuer be lost but are as a light that shal neuer be extinguished This the Apostle Iohn setteth down 1 Ioh. 3 9. Whosoeuer is borne of God sinneth not that is cannot quite fall away by sinne because his seed remaineth in him neither can be sin because he is borne of God Heereunto Paul accordeth Rom. 11 29. when he saith The gifts calling of God are without repentance This appeareth euidently vnto vs in inferiour thinges of this world Consider the seede that is sowne and cast into the earth Some corne is sowne and neuer riseth but rotteth in the ground some springeth vp and promiseth hope of a plentifull haruest yet shortly after withereth this is soone vp and soone gone Some proceedeth farther it groweth vp to an eare and sheweth beautifull yet it is blasted other-some by Gods blessing continueth and commeth to a timely and seasonable ripenesse And as it is in corn so we may see the like in trees Some trees are planted and neuer take any roote some take root and neuer haue blossom some beare blossomes but neuer bring forth fruite and some by the blessing of him that is The true Husbandman both roote deepely Iohn 15 1. and blossome fairely and bring forth fruite plentifully in due season So is it in this matter touching the gifts of God Some when they haue heard the worde which seemeth sowed in the furrowes of their heart do giue a shew and offer an hope but they decay by and by and wither as fast as they began to florish Others haue taken deeper roote of earth and hold out a long time and make promise of better things yet they decay at the last as corne blasted in the eare deceiue themselues and others Others continue to the end these are planted surely and builded vpon the rocke who may be shaken but cannot fall neither shall euer be plucked vp by the roots but grow and prosper with much increase These are described Psal 1 3. 92 13 14. He shall be like a Tree planted by the riuers of waters that will bring forth fruit in due seasen whose leafe shall not fade so whatsoeuer he shall do shall prosper And also in another place Such as be planted in the house of the lord shall flourish in the Courts of our God they shall bring forth fruite in their age they shall be fat flourishing Thus then we see that some graces may dye and wither away and also what they be namely such as are generall and common to the godly and vngodly Secondly touching the gifts pertaining to saluation they are also of two sorts some are simply necessary without which a man cannot be saued such are faith and sanctification Other be lesse necessary not alwayes going with faith but sometimes onely somtimes are separated for a time from it of this sorte are a plentiful feeling of Gods fauour boldnesse in prayer ioy in the holy Ghost and a full assurance of saluation these not being absolutely necessary nor alwaies found in them though onely proper vnto them may for a time be wholly lost in the best and most approued seruants of God Thirdly wee must know that the gifts that are simply necessarie to saluation without which no man of yeres can enter into the kingdome of heauen as Faith and Repentance considered in themselues may both wholly and finally bee lost for there is nothing in them or their nature or in vs and our nature to make them or vs vnchangeable The state of the elect Angels is changeable who keepe their originall estate by the power of God confirming them therein Wee see innumerable companies of the Angels fell downe from heauen when they were left vnto themselues Iude 6. 2 Peter 2 4. And are reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day Nothing is in it owne nature vnchangeable but GOD Iames 1 17. With whom is no variablenesse neither shadow of turning Hence it is that the Apostle calleth him the King euerlasting 1 Tim. 1 17. immortall inuisible the onely wise God Thus we see that this title of immortality and vnchangeablenesse is proper to God alone Fourthly those gifts and graces of absolute necessity may perish fully and finally vnlesse they be confirmed in vs by the grace of corroboration so likewise it was with the Angels they were subiect to fall without speciall strength whereby they are inabled to stand and to hold fast their habitation in heauen So then the
reason why the elect after their calling do not fall from grace is not in the nature of faith or the constancie of grace it selfe but it proceedeth wholly from the mercifull promise of God made to the faithfull to their faith which he cannot frustrate and therefore we cannot be deceiued because he that hath made the promise cannot lie We know and are not ignorant what Christ saith to Peter Math. 16 18. Thou art Peter and vpon this rock I will build my Church and the gates of hell shall not preuaile against it Lastly these giftes of God though they cannot totally and finally be lost in regard of Gods promise yet the enemies of our Faith and obedience may greatly assault them and greeuously weaken them and pittifully diminish them and thereby make a deepe wound and impression in our soules so that thereby we may lye languiâhing gaping and gasping for life and draw as it were to the point of death The Prophet felt few or no effects of the Spirit working in him when he said There is no hope for me in my God So then albeit it be sure certaine that the sauing gifts of GOD are without repentance and that a true iustifying faith peculiar to the elect cannot totally and finally be lost yet when we haue receiued them if we waxe proud and wanton if we grow secure and giue our selues to commit iniquity these graces of God may so decay in vs as that in our owne iudgement and feeling and in the opinion of others it may seeme that they are quite lost and the Spirite of God to be departed from vs. Take the Galathians for an example who were truely called by the Gospell and receiued Christ Iesus to saluation as appeareth in that they receiued the Apostle as an Angel of light Gal. 4.19 9 11 14. yet by false teachers they so fel away and so dangerously as that Christ was without fashion in them the Apostle did trauell in paine with them as a woman in child-birth vntill Christ were anew fashioned in them Dauid by giuing libertie to the flesh and committing of sinne not watching ouer his owne wayes was brought into that horror and anguish of spirit as that he intreateth God to create a new heart in h m Psal 51 10 1 not to take his holy Spirit from him the work of grace seemed wholly perished and the graces of the Spirit touching his owne feeling were quenched When a man by the force of a violent tentation as it were a sore tempest beating him downe hath prophaned the giftes of God and checked grieued his Spirit quenching with sin as it were with cold water the heauenly graces kindled in his heart wherewith he was sealed to the day of redemption it will cost him deare draw from him manie sighes and sobs driue him into great horrour and greeuous agonies and cause him to shed many teares before he shall recouer himselfe againe yea he would giue the whole worlde to see the louing countenance of God toward him to heare God speake peace to his conscience to feele with comfort the ioy of his saluation The sinne of relapse is a fearefull sin as the relapse into a sharp disease is dangerous to the life God did whip and torment the conscience of Dauid that he roared as a Lion for the disquietnesse of his heart Psalme 6 6. and caused his bed to swim and watered his couch with teares The like wee see in Peter after his falling and denying of his master Math. 26 75. He went out wept bitterly before he could finde the fauour of God renewed again toward him Thus then we see that albeit vpon this ground that our names and our numbers are known to God we learn that our saluation is sure and our state vnchangeable yet we must not grow secure but vse all means wherby his graces in vs may not be in vaine but be cherished as a fire is with Fuell put vnto it that they go not out and die in vs. Fourthly seeing God vouchsafeth in mercie Vse 4 to number vs let vs labor to learne the Art of numbring measuring our daies and times that so we may be wise harted It is a great skil a diuine to number aright as we ought If a man could vnderstand al languages speake with the tongue of men Angels and were not able to vtter the language of Canaan it should little auaile him Wee must all prepare our selues if we would haue the name and reputation of good Linguists and Artists to learne the heauenly Arts and the true liberall Sciences Many there are that are accounted deepe Schollers great Linguists profound Philosophers good Grammarians excellent Mathematitians sharpe Logitians cunning Polititians fine Rhetoritians sweet Musitians rare in all witty conceits yet while they waxe old in humane learning and spend all their time therein to delight themselues and to please others they are vtterly ignorant oftentimes of the right vse of those artes catching after the shadow of them they leaue the substance and studying the circumstances they omit the marrow and pith of them There is a diuine Grammar a diuine Arithmetick a diuine Geometry a diuine Astronomy diuine Musicke there are Christian Ethicks Oeconomicks Christian Politikes and Physicks which are to be knowne of vs and studied by vs without which the other cannot profit He is the best Grammarian that hath learned to speake the truth from his heart It is the greatest incongruity that can bee when the heart and the tongue betweene which two there ought to be a concord do not agree together If wee doe not for an aduantage lye one to another we haue gotten the right arte of Grammar which teacheth to speake truly They are the best Musitians that haue learned to sing the praises of God Ephes 5 19. Speaking to themselues in Psalmes and Hymnes and spirituall songs singing and making melody to the Lord in their harts giuing thankes alwayes for all thinges vnto God the Father in the name of our Lord Iesus Christ He is the best Astronomer that hath his conuersation in heauen and treadeth vnder foote earthly thinges that setteth his affections on things that are aboue and not on things that are beneath He is the most expert Arithmetitian that vseth daily to number not only his yeares and moneths but his dayes and the short times of his life that he is to liue vpon the earth He is the most skilfull Geometritian that measureth his dayes with a right line and considereth that while the chaine is in his hand some part of his life is consumed and cut shorter Whosoeuer amendeth his life and euery day groweth better and better is cunning in the Ethicks Whosoeuer traineth vppe his family in the feare of God is a good Oeconomicke Whosoeuer is wise vnto saluation and prudent in giuing and taking godly counsell is a good Polititian and if he know aright his owne state how hee
beastlinesse one with another whereby man with man wrought filthinesse receiued in themselues such recompence of their error as was meet their sinnes were fulnesse of bread abundance of idlenesse contempt of the poore and pride of life yet Capernaum treading vnder foote the glorious Gospell and despising the word of saluation was the greater sinner against which sort of sinners the Apostles were coÌmanded to shake off the dust of their feete as a witnesse against them the which sheweth the horriblenesse of their sinne that make no reckoning of the preaching of Gods word offered vnto them to reconcile them to God Sodome had the light of nature that shined in their harts and preached within their consciences in that they were men that those sinnes were vnlawfull of which the Apostle sayeth That light shineth in the darknesse Iohn 1 5. and the darknesse comprehended it not but Capernaum had a greater and perfecter light euen the light of grace to teach them and the Sunne of righteousnesse to shine vpon them which far excelled the other and gaue them a more certaine direction to leade their liues Sodome indeede had Lot an holy and righteous man among them 2 Pet. 2 8. whose soule they vexed from day to day by their vncleane conuersations but Capernaum had a greater then Lot they had the gracious presence of Christ Iesus whose word was with authority and not as the Scribes whose glory was as the glory of the onely begotten Sonne full of grace and truth Iohn 1 14. Againe Sodome had not so much as the types and shaddowes of the Law they wanted the sacrifices and ceremonies which the Iewes had but Capernaum had the body it selfe they saw him they touched him they heard him they handled him yet they repented not but remained disobedient Sodome had onely the making of the Creatures and the workmanship of the Heauens as Gods great booke to beholde and looke vpon to be their schoolemaisters instructers Psalme 19 1 Rom. 1 20 21. which declare the glory of God shew foorth his Deity but Capernaum had more euen a plaine path beaten before them to walk in and a sitte light to guide them in all their wayes the eternall word of God that endureth for euer If then Sodome shall be whipped surely Capernaum must be scourged If Sodome rebuked Capernaum punished If Sodome imprisoned and damned Capernaum shall bee throwne downe into the neathermost hell and gulfe of perdition If the burden laide vpon Sodome be greeuous that laid vpon Capernaum shall be more greeuous and intollerable For God will reward euery man according to his works so that with what measure wee mete Roman 2 6. with the same it shall bee measured to vs againe Sodome was the lesse sinner therefore liable to the lesse punishment Capernaum was the greater sinner a greater contemner of greater blessings and therefore guilty of the greater damnation To what end may some say doth this comparison serue or what haue we to do with Sodome which was consumed to ashes with fire and brimstone long agoe or what doth Capernaum belong to vs Yes it concerneth vs and if we change the names the times and the places this whole comparison teacheth vs wisedome and toucheth vs neerely For hath any nation vnder the heauens bin lifted vp higher toward the heauens then we Hath not the word bin plentifully preached among vs Haue we not had the Sacraments duely administred vnto vs Haue wee not receiued his mercies abundantly poured vpon vs yet what people hath bin more vnthankfull more disobedient more rebellious What could the Lord haue done for vs that he hath not done and shall we so reward him with vnkindnesse for his mercies Let vs take heed lest if we be like CapernauÌ in sin the threatning do fall vpon vs that it shal be easier for Sodome Gomorrah in the day of iudgment then for vs. For if Sodome did not escape the hand of God who had onely the light of nature not the lanthorne of the Scripture to shine among them to giue light vnto them how shall we escape or bee without excuse if we tread vnder foot the Son of God if we cast out of our hearts the Gospell of peace if we count the blood of the Testament as an vnholy thing and do despite the Spirit of grace Thirdly The 3. reproof this doctrine reprooueth those that are ready to heare and content to obey but it is no farther then standeth with their owne lust and liking These are like Saul in obedience they thinke they haue great wrong to be charged with rebellion and disobedience they haue open mouthes to say 1 Sa. 15 13 20. Blessed art thou of the LORD I haue fulfilled the commandement of the Lord I haue obeyed the voyce of the Lord I haue gone the way which the Lord sent me c yet hee is there charged with treason and rebellion against God and threatned to haue the Kingdome rent froÌ him Thus is it with many in our daies they professe obedience but their life swarmeth with the fruits of disobedience like to the son who being commanded of his father to go work in his vineyard answerd I will Sir but he stood still went not Math. 21.30 These are they that draw neere to God with their mouth but are disobedient in deed their real disobedience shal procure a reall vengeance on them It is strange to see how many of this sort of men pretend a willingnesse to obey would be accounted in the number of obedient children as if they were wholly made of obedience and yet they will not submit themselues wholly to the will and pleasure of GOD but mince the matter and part stakes with God somewhat they will do to stop mens mouthes and to get the applause of the worlde and to be accounted religious but they are not minded to deale sincerely and entirely with God like those that hauing a iourney to goe are soone weary and stand still when they are gone halfe the way These are they that will not be Atheistes but haue the true God for their God yet do they loue their riches their pleasures their bellies and their delights aboue him Reuel 3 16. and set their affections wholly vpon them They cannot abide Idolatry nor to be esteemd idolaters yet they make no conscience of the worshippe of the true God of praying vnto him publiquely and priuately neglecting the ordinances of God hearing of his word reading meditation conference and such like helpes being in the number of those the Apostle reprooueth Rom. 2 22. Thou abhorrest Idols yet coÌmittest sacriledge They will not forsweare themselues nor fall into periury but they wil sweare and lye too for an aduantage They will not seeme to abuse the titles of God and to take his name in vaine but yee shall heare them euen in their communication to sweare by their Faith and troth and they engage theÌ so long
essentiall parts of that Sacrament I answere Answer they are able to doe this but forasmuch as they doe it without a calling their doing is as no doing their powring on of water is no better then a defiling of it For who gaue them their commission so to do When possession of any house is giuen by deliuering a white wand and turfe another man may do as much in shew he may take a wand turfe as good as the others and make a deliuery of them and yet those actions may bee idle being done without warrant neither can assure the bargaine and sale It is no great matter or hard to doe to take bread and wine and deliuer the same by reciting the words of institution and yet if it be vndertaken without a calling it is a plaine and manifest prophanation of the Supper of the Lord. If they iudge this vnlawfull how can they hold the other lawfull The people of God or any among them were as well able to handle and carry the Arke as the Leuites they were an holy people to God they were all circumcised they did all carry about in their flesh the marke and impression of the Couenant yet the Lord sorted out the Tribe of Leui to beare the Arke of his Couenant Deut. 10.8 to stand in his presence to minister vnto him and to blesse in his Name He will haue vs wholly to obey his word he regardeth not our blinde zeale or purpose to serue him except it be ordered aright To proceede Hath God onely placed order in the Church and not in the common-wealth yes in the common-wealth also wherein euery one both superiours and inferiours must doe their duty He hath appointed the Magistrates their office to minister iustice without partiality and respect of persons 2 Chron. 19. 5 6. considering that they execute not the iudgements of men but of God who will be with them This is the comely order that hee hath set this is the way wherein he will haue them walke this is the ordinance that he hath established If then lawes be bought and sold or if they be made as the spiders webbe to catch the silly flie but to let the hornet escape or if they punish the poore and let the rich escape if the weake that cannot resist be intangled and the mighty be deliuered this is a great disorder and the Lord will not haue these things handled so confusedly Let such set before them the example of God who will reward euery man according to his workes He doth not spare the wicked Rom. 2.6 and reuenge himselfe vpon the Godly but he sheweth mercy to thousands of these and will not hold the other innocent So such as God hath called to execute iudgement and sit vpon the bench of iustice must know what God requireth of them they must not peruert the right ouerturne the Seat of equity they must not turne the edge of the sword vpon the poore because they are poore nor put it away from the rich because they are rich or from the mighty because of their might or from the greater sort because they haue many friends but they must smite them with the sword of Iustice that deserue to be smitten and defend them from that wrong that the malice of the oppresser would lay vpon the innocent On the other side God requireth that such as are inferiours should obey Princes and Magistrates submitting themselues vnto them reuerencing both their places and persons They therefore are reproued as breakers of this order of God and ouerturners of States and Common wealthes that rebell against them and moue sedition among the people Such walke in the steps of Corah and his company who were consumed and destroyed according to their deserts as appeareth afterward in this Booke âhap 16. These proud spirits and ambitious men haue neuer preuailed but euer beene punished Such are they that Salomon speaketh off Eccle. 10. âccles 10.6 7 Folly is set in great excellency and the rich set in the low place I haue seene seruants on horses and Princes walking as seruants on the ground Such persons as seeke to take away the crownes and kingdomes of Princes are the very plagues of humane societie and goe about to take away as it were the Sunne out of the firmament and to leaue vs in miserable darkenesse nay to take from vs the breath of our nostrils and to expose vs as a prey to all violence and villany Let all such know that they fight against God and therefore cannot prosper or preuaile All sedition is pernicious to the contriuer and author thereof and no iniury receiued can bee any sufficient cause for any man to plot Treasons and rebellions Let euery soule therefore be subiect to the higher powers considering there is no power but of God and that whosoeuer resisteth the power resisteth the Ordinance of God and therefore purchase to themselues damnation Vse 3 Lastly seeing God requireth orderly obseruation of his ordinances we learne this duty that we must be carefull to obserue it and practise it with a due regard of his Commandement This is the generall rule that the Apostle commendeth vnto vs 1 Cor. 14. 1 Cor. 14 40. Let all things bee done decently and in order Order is nothing else but the meanes of peace and the auoiding of confusion or it is a disposing of diuers things August de ciuit dei lib 19. cap. 12 Câcer de effic lib. 2. giuing to euery one his proper place The end of all good order tendeth to profit as on the other side the end of confusion to losse and destruction The more common generall a good thing is so much the better it is and the more to bee esteemed aboue all other The benefit of good order stretcheth farre to the land and Sea and to the house and ship to the Common-wealth and Church If it be commendable to appoint a profitable order in the lesser charge of a priuate family it is a great deale better and more excellent to manage a Common-wealth prudently and to gouerne the Church wisely Gouernment that is right presupposeth order because it is vnpossible that any man should rule rightly and duely without order For gouernment is a right disposition of those things whereof a man taketh charge to bring them to a conuenient end This is done in the Church of God when there be Pastors and Teachers to preach the word truely and to minister the Sacraments sincerely when the people hearken to them are ready to seeke the law at their mouthes This is seene also in the obseruation of these rules First Rules of order to be obserued in the Congregation when one alone prayeth for many cannot pray with a loud voice together without confusion The Minister is to bee the mouth of the people to God his voice is in publike place to be heard that the people may ioyne with him with pure and humble hearts and
where he had graciously bestowed much he may iustly require the more Againe our spirituall life is a debt and our workes due to him in regard of our redemption iustification and sanctification in consideration of all the which we owe our selues wholly vnto God and he in iustice may require all the seruice that wee can possibly performe vnto him A seruant bought with money and redeemed out of bondage is a debter to his master and is wholly at his commandement because he oweth to him his life his liberty and all that he hath How much more then must we consider our selues to be wholly the Lords to serue him in holinesse and righteousnesse all the dayes of our liues being redeemed from the bondage of sinne and slauery of Sathan not with siluer and golde but with the precious blood of Christ as a Lambe vnspotted and vndefiled 1 Pet. 1. 1 Pet. 1.19 Neither were we once onely made free men but moreouer are laden with many benefites by this our Sauiour and redeemer being regenerated with his Spirit to walke before him in newnesse of life So that our vnthankefulnesse is exceeding great if forgetting the greatnesse of our deliuerance we returne to our vomit againe as dogges 2. Pet. 2.22 and lye wallowing in the mire as filthy swine Lastly in regard of the benefits to come which by the Spirit of Christ we doe certainly expect and looke for to wit our resurrection of the body and glorification in the heauens These being exceeding blessings do make vs infinite debters vnto God Hence we learne to detest the heresie of Popish hypocrites that dare boast of the merits of the Saints and of workes of supererogation an euident argument of intollerable proude spirits For debt and merit are quite contrary they are so opposite the one to the other that the first being established it ouerthroweth the second as Rom. 4.4 5. Rom. 4.4 5. To him that worketh is the reward not reckoned of grace but of debt but to him that worketh not but beleeueth on him that iustifieth the vngodly his faith is counted for righteousnesse If then our whole life be a debt of the Spirit it must of necessity be false that there is any meriting of life and saluation by any workes either of congruity or condignity or supererogation For whatsoeuer it pleaseth them to prate of merits either publikely or priuately to their disciples dare any of them when they are ready to goe the way of all flesh and must be presented before the eternall iudge dare any of them I say desire of God to giue them according to their merits dare any in the pride of his heart so exalt and lift vp himselfe as to pray Lord I am worthy of thy mercy I haue deserued thy kingdome pay me that thou owest vnto me I desire nothing at thy hands gratis or freely my works are truely and properly meritorious I haue a right to heauen and deserue it worthily I expect not eternall life as an almes but as a price due vnto my labours I am content thou enter into iudgment with me for I haue righteousnesse in mine owne person and therefore I craue not to be accepted in thy beloued Ephes 1.6 1 Pet. 2.5 but in my selfe Lord thou hast made me able to merit heauen for my selfe and theâefore repay me according to my worth I thinke none of them are come to this presumption to pleade for themselues with God therfore whatsoeuer they write whatsoeuer they speake whatsoeuer they resolue and determine in their schooles and pulpits they deny it renounce it wholy at the point of death with their own mouthes condeÌne their owne folly In their life they talke of merits but at their death they are glad to call for mercy so by their owne practise proue and confirme the trueth of the doctrine of the Protestants howsoeuer against the light of their own consciences they oppose themselues flatly as enemies vnto it The debt of the creature euen of the man regenerate is greater then he is able to pay the thousandth part nay the more he payeth the more he oweth and is bound to pay forasmuch as the benefits of God do daily grow and encrease toward him and abound in a wonderful measure that they augment the debt strengthen the obligation Neither can they escape and auoid the force of this Obiection by a friuolous and false distinction that our works are not indeed meritorious in the rigour of Iustice or absolutely considered in themselues but that they are so by the ordinance and acceptation of God Answere For albeit God accept of our workes and reward them euen to a cup of cold water Mat. 10. yet he accepteth them not as merits but as the due obedience of his sonnes which he recompenseth freely and fully because he that cannot lie or deceiue hath promised the reward Neither is it the ordinance of God that we should merit by our obedience but that we should performe the worship and honour that is due vnto him Tit. 3.4 Act. 15. Let them therefore shew vs where God hath made any such promise vnto vs to accept our workes as merits and we will beleeue them The Lord gaue the Israelites the land of Canaan not for their workes Deut. 7.8 and 9.5 but for his owne loue and mercy If they could not merit the earthly Canaan how should any deserue the heauenly Wee are taught to pray to GOD to giue vs our daily bread If wee cannot merit the foode of this life no not one morsell of bread but must craue it of him as poore beggers doe an almes at the dores of men much lesse can we merit euerlasting life which is the gift of God Rom. 6.23 Rom. 6.23 For what is a bit of bread in comparison of the kingdome of heauen or what is the food of the body in respect of the food of the soule Lastly this doctrine destroyeth another bulwarke of the Church of Rome Against mans free will whereby they set vp mans nature and that is free will teaching that there is a cooperation of mans free will with Gods free grace in the first act of our conuersion A doctrine full of pride and folly as well as the former for as much as this is to part stakes betweene God and our selues and to diuide our conuersion betweene him and vs and consequently to ascribe as much to man as to God Christ saith that without him we can do nothing Phil. 2.13 we cannot come vnto him except the Father draw vs Ioh. 6. It is God that doth worke in vs the will and the deed saith the Apostle We are all by nature corrupt there is no part sound in vs or without vs. We are not onely as crazy or sicke but as dead men God doth all and we nothing in good things Hee preuenteth vs with his grace he prepareth vs by his word he enclineth vs by his Spirit and worketh both the
family which was the Church of God not onely Isaac the sonne of promise in whose seede the nations of the earth should bee blessed but Ismael that was borne after the flesh that mocked his brother persecuted him that was borne after the spirit and in the end was cast out of the Church Gen. 21.9 10. Gen. 21.9.10 Gal. 4.30 Gal. 3.30 And as it was with the father so was it with the son for we see this in the children of Isaac who stroue and struggled within the wombe of their mother Gen. 25.22 and when the time of her deliuerance came she brought foorth not only Iacob Gen. 32.24 who afterward was sirnamed Israel obtaining a farre more honourable name then all the Affricani or Germanici or Asiatici among the Romanes whose praise was wholly from the earth and a blast of the mouthes of mortall man whereas he wrastled with God in Peniel and preuailed but also prophane Esau Heb. 12 16. so branded as it were in the forehead by a marke of yron by the Spirit of God who sold his birth-right for a messe of pottage For the children being not yet borne neither hauing done any good or euil that the purpose of God according to the election might stand not of workes but of him that calleth It was said vnto her Iacob haue I loued but Esau haue I hated Rom. 9.11.13 Rom. 9.11.13 Samuel was a man that feared God exceedingly and gouerned the people vprightly so that he appealed to the people and to the consciences of all men to witnesse his innocency and integrity what wrong he had done them whose oxe he had taken and whose asse he had taken or at whose hand he had receiued any bribe to blinde his eyes 1 Sam. 12.3 1 Sam. 12.3 Yet when hee was old and made his sonnes iudges ouer Israel they walked not in his wayes but turned aside after lucre they tooke bribes and peruerted iudgement 1 Sam. 8.3 1 Sam. 8.3 Dauid was a man after Gods owne heart yet he had not onely Salomon that was beloued of God 2. Sam. 13.14 and 15.16 1 Kin. 1.5 but also incestuous Amnon ambicious Absolon and trecherous Adonijah the first defiled his owne sister and wrought folly in Israel the other two rebelled against their father and sought to take away the kingdome from him The like we might say of Eli who sate vpon a seat by a post of the Temple and by his residence on his charge and daily attendance to giue answeres to the people that came vnto him gaue testimony of his godlinesse yet his sonnes were the sonnes of Belial and knew not the Lord 1 Sam. 2.12 1 Sam. 2.12 To conclude for the examples that might be brought to this purpose are infinite who was more Godly then Iosiah who remembred his creator in the dayes of his youth and reformed religion betimes in his kingdome yet his children followed not the wayes of their father but did euill in the sight of the Lord according to all that their wicked forefathers had done 2 King 23.32 37. 2 King 23. Iere. 22.18 Iere. 22.18 To all these testimonies of Scripture if we adde also the testimony of common experience of all ages and times and places and persons we may gather that all the children of the faithfull haue not beene alwayes continued vnder the covenant of God nor followed the steppes of their faithfull parents to be like vnto them Now because this is a point diligently to Reason 1 be marked of vs let vs consider the reasons whereby it may be better confirmed vnto vs. First to shew the election of God which is the highest steppe of our saluation to stand vpon the free wil and purpose of God and not vpon ordinary succession or naturall generation or any causes in our owne selues to the end that all both parents and children should confesse that such as haue receiued this power and prerogatiue to beleeue in the Name of Christ Iesus are borne not of blood nor of the will of the flesh nor of the will of man but of God Ioh. 1.13 Ioh. 1.13 This reason is noted concerning Iacob Rom. 9.11 that the purpose of God might stand according to election not of any workes but by him that calleth this was it that made difference betweene him and his brother Secondly that the best seruants of God Reason 2 may acknowledge that they can by no means conuey to their posterity the graces of God the gifts of sanctification repentance from dead workes which themselues haue receiued from God by supernaturall meanes and not by naturall they begetting naturally children of wrath as well as other men euen sinfull children tainted and defiled with originall corruption Adam begate Seth in his owne image that is in his naturall inclination to euil Gen. 5.3 Gen. 5.3 Hence it is that Dauid acknowledgeth he was shapen in iniquity and that in sinne his mother did conceiue him Psal 51. Psal 51. So then as the corne that is purged from the chaffe and made cleane bringeth vp corne againe together with the chaffe and as the father that is circumcised begetteth children that are vncircumcised so such parents as are sanctified themselues cannot leaue to their issue any sanctifying graces which must come onely from aboue from the Father of lights Reason 3 Thirdly God hath a purpose to shew his iustice in the destruction of the stubborne and disobedient as he doth his mercy in the saluation of those that are godly and obedient This is the reason rendred by the Spirit of God that albeit the sonnes of Eli were reproued by their father yet they hearkened not vnto his voyce because the Lord would slay them 1 Sam. 2.25 â Sam. 2.25 God is determined to glorifie himselfe and his great Name in their destruction as they resolued and setled themselues their whole liues to dishonour him to their confusion Reason 4 Lastly the children euen of faithfull and godly parents doe oftentimes want the good meanes of a godly education and therefore no maruell if their hearts not being ploughed vp doe bring forth cockle and darnell in stead of good corne For the children of God doe themselues through humane frailty and infirmity sometimes faile in the performance of this duty They cocker them and are too choice and nice ouer them they dare not offend them or speake a word against them which ouerweening and suffering of them to haue their will too much God punisheth in their children whereof we haue a worthy example in Dauid toward Adonijah who exalted himselfe against his father saying I will be king and he prepared him chariots and horsemen and fifty men to runne before him The occasion of this presumption and rebellion is noted to be thus King 1.6 His father had not displeased him at any time in saying Why hast thou done so He failed toward him more then Eli did toward his sons for he said
walke in that broad and beaten path forgetting the commandement of God in the Law Exod. 23.2 Thou shall not follow a multitude to doe euill and the counsell of Christ in the Gospel The gate is wide and the way broad that leadeth to destruction and many there be which goe in thereat Matth. 7.13 Wherfore we must learne that multitude is no note of true religion nor riches nor prosperity nor glory nor outward blessings forasmuch as these are common to the godly and vngodly to the beleeuers and to the infidels The word of God must be our rule in this life which shall be our Iudge in the life to come This is no way partiall neither can it deceiue any Lastly seeing persons weake and contemptible Vse 3 in the world are oftentimes highly regarded of God it teacheth vs to praise the Name of God for it and to acknowledge it to be his gift and to returne him the glory who out of the mouth of babes and sucklings ordaineth praise vnto himselfe Psal 8.2 We see this in the song of Hannah 1 Sam. 2.1 she prayed and praised the Lord her heart was enlarged ouer her enemies she reioyced in his saluation So in the song of the blessed Virgine Luke 1. My soule magnifieth the Lord and my spirit hath reioyced in God my Sauiour for he hath regarded the low estate of his handmaide c. In like manner Christ gaue thankes to his Father that had hid the mysteries of his kingdome from the wise and prudent of the world and reuealed them to babes Matth. 11.25 Thus doth it belong as a speciall duty vnto vs whensoeuer we see these workes of God as if we open our eyes and will not be blinded we may daily see them to adore them and to magnifie his power and to praise his Name This hath many particular branches First we must confesse our selues miserable by nature and no good thing in vs to raise vp our selues aboue others being no way better then others We cannot too farre cast downe our selues nor pull downe the pride of this flesh that is ready to lift vp it selfe against his Maker We are a lumpe of earth and worse then the bruit beasts and the dust out of which we were taken We are fallen from God our excellency is gone Secondly whatsoeuer we haue it is his gift we haue receiued it at his hands it commeth downe from aboue and therefore let vs not glory as if we had not receiued it 1 Cor. 4.7 Thirdly let vs walke worthy of our calling euen of those mercies which we haue tasted and acknowledge our selues to be vnworthy of them Then we are indeed thankefull vnto him when we are dutifull vnto him Fourthly let vs be humble in our owne eyes and not boast of any thing in our selues or in our owne merites neither let vs thinke our selues worthy to be regarded of him This is the way to stoppe the course of his mercies to boast of our owne merites Iacob did not so he accounted himselfe lesse then all the mercies of God and the trueth which he had skewed vnto his seruant Gen. 32.10 The Saints doe all and alwayes cast downe themselues before him in true humility whereas hypocrites are puffed vp with the wind of their owne conceits and swell aloft like the Surges of the sea as we see by the example of the Pharisee Luk. 18.11 he gaue thankes to God for fashion sake but pride possessed his heart and wrought in him the contempt of his brother that was more righteous then he Fiftly from hence we may assure our selues of greater mercies and farther blessings One mercy draweth on another vntill they flocke together on a heape If we be thankefull for lesser we are assured of greater They are as the first fruits that sanctifie the whole Paul hauing found by experience that God had oftentimes deliuered him from present death hath his confidence in him that he also will deliuer him 2 Cor. 1.10 This is as a sure staffe to leane vpon in all distresse to be assured that he is vnchangeable with whom is no shadow of turning ân 3.10 he is said to repent of the euill that he hath spoken that he would doe and not to doe it but he repenteth not of the good that hee sheweth to his seruants forasmuch as whom he loueth he loueth them to the end Sixtly let vs keepe a register of his blessings and so settle them in our hearts that we neuer forget them but may thereby be prouoked to set forth his praise We cannot open our eyes in the day nor thinke vpon him in the night season but we haue innumerable testimonies of his loue toward vs. Let vs not therefore be silent and hold our peace but say to our owne soules with the Prophet Psa 103 1.2 Blesse the Lord O my soule and all that is within me blesse his holy Name blesse the Lord O my soule forget not all his benefits Giue him therefore the glory in all things and let vs prouoke others to praise him and tell of his wondrous actes It is a sweet smelling sacrifice that God delighteth in he smelleth the sauour of it a farre off and is well pleased with it This duty ought to be the continuall practise of our life it should arise with vs in the morning and lie downe with vs in the euening We haue receiued much from Gods good hand shall we returne nothing to him againe like the barren earth that yeeldeth no encrease The waters that by secret conduits or conueyances doe come to the sea returne openly into it againe so that all men see it and behold it how the riuers runne into the sea Eccle 1.7 So the graces of Gods Spirit as the waters of life which God doth secretly conuey into the hearts of the godly ought publikely to haue their recourse vnto him againe by praise and thankesgiuing There is no great Lord that bestoweth any possession or tenement vpon his tenant but he reserueth some rent to acknowledge the seruice and homage he oweth God hath bestowed much vpon vs we are all his Coppy-holders we hold at the pleasure of our grand Lord The rent that he hath reserued is praise and thankesgiuing if we withhold this from him and will not pay him we haue forfeited our estates we haue deserued to haue all taken from vs and seazed into the Lords hands againe from whom they came 21 Of Gershon was the family of the Libnites and the family of the Shimites these are the families of the Gershonites 22 Those that were numbred of them according to the number of all the males from a moneth olde and vpward euen those that were numbred of them were seuen thousand and fiue hundred 23 The families of the Gershonites shall pitch behind the Tabernacle Westward 24 And the chiefe of the house of the father of the Gershonites shall be Eliasaph the sonne of Lael 25 And the charge of the sonnes of Gershon in the
the ground the heresie and impiety of the Anabaptists who vtterly euert all orders and ordinances that God hath established both in the Church and common-wealth and in stead thereof bring in all confusions and tumults into the world For the end of Magistracy is not wrongfull vsurpation ouer others tyranny and oppression of mankind as Nimrod the mighty hunter before the Lord ãâã 10.9 grew thus to be great but that wee should leade a peaceable and quiet life in all godlinesse and honesty 1 Tim. 2.2 They then that abolish Magistracy ouerturne peace concord honesty and piety inasmuch as the Magistrate is the preseruer and maintainer of all these and when there is no king in Israel euery man will presume to doe what he list and who shall controll him Hence it is that all Christians are oftentimes called vpon to performe obedience to the ciuil Magistrate the higher power â 13.1.2 â 2.13 14 both to the king as to him that is supreme and vnto gouernors as vnto them that are sent by him for the punishment of euill doers and for the praise of them that doe well We must therefore detest those Libertines who hold that Christians need no Magistrates but that euery man should be a law vnto himself and not be controlled by any other how wretchedly soeuer he liue how vniustly soeuer he deale how prophanely soeuer he walke Neuerthelesse though these be most madde and monstrous opinions yet these monsters will not seeme to be madde without reason as we haue declared elsewhere in sundry places First they say all Christians are the Lords freemen âction and therefore must not bee brought vnder the subiection of any 1 Cor. 7.22 23. I answere âer liberty is twofold outward and inward or bodily and spirituall For seruants may be freemen and freemen may bee seruants âl freeâe and âage Ciuill freedome is a right or power resting in the person to doe according to his owne purpose and pleasure without being forbidden or hindred and interrupted by any other Contrariwise seruitude or bondage is a depriuing of one from this right whereby he is bound to liue according to the discretion of another and to do as he is enioyned and appointed by another so that he cannot liue as he list There is besides this another kind of freedome bondage âstian liâ and âtude which is wholly spirituall This is a freedome of the faithful from the wrath of God from the power of Satan from the dominion of sinne from the curse of the Law from the kingdome of darkenesse from the terrours of eternal death as also from the burden of ceremonies and the bondage of humane traditions obtained to vs purchased for vs through Christ Iesus This is called Christian liberty the freedome of the spirit the freedome of the Lord and of Christ and such like Now there is also a Christian seruitude not contrary to this freedome or opposed against it but set vnder it and well agreeing vnto it which is an obligation wherby we are tyed to serue God in holinesse and righteousnes On the otherside the bondage that is contrary to this freedome bondage of the spirit is the slauery and captiuity vnder sinne and Satan and therefore called the bondage of the flesh of sinne and of vnrighteousnesse This seruitude is damnable and more to be shunned and eschewed then to be taken captiue of tyrants and to be holden of them in a deepe dungeon or in a close prison or in chaines of yron From this it is that the Scripture disswadeth and discourageth vs Rom. 6.21 because the end of it is death Some of the Philosophers of the strictest sect Cicer. parad 5. maintained this assertion and opinion that Onely the wise are free and that all fooles are slaues This hath beene accounted an hard saying Onely the wise are freemen and all fooles are slaues and a strange position but it is most true in the Church of God For such as know God and beleeue in Iesus Christ his sonne are truely wise and truly free free I meane from sin and death euen the freemen of God and of Christ Ioh. 8.36 according to that saying in the Euangelist Iohn If the Sonne shall make you free then ye shall be free indeed whereas al infidels and wicked ones are fooles and seruants of the flesh yea bond seruants of sinne and death This distinction between freedome of the body of the conscience being retained wil shut the mouthes of all those enemies that reason against Magistracy vnder this colour because we are the Lords freemen Forasmuch as we haue shewed how farre we are free how far we are not free what freedome God hath giuen and what he hath not giuen Secondly Obiect they pretend that the iust neede no lawes to guide them or restraine them but are a law vnto themselues Tim. 1.9 The Apostle teacheth that the law is not made for a righteous man but for the lawles disobedient for the vngodly and for sinners for the vnholy and prophane c. I answer Answer this sauoreth rankly of the Nouatian heresy for no man is wholly or perfectly iust as these suppose but they leaue many good things vndone and they do many euill things so that in many things we sinne all Iam. 3.2 therefore we stand in need of the law to admonish vs to teach vs to reproue vs to threaten vs yea to curse vs and condemne vs and so to vrge vs to that which is good For who is so righteous reformed that he needeth not the law to be a spurre vnto him to be clapped in his sides to helpe him or who runneth so swiftly that he needeth not some encouragement to amend his pace And if the law of God were not made against theÌ yet it is for them their benefit And if they should commit no euill in all their life yet they might suffer much wrong iniury from the hands of others wanting the defence of the Law to protect them So then the Law in some respect was giuen to the iust man and in some respect it was not So farre as he is regenerate by the Spirit of God he obeyeth the wil of God cheerefully and willingly and so needeth not the Law but so farre as he is in part vnregenerate and sinneth daily he standeth in great need of it The Apostle hath to doe with false prophets which maintained and taught that the Law was necessary and sought iustification by it This he reprooueth and reiecteth in two respects First touching iustification which wee cannot attaine by the law but must seeke it in Christ Secondly touching the rigour of the law and the commination annexed vnto it which serueth to terrifie the vngodly Obiection 3 Thirdly they say they need no protectour but the Lord he it is that keepeth Israel that neither slumbereth nor sleepeth He is our buckler and shield that we want not the help
him the forme of a seruant and was made in the likenesse of man When the disciples began to contend for place of superiority so that a strife arose among them which of them should be accounted the greatest he propoundeth vnto them his manner of liuing and conuersation and thereby disswadeth them from ambition Luke 22.27 Whether is greater he that sitteth at meat or he that serueth is not he that sitteth at meate but I am among you as he that serueth The whole life of Christ euen from the first moment of his conception vnto the last period of his assumption and ascension from the earth doe preach vnto vs as with a liuely voyce his wonderfull humiliation that he made himselfe as a worme of the earth who was equall in glory with his Father If this example of him that is the authour and finisher of our faith wil not moue vs to true humility nothing in the world will moue vs. Lastly pride is the preparation of vs vnto a fall and the ready way that leadeth to destruction The proude man that climbeth aloft worketh his owne ouerthrow and confusion and the higher we ascend the greater is our downe-fall Salomon in the booke of his Prouerbes beateth much vpon this point as Chap. 11.2 When pride commeth then commeth shame but with the lowly is wisedome and Chap. 16.18 Pride goeth before destruction and an hauty spirit before a fall chap. 18.12 Before destruction the heart of man is hauty and before honour is humility This may be farther confirmed vnto vs by three famous and memorable examples recorded in the Scriptures to wit Nebuchadnezzar Haman and Herod The first whiles he was boasting of great Babylon which he had built for the chamber of the Empire by the might of his power Dan. 4.30 and for the honour of his maiesty was driuen from the company of men and had his habitation with the beasts of the fielde and did eate grasse as oxen The second to wit proud Haman swolne with the conceit of his owne greatnesse while he thought to be clad in royall apparel which the king vsed to weare to bee mounted on horsebacke that the king rideth vpon and to haue the crowne royall that he weareth to be set vpon his head was driuen to play the lacky on foot and to dance attendance as a Page Ester 6.10 and 7.9.10 and not long after fell from the highest toppe and tower of honour to the lowest degree of shame and reproch The third and last example is of Herode who being puffed vp with the Syren songs of Sycophants and Flatterers thought himselfe worthy to take vpon him the honour of God Act. 12 2â but immediately the Angel of the Lord smote him because he gaue not God the glory and he was eaten vp of wormes Behold heere how the greatest sort of men are wonderfully deceiued in their owne imaginations deeming pride as a stirrup to mount vp into the saddle of honour whereas it is a steppe to bring them-downe and a meanes to make them fall into shame and confusion âe sixt reâoofe Lastly it reproueth such as enuy at the better and higher callings of others These are euen ready to die consume away when they see others placed in greater places and adorned with greater gifts then themselues This is a common sicknesse and sinne and the cause of many euils that swarme in Church common-wealth When Ioshua heard the Elders in the hoste to prophesie he enuyed them for Moses sake âmb 11.28 â 3.26 The like we see in Iohns disciples when they heard of Christs glory and fame encreasing more more they feared it would turne to the diminishing of the credite and estimation of their master The remedies to preuent this mischiefe before it come or to pull it vp when it hath taken hold of vs are many First let vs acquaint our hearts to reioyce at the good that doth befall them and to be glad when any thing befalleth them for the comfort of their soules or bodies as when one member is had in honour all the rest are cheered and refreshed by it Cor. 12.26 Secondly we are to consider that all places of preferment come from God as the Prophet teacheth Promotion commeth neither from the East nor from the West âl 76.6 7. nor from the South but God is the Iudge he putteth downe one and setteth vp another Thirdly we must al of vs make this account of our gifts that they are bestowed for the common good and not onely for the priuate benefit of such as possesse them so that the eye cannot say to the hand Cor. 12.21 nor the head that is highest to the foot that is lowest I haue no need of thee without the destruction of the whole body Fourthly the fewer our gifts and the lower our places and the smaller our callings are the lesser lighter account we are to make wheras such as haue the greatest charges haue the greatest account to make according to the rule of Christ âe 12.48 Vnto whomsoeuer much is giuen of him shall be much required and to whom men haue committed much of him they will aske the more The higher therefore a man is exalted the more is he bound to God and to them ouer whom he is set and to those among whom he liueth so that there is no gift no honour no calling without his burden and account For as the starres haue light but for mans vse so we haue gifts but for others benefit Lastly this consideration if there were no other is sufficient to correct all pride and ambition in vs to wit to examine our owne ability and we shall finde that there cannot be so small a charge committed vnto vs but the same is able to make our shoulders shrinke and crack yea to bow and breake if we doe our duties as we ought to doe For our infirmities are so great and our strength so little that whosoeuer sifteth himselfe throughly and tryeth his owne giftes without hypocrisie and flattery shall find that he is able to do as good almost as nothing at all If we thinke vpon these things it will be as a bridle to restrain vs from soaring and climbing so high and a forcible means to breed in vs contentation in our places whatsoeuer they be whether high or low whether great or little Thirdly it is a comfortable thing to a mans Vse 3 conscience in life and death in prosperity and aduersity to remember that we haue thus serued God fulfilled the callings with a good conscience that he hath laid vpon vs. The faithfull seruant that hath giuen to his fellow seruants their portion of meat in due season shall be most happy and be made ruler ouer all his goods He that occupied his masters talents and gained by them heard this comfortable voyce Matth. 24.47 and 25.23 Well done good and faithfull seruants thou hast beene faithfull ouer a few things I will
who threatned the Apostles streitly and commanded them not to speak henceforth nor teach any more in the Name of Iesus This is the beginning and first degree of the Church-censures The second proceedeth farther and that is suspension which taketh place when the former taketh no place Suspension is a punishment inflicted wherby the offenders are for a time barred from the Lords Supper This is not a separation from all the holy things but from some only which howsoeuer those of the separation that are fledde from vs scoffe at and deride yet it hath good warrant and sure foundation out of the word And as it is an higher censure then admonition so it is lower then excommunication Of this the Apostle seemeth to speake 2 Thess 3 14. If any man obey not our word by this Epistle note that man and haue no company with him that he may be ashamed yet count him not as an enemy but admonish him as a brother The person excommunicated must be counted as an heathen and a Publicane the party suspended as a brother these two to bee accounted as an heathen yet respected as a brother cannot well agree together This was shaddowed out in the booke of Leuiticus by the ceremonial law chap. 13. where the Priest is commanded to iudge of the plague of leprosie if at the first the leprosie did not appeare manifestly by such signes as are there described he should shut him vp seauen dayes and at the seauenth day he should looke vpon him againe and if as yet it did not appeare plainely and euidently what it was hee was to shut him vp seuen daies more and afterward should pronounce him cleane or vncleane according as he should finde by the tokens and arguments prescribed in the word of GOD euen so in iudging of the spiritual leprosie the like wisedome or rather greater is to bee vsed by the Gouernors of the Church vnder the Gospel If a brother should bee vehemently and publikely suspected to haue committed some notorious crime to the dishonour of God to the wounding of his owne conscience and to the scandall of the Church and thereupon the Church-Gouernors after citation of him should enter into the examining of the matter and at the first finde onely great presumption or some cause of suspition or probable coniecture but no plaine or manifest proofe against him it is meete they take farther time for more certaine triall of the matter and in the meane season suspend him from the vse of the Sacrament but not froÌ hearing the word vntill it may farther appeare and better be gathered if it be possible whether he be guilty or not guilty and charge the faithfull to haue no fellowship with him that he may bee ashamed The third censure is excommunication which is a separation from al holy things and the priuiledges of the Church casting out of their publike communion and priuate fellowship such members as openly offend by some greeuous crime Gen. 17. ââ Ezr. 10 8 Math. 18 ââ 1 Cor. â ââ because to their sinne they adde the obstinate contempt of the admonitions giuen vnto them to the end themselues may be ashamed and others warned feared by their example and kept from the like infection We are forbidden to eate and drinke with such if they be knowne to be so and to keepe company with them familiarly as their friends fellowes and companions for this were to be one with him that is as an heathen and Publican and deliuered vp to Satan Seeing then this censure is so full of horrour and terror being vsed according to the word of God it followeth that they which do not reuerence and regard it are desperate sinners of whom we can haue little or no hope so long as they continue without the publike meanes of saluation They are as it were the forlorne hope and neere vnto destruction while they lightly esteeme this sword drawne out against them or do make a sport at it or are not humbled by it or seek not to be absolued from it They that are thus minded stand not in feare of God or the diuell they regard neither heauen nor hell neither saluation nor damnation They are vnder Gods wrath and yet feele it not they dwell in the suburbes of hell and yet know it not Satan hath set vp his throne in their hearts and yet they see it not they are shut out of heauen and yet they mourne not for it they are captiues and bondslaues vnder sinne and yet they haue no desire to be restored into the liberties of the sons of God nor any care to haue their liues reformed They cast vp a sauour in the nostrils of God men which annoyeth the house with the lothsome and filthy stench of it Such as are hotly pursued by enemies and flye to some Citty for succour or sanctuary if the gates bee shut against them they are left as a prey to the mercy of others that are mercilesse God hideth those that be his in his Tabernacle and keepeth them safe as it were vnder his wings but these are deliuered vp to the diuell who gouerneth them and worketh in them yet alas they are not afraid to serue such a master God hath left them and forsaken them who haue left and forsaken him and euen shut vp heauen gates against theÌ as it were with strong bars which were enough to astonish them if they had any life of Gods Spirit in them notwithstanding all this cannot enter into their dead hearts God giue them grace if they doe belong vnto him to thinke vpon these things and seriously to consider of them in their hearts while the acceptable time is if not he will glorifie his great Name in their confusion as he did in the destruction of Pharaoh Exod. 9.16 And we that heare these things this day must performe these foure things First we must mourne for them as for the losse of a member though themselues do not and pray for them earnestly to him that hath the hearts of all men in his owne hands that he would open their blind eyes albeit they cannot pray for themselues Secondly we must beware and looke to our selues that we come not into that estate Happy is he whom other mens harmes can make watchfull Thirdly we must take heed we be not a meanes to harden them in their sinnes but seeke to reclaime and recouer them While they stand in this desperate estate we must haue no delight in them but shunne them and auoide them What greater meanes can there be to mooue such to repentance then for them to marke how euery one shunneth them and separateth himselfe from them and accounteth them as Turkes and Pagans and no better The incestuous person that was at Corinth being thus censured and deliuered for a time vnto the power of the diuell then which what could be more feareful being I say thus thrust out of the Church and banished from the liberties of it and abandoned of
A fift motiue A fift motiue which ought to be very effectuall is the consideration of the forgiuenesse that we receiue at the hands of God We are much indebted vnto him there is no sin that we commit but increaseth our debt so that we are no way able to pay it He is content for his sons sake to forgiue vs al therefore we ought to put off anger wrath malice and reuenge and on the other side to put on the bowels of mercies kindnesse humblenesse of minde meekenesse and long suffering forbearing one another and forgiuing one another Col. 3.13 if any maÌ haue a quarrell against any euen as Christ forgaue vs so also we must do Hence it is that Christ teacheth vs to aske forgiuenesse at the hands of God as we shew our selues ready and willing to forgiue for we say Forgiue vs our sinnes as we also forgiue the trespasses that are done vnto vs and he addeth immediately after If ye forgiue men their trespasses your heauenly Father will also forgiue you Matt. 6.14 15. but if ye forgiue not men their trespasses neither wil your Father forgiue your trespasses If then we carry grudging spirits and reuenging minds boyling in vs we turne this comfortable petition into an horrible imprecation against our selues and pray that God would not forgiue vs but coÌdemne vs forasmuch as we determine not to forgiue but to be reuenged on our enemies that offend vs. If we could be perswaded of this truth then which nothing can be truer we would not seeke reuenge to gaine a kingdome considering that we call downe vengeance with our own mouthes vpon our selues which is a most fearefull case For do we thinke that when sin lyeth at the dore vengeance wil be farre from vs and not come neere vs except we cry for it our selues Let vs take heede we doe not dally with God who wil in iustice repay vs because we take vpon vs to repay and will powre vpon vs the vengeance which we aske against our selues The sixt motiue Lastly we are mooued to put vp wrongs suffer iniuries to referre all reuenge vnto God and not to requite euil for euill because it is against all good law right reason common sense that any man should be accuser witnesse iudge and executioner But euery one that taketh vpon him to right his owne cause A reuenger executeth the office of foure men and to reuenge himselfe doth all these together he executeth the office of foure seueral men It is no reason that he which layeth any accusation against vs should be admitted to be witnesse against vs because a witnesse should not be partiall nor any way suspected to be party Whosoeuer refuseth to referre his cause to the iudgement of God and will take vp the weapon and instrument of reuenge into his owne hand doth more then this he cannot be content to be an accuser and witnesse of wrong but wil also sit as iudge to ccndemne and as executioner to punish which is against all right law equity and conscience No man therefore ought to ingrosse so many offices which of right belong vnto seuerall men It is vnpossible that there should be iust proceeding where matters are carryed in this order If then we would be Christs disciples let vs possesse our soules with patience and commit our causes vnto God that the spirit of glory and of God may rest vpon vs. Notwithstanding all these motiues which may serue as so many bands to tie vs to this dutie Obiections answered the nature of man that is corrupt striueth to breake them all and to be at liberty to doe what it list and therefore ministreth many obiections which are but carnall reasons to warrant the practise of priuate reuenge Let vs see what they are and apply seuerall remedies to euery one of them to stay vs vp from offending this way First of all it will be said If we Obiect should put vp wrongs this were to make our selues as fooles for euery one to laugh at and as blockes for euery one to insult ouer vs and to tread vpon vs. I answere Answer it skilleth not what the world esteeme of vs and what they speake against vs. If we were of the world the world would loue his owne but because we are chosen out of the world Ioh. 15. ââ therefore the world hateth vs reuileth vs taunteth vs and speaketh al manner of euill against vs. If we regard the iudgement of God we must passe very little for the iudgment of men if we receiue praise of God it skilleth not if we be dispraised of men And as they speake euill of the seruants of God that are themselues euill so they will account vs fooles that are indeed fools themselues For there is no foole like to the wicked man and therfore he is in Scripture oftentimes branded with this name and note As for those that account godlinesse folly and place wisedome in committing wickednesse let vs leaue such wisedome to the wise of this world and be content to be esteemed as simple fooles to the end we may be like to the wise God who is a God of patience and so be partakers of the heauenly nature He turneth the wisedome of this world into foolishnesse and the foolishnesse of this world he accepteth as true wisedome Wherefore let vs hearken to the counsell of the Apostle 1 Cor 3.18 Let no man deceiue you if any man among you seemeth to be wise in this world let him become a foole that he may bee wise It were better for vs to be accouÌted fools in this world by wicked men then to be iudged fooles for euer in the world to come Againe some wil obiect If we alwaies sufser Obiect 2 wrongs we shall make our selues a prey set an edge vpon others to lay on loade vpon vs. For we shall neuer be quiet but euermore be abused I answere Answer the condemning of vengeance is not a taking away of iust defence God tyeth vp our hands from vniust reuenge but he shutteth not our mouthes from iust complaint For we may claime the help of the Magistrate either for the preuenting of wrong or for the punishment of the doer of wrong The Magistrate is Gods deputy and his office is to releeue the oppressed to defend the innocent to execute iudgment on malefactors When certaine of the Iewes more then forty men banded together and bound themselues vnder a curse that they would neither eat nor drink til they had killed Paul Act. 23. ââ he sent to the chief captaine to be defended from their conspiracy And when he saw the malice of his nation against him that they ceassed not to lay greeuous complaints to his charge he appealed vnto Cesar that he might not be deliuered into the hands of the Iewes that sought his life and thirsted for blood I stand at Cesars iudgement seat where I ought to be iudged ãâã â 10 So
when wee can complaine of them speake euill of them deface and euery way disgrace them as carnall men do their vtter enemies it is a true signe that our hearts are touched by the Spirit of God as our Sauiour Christ teacheth Iohn 16 verse 8. When the Comforter is come he will reproue the world of sinne and of righteousnesse and of iudgement Wee haue no greater enemies then our sinnes which are many in number strong in power deceitfull in snaring and dangerous in subduing of vs. They are in number as the sand on the sea shore that cannot be reckoned and moe then the haires of our head or then the houres that we haue liued They are as strong as an army of men set in battell aray who by their power and puissance haue strooke downe the chosen men of Israel They deceiue with their pleasures as the bird is taken in the snare and as the subtill harlot that flattereth with her mouth They bring danger both to soule and body and leaue vs not till wee perish for euer and be cast into the pitte of hel from whence there is no redemption Seeing then their nature is such that they carry vs headlong with violence into perdition we should also maligne them and hate them as death nay as him that hath the power of death that is the diuell Hebr. 2 verse 14. If we finde them too cunning and crafty for vs and our selues too weake to deale against them being armed with all the forces of Satan and of the world let vs goe to him that beeing stronger then that strong man is able to take away all his weapons Luke 11 verse 22. and binde him in chaines euen the Lyon of the Tribe of Iuda Reuel 5 verse 5. that is able to stop the mouth of that roaring Lyon which seeketh whom he may deuoure 1 Pet. 5 8. He knoweth wherof we are made he remembreth that we are but dust And as he is of power to helpe vs and subdue our corruptions so he is of infinite mercy to pardon vs our sinnes He knoweth what is in vs better then we our selues know our selues forasmuch as he is greater then our hearts and knoweth all things If then we confesse our sinnes truely and vnfainedly as he is faithfull and iust 1 Iohn chap 1 verse 9. so he will forgiue vs he hath made the promise and the word is gone out of his mouth which he cannot call backe againe he hath vttered his voice and he cannot deny it no more then he can deny himselfe If he should reteine our sinnes we being penitent he should forfeit and falsifie his truth which cannot agree to the diuine nature and therefore as one rightly speaketh he should be a greater leeser then we This is euidently to be seene in the Psalmes of repentance penned by the Prophet Dauid as Psalme 32. At the first he sought by all the meanes that he could to hide his sinnes hee sendeth for Vriah and vseth sundry shifts to conuey him vnto his house and thereby to couer his sinne When that pollicy would not serue he sendeth secretly to Ioab to put him in place of danger and theÌ to retire from him that hee might fall by the sword of the Ammonites But whiles he seeketh all meanes to couer it God the searcher of hearts doth discouer it and sendeth his Prophet vnto him to reproue him Heereby euen by the Ministery of the word his heart is touched and he is made to see the greeuousnesse of his sin against whom he had sinned then he is not ashamed to acknowledge it and to leaue a memoriall of it in the Church for the good of others Thus he found wonderfull comfort by his confession and could finde none without it I acknowledged my sinne and thou forgauest mine iniquity Psal 32 5. The consideration of the multitude of our sinnes is able to bring vs to despaire but the confession of our sinnes is able to raise vp to hope againe and to stay vs vp with the mercies of GOD which are as flagons of wine to refresh vs. When Dauid had thus confessed that he had sinned God sent him a comfortable message that cheered his heart and quieted his conscience The Prophet that before threatned thundered out the Law now applieth precious balme and powreth wine and oyle into his wounds saying vnto him in the Name of God Thy sinne is pardoned They that are escaped by the mercy of God as it were from a dangerous shipwracke out of their sinnes would not come into the same case and condition againe for to gaine a kingdome nay all the kingdomes of the world When the sinfull woman confessed her sinnes by shedding abundance of teares and wiping the feete of Christ with the haires of her head hee answered concerning her as the Lord of life and comfort Many sinnes are forgiuen her for shee loued much Luke 7 verse 47. Thus he spake graciously and comfortably to the penitent theefe on the Crosse accusing himselfe reprouing his fellow iustifying Christ confessing his faith and asking forgiuenesse This day shalt thou be with me in Paradise Luke 23 43. The more often we goe vnto God and confesse our sinnes before him the better it is for vs the more mercifully he will deale with vs the greater grace he will bestow vpon vs the farther he will remoue his iudgements from vs and the neerer he will approch vnto vs. Vse 3 Lastly let vs all labour after a right confession Many haue confessed their sinnes and yet found little comfort as Pharaoh Saul Iudas the Israelites and many others If we hope to speed better then these men then we must confesse better then they did If wee sinne with them and confesse as they did we shall reape no better fruite then they did We are apt to fauour and flatter our selues wee are possessed with selfe-loue Wee cannot looke vpon other mens vertues nor our owne vices we are blinde in seeing our owne faults wheras wee are sharpe sighted and quicke eyed to espie a little mote in other mens faces Wee should rather consider our owne wants to be humbled for them then the graces we haue to be puffed vp by them No man seeth the spots that be in his owne face so he discerneth not the sinnes that are in his owne soule He that would know his deformities taketh a glasse Iames 1 23. which sheweth vnto him what he is and how he is so if we would vnderstand our secret open sinnes we must behold our faces in the law of God for by the law commeth the knowledge of sinne Rom. 3 20. Wee must therefore examine our selues touching this duty of confession and obserue diligently the true properties of it Not euery one that saith Lord Lord shall enter into the kingdome of heauen Not euery one that saith I am a sinner I am vncleane is a true conuert and a right penitent Nothing is more common theÌ to heare men say I confesse my selfe a
then we must be stirred vp hereby to our duties and haue this meditation with our selues The miniâââ meditation Doubtlesse I am no longer mine owne man nor at mine owne disposition I am wholly dedicated consecrated vnto God True it is all the faithfull are so also after a sort 1 Cor. 6.19 20. Ye are not your own for ye are bought with a price and Ro. 12 1. We are exhorted by the mercies of God that we shold offer vp our selues a liuing sacrifice vnto him Neuerthelesse he that is called to preach the gospel to breake and to bring vnto vs the bread of life and the foode of saluation is knit vnto God by a straighter band he is wholy appointed for the vse of the Church of God The charge and function is of great waight importance 2 Cor 2 16. and who can be sufficient for these things They are Messengers sent from the King of kings vnto vs they reconcile God and man and make peace after a sort between them they assure the penitent of the pardon and forgiuenesse of sinnes by the power of the keyes committed vnto them This laying on of hands serueth and helpeth to assure his heart that is called that God will abundantly furnish him with necessary graces fit for his calling he will endue them with the spirit of wisedome of knowledge of zeal of constancy of charity of meeknesse of patience and such like As then God maketh all the signes that hee hath at any time set in his church to be auaileable so that not one of them is vaine or vnprofitable so may all the Ministers ordained with this signe assure themselues that God will poure out his blessings vpon them to the end they may faithfully execute their office It is not in vaine that water in baptisme is powred vpon our heads it is a good witnesse vnto vs that we shall be washed and cleansed from our sinnes by the bloode of Christ forasmuch as God hath instituted it and his promise is annexed vnto it It is not in vaine that we eate a little morsell of bread and drinke a little quantity of wine it assureth vs that we are partakers of the life of our Lord Iesus Christ and that hee is our meate indeede and our drinke indeede whensoeuer we come to his holy Table The like we may say of imposition of hands God will not suffer it to be superfluous but we shal perceiue the fruit thereof by his pouring of his gifts into the heart as it is said of Ioshua that he was filled with the spirit of wisdome for Moses had laid his hands vpon him and of Timothy that the gift of God was giuen vnto him by the laying on of the hands of the Presbytery âââect âââwer But hath the laying on of hands so great power and vertue No but seeing this signe was no inuention of man but an institution of God he will make it auaileable by adding his grace and goodnesse thereunto The putting on of hands was a gage thereof representing Gods pouring out of his Spirite This then serueth to reproue such as haue vndertaken this calling ãâã 2 4 and forsaken the Ministery vpon carnall respects not considering that the soldier that warreth doth not entangle himselfe with the affaires of this life that he may please him who hath chosen him to be a souldier and our Sauiour sheweth that no man hauing put his hands to the plough looking backe is fit for the kingdom of God Luke 9 62. In this number we may also range those that embrace this present world liue as meere worldly men choaking themselues with the fat morsels that they find abroad the bones whereof so sticke in their throate that their voice is stopped and their tongue is tied that they can vtter no other words but bring bring But we must consider that we are takeÌ as it were by the hand of God from amongst the rest of the Congregation to teach the people to giue an attendance to reading to exhortation to doctrine 1 Tim. 4 13. and to take heede to our selues that in dooing these things we may both saue our selues and them that heare vs verse 16. We are called of God to his heauenly worke who wil plentifully reward vs if we be diligent in our duty and his businesse Dan. 12 13. 1 Pet. 5 4. 1 Cor. 3 8. He will stand with vs and his hand shall bee effectuall vpon vs if wee make conscience of our calling But if we be carelesse and vnconscionable negligent and idle as slothfull seruants that set not their mindes vpon their masters businesse his hand will be sore seuere against vs to reuenge the dishonour done to his name and the hurt done to his people The Papists boast of giuing the graces of the Spirit by this gesture they greaze their fingers and disguise themselues with apish toyes but all to no purpose as we haue proued already forasmuch as it cannot by the bare outward action confer grace and therefore it is remeÌbred touching the Apostle Paul that hee receiued grace from God before Ananias came vnto him and laide his hands vpon him Acts 9 17. Thirdly hereby ariseth great comfort vnto Vse 3 him that is lawfully and rightly ordained For it serueth much to confirme and strengthen him being therby admonished that God accepteth him as an holy offering Let vs remember that it is he which hath set vs on worke and he will be present with vs to remoue our shoulders from the burthen or rather to make the heauy yoake which he hath put vppon vs easier and the burthen which we beare to be lighter that wee doe not shrinke and sinke downe vnder the waight thereof True it is men onely did lay their hands vpon vs howbeit God is president of the whole action and he worketh with his owne ordinance and institution Wee haue from hence an assurance of our calling that it is not onely or principally from men but from God which must mooue vs to execute the same with all courage and constancy being terrified with no fear or danger of enemies or opposition against vs and to ouerstride them all with great cheerefulnesse Are wee therefore crossed at any time in the discharge of our duty and doe men rise vp against vs when we stand vppe in the name of God Let vs not bee afraide and holde our peace lest he confound vs before them Ier. 1 17. Let vs not stand in feare of their faces for he is with vs to deliuer vs. Verse 8. and no man shall set vpon vs to hurt vs as Actes 18 10. Let vs call to our remembrance our entering into our Calling that wee were ordained by laying on of hands wherein men were the instruments of Almighty GOD to assure vs of his presence with vs and approbation of vs. This consideration stayed Dauid being ready to shrinke downe vnder the burthen hauing the charge of a great people that could not be numbred nor
counted for multitude and it raised him vp as it were beaten downe to the ground to wit that hee came not to the kingdom by his owne ambition or vsurpation as his enemies falsly charged and accused him but by the authoritie of God who called him and the warrant of Samuel the Prophet who annointed him so that whensoeuer wee finde colde comfort in the world let vs comfort our selues in the lawfulnesse of our calling and when wee are euilly entertained of men let vs remember that God hath entertained vs into his seruice and therefore let vs be found faithfull therein Vse 4 Lastly from hence sundry instructions arise to the people For when they see the hands of men solemnly laide vpon the heads of those that are to bee ordained and the action alwayes accompanied with prayer and oftentimes with fasting it stirreth them vp to bee more feruent zealous earnest and vehement when they brought him that was chosen as it were before God himselfe and presented him before him So then we must learn that when we would haue Ministers to preach the word of God euery one must haue care to pray in this holye action because it is not a pastime or may-game for little children it is that the Church of God may be gouerned as hee hath appointed it which is a matter of no small importance The Ministers are called to gouerne in the house of God which is the pillar that vpholdeth the trueth seeing therefore so great a Treasure is committed vnto them which also must bee brought vnto vs by their mouthes and meanes wee must for our owne parts be carefull to commend them vnto his grace Math 9 38. that it would please him to thrust foorth such Labourers into his Haruest such as may be faithfull and effectual instruments to bring vs to knowledge and faith to repentance and saluation and that he would distribute vnto them that are chosen such giftes as are requisite for them to do their duties and discharge the administration committed vnto them For if wee haue not such as make conscience of their duties A great plague to the Church to haue euill Ministers woe vnto the Church there cannot a greater plague and iudgement befall vnto it Againe it is their duty to haue a speciall care as much as lieth in them to choose faithfull Ministers and such as are apt to teach euery way meete to execute that office In the function of the Deacons the Apostles charged the brethren to looke out men of honest report full of the holy Ghost of wisedom whom they might appoint ouer that busines Acts 6 3. much more ought this to be in them that haue charge ouer mens soules But alas how many are there that would with al their hearts that there were no Ministers at all that the word of God were vtterly buried and banished out of the world that so they might spend their dayes in pleasure and at last go to hell with ease We cannot say that these doe speake lies through hipocrisie 1 Timoth. 4 2. forasmuch as they do not hide their iniquitie their impiety their blasphemy but like mad dogges or shamelesse beasts doe barke and bray against the truth as if the very sound of the word did vexe and torment them O how or when will these prophane personnes be brought to pray that the Flocke may bee attended with faithfull Shepheards the hoast of God furnished with trusty Captaines and the Corne of the fielde reaped by painfull Labourers Seeing then there are such filthy swine among vs that tread the precious Pearles of God vnder feet such as care not how the church be serued or what Ministers they haue it is iust with God to send them such as famish the flocke but do not feede it such as betray the hoast but do not defend it such as ruine the house but do not reare it vp Lastly the Church seeing this publicke and peculiar commending of them that are ordained of God should learne to acknowledge them to be set ouer them of God and by it be stirred vp to receiue them and reuerence them and so haue them in singular loue for their workes sake submitting themselues vnto theÌ in such things as pertaine to their office and function Let euery man therefore bee carefull as if it were for his owne businesse seeing it is for his owne benefite and profit Euery man hath his part in this worke and euery one is endangered by it if it be not sincerely executed Verse 14.15 Thus shalt thou separate the Leuites from among the children of Israel and the Leuites shall be mine And after that shall the Leuites go in to do the seruice of the Tabernacle c. Heere is a reason rendred why the Leuites must be cleansed and washed when they are brought before the Tabernacle of the Congregation because they are his True it is all creatures are his Psal 50. but the Leuites are his by a speciall right they are his seruants to serue in the Tabernacle For the better vnderstanding of this point obserue that there is a threefold kind of seruice and seruants by creation by sanctification and by function By creation all must doe seruice vnto God and are vnder his power and prouidence All men though they striue neuer so much yet shall be compelled to stoope and yeeld vnto him For who hath resisted his will Rom. 9.19 Thus all the Reprobate yea the diuels themselues bow to him and do him seruice against their wils And in this sence the Prophet saith All are his seruants Psalme 119.91 Such are they whom God vseth as instruments to serue his prouidence and so was Cyrus the raiser vp of the Persian Monarchy his seruant to do his will who is therefore called his shepherd and his annointed Esay 44.28 and 45.1 By sanctification they are the seruants of God who are redeemed from the bondage of sinne and Satan to serue the Lord in holinesse and true righteousnesse all the dayes of their life Luke 1 74 75. Rom. chap. 8.22 There is no comfort or consolation in being the seruant of God in the first sence because the diuels and dumbe creatures and all damned spirits haue as great a portion in it as we but this is our comfort if we be his seruants by piety and faith Lastly such also are said to be his seruants as serue him not onely in the common profession of godlinesse but in regard of some special function and office wherein they are employed Thus are Magistrates called his seruants Rom. 13 6. and Christ himselfe Esay 53 11. My righteous seruant shal iustifie many So Moses Iosh 1 2. and Dauid Psal 18. Thus are the Leuites in this place called the Lords and said to serue him in a speciall worke and Psal 134 1. Blesse ye the Lord all ye seruants of the Lord which by night stand in the house of the Lord. âââârine So then ãâã ministers âhe Lords âânts to ãâã him
sufferings of Christ must purge themselues of their olde leauen that is ought by vnfained and renewed repentance to be purged and washed from their wickednesse and vncleanenesse bring with them a cleere and good conscience an holy resolute purpose to serue the Lord in truth and sincerity in holinesse and righteousnesse The Israelites must haue no leauen in any of their houses and habitations while the Passeouer lasteth whosoeuer kept any was to bee cut off from his people Exodus 12 verses 8 15. and 13 3 7. Leuiticus 23 verse 6. Numbers 28 verse 17. Deuteronomy 16 verse 4. Ioshua 5 verse 11. 2 Chronicles 30 13 21. and 35 17. Ezra 6 verse 22. Ezek. 45 verse 21. Math. 26 verse 17. c. The Apostle expresseth the meaning heereof 1 Corin. 5. ver 7 8. Let vs keepe the feast not with olde leauen neither with the leauen of maliciousnes and wickednesse but with the vnleauened bread of sincerity and truth purge out therefore the olde leauen that ye may be a new lumpe for euen Christ our Passeouer is sacrificed for vs. We therefore that professe our selues to be true Christians should at al times but then especially when we celebrate the remembrance of Christs death in the vse of the Sacraments prepare our selues in a most religious and holy manner that so we may come aright to his glory and our comfort When Iacob was appointed by God to offer sacrifice at Bethel he sanctified and prepared all his people Gen. 35 verses 2 3. All that came to the Passeouer were commanded to sanctifie themselues 2 Chron. 35 4. The Priests were commanded to sanctifie themselues and to prepare their brethren verse 6. This consisteth in two things in purging out of the olde leauen of sinne and in being a new lumpe endued with the gifts of sanctification that is to leaue off to do euill and to learne to do good And we must in doing good things prooue our selues in these few particulars what our knowledge faith repentance and charity is Knowledge is the ground and foundation of all the rest and therefore it is required of all to vnderstand the grounds and principles of our Christian Religion especially we must be acquainted with the doctrine of this Sacrament both with the signification of the signes and the graces sealed vp by them Faith also we must haue in vs which is in truth the first sauing grace it is the hand which we stretch out to touch Christ in whom all fulnes dwelleth of whose fulnesse we all receiue Col. 1 19 and grace for grace Iohn 1 16. without whom we can do nothing that is good Iohn 15 5. and without faith it is vnpossible to please God Hebrewes 11 6. This is the roote the fountaine the mother of all graces they are as the branches the streames the daughters of faith Hereby we apprehend Gods infinite loue and mercy in Christ Iesus and are perswaded that all our sinnes are pardoned and that Christ together with all his benefits is receiued Repentance which is a consequent of faith is a changing of the minde an earnest loathing of that which is euill and an earnest louing of that which is good We must learne to hate our particular sinnes we must mourne and lament in our inward bowels for them and we must iudge our selues lest the Lord enter into iudgement with vs and so we prouoke his wrath against vs and those that belong vnto vs and stirre him vp to bring greeuous plagues and fearefull iudgements against vs 1 Cor. 11 28 31. Wherefore nothing ought to bring greater greefe to vs then this to consider that we haue so heinously offended the Maiesty of God and as our sins pierced him so let vs pierce our owne hearts with this speare of repentance that we haue so wickedly mispent our time abused his benefits contemned his patience abused our creation calling redemption baptisme soule body word Sabbaths yea all the gifts and graces of God that we haue in deed and in truth ioyned and euen conspired with Herod Pilate Annas Caiphas Pharisies Souldiers passengers Iudas the rest of the Iewes in crucifying the Lord of life If any aske how can these things be The Prophet telleth vs He was wounded for our transgressions he was bruised for our iniquities Esay 53 verse 5. The chasticement of our peace was vpon him and with his stripes we are healed so that we must acknowledge that our iniquities were the nailes that pierced him and our transgressions the speare that wounded him We must labour to feele the greatnesse and horrour of our sinnes withall striue to fashion our selues after the image and likenesse of God in holinesse and righteousnesse all the daies of our liues Let vs prepare our hearts and bodies to be his Temple to dwell in and not make them as sinkes for Satan and all foule spirits Thankfulnesse is the next duty that is required that we may be able to say vnfainedly with the Prophet Dauid considering how great things the Lord hath done for vs Psalme 116 verses 12 13. What shall I render vnto the LORD for all his benefits towards me I will take the cup of saluation and call vpon the Name of the Lord. And vndoubtedly if they be no better then theeues robbers which receiue their corporall food and neuer lift vp their eyes to heauen which cannot be sanctified vnto them but by the word and prayer ââm 4 4.5 if such I say be vsurpers that take the creatures of God without thankesgiuing how much rather ought we to giue thanks to God for this heauenly food the nourishment of our soules The Israelites in remembrance of their Egyptian deliuerance were commanded to continue the Passeouer for euer ãâã 12.24 should not we then much rather keepe our Christian Passeouer for our spirituall deliuerance from our spirituall bondage of spirituall enemies and say with the Prophet in a sweet feeling mediâation of these mercies Blesse the Lord O my soule ãâã 103.1 c. The last duty is charity toward our brethren the former cannot be truely in vs without this ãâã 13.35 By this shall all men know that we are his disciples if we loue one another The effects and fruits of it are described It suffereth long âor 13.4 it enuyeth not it is bountifull c. It is required in so strict a manner that if our gift be ready in our hands to offer vnto God yet if wee be at ods with our brother âââh 5.24 we must set it by vntill we be reconciled God is loue 1 Ioh. 4.16 Satan is nothing but malice and enuy If we come in loue we come to Gods Table if we come in hatred we come to the diuels wee cannot drinke the cup of the Lord ãâã 10.21 and the cup of diuels we cannot be partakers of the Lords Table and of the Table of diuels Let vs not therefore deceiue our selues in thinking perswading our selues we
then they be the children of God that mourn because they cannot meete with the rest of their brethren in the Temple and at the Table of the Lord certainely they must be the children of the diuell that mourne and lament because they are at them and such as do willingly and wilfully contemptuously and presumptuously absent themselues from them It is noted of Christ our Sauiour that he earnestly desired or as it is in the Originall by doubling the word with a desire ãâã ãâã ãâã ãâã ãâã Luk. 22.15 I haue desired to eate this Passeouer with you before I suffer whereby he sheweth his feruent affection to ioyne with them in this duty So should it be with vs when one Sabboth is ended we should long for the next when one Communion is done we should be ready to enquire after another when one Sermon is ended we should prepare for another and account no day in the week so gracious so welcome so comfortable vnto vs as the Lords day then let vs cheere vp our spirits and refresh our soules with such prouision as God hath appointed for vs. Secondly it is a great iudgement of God Vse 2 vpon men howsoeuer they account of it and whatsoeuer they esteeme of it when they are giuen ouer to their owne waies and regard not at all the waies of God Nay it is an euident token of Gods heauy iudgement to be depriued of the Word and Sacraments of the exercises of religion and of the meetings of the godly as Psal 74 1. the church crieth out O God why hast thou cast vs off for euer Psal 74.1 Why doth thine anger smoke against the sheepe of thy pasture We all confesse that dearth and famine is a greeuous plague howbeit commonly we know no other then the famine of the body when the tongue cleaueth to the roofe of the mouth for thirst and when the children say to their mothers Where is corne wine but God threatneth a greater iudgement then the famishment of the body to wit Lament 2.12 the pining and consuming away of the soule Amos 8.11 through the famine of the word It is accounted a great reproch for a subiect to be denyed the presence and protection of his Prince and the freedom of his countrey but these banish themselues from the presence of God We shold be al voluntary Communicants but many are voluntary excommunicants they exclude theÌselues from the Church and execute the censures of the Church vpon themselues The Church complaineth as we heard before that the Lord cast them off but these cast off themselues froÌ the Church from God from his ordinances It is an euident signe of most strange prophanenesse and deadnes of heart when men haue no delight no feeling no comfort no sweetnesse in the exercises of religion when they cannot feed heartily of the fatlings and drinke greedily of the wines that are prepared by God foâ his family the most delicat delightfull souls food that can be in the world to wit the hearing of the word and the receiuing of the SacrameÌts of which more afterward Chap. 11. Gen. 25. â4 Heb 12 1â Esau is a pattern of this prophanenesse who esteemed of these precious things more vilely then of a messe of meat of the good of his soule then of the filling of his belly of future happinesse then of a present and momentany pleasure Many such Esaus we haue in our dayes as wretched and prophane as he Lastly it ought to be the first and chiefest Vse 3 thing in all our wishes and desires we shold carefully expresse it in our loue and zeale to haue the pleasure and profit of Gods house in greatest account for our good for euer This made the Prophet say Psal 26.8 and 27.4 and 84.10 O Lord I haue loued the habitation of thy house and the place where thine honour dwelleth I haue desired this one thing aboue all other that I may dwell in the house of the Lord all the dayes of my life one day in thy courts is better then a thousand elswhere O what will be their portion in this life and what will be their punishment in the life to come who haue banished these desires out of their hearts and renounced them in their practise accounting the time tedious and the day lost that is spent this way O that such could consider betimes the feareful end and fall that waiteth for them so long as they grow more and more weary of the heauenly Manna that would fall vpon their souls as a gracious raine vpon the tender herbe And as for vs that thorough the goodnesse of God liue vnder the Ministery of the word and haue the Sacraments rightly ministred vnto vs let vs know confesse that it is our duty to reÌder al praise thaÌksgiuing vnto God to labour to walke worthy of our calling to expresse the power of them in our conuersations to pray vnto him earnestly for the continuance of them among vs and our posterities lest thorough our great vnthankefulnesse and the abuse of them they be taken from vs giuen vnto another people that will bring forth the fruits thereof Verse 8. And Moses said vnto them Stand still c. In these words we haue Moses his consultation with God for heere seemed to be a kind of coÌtrary or Antinomy that is one law against another The vncleane might not come to the sacrifice and besides it was an heinous offence to omit this exercise of their faith and profession of their religion no lesse then excommunication As for the touching of a dead body or burying of the dead it is a duty of charity of humanity and of necessity should a work of such due respect and importance that might not be auoided debar them from the Passeouer These therefore seemed to be in a distresse on both sides and knew not which way to turne themselues in this maze they might not come and yet they might not well abstaine they must bury the dead and yet the buriall of the dead did exclude them What shall they do between these two rocks that threaten shipwracke if they do not bury the dead they shew want of charity if they doe they barre themselues from a duty of piety and could not partake of the Passeouer vntill the next yeere Moses confesseth himselfe in this case after a sort intangled knew not what to resolue therefore for his and their satisfaction he resolueth to referre the matter wholly to God forasmuch as he had no authoritie to institute for them a new Passeouer Doctrine This teacheth vs in all matters of doubt to aske counsell at the mouth of God In alâ doâââ we must asââ counsell of God But how may this be for we cannot ascend vp to heauen to speake vnto him I answer he speaketh vnto vs at this day and that two wayes 2 King 1 1â and 19.1 2. and 22.11 Maâth 2.4 Act. 15.2 2 Chron. 3
10 11 13. The Lord shall not see neither shall the God of Iacob regard it Psal 94 7. Depart froÌ vs for wee desire not the knowledge of thy waies what is the almighty that we should serue him and what profit should we haue if wee pray vnto him Iob 21 14 15. Exod. 5 2. Mal. 3 14. In the second commandement the Lord saith that hee would visit the sinnes of the fathers vpon the children to the third and fourth generation of theÌ that hate him Exo. 20 5. Howsoeuer therefore they pretend friendship and loue to him as Iudas did to Christ yet their hearts are farre from him they hate him and cannot abide him Reason 1 And no marueile For first they fight against his Lawes and resist his ordinances They wish there were no God no hell no heauen For as they are the friends of God that do his commaundements so doubtlesse they are his enemies that will not submit themselues to his kingdome nor do his wil. Hence it is that Christ saith Luk. 19 27. Those mine enemies which would not that I should reigne ouer them bring hither and slay them before me They that will not haue him to reigne ouer them and in them are his enemies but such are all the vnregenerate therefore they are Gods enemies Secondly they are vnder the dominion of the Prince of darknesse who is Gods professed enemy he ruleth in them to him they giue homage and obedience From him they will not depart and of him they shal receiue their wages So Christ telleth the Pharisies they were of their father the diuel Ioh. 8 44. they did the lusts of the diuell and therefore they were the children of the diuell The God of this world ruleth in them and therefore they can bee no better then the enemies of God ãâã 2 19. for of whoÌ a man is ouercome of the same hee is brought in bondage Lastly the godly that seeke to feare the Lord are both called and accounted the friends of God as Abraham was Iam. 2 23. To this purpose speaketh Iehoshaphat in his prayer ãâã 20 â Art not thou our God who didst driue out the inhabitants of this land before thy people Israel and gauest it to the seed of Abraham thy friend for euer If then the faithfull be the friends of God doubtlesse the vnfaithful what are they but his enemies Vse 1 Tâe Vses First conclude from hence that most certainly God wil be their enemies Wil he hold friendshippe with those that care not for his loue and fauour that professe and proclaime though not in wordes yet in their workes that they are and will bee his enemies No doubtlesse âe will cast them ofâ he will renounce them for being any of his people Thus the Prophet speaketh Psal 78 â6 He smote his enemies in the hinder parts hee put them to a perpetuall shame And Esa 63 10. âhey rebelled and vexed his holy spirit therefore he was turned to be their enemy and he fought against theÌ Would any man haue the displeasure of great men Do not all men feare to haue such as are in high place to become their enemies But behold he that is higher then the highest and greater then the greatest is an enemie to all wicked persons as they are enemies to him Who would not therefore make all possible haste to come out of such a wretched condition as pulleth the enmity of God vppon his head and setteth God against him Secondly let no man glory in their fauor Vse 2 friendship or that they are any way nere vnto them or great with them He that toucheth pitch cannot but be defiled with it Hee that is inward with Gods enemies will learne in time to be enemie also Wâe must therefore auoid their company and entertaine no familiarity and acquaintance with them They are Gods enemies and they are enemies vnto vs why then should not we be enemies to them The Prophet setting downe the note of the Citizens of heauen maketh the contempt of the wicked to be one Psal 15 4. He in whose eies a vile person is contemned The Prophet Elisha witnesseth and auoucheth euen to the face of Iehoram the King of Israel that had it not beene that he regarded the person presence of Iehoshaphat he would not once haue vouchsafed to looke vpon him 2 King 3 14. Whatsoeuer titles they claime and challenge vnto themselues this is their true title they are the enemies of God and we must haue no society with Gods enemies Thirdly it sheweth the certaine destruction Vse 3 of all the vngodly for they are his enemies and can they then prosper They fight against him and he will fight against them are they stronger then he or able to preuaile against him No in no wise for though hand ioyne in hand and all of them should combine theÌselues in one against him yet the breath of his mouth shall blow them away and they shall not stand in iudgement before him To this end they are compared to chaffe which the winde scattereth away Psalm 1. The godly are like a Tree planted by the Riuers side that bringeth foorth his fruite in due season his leafe also shall not wither but the vngodly are not so they are like the chaffe they are of no more reckoning or account with GOD then the chaffe is with men in comparison of the good corne Hence it is also that they are compared to dung they cast vp as soule and filthy a sauour in the nostrils of almighty God as dung doth in the nostrils of men Therefore the Church in their praier against them Psal 83 9 10. desireth God to do vnto them as vnto the Midianites as to Sisera and Iabin at the brooke of Kison which perished at Endor and became as dung for the earth So doth Ahijah tell the wife of Ieroboam that the Lord would bring euill vpon the bouse of Ieroboam and take away the remnant of his house as a man taketh away dung Iob 20 7. till it be all gone 1 King 14 10. Let them therfore magnifie themselues neuer so much lift vp their hornes on high they are of no price they are in no account they are of no estimation with God they are lothsome and abhominable to him Their sins cry aloud in his eares they haue a stinking sauour in his nostrils they are odious in his eies they greeue his heart and can they escape May we not make an vndoubted conclusion from all these things that they shall certainly perish Vse 4 Lastly to shut vp this point it is a duty required of all of vs to seeke to be at peace with God and to giue vnto him our hands or rather our hearts For so long as we stand out against him and bid him open defiance there can be no peace betweene him and vs neither any hope at all of reconciliation For as Deut. 32 41. If he whet his glittering sword and his hand take hold on
doth or can do the body Iohn 6 54 55 56. My flesh is meate indeed and my blood is drinke indeed that is they haue theÌ same nature to our soules which meate and drinke haue to our bodies Secondly in these and by these is prouision Reason 2 to satisfie all sorts in the word is sincere milke for children and strong meate for men of riper age Hebrewes chapter 5. Christ is hidden Manna which all did gather and were fed and nourished by it it feedeth small and great Thirdly the prouision of God is farre better then all earthly prouision This food is Reason 3 perpetuall the word of the Lord endureth for euer 1 Pet. 1.23 In eating of this food there is no danger of surfet and excesse This is durable meate it liueth for euer and maketh vs liue for euer who so eateth of it and digesteth it shall neuer perish for hunger and who so drinketh of this shall neuer thirst againe It is therefore Gods ordinance that his children and houshold seruants should be largely and liberally prouided for to haue euery one of them a full meale The vses From hence it followeth that the soule hath alwayes very great neede of Vse 1 food and sustenance as well as the body and will perish for hunger and die for thirst euen eternally through want of spirituall food as well as the body for want of temporall food The soule hath her diet as well as the body the strength of it is maintained by the bread of life as well as the state of the body by the bread of wheat How many are there among vs that consider not these things or at least care not for them Many there are that haue fat and lusty bodies that haue plenty of outward things who notwithstanding haue poore leane and pining soules euen ready to starue and to be famished and to giue vp the ghost For as the wise Salomon teacheth Prou. 29 18. Where there is no vision the people perish And the Prophet threatneth a greater famine of the word and more dangerous then the famine of bread or the thirst for water Amos 8 11. If then we be content to take paines and to trauaile farre for this earthly food as we see in Iacob when he and his family wanted corne how much more ought we to labour for the bread that endureth to euerlasting life Vse 2 Secondly we should come to the house of God with hungry and thirsty soules We must resort to the Word and Sacraments and to all the holy ordinances of God as an hungry person doth to a good feast Esay 55 1. Ioh. 7 37. Reuel 22 17. 1 Pet. 2 2. Let it be with vs as with Dauid 2 Sam. 23 15. he longed greatly and said Oh that one would giue me drinke of the water of the well of Bethlehem which is by the gate Where there is no desire of grace there is no grace The faithfull haue alwaies testified their desire Ps 42 1. The Prophet felt the sweetnesse of the word and sacraments testifieth often what a goodly taste he found in him as Psal 119 103 19 10. How sweet are thy words vnto my taste yea sweeter then hony vnto my mouth He that is sicke findeth no taste in any thing the purest hony is bitter vnto him but he that hath a good taste and is in health of body iudgeth and findeth it otherwise So if our soule be in health it findeth the word to bee sweeter then the hony and the hony combe and more to bee desired then gold yea then much fine gold Haue we then no taste in the word doth it not rellish with vs then most certaine it is we are soule-sicke we are sicke at the hart it is high time to run poste with all speed to the Physition Christ Iesus to restore this taste to vs which we haue lost or to bestow it vpoÌ vs if we neuer enioyed it How irkesome is it for a man to haue no taste in his meate and drinke Elihu saith The eare trieth words Iob 34 3. as the mouth tasteth meat But we should thinke it a thousand times more troublesome to haue no taste of the good word of God as if it were no meate for vs. The Manna described in this place which figured out the word is compared for the taste sweetnesse to wafers made with hony Exod. 16 31. How then shall we thinke our selues well and whole in good health when we haue no more taste in it then is in the white of an egge Vse 3 Thirdly heere is comfort to all those that are poore christians which haue little store at home hard fare bare bread smal drinke and a thin diet al the yeare Let vs cheere vp our harts and refresh our spirits with this consideratioÌ that albeit we haue a scanty meale at home yet there is plentiful prouision in Gods house We haue much matter of great reioycing that although there be great difference in fare and furniture betweene the rich mans table the poor mans yet the priuiledges of Gods house are common to them both the poore hath as good interest in them as the rich yea sometimes a better portion if he make greater vse of them and take more benefit by them The poore are admitted to Gods table albeit they be not to the table of the rich haue accesse vnto his house and to his presence where is fulnesse of ioy and pleasure for euermore and this their ioy shall no man take from theÌ Nay such as haue riches and plenty at al times of al things which haue their tables furnished at home with variety of dainty dishes are serued in with sundry courses of most choise meates euen they must make account that their best fare is in the Church of God prefer it farre before the other otherwise they iudge not aright betweene soule body Psal 63 5 â 65 4. betweene meat and meat betweene house and house Fourthly this serueth to reproue papists Ministers people For first it meeteth with Vse 4 the popish diet that bar the people from the cup of the Lord therby keeping backe a part of the spirituall banquet that Christ hath prepared for them when he spake to the communicants Drinke ye all of this Marâ 14 â But these Church-robbers allow not to the people any consecrated wine withdrawing from them a part of their allowance This sin is no lesse then sacriledge Christ saith Math. 26 â This is my blood which is shed for you and for many for the remission of sins And who are those many that are there spokeÌ off Doubtlesse all that should afterward beleeue in his Name From hence then we reason thus If the blood of Christ be shedde for the people then the cup of the Lord must bee communicated vnto them but the former is true therfore the latter For as we reason touching baptisme of infants that if the kingdome of God
them yea euen in our enemies These are approued remedies to keepe vs from enuy Would God that all the Lords people were Prophets and that the Lord would put his Spirit vpon them See heere the godlinesse and humility of Moses he is so farre from enuying this gift of these two seruants of God that he reprooueth Ioshua and wisheth from his heart that all the Church of God had the same gift which he had from the least to the greatest As if he should say I am so farre from enuying them in hauing these graces though they came not with the others seeing God confirmeth euen their calling also as well as the rest that I could rather wish if it pleased God that all in the host could prophesie and were endued with mine and their graces If any obiect that this may seeme to giue way for vnwarrantable wishes friuolous desires and vaine praiers not grounded vpon any promise I answer it doth not for he onely testifieth his holy desire of the Churches good as when we pray that God would keep vs this day from al sinne It is against the word of God to hold that we can be without sinne but it is not against it to testifie our desire to be free from it for it is that which we ought al to aime at and to endeuour that wee may attaine vnto Neither doeth this praier giue scope to the wishes of the sottish multitude that pray for their friends when they are dead who neuer praied for them when they were aliue saying God haue mercy on their soules or God rest their soules whereby the Name of God is taken in vaine For they haue receiued their iudgment according to their works and are already either in rest or in torment froÌ which they cannot returne Doctrine The godly desire that âthers of theâ Church ãâã be equall to them or aboue them graces We learne from hence that the godly doe heartily desire the good and growth the profit and encrease of the whole Church It is the duty of all faithfull persons to desire that all true Christians may excell in graces euen to be equall or aboue themselues how eminent and excellent soeuer their gifts places be This appeareth in Iohn the Baptist Iohn 3 29 30. Now is my ioy full he must encrease but I must decrease The Apostle desireth that the Thessalonians who were grown greatly in grace might yet grow more and more 1 Thess 4 1. Rom. 1 11. This desire of the prosperity and flourishing estate of the Church made Paul to moue Barnabas to go againe and visite the brethren in euery City where they had preached and planted the Gospel of Christ Acts 15 36. Rom. 9 3. Gal. 6 16. Math. 11 25. Iohn 17 24. 2 Cor. 13 9. As theÌ Ioab sent out to number al the tribes of Israel said vnto the King 2 Sam. â4 â The Lord thy God adde vnto the people how many soeuer they be an hundred fold and that the eies of my Lord the King may see it so ought we in seeking the encrease of the true Israel of God much rather say The Lord adde vnto the church such as shal be saued how many soeuer they seeme already to be thousand thousands and that our eies may see the spirituall growth of them For as the glory of God ought to be most Reason 1 precious vnto vs so heereby he is most glorified wheÌ many lights shine before men Mat. 5 16 Iohn 15 8. Secondly superiours in gifts are fathers and haue that title giuen vnto them as well as superiours by office and calling and therefore as fathers reioyce to see their children excelling themselues or others in gifts as Salomon did excced Dauid so ought it to bee in the spirituall growth of the Church such as are fathers in respect of gifts should reioyce and be glad when they behold their inferiors to come forward to a perfect man vnto the measure of the stature of the fulnes of Christ Eph. 4 13. Thirdly they heartily loue one another therefore they cannot but desire their greatest welfare and excelling in all graces to the greatest edification of other not enuying but reioycing in their encreasing more and more contrariwise sorrowing at their dwarfish estate euer learning yet still needing to bee taught the first principles of religion as not able to beare strong meat Heb. 5 12 13.14 From hence we haue a way left vs to examine Vse our selues and to iudge our selues whether we belong vnto God and be truely sanctified or not whether we be true parts of the true church or not euen by this desire of the good of the churches of God Hereby we may discerne and try what is in vs by this note we may proue our selues truely to seeke Gods glory with sincere harts to wit when we can reioyce in the excelling of other mens gifts aboue our owne whether they be in the same or other callings with vs wishing our selues inferiour to all others and euery one to excell vs in gifts to the edification of the Church Gods glory in the setting vp and establishing of the kingdom of Christ Let vs not account it a shame to see a sheep go before his Shepheard or the sonne to go beyond the father or the wife her husband or the seruant his master if the inferiours haue greater better gifts then their superiours blesse God for it and pray God yet more to multiply their graces There are many Pastours that are afraid lest their people by too often teaching and by going and growing forward by reading and conference should be able to teach them their duty or else controle their teaching of others This is as vnnaturall as if a father should be greeued to see his childe prosper to grow in stature We must desire the conuersion of those that bee out of the Church therefore much more the blessing of God to be vpon the Church in a more plentifull measure Acts 26 29 and 7 60. He that is desirous of the good of such as are not of the family will be more carefull of those that are of the family Euery part and member of the body desireth and procureth the good of the other parts so ought it to be in the mysticall body whereof Christ Iesus is the head who laide downe his life for the Church and shedde his precious blood for the ransome of it Acts 20 28. It will be a great comfort to vs to finde this affection and desire in our hearts to long after the common good of the Church Vse 2 Secondly it condemneth the Church of Rome that hinder the growth and encrease of it deteining the Scriptures from the people keeping them in blindnesse and ignorance whereas the Lord would haue his word communicated vnto all When a Prince hath published statutes for the gouernement of the Commonwealth they are open for all to read them so is it with God after he caused the word to
8. The greatest reward shall be for the greatest labour and the least for the least labor O then we shall wish with al the desire of our soules that we had labored more abundantly and therefore let vs bee instant in season and out of season while we haue time The night cometh when none can labor Hence it is that Christ promiseth to his Apostles which had planted the churches and bestowed the greatest paines a chiefe place of honor nere to himself Wo then to the bishop of Rome that doth now dominere in the church and ouer the faith and consciences of men who sitteth in the temple of God shewing him selfe that he is God 2 Thess 2 4. he challengeth all power due to himselfe but laboreth not in the word doctrine he neither preacheth the Gospel nor taketh it to be any part of his Function but rather a great disgrace to his vsurped office Mat. 4.23 and 9 35. This is not to be the vicar of Christ for he went about all cities and villages teaching in their synagogues preaching the gospell of the kingdome and healing euery sicknesse and euery disease among the people This is not to be the successor of Peter for he is commanded to feed the Lambes to feed the sheepe of Christ Ioh. 21 15 16 17. and he fed them not onely by his deputies or assignes but in his owne person Act. 1 15. 2 14. 3 12. 4 8. 5 29. and 10 34. and he requireth all Pastors to do the like 1 Pet. 5.2 Feed the flocke that dependeth vpon you Wherefore the man of sin though he here vsurpe the highest honor and challenge a triple crowne and beareth both swords ciuill and ecclesiastical to whom indeed neither is due shal haue in the end the greatest shame and contempt poured on him Vse 2 Secondly acknowledge this ambition to be a generall corruption the reliques and remainders whereof are in all the seruants of God yea in al the children of Adam we haue drawne it from him and thereby it hath leauened and corrupted all mankinde It drew nay it threw Adam out of the garden of God it quickly crept into the family of Christ and infected his disciples and therefore being a subtle and secret euill it is to be looked vnto that it steale not sodainly vpon vs. If any man aske what it is What ambition is I answer it is an immoderate desire after dignity and of dignity vpon dignity it is a thirst that neuer can be quenched for as the couetous person hath neuer enough money so the embitious hath neuer enough honor it is a secret poison an hidden plague the mistris of craft the mother of hypocrisie the father of enuy the fountaine of vices the moth of piety a blind guide and leader of the hearts of men finally we may say of the loue of it as Paul doth of the loue of money It is the roote of all euill 1 Tim. 6 10. The farther we thinke our selues from it the neerer commonly it commeth vnto vs and therefore let nothing be done through strife and vainglory but in lowlinesse of mind let each esteeme other better then themselues Phil. 2 3. Vse 3 Lastly let all learne to beware of this euil To this purpose wee should entertaine these meditations as so many soueraigne preseruatiues to teach vs first that the ambitious person neither knoweth God nor himselfe nor his neighbor nor his beginning nor his end nor the Scriptures not God his Creator not himselfe his creature not his neighbour his equall and perphaps his superior not his beginning of the dust of the earth not his end the graue the wormes the dust out of which hee was taken not the Scriptures which teach That God resisteth the proud and giueth grace to the humble Iam. 4 6. Wee dreame that other men will esteeme of vs as highly as wee vse to do of our selues but therein wee deceiue our selues Humility is the ready way vnto true glory Ambition is the path that leadeth to shame and contempt Therefore Christ saith oftentimes Whosoeuer exalts himselfe shal be abased and hee that shall humble himselfe shall be exalted Mat. 23 32. Luke 14 11. 18 24. Secondly ambition was the downfall of man from the beginning yea of the Angels not contenting themselues with their estates The higher men climbe the more fearefull is their fall whereas hee that creepth low vpon all foure neuer feareth a fall Pride is the fore-runner of destruction Prou. 11 2. and 16 18. 18 12. Thirdly such as haue had the greatest gifts and were best qualified with excellent graces haue beene most backward in seeking honours and bene hardly brought to accept of them being offered euen when they followed close at their heeles as the shadow doth the body as we see in Moses in Ieremy and others Such therefore as hunt after preferment and are most hasty of it to catch it before it fall as the dog doth a bone or as the hauke houereth aloft for her prey it is to bee feared they will be least conscionable in it as giuing by their vntimely and vnmeasurable desires iust occasion to suspect that they respect and aime at their owne good more then the good of others or the glory of God and therefore honour of right ought least of all to be conferred bestowed vpon such Fourthly all place of superiority is ful of much trouble and accompanied with many cares and vexations why then should we desire so eagerly and earnestly that which bringeth so great annoyance encombrance what wisedome were it for a man to lay such heauy burthens vpon his shoulders as therby he is ready to break his back Yet so is it with haughty and ambitious spirits they so cloy clog themselues with promotions preferments that they are not able to beare the waight of them neither any way fit to discharge them but in sustaining them are like to break their backes nay their necks Fiftly the greater honor we get the greater account wee haue to make The more is committed vnto vs Luke 1â the more shall be required of vs. We are sharpe sighted to espy the least occasion of raising vs vp but we cannot see what account wil be asked of vs. Lastly such as desire promotion on earth do oftentimes find confusion in heauen as wee see in Absolon and Achitophel one the son the other the Counsellor of Dauid both rebels traitors to their Prince Such as will be greatest on earth shall bee least in heauen The honor which here we haue should put vs in mind to seek the true honor of Gods kingdome The earthly honor is but as a shadow rhe heauenly is the substance They that honor God shall be honoured of him but they that despise him shal be despised Hath the Lord spoken only by Moses Hath he not spoken also by vs Behold here how in the humor of their pride ambition they set theÌselues
Neither doth this any way derogate from the authority of the writings of Moses which were giuen by the inspiration of the Spirit seeing we confesse the Prophets which came after spake by the same Spirit But howsoeuer it be this is certaine that Moses and the Prophets whether they praise or dispraise themselues wrote no otherwise then as they were commanded and appointed Besides these words may be restrained to the cause and matter in hand namely that as by nature he was very milde and gentle so he departed not from his humility though hee were exceedingly prouoked by those whom he least suspected and at whose hands he least deserued it Hee became as a deafe man that heard not and as a dumb man which openeth not his mouth but vsed this as a reason to cast downe himselfe farther before God and as Dauid said I will bee yet more vile in mine owne eyes so Moses saith 2 Sam. 6 2â I will bee yet more milde in mine owne eies And herein was his meeknes seene hereby it was tried Euery man will seeme to be milde when he is not prouoked but when we are teazed and troubled if then we keepe our meeknes we shew that we haue this gift It is no commendation to keepe silence and hold our peace when no maÌ wrongeth vs but if we can beare with patience the wrongs that are offered vnto vs theÌ we may assure our selues that this vertue is in vs. We learne from hence That euery one in his owne cause should bee meeke and lowly Doctrine Euery ãâã should be milde gââtle in his ãâã cause ready to put vp wrongs offered vnto them Prou. 24 29. Ro 12 17. Meeknesse is a vertue which adorneth al persons estates degrees as the Magistrate Iosh 7 19 the Minister 2 Tim. 2 25 the master Eph. 6 9. Math. 26 50 the wife 1 Pet. 3 4 a meeke and quiet spirit is of great price and much accepted in the sight of God the hearer of the word of God Iam. 1 21 the seruant 1 Pet. 2 20. To be short it adorneth euery Christian in his generall calling Eph. 4 1 2. The examples of the Saints are many that haue gone before vs. Dauid toward Saul Stephen praied for his enemies Christ setteth forth himselfe as a patterne of this vertue Math. 11 29. and he hath left himselfe an example of it by washing the feet of his Disciples Iohn 13 5 15. and by bearing the reproches of the vngodly 1 Pet. 2 23. Luke 9 5â The reasons to confirme the point follow Reason 1 First God the Father dealeth thus with vs he beareth with patience and long suffering and forgiueth such as repent Secondly Exod. 34â Eph. 4 32 Col. 3 13. vengeance is the Lords it belongeth to him only to his assignes to wit the Magistrates not to priuate persons Such as take the sword into their owne hand doubt of Gods iustice Rom. 12 â Nah. 1 â and in effect deny him to be iust Thirdly meekenes is a gift of the Spirit Gal. 5 23 and the contrary is a fruite of the flesh and of our corrupt nature If this be necessary for all then we must Vse 1 learne the nature of it and for this purpose consider what it is the matter whereof it standeth and the fruites thereof Meekneâ what it ãâã Meeknesse is a gift of the Spirit which moderateth anger desire of reuenge forgiuing offences and pardoning iniuries for peace and quietnesse sake so that albeit a man be prouoked by iniuries receiued yet he doth not intend nor enterprize to requite it but brideleth all hatred impatience The matter wherein it must bee shewed is priuate vnto our selues The mâ wheâânesse ãâã shewed In the wrongs and iniuries that touch our persons we must be as Moses was in this place wee must set his example before our eyes but in matters of God when his glory is impeached or his truth diminished we must be earnest zealous not patient not forbearing not long-suffering but as this Moses was in the case of God Exod. 32 19 27. when he saw the Calfe he waxed hot not meeke wheras in this place in a matter concerning himselfe he waxed meeke not hot So it was with Dauid who held his tongue at his owne wrongs and was as a man that could not heare ãâ¦ã 14 â9 and ãâã yet hee consumed away with zeale against the enemies that forgat Gods word The like we see in Christ our Sauiour ãâ¦ã 7. â32 he was as a Lambe meeke before the shearer opened not his mouth yet wheÌ the Temple was abused and the worshippe of God prophaned he made a whip of cordes and draue the buyers sellers out of the Temple ãâ¦ã â1 12. ãâ¦ã of âesse Lastly touching the fruites of it we must vnderstand first that it maketh a man with a patient and quiet heart to submit himselfe to the iudgments of God and not to murmure at theÌ or to faint vnder them as Dauid beeing in great distresse through Gods heauy hand vpon him doth shew foorth this grace Secondly it maketh a man to beare the iniuries of men with a quiet minde yea to forgiue and forget them Thirdly it maketh a man not onely to beare the iniuries of others but to forbeare to offer wrongs and iniuries vnto others For whosoeuer is patient and meeke in spirit will rather suffer then offer wrong Secondly we ought to labour for the moderation Vse 2 of al our affections especially anger hatred malice rancour and reuenge The motiues to stirre and induce vs hereunto are many and of much force First it is the right way to blessednesse ãâã to ãâã to âesse Mat. 5 5. If we would be happy or any whit regard this promise we must get the spirit of meeknesse into our hearts expresse the power of it in our liues Secondly we must deale with our brethren as God hath dealt with vs we daily wrong him by our offences and prouoke him by our sinnes yet he beareth with vs shall we then be so vnlike to our heauenly Father as by and by to reuenge the wrongs done to vs and chalenge him the combate that any way toucheth our credite and estimation Col. 3 13. Thirdly without it we cannot heare the word of GOD to our comfort and saluation but it is made vtterly vnprofitable vnto vs Iam. 1 21. Fourthly a soft and milde spirit pacifieth wrath and heapeth coales of fire vpon the enemies head ãâã 1. ââ 2. ãâã 5 32 It must be our wisedome to giue place to wrath Rom. 12 19. It is our duty to be pitifull and courteous and to loue the brethren 1 Pet. 3 8 9. Lastly it moueth vs to cast vp our eye to Gods prouidence and to assubiect our selues vnto it as we see in the examples of Iob and Ioseph who neuer sought reuenge on them that did them wrong but rest in the will and pleasure of
sorrow to see men drawn away from the faith and obedience of the Gospel Gal. 4.19 and 5.12 so it giueth great ioy and much comfort to see this zeale and care one of another The Prophet testifieth this Psal 122 12. I was glad when they saide vnto me Let vs go into the house of the Lord c. It would greatly reioyce vs to see a man pull the friend whom we loue out of a pit into which he was fallen but it ought more to cheere vp our hearts to behold a brother drawne out of the pit of hell destruction and made a Citizen of the kingdome of heauen 31 But the men that went vp with him saide We be not able to go vp against the people for they are stronger then we 32 And they brought vp an euill report of the land which they had searched vnto the children of Israel saying The land thorough which wee haue gone c. 33 And there we saw the Gyants the sonnes of Anak c. Here we haue the second report which they make to the people now they pull off their vizard and shew themselues in their colours For after that these turbulent spirits preuaile nothing before the Councell they flie to the people stirring vp the multitude to a tumult and commotion to which purpose they bring vp an euill report of the land as if it yeelded nothing without great labour and extreame paines so that when the inhabitants had spent themselues and wasted their strength yet it was scarse able to maintaine them wherein as Serpents they hisse with two tongues The report of the spies contradicteth it selfe for they falsifie their owne words they confound their owne practise and slander the trueth of God with a lye They belye themselues because they had confessed openly that it was a fruitfull land now their tongues are diuided they auouch that it cannot sufficiently nourish the inhabitants Againe they confound their owne practise for they did cut downe a vine branch with a cluster of Grapes and bare it vpon a staffe betweene two vpon their shoulders Lastly they slander the truth of God who promised vnto their Fathers to giue them a Land flowing with Milke and Hony Exod. 3 8. If then it were barren and vnfruitfull and not able sufficiently yea aboundantly to nourish the inhabitants God had failed of his promise and deceiued the hope and expectation of his people True it is these words are not literally to be taken for there is in them another trope or figure for first a part is taken for the whole so that the meaning is that the land abounded with the best fruites neuerthelesse such are named and expressed as needed least labour and trauel of their owne Againe there is an hyperbolicall or excessiue speech borrowed from the waters of the sea which ofteÌ flow out of their banks the meaning whereof is that there should bee great-store and plenty of these and such other necessary and profitable things so that they should haue abundance The commendation whereof is further set downe Deut. 8.8.9 and 11.11.12.14.15 Therefore Ierom is much deceiued Hieron Ep. 129 ad Dardan that vnderstandeth this flowing with milke and hony spiritually and it is true that the word of God is saide to be milke for such as are babes in Christ 1 Cor. 3 2. and learne the first principles of the oracles of God Heb. 5 12. Likewise to bee sweeter then the honie and the hony combe Psal 19 10. neuertheles in this place we must vnderstand it of the land it selfe and the fruitfulnesse of it and so it is saide to be euen while the Canaanites did inhabite it and when the Spies brought with them the commodities of it long before the word of God was published in it Moreouer they make report of great and mighty gyants in comparison of whom they thought themselues as grasse-hoppers Some thinke they are so called because they were tyrants oppressors not in regard of strength of bodye and eminency of stature But such there were both before and after the floode Gen. 6.4 and 14 5. Numb 15 34. Deut. 2 20.21 Amos 1. Deut. 3 11. Iudg. 14.6.19 16 3. 1 Sam. 17 4 2 Sam. 21 19. 1 Chron. 20.4 5 6 7 8. These exceeded the bulkes and bodies of men that are now borne in this withered quarter and winter of the world nature it self and the force of it as it were waxing old We see then how these hollow-hearted spies discourage the people and discouer their hypocrisie for they blow hot and cold almost with one breath and yet they would haue more vnderstood then themselues dare vtter For they say The people are strong but they meane too strong for them they say Their Cities are walled euen vp to heauen Deut. 1 28. but they mean they shall neuer be able to win them by scalado they say There were Gyants in the land but they meane they would bee able to eate them vp as Grashoppers they say The Land did deuoure the inhabitants but they meane that albeit they should haue no enemies yet the Land would in short time consume them They neuer once mention or remember the promise of God but as Infidels distrust and despaire and cause others to distrust and despaire and as Apostataes they slide backe from the couenant of God The doctrine Euil men Doctriââ Hâpocriâ though ãâã couered ãâã last vnâ though they long dissemble and hide the euil and corruption of their hearts yet at last they lay theÌselues open and are often contrary to themselues Luke 9 59. and 19 22. and 4 22.29 Mat. 2 8 16. Herod sent and killed the infants of Bethlehem intending thereby to kill Christ whom he pretended to worship and 28 12. False witnesses came and said The Disciples stole him away while we slept But this tale did discredite it selfe The Disciples of Christ were few and vnarmed the watch were many and with weapons And if they were asleepe how knew they the disciples did it Wherefore we shold rather thinke that they do dreame when they are awake then suffer our selues to be perswaded that they were awake when indeede they did dreame So Prou. 26 26. Whose hatred is couered by deceite his wickednesse shall be shewed before the whole congregation Reason 1 For first hypocrisie is like a wound healed outwardly but festering inwardly and therefore at last the corruption cannot but breake out It is a true saying Nemo potest diu personam ferre fictam citò in naturam suam recidunt quibus veritas non subest that is No man can long continue masked in a counterfet behauiour the things that are forced for pretences hauing no ground of truth to stand vpoÌ cannot long dissemble their owne natures This is the iudgement of God vpon hypocrisie at the last it wil vncase and vncouer it selfe Force the water against the current at last it will breake out to his proper course like to the bow that being bent
Alâest 11 âcatech 15 in 2 Thes by most of the Ancients Lastly the conditions and qualities of Antichrist do bewray the same also Now hee is plainly described by the Apostle 2 Thess 2 4. yea so plainly as if then hee had bene alreadie come and reuealed to the world He is saide to bee an aduersary opposed to Christ yet not professed but disguised for vnder the maske and vizard of hypocrisie he oppugneth Christ and his truth and denieth the Lord Iesus to be that Christ annointed to be the only King the onely Priest and the onely Prophet of the church in all which the byshop of Rome will haue a share and communicateth them to others This high priest is no better then an apostate a star falne from heauen he lifteth vp himselfe aboue all that is called God that is all to whom the name of God is communicated and sitteth in the temple of God as god Fourthly a perfect papist that is such a one as acknowledgeth the Councell of Trent and is obedient to the doctrine of the Iesuites caÌnot be a good subiect neither obey for conscience sake for he beleeueth the Popes sentence in excommunication to be good nay to be Gods sentence hee obeyes so long as pleaseth the pope and his instruments he keepeth not promise or oath with heretikes he receiueth pardons to free from loyalty and allegeance harboureth Seminaries looketh for a golden day practiseth the most diuellish deuices to establish popery entertaineth conference with his Princes sworne enemies and maintaineth that this proud prelate may depose Princes by his priestly power Lastly it is daÌgerous to Prince and State to permit them forasmuch as hereby they haue meanes to work and wreak their malice Recusants will conuerse with Iesuites most freely and Iesuites shall not bee kept to any good termes and behauior whereby the secrets of the land are disclosed home-bred foes are encreased good subiects are discoraged and meanes affoorded to hollow-hearted enemies to forecast and to fortify themselues Vse 2 Secondly this serueth to reproue diuers sorts that erre in practise offend against this rule And first of all such as seek reuenge and therby shew themselues far from true loue To reuenge wrongs is proper to God we must not intrude vpon his office neither vsurp his right Deu. 32 35. Ro. 12 19. Heb. 10 30. Psal 94 1. Pro. 14 29. If we practise this wee worke wickednes against him and prouoke him to work reuenge vpon our selues Is it a small offence for any subiect to vsurp the office of the Prince or of the Iudge in giuing sentence vpon any Such vsurpers are such persons against GOD. Againe it serueth to rebuke such as will not forgiue how can such perswade themselues to be members of the church and one body with their brethreÌ while they refuse to be one with them These doe make an heauy law against themselues Mat. 6 14 15. 18 22. 5 44. 1 Pet. 3 8. Thirdly such as haue no feeling of the troubles calamities of their brethren Heb. 13 3. much more such as adde affliction to the afflicted The captiuate Iews complain against the insolency and cruelty of the Caldeans Ps 137 3. they required of them in scorn and derision to sing in their hearing one of the songs of Sion and made themselues merry when they saw them heauie hearted The enemies of God and his people are vnmerciful haue no pitty Esay 47 6. God reprooueth for this Psal 102 19. Lastly all members of the church should liue Vse 3 in all loue peace and concord one with another Gen. 13. considering we are brethren and auoid all dissention and discord As in the naturall body we see how one member is readie to aid affect another and stand for the good of another so should it be in the mysticall body all should be vnited together As the subiects of one Prince that belong to one kingdome are subiect to the same lawes bound to maintaine mutuall peace one with another so if God be our king and rule in our harts by his word and Spirit and if wee belong to his kingdome wee must imbrace one another in loue Ephes 4 3. and endeuor to keepe the vnity of the Spirit in the bond of peace We must do nothing through strife and vainglory Phil. 2.3 1 Cor. 1 10. We must all speake the same things that there be no diuision among vs. Hatred is a fruit of the flesh Gal. 5 20. Galath 6 2. On the other side to walk in loue is to walk in the spirit and it is a fruite of the gospell 1 Cor. 13.1 14 1. If we haue neuer so excellent gifts all remaine vnprofitable without this Now The way to try whether the loue of the brethren be in vs. the way to trie whether this be in vs toward the brethren is to examine it by these foure rules First Christian loue must not begin for any worldly respects nor end for wordly respects and considerations but principally must be for and in God Carnal loue is begun for carnall respects and therefore soon withereth away We must loue our brethren principally because they are the sons of God and members of Christ Ioh. 20 17. They are his brethren and he accounteth them so and therefore if God be our Father and Christ our brother they also must be our brethreÌ This is expressed by the Apostle 1 Iohn 5 1. Euerie one that loueth him that begate loueth him also which is begotten that is whosoeuer loueth God the Father loueth also the sonnes of God Secondly true Christian loue must not bee outward in shew onely but inward in the heart 1 Iohn 3 18. To loue in shew is the loue of Caine toward Abel Thirdly wee must loue those that are our enemies and hate vs for if we loue them onely that loue vs what singular thing do we or what reward haue wee Math. 5 46 47. Lastly Christian loue must not be onely in time of prosperity but is chiefely tried in aduersity when most neede is This rule is set downe by the Apostle Iohn Whosoeuer hath this worlds goods and seeth his Brother haue need and shutteth vp his compassion from him how dwelleth the loue of God in him 1 Iohn 3 17. And Salomon sheweth that a friend loueth at all times and a brother is borne for aduersitie Prou. 17 7. In time of peace and plenty euery one will seeme a friend but not in miserie The poore is hated euen of his owne neighbour but the rich hath many friends Prouerbes chap. 14. verse 20. howbeit in time of neede is the true friend tried These rules must serue for our instruction wee must loue all those that are the sonnes of God by grace and adoption wee must loue al those that are the brethren of Christ by faith sanctification wee must loue them inwardly in truth and in heart wee must loue our enemies and not onely in
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 coÌmitted 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 âtus 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 âhat 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 âctrine From hence we may gather a difference betweene sinne and sinne âre is a âerence beâene 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
the earth but this ought especially to be considered on this day Wee must dispatch all worldly businesses before that they do no way disturbe vs and distract vs. And when the day of the Lord is come wee must assemble together that so there may be an holy conuocation Leuit. 23 verse 3. It was the custome of the people to come together at such times Luke chap. 4. verse 16. Paul sheweth that at Antioch Hee found the whole City assembled vpon the Sabbath day Acts 13 43 44. This assembly is called Gods army Psalme 110 3. It was counted an happy thing to dwell in the Lords house Psal 27 4. and 84 4. Then ought the word to bee both read and preached so was it in the time of the law Acts 15 21. And both of them did Christ himselfe performe ordinarily Luke 4. ver 17 20. It is a part of the Ministers sanctifying of the Sabbath by doing the same The idle ministery is a great cause of prophaning the Lords day both in themselues and in others It is the duty of the people to heare the word with all reuerence and attention to marke and lay vppe in their hearts what they haue heard to the end they might put it in practise And when wee are departed we should spend the rest of the day in priuate duties as Prayer Reading Meditation and Conference things not greatly regarded of the greatest sort We are soone weary of the best things and quickely loathe that we should chiefely loue The cause why we profit not by the publike Ministery is the want of the performance of these duties priuately 38 Speake vnto the children of Israel and bidde them that they make them fringes in the borders of their garments throughout their generations and that they put vpon the fringe of the borders a Ribband of blew 39 And it shall be vnto you for a fringe that ye may looke vpon it and remember all the Commandements of the Lord and do them and that ye seeke not after your owne heart and your own eies after which ye vse to go a whoring 40 That ye may remember c. This is the law of making Fringes vpon the foure quarters of their vesture whereby they couered themselues that they might looke continually vpon them and remember all the commandements of the Lord and doe them Of this reade Deut. 22 12. These Fringes and Ribands serued them for a monument that they might consider they were a people consecrated vnto God not as Infidels to walke after their owne fancies For vpon these were written some parcell of the Law This was also the cause that the Iewes were commanded to haue the Law written vpon the postes of their doores and likewise that they should beare it about them euermore decke themselues with it that it should be as a ring vpon their fingers as a bracelet vpon their hand as a frontlet before their eyes that is alwayes in sight and remembrance To this end also it must bee written vpon the frontiers of the Land vpon the gates of the Citie and vpon the postes of euery mans priuate house Deut. 6 8 9 that they might haue euery day euery way occasion giuen vnto them to talke and conferre of the word of God sitting walking and lying at home or else abroad This vsage was afterwards abused by the pride and hypocrisie of the Pharisies as Christ chargeth them Matth. 23 5. who because they would bee thought to haue a more speciall holinesse then the common sort had made long gardes and sentences of Scripture written vpon them that might bee seene a farre off But for our selues we must consider that though this ceremony bee no longer in vse and that these Fringes and Laces are shadowes which ended at the comming of Christ yet an instruction remaineth to vs to exercise our selues in his law day and night Psalme 1 2. Iosephus reporteth of the Iewes that they knew the Scriptures as well as their owne names whereas many among vs scarse know the names of the Scriptures Wee learne from hence That all sorts both yong and old of what condition soeuer âne are enioyned to know the doctrine of the Scriptures ãâã must âowâ the âces and the wil of God reuealed in them Deut. 6 6 7. Ioh. Iohn 5 39. Coloss 3 16. 2 Tim. 3 15. Psal 119 9. ãâã 1. The Reasons First because God hath appointed such as are gouernors ouer others to be teachers of them that belong vnto their charge Such as are fathers and masters of Families are bound to instruct their children and seruants therefore none ought to be without knowledge Ephes 6 4. Gen. 18 19. But how shall they be able to do this except they haue knowledge whereby they may bee able to performe this duty Secondly ignorance is the cause of all error because the naturall man perceiueth not the things that are of God and the wisedome of God is foolishnesse to man So then being of our selues blinde and wanting the light of the word we must needs goe astray Hence it is that Christ saith vnto the Sadduces Ye erre not knowing the Scriptures Math. 22 29. Thirdly the want of knowledge is the cause of sundry fearfull iudgements spirituall and temporall Hosea 4 6. inward and outward Esay 1 3 7. So then as ignorance is the cause of sinne so it is the cause of iudgement the reward of sinne If wee care not to know him but neglect and contemne the meanes of knowledge no maruell if we be punished Vse 1 This reprooueth the church of Rome of an horrible iniury offered to the people of God They teach that ignorance is the mother of deuotion and keepe the Scriptures in the Latine tongue as it were vnder locke and key And albeit they haue translated them or the greatest part of them into English yet they set out sharpe edicts ratified vnder an horrible curse that no Lay man as they speake shall presume to reade them vnlesse they be specially licensed by their inquisitors and confessors directly contrary to the end of the Scriptures which were written that we should beleeue and by beleeuing haue eternall life Iohn chapt 20. verses 30 31. They beate downe ignorance and teach that all ought to know the Lord from the highest to the lowest Ieremy 31 30. and that God will poure out his Spirit vpon all flesh Ioel chap. 2. ver 28. Wheresoeuer he vouchsafeth great means hee requireth a great measure of knowledge This discouereth the byshop of Rome to bee no better and indeede no other then Antichrist making lawes contrary to Gods lawes and yet binding the consciences of men vnto them But it will be saide that the vnlearned and vnstable peruert them 2 Pet. 3. and therefore it is dangerous to reade them I answer bee it that some do so shall all therefore be forbidden the free vse of them All things euen the best are abused meate drinke apparrell the Sacraments Christ himselfe and
of knowledge as is giuen of God to a spirit which cannot be little There is much more knowledge in man then is in a bruit beast by reason of that nature which God hath giuen to man aboue the beasts And there is much greater knowledge in the diuell then in all men because of his spiritual substance He hath not a body which may hinder him to see the nature quality and operation of a spirit A bruit beast is only corporal and visible man is partly corporall and visible and partly spirituall inuisible the diuell is wholly spirituall and inuisible so that being a spirit hee hath the knowledge of a spirit and consequently greater familiarity with our spirits then otherwise he could haue Secondly by his creation for he was in his first estate by creation a good angell before his fall and set by God in the Paradise of heauen as Adam was in the Paradise of the earth so that he had the same measure of knowledge giuen of God which hee gaue to other Angels So then what knowledge soeuer is in a good Angel by creation the same knowledge is in Satan by his creation and therefore must be exceeding great I will not dispute whether this knowledge be any way diminished forasmuch as hee still beareth the stampe of his creation this way Thirdly since his Apostacy he hath encreased his knowledge both of things on earth and of the wayes of God by long obseruation and continuall experience he knoweth the age of man his affections inclinations nature and disposition hee knoweth what pleaseth him best in his youth and in his age If any one man had liued from the beginning of the world vnto this day perfect in sense in body in memory in minde in reason and the like and had daily obserued all things that had fallen out heretofore he might be able to discouer wonderfull things and make himselfe much admired in the world Therefore the diuell must needes haue great knowledge seeing he hath had all these he goeth about in euery countrey and kingdome he compasseth the earth to and fro Iob 1.7 and 2.2 obseruing what is done in euery place and is well acquainted with their conuersation Fourthly he encreaseth his knowledge by communication with God or rather by receiuing commandement from God to execute his will which hee maketh knowne vnto him The Lord commanded him to appeare before him to giue an account of the works he had done God had no sooner named Iob Iob 1.8 9 10 11. but by and by he knew him well enough he knew his substance and how God had blessed him therfore neuer asketh who hee was or where hee was hee knoweth euery man by Name and hee knoweth that man is ready to make shew of religion in prosperity and in aduersity through impatience to fall away from his profession God gaue him liberty to afflict Iob in his goods in his children in his body whence then hath he this knowledg but from the reuelation of the Lord he knew that Iob should be visited with great sickenesse and with great losses in his children and goods and thus hee knoweth many other things which are to come to passe afterward And when hee hath them thus reuealed and made knowne vnto him hee goeth many times to witches and wizards and telleth them thereof and they tell it to others before they happen by which meanes he many wayes enlargeth his kingdome Fiftly by the reuelation of the Prophets in former times he attained to great knowledge by whoÌ many things were foretold in which also he hath knowledge can alledge Scripture to serue his turne Matth. 4.6 Lastly by continuall obseruation of naturall causes An Astronomer that is skilfull in the starres can tell nay foretell many things but Satan is skilfull in all Artes he can speake all languages in the world he is the best artist and linguist that any where can be found The second thing wherin Satans power consisteth is in his deeds and actions He mooued Caine to kill his brother and preuailed He tempted our first parents and preuailed He commeth to a witch in the shape of Samuel and taketh vpon him to tell what successe Saul should haue in the battell with the Philistims and Saul thought it had beene Samuel Hee was wont to talke familiarly with men and therefore God gaue a Law that if any consulted with familiar spirits he should die Deut. 18.11 Leuit. 20.27 which law had beene in vaine if none had consulted familiarly with them So he was a lyar in the mouth of all the false Prophets of Ahab though themselues did not perceiue it So hee possessed mens bodies as we see in the Gospel whom Christ oftentimes cast out Matth. 8.28 and being cast out they entred into an heard of swine and threw them headlong into the waters where they perished And when certaine Exorcists would haue cast out diuels in the name of Iesus the euill spirit ran vpon them and ouercame them so that they fled out of the house wounded Actes 19.16 Thus we see that Satan is of wonderfull power to teach vs not to be carelesse in resisting of him but to looke diligently to our selues 1 Pet. 5.8 9. Neuerthelesse this is our comfort that his power is limited he is as a raging beast but is tyed vp with chaine he is the strong man armed but a stronger then hee commeth and taketh all his armour from him wherein he trusted Luk. 11.21 22. And albeit he make shew to worke miracles he hath no such power and therefore hee doth them not openly but closely and in the darke as they that doe euill Lastly it reproueth the miracles wrought Vse 3 in the Church of Rome of which they talke and write so much The works wherof they boast and wherein they glory are darke and obscure they are not plain open and euident They tel vs many a sober tale in sundry legeÌds of Saints liues of puling souls that haue appeared out of purgatory and haue taught prayer for the dead adoration of Saints worshipping of images such like superstitious practises all tending to abuse the people and to confirme false doctrine repugnant to the Scriptures August de vnitat eccles ca. â of all which wee may say as Austine doth that they are vel mendacia fallacium hominum vel portenta mendacium spirituum That is either cosening trickes of deceitfull men or wonders of lying spirits But to passe ouer these let vs by this property of a true miracle examine the miracle of all miracles much made off and mightily maintained to bee in the Sacrament of the Altar so called by the Church of Rome wherein after the Priest hath vtterred and muttered a few words they teach that a great miraculous worke is brought forth because the substance of the bread which was vpon the altar is changed into the body of Christ by a strange Metamorphosis If this were true Transubstaâtiation no âracle it were indeed
of professours because we see the hand of God sometimes to bee heauy vpon them and more then vpon others but rather consider it is or may be for the sinnes of their profession and that afflictions fall out a like for Iudgement must first beginne at the house of God 1 Pet. 4 17. hee will first set in order his owne house and his owne children and will deale more seuerely with them for smaller sinnes in this life then he will with the vngodly for greater in this life whom he specially reserueth for his wrath to come Nah. 1.2 Let all those therefore that make an holy profession of seruing the Lord in truth lay these things to their hearts and not suffer themselues to bee carried away with the force of sinne for God will surely meete with them his hand shall first finde them out howbeit alwayes for their good whiles he seemeth not to regard nor reward the sinnes of the wicked so that we must beware of those sinnes which are against our place and calling wherin God hath set vs. Lastly euery one must be carefull to walke Vse 4 carefully in the duties of their particular callings with a good conscience that so they may please God and take occasion to reioyce before him looking to the ordinance of God who hath set and appointed distinct callings in the family in the Church and in the common-wealth 1 Cor. 7.7 21 22. Ephe. 4.11.12 Actes 20.26 There can arise no comfort to vs that wee belong to God though wee seeme neuer so carefull in the generall duties of Christianity if we faile in the speciall parts of our seuerall callings That Minister which liueth in all the common duties of other Christians and yet doth not or cannot guide the people and feed them with the foode of life is a wicked Minister and there belongeth to him a fearefull woe Woe to the shepheards of Israel that feede themselues should not the shepheards feede the flockes Ezek. 34.2 Ier. 23.1 Zach. 11.17 Such are not able to blow the trumpet and therefore shall not deliuer their owne soules That gouernour of a family which regardeth not to prouide things necessary for them so farre as he may and according to the meanes giuen vnto him is an euill gouernour he is worse then the infidell and hath denyed the faith 1 Tim. 5.8 Again he that regardeth not the education of his children in the nourture and admonition of the Lord Ephe. 6.4 is an euill and wicked father howsoeuer he may deceiue himselfe in thinking himselfe to be a good Christian For heereby we shall indeede try what is in euery one if we marke and regard what is in them in regard of priuate and particular duties in their seuerall callings I haue oftentimes obserued that many people when they come abroade behaue themselues in the company of others very religiously and deuoutly they are ready to ioyne with others in all holy duties but marke what they are at home and within the walles of their owne houses and you shall see them to be quite other men and women and not the same neuer a whit carefull to discharge their duties in their speciall callings There are sundry persons that would bee iudged of others to be Christian men but they doe not shew themselues priuately to bee Christian gouernors nor Christian husbands And many women beare themselues publikely as Christian women of an holy conuersation who notwithstanding want the ornament of a meeke and quiet spirit which is in the sight of God of great price neither shew that subiection toward their husbands that ought to bee in Christian wiues 1 Pet. 3.4 5. It is not enough to professe our selues to be Christian men when God hath blessed vs with children and seruants but heereby we shall bee tryed what is in vs whether Christ be in vs dwell in our hearts by faith or not if wee approoue our selues to be Christian parents and Christian masters 5 And ye shall keepe the charge of the Sanctuary and the charge of the Altar that there bee no wrath any more vpon the children of Israel 6 And I behold I haue taken your brethren the Leuites from among the children of Israel to you they are giuen as a gift for the Lord to doe the seruice of the Tabernacle of the Congregation Heere the Lord teacheth how Aaron and his sonnes should behaue themselues toward the Leuites and likewise the Leuites toward Aaron and his sonnes For hee willeth them to admit the Leuites to the administration of holy things but so as they helpe them onely in inferiour things not in the chiefest part of their Ministery He will not haue them come neere to the Altar to sacrifice neither to enter into the inner parts of the Tabernacle which belonged onely to the Priests themselues âiffrence âeene the âg of the âs and âes Heere then we see that God maketh a difference betweene the Priests and the Leuites and also wherein the difference consisteth the more excellent dignity is committed to the Priests the lesser to the Leuites They that had the higher calling were not to contemne the others and they that obtained the lower place were not to greeue at it or to enuy at others but God maintaineth peace and vnity among them so that both must be content and one be ready to helpe another And whereas God permitted not the Leuites to offer sacrifice or to enter into the Sanctuary and that if either any of them or of the people should presume to doe it he appointeth death to them that brake this his ordinance the cause is that we should know that none hath power to reconcile vs to himselfe and to giue vs entrance into his presence but Christ himselfe onely whose person and office was figured out in Aaron and his sonnes Wretched therefore and blasphemous is the practise of the Papists who goe about to make reconciliation betweene God and his people by their idolatrous Masses offered vp for the quicke and the dead whereby as much as lyeth in them they crucifie againe the Lord of life and are no better then the betrayers and murtherers of him Euill also is the practise of all hypocrites who by the merits of their owne good workes doe thinke to procure and purchase vnto themselues the fauour of God for they are so farre from attaining heereunto by their blinde deuotion that they offend God the more and prouoke his wrath and indignation against their owne soules Againe note in this difference which God maketh betweene the Priests and Leuites how necessary and profitable it is that there should be order kept and obserued in the Church Marbucch comment in Nume There is not onely one office and function in the Church but many and diuers neither can one man discharge all places without presumption nor all discharge one without confusion and therefore to auoide both there ought a comely order to be obserued of which we haue often spoken before As then in
then it skilleth not whether men study or not or seeke to attaine to knowledge and to better their knowledge because they may doe more good with lesse gifts I answer Answer this ought to make no man negligent or carelesse but rather to double his care and diligence For what greater encouragement can we haue to performe the duties of our calling then to heare this voice full of comfort Well done thou good and faithfull seruant thou hast bene faithfull ouer a few things I will make thee ruler ouer many things enter into the ioy of thy Lord Mat 25 21. So then no man ought to grow carelesse because God will blesse small gifts for that were to continue in sin that grace might abound Rom. 6 1. Lastly from hence some will obiect that then it skilleth not whom the Officers and Ouerseers of the Church do chuse and ordaine how ignorant and vnsufficient soeuer they be I answer they are to follow the ordinary rule to appoint such as are apt to teach 1 Tim. 3 2. Again God supplieth the wants of such as he chuseth as appeareth in the Disciples which men cannot Lastly there is difference betweene such as haue meane gifts and such as haue none the one sort are Gods Ministers the other are mens not Gods Vse 1 The vses remaine First we see it is a speciall gift of God not a fruite of learning for a Minister to conuert soules to GOD by preaching of the word for this grace and fauour is often denied to many famous seruants of God Esay 6 10 and 53 1 and 49 4. Christ himselfe conuerted not all to whom hee preached he often complaineth of their infidelity and hardnesse of heart they would not be gathered whom he would haue gathered and gained to the faith Mat. 23 37. Neuerthelesse we shall be rewarded not according as we haue conuerted which lyeth not in our power but according as wee haue laboured which lyeth in our power If learning could do any thing of it selfe then the best learned should doe most good But as the most learned do not most labour so they doe not see the greatest fruite of their labour We must therefore all of vs whatsoeuer our gifts are depend wholly vpon God for his blessing forasmuch as Paul planteth Apollos watereth but God giueth the increase 1 Cor. 3 6 7. nay he beginneth and maketh an end of his owne worke it is he that giueth vs grace to will and to do of his good pleasure Vse 2 Secondly euery one ought to make it the speciall end of our Ministery the edification of the Church therby to bring many children vnto Christ This doubtles is the reason why so many great Doctors and deepe Diuines are very drones aad altogether vnprofitable in their places albeit peraduenture profitable enough to their owne purses they looke altogether to the rewards of learning as they call them to popular fame as though they that had greatest rewards had alwayes greatest learning or they that had greatest learning had alwaies greatest conscience wheras they shold looke to the benefit of the people These hunt after the praise and glory of the world desire to be called great Rabbines and therefore oftentimes God casteth dung in their faces that they may learne to bee ashamed so that wee may say vnto them as Christ doth Iohn 5 44. How can ye beleeue which receiue honour one of another and seeke not the honour from God onely Whereas we ought to bee like our Lord and Master to be able in some measure to say with him I seeke not mine owne glory there is one that seeketh and iudgeth Ioh. 8 50. Such a one as can truely speake thus so far as humane frailty will suffer him shall haue his defects supplied and God will accompany the labour of his Ministery with the power of his Spirit One such meane learned man that hath zeale with knowledge and knowledge with conscience conscience with diligence maketh the ends of his Ministery the good âf the people the glory of God is worth an hundred of those proud Pharisies that loue the vppermost seates and to be saluted in the market Mat. 23 6. The Apostle sheweth in himselfe requireth of others another spirit He made himselfe a seruant vnto all that hee might win the more 1. cor 9 19. Neuer came there greater detriment in former daies or present times to the Church An vnconscionable learneâ man is a plague to the Church then by vnconscionable vnfaithfull learned men Who vsurped greater tyrrany in the church then they Who hath starued moe soules and sent them headlong in throngs to hell then they Who haue fallen into the sin of Non-residency and idlenesse in their residency more then they Who haue bin greater hindrances to the free passage of the Gospel then they Who haue more disturbed the peace of the Church and bin the causes of atheisme popery carnall liberty and open prophanenes then they by reason of their reputed knowledge who stand so much vpon their swâlling titles and places of superiority and yet want conscience of their dutie lowlinesse of mind loue to God and compassion to his people What shall all their profound learning auaile them when they want an humble heart to season and sanctifie their learning withall Obiection What then will some say doe you goe about to condemne learning so great an ornament in all I doe not goe about to disgrace learning Answ or to contemne any learned men or to barre the rewards of learning much lesse to bring in ignorance the mother of barbarisme Learning is a precious iewell it is a great blessing of God it is a notable ornament ioyned with true godlinesse wheresoeuer and in whomsoeuer they meete and are coupled together there followeth an exceeding blessing For as an vnfaithfull learned man is a great plague to the Church so I hold this as a certaine rule No greater good cometh to the church then by conscionable learned men there neuer came greater good to the Church then by a conscionable learned man I wish as Moses said to Ioshua that all the Lords people were Prophets and that he would powre out his spirit vpon them all Numb 11.29 I greeue at no mans learning I enuy no mans preferment I desire that all had the tongue of the learned to speake the language of Canaan Esay 50 4. yea the tongues and gifts of Angels 1 Cor. 13 1. whose names they beare Reuel 1.20 and 2.1 but withall I adde that as a sword is a good thing and of necessary vse to defend offend yet being put into the hand of a tyrant or a mad man it doth muâh hurt because it is abused so learning is a great blessing of God and maketh vs differ not only from the bruite beasts but from other men also it is profitable to proue and improoue reforme instruct but being powred into a giddy spirit and an vnconscionable man as
manner we vse to inueigh against the Iewes for crucifying Christ and deliuering vp the Lord of glory into the hands of sinners â 26 27 we accuse the partiality of Pilate the treachery of Iudas the enuy of the Pharisies the malice of the high Priests the villany of the false witnesses the cruelty of the souldiers the taunts of the passengers and the hard-heartednesse of the whole people But we consider not that the same originall corruption is in vs that was in them by the sway swinge whereof beeing all the sonnes of olde Adam we would haue done as they did if we had liued in those times So when we heare or reade of these murmurings and mutinies of the children of Israel we are commonly wont to reuile them to defie them and to account them the vilest people vnder the heauens But wee must ceasse to wonder at them and learne to confesse our owne corruption of heart and pronenesse to yeeld and fall downe in time of tentation vnlesse we be stayed vp by the mighty hand of God For albeit he be most gracious and merciful vnto vs hedgeth vs round about with many blessings and compasseth vs with riches of grace on euery side yet we forget theÌ all if any one crosse do any way lie vpon vs. If the Lord touch vs with sicknesse as with his little finger with losses with crosses with pouerty or any misery such is our impatiency that we alwaies dwell vpon the meditation of that want we looke vpon it with our eies we handle it with our hands wee tosse it in our mindes and neuer remember the multitude of his mercies the peace of a good conscience the louing countenance of the Lord the seale of our adoption the assurance of our saluation the sweet taste of his loue shed in our harts by the holy Ghost so that one trouble doth more daunt vs and strike vs to the heart then many blessings can comfort refresh vs. But God taking away outward blessings giueth spirituall to his children doth sweeten the bitternesse of the crosse with inward consolation and doth recompence it with heauenly grace whereby wee gaine more in the spirit then we lose in the flesh Secondly we are taught heereby to pray Vse 2 to God in our troubles to hold vs vp and stay vs with his grace that wee fall not from him For seeing at all times and vpon all occasions of want we are ready to repine and murmure against God who can stand by his owne power or by the strength of his owne free will When a man holdeth fast a staffe in his hand so long it standeth vpright as he reteineth it but if he withdraw his hand neuer so little it falleth Carry vp a stone to the top of a Mountaine so long as thou staiest it there it abideth but if thou leaue it it rowleth down of it own strength euen to the bottome So vnlesse the Lord in our calamities and crosses that befall vs do stay vs by his heauenly hand strengthen vs by his Almighty power we break out into vnthankfulnesse forgetfulnesse impatiency grudging against him This made the Apostle after the reckoning vp of the idolatry fornication murmuring and tempting of Christ to exhort them that He which thinketh he standeth must take heed lest he fall 1 Cor. 10 12. As then we ought all to take speciall notice knowledge of the corruption of our hearts and behold a liuely and expresse image of our nature in the glasse of this people so it is our duty to call vpon God from whom euery good giuing perfect gift proceedeth to put to his helping hand that we may learne to depend vpon him that we may know how to want and how to abound and in euery condition to submit our selues to his heauenly pleasure For we shall neuer be able by our owne strength to subdue our owne corruptions nor to preuaile ouer our owne lustes nor to ouercome the tentations that oftentimes assaile vs vnlesse wee bee assisted from aboue Vse 3 Lastly our corruption of heart prone to murmure and complaine against God whensoeuer he trieth our faith obedience and patience with any misery warneth vs to seeke all holy meanes remedies Remedies against murmuring and distrust to represse this rage and repining against God which may bee as sure helpes to further vs in this way to furnish vs with strength able to hold vs vp in the day of triall First let vs consider the high prouidence of God ruling all things in heauen or earth and ouerswaying all creatures that nothing falleth out without his will pleasure as our Sauiour teacheth Mat. 10 29.30 For who giueth vs our bodies Who clotheth the Lillies that Salomon in all his glory was not like one of them Who feedeth the yong Rauens that cry vnto him Who sustaineth the wicked that are his enemies Who prouided all things for man in the beginning before he was made created Is it not the Lord whose all the beasts of the forrest are and the beasts on a thousand Mountaines So that the resting of our selues vpon this prouidence that he wil feed and cloathe vs and care for vs must take away the greefe of al our wants that ouerpresseth and oftentimes ouercommeth vs. Againe we must learne the benefit of contentation and to grub vp all distracting and distrustfull cares as noysome weeds out of our hearts bearing with patience and meeknes of spirit whatsoeuer the Lord sendeth This minde was in Iacob when he went farre from his fathers house Gen. 28 20. he did not desire siluer or gold house or lands but onely a competent conuenient liuing If God will be with me and will keepe me in this iourney which I goe and will giue me bread to eate and cloathes to put on then shall the Lord be my God So the Apostle teacheth Godlinesse is great gaine 1 Tim. 6 6 7 8 Phil. 4 11 12.13 if a man be content with that he hath for we brought nothing into the world and it is certaine that wee can carry nothing out therefore when we haue food and rayment let vs therewith be content And in another place I haue learned in whatsoeuer state I am therewith to be content I can be abased and I can abound euery where in all things I am instructed both to be full and to bee hungry to abound and to haue want I am able to do all things through the helpe of Christ which strengtheneth me Lastly let vs set our affections on things which are aboue Col 3 2. and not on things which are on the earth If we beleeue that God doth forbeare and forgiue vs our sinnes not deale with vs according to our deseruings if he sanctifie vs with his Spirit make our bodies Temples of the holy Ghost if he turne vs to himselfe working our conuersion which is as great a worke as at the first to create vs
are cut off by death do renue the Leuitical priesthood and labour to raise it out of the graue which hath long ago bene buried with honor For this is common to them both to end their daies and leaue their Priesthood to others so that the Dart which the Apostle casteth against the Leuiticall Priesthood pierceth and perisheth the very heart of the Popish priesthood when he saith and proueth that there can bee no other Priests but Christ vnder the new Testament Heb. 7 23 24. because he continueth for euer considering that the multitude of Priests and succession of them one after another ariseth from the imperfection and insufficiency of the Priests which were continually by death taken away If then the vpstart Priests of the Sinagogue of Rome will bee Priests properly they cannot be Priests after the order of Melchizedek as they wretchedly and blasphemously claime themselues to bee who was both King and Priest Heb 7 5. neither caÌ they be successors of Christ forasmuch as hee hath none to succeede him For if the Iews might not continue to offer their sacrifices and oblations after the sacrifice of Christ was once offered because it was perfect and all-sufficient yea the consummation of all that went before it followeth that the Popish sacrifice being an addition vnto that which is perfect as a rotten and ragged patch to a new garment cannot stand but is to bee throwne downe and abolished like an abhominable idoll Verse 29. All the house of Israel wept for Aaron thirty daies when the Congregation saw that Aaron was dead The last point obserued in this chapter is the affection of the people after the death of Aaron one of the chiefe pillars and protectors of the Church and of true Religion among the Israelites They mourne for him not a day or a weeke but a whole month to declare what a sensible feeling they had of the incomparable losse of the Church We learne hereby that when the chiefe members stayes props Doctrinâ When the cheefest pâ of the Câ be takeÌ aâ the rest aâ bee greeâ 1 Thess 4 â and pillars of the church be taken away the rest of the parts are to be huÌbled and touched to the quicke for the same True it is a measure in mourning and lamentation is to be vsed that wee bee not sorry as men without hope yet by this example wee see it is lawfull to mourne for the dead the greater losse the Church hath receyued the greater lamentation and greefe ought to bee expressed This is euident by the practise of Gods seruants in all ages of the Church proportioning their sorrow according to the greatnesse of their losse We see Ge. 50 1 10 11. when God called Iacob to himselfe out of this worlde a Father of the Church and a great light that shined not onely within the dores of his owne family but in the darknesse of Egypt hee was greatly and exceedingly lamented for the space of seuenty dayes so that the Canaanites said This is a great mourning vnto the Egyptians So when Moses the seruant of the Lord died like vnto whom there arose not a Prophet in Israel vnto whom GOD spake not by vision or dreame but face to face as a man talketh with his friend Deut. 34 8. the children of Israel mourned for him thirty dayes whom hee had guided with a fatherly care many yeeres So when Samuel another principall pillar of the house of God dyed 1 Sam 25 1. All Israel assembled and mourned for him and buried him in his own house at Ramah When God took away good King Iosiah like to whom there was no King before him that turned to the Lord with all his heart and with all his soule 2 King 2â and with al his might according to all the law of Moses who bowed neither to the right hand nor to the left who remembred his Creator in the dayes of his youth and honoured God with the first fruites of his life all Iudah and Ierusalem mourned for him 2 Chron. 35 23 24. yea Ieremy lamented Iosiah and al the singing men and singing women mourned for him in their lamentations and made the same for an ordinance to Israel behold they be written in the Lamentations But touching Iehoiakim the son of Iosia who degenerated from his father walked not in his wayes ãâã 22 1â 19 it is said They shall not lament him saying Ah my Brother or ah my Sister neyther shall they mourne for him saying Ah Lord or ah his glory he shall be buried as an Asse is buryed euen drawne and cast forth without the gates of Ierusalem The like comparison wee see in the new Testament when as Stephen was stoned a faithfull witnesse of Christ a worthy member of the Church and a constant defender of the faith ãâã 8 2. certaine men carried him to be buried and made great lamentation for him But when Ananias and Sapphira filled with Sathan keeping away part of the price of their possession tempting the Spirit and lying vnto God fell downe and gaue vp the ghost ãâã 5 5 10. young men arose tooke them vp and buried them but no mention of any teares or lamentatioÌ much lesse of any great lamentation made for them God swept them away as dung from the earth for their hypocrisie but the Church lamented not the death of these wicked persons So then to omit many other examples that might bee alledged we see that howsoeuer men may be mourned for in a natural affection compassion by their friends and kinsfolks yet chiefly and principally we are to bewaile the losse of the church wheÌ such are taken away as might do good seruice to God and his people Reason 1 This truth appeareth by good force of reason First the Ministers are as the Chariots horsemen of Israel in their Ministery that is the strength and defence of the Church and Commonwealth Therfore Elisha seeing Eliah taken vp by a whirlewinde into heauen cryed out Kings â 12. My father my father the Chariot of Israel the horsemen thereof And as Elisha said of Eliah so did Ioash the King of Israel of Elisha For being sicke of his sicknesse whereof hee dyed the King came downe vnto him King 13 14. and wept vpon his face and said O my father my father the Chariot of Israel and the horsemen of the same Thus spake the King himselfe to the Prophet and these honorable Titles he gaue vnto him And no maruell For they fight and bend their forces against swearing blasphemy contempt of Gods word prophaning of his Sabbaths whoredome drunkennesse idlenesse couetousnesse and such like as lay vs open to the wrath of God These and such like sinnes are they that weaken the land and lay it naked to the inuasion of enemies ãâã 32 25. as appeareth Exo. 32 25. Moses saw that by their idolatry the people were naked for Aaron had made them naked vnto shame among
was the ordinance of God to build one Temple and to chuse one place to which man shold resort to worship him yet this order is now abolished euery coast and countrey is Iewry euery towne and city is Ierusalem euery faithfull company and godly person is a Temple to worship God in 1 Cor. 6 1â 1 Cor. 6 1â 1 Tim. 2.8 Psal 127 4. We may call vpon God euery where and lift vp pure hands in all places no land is a strange land no ground is vnholy ground And touching their abstinence from flesh on certaine times for religion sake it is a doctrine of diuels 1 Tim. 4 1 3. Lastly it reprooueth such as propound to themselues false and wrong endes of vowes as conceit of merit and opinion of deseruing the fauour of God and euerlasting life For the ends which we respect must be good as to exercise and stirre vp the gifts of faith prayer obedience repentance and other graces of the Spirit and to testifie our thankefulnesse to God for blessings receiued at his hands The intent therefore and meaning is heere to bee considered and we must be well aduised not onely that our vowes be directed to God but for what purpose and how we vow to God not to binde God vnto vs but to binde vs the closer to God to render all honor vnto him Now if we would examine the vowes practised in the Church of Rome by these things before deliuered we shall easily perceiue the fondnesse and falshood nay the wickednes of them For here are condemned all vowes of pilgrimages and abstinence from flesh for religion noted before Bellar lib. â de Mââââ cap. 36. their doctrine that children may enter into their orders and cloisters against the counsell and consent of their parents and that persons contracted either to other may vow continency without the liking and approbation of the other party which cannot stand with the doctrine of the Scripture or ancient councels Num. 30 â Coâ Gââ cap. 16. For the word establisheth the authority of parents ouer their children which the former vowes abridgeth and cutteth short and teacheth that if a woman vow vnto the Lord and bind her selfe by a bond being in her fathers house in time of her youth if her father disalow her the same day that hee heareth all her vowes and bonds they shall not be of value Lastly by the former obseruations fall to the ground the ordinary vowes of single life voluntary pouerty and Fryarly obedience to vaine and superstitious men which they absurdly make and tye themselues necessarily to obserue For such vowes are directly and flatly against the former rules prescribed deliuered vnpossible intollerable beyond our owne strength calling a will worship Col. 2.16 according to the decrees and traditions of men and directly contrary to the commandement of God 1 Cor. 7.9 1 Tim. 4.1 2 Thess 3. â Againe they are not in the power of him that voweth for no man can promise perpetuall chastity in single life out of the estate of wedlocke Continency is the speciall and proper gift of God who giueth it not vnto all but to whom he will and as long as he will This our Sauiour teacheth Matth. 19. All men cannot receiue this thing saue they to whom it is giuen he that is able to receiue this let him receiue it To this accordeth and agreeth the doctrine of the Apostle 1 Cor. 7. I would that all men were euen as my selfe am but euery man hath his proper gift of God one after this manner and another after that Furthermore they abolish Christian liberty in the lawfull vse of the good creatures and ordinances of God as riches and marriage food and apparell making that absolutely necessary which God hath freely left to our liking and liberty Lastly they are made most commonly to Saints and not to God and they are made for merits sake therby to deserue saluation and the substance of religion and worship of God is made to consist in them whereas the Apostle teacheth ãâã 4 6. That bodily exercise profiteth little but godlinesse is profitable for all things Therefore these vowes practised and defended by the Church of Rome being vnlawfully rashly vnconscionably ââontra âl is âref superstitiously meritoriously made and vnpossible to be performed cannot binde the conscience but are better broken then irreligiously kept âsi de beno ãâã ca. 10 in Leuit. according to the doctrine of the former Churches Thirdly seeing vowes be lawful which are promises made to God ãâã 3. of some duty to bee performed to him to some good end the vow which all beleeuers haue made in Baptisme is to be kept of euery one wherein wee promised to beleeue in Christ to obey God to bring foorth the fruites of true repentance to renounce the workes of the diuell the allurements of this present euill world and the lusts of the flesh which lust against the spirit And albeit wee are bound to these duties by our calling redemption without any new vow yet we may lawfully renew our couenant with God and so binde our selues faster and faster As he that hath bound himself in a bond may yet giue greater and better assurance bind himselfe more then before So bee that is bound to haue faith in Christ and to yeeld obedience to all his commandements may yet further and faster bind himselfe to helpe his dulnesse coldnesse and want of zeale and to make himselfe more forward and seruent in duties of the first and second table according to the practise of Dauid I haue sworne and will performe it ââ19 106 that I will keepe thy righteous iudgements He was bound hereunto without and before his oath yet he kindled his zeale and reneweth his couenant with God by this oath to stirre vp the gift of God that was in him and to helpe his owne infirmity We haue all in baptisme vowed to consecrate our selues euen our soules and bodies to God by renouncing the diuell the world and the flesh if wee goe backe as cowardly Souldiers from this our vow shall wee not bee conuinced as false and vnfaithfull to God And how shall we conscionably keepe any other vowes that breake the first vow we made to God What a fault is it accounted among our selues to promise and then to breake But haue we kept this our generall and common vow Hierom. in Esa lib. 7. cap. 19 August in Psal 7â 131. Lumba sent lib. 4. dist 38. to fight vnder the banner and enfigne of Iesus Christ against the diuell and all his works Or rather haue we not walked and do we not still walke in the workes of darknes after the inuentions of our owne hearts And do not our open sins cry out and proclaime as much to the dishonour of God and our owne reproch So that all such as walke in the blindnes of their own minds haue besides all their other sinnes this great
his Master of Paul that persecuted the Saints of Dauid that committed adultery of Salomon that fell into idolatry of Lot that lay with his owne daughters of Noah that offended in drunkennesse of Manasseh that shed innocent blood of Mary Magdalen out of whom were cast seuen diuels of the Iewes that crucified the Lord of life all which returning from their iniquity were receiued to mercy so that where sinne abounded there grace hath abounded much more Rom. 5.20 Hence therefore great comfort ariseth to the heauy soule and troubled conscience oppressed with the burthen of sin and hangring after grace and pardon When terrours and tentations grow strong vpon vs supposing that our sinnes are moe then can be forgiuen and the punishments greater then can be pardoned we must know it is the lying spirit of the diuell to draw vs into the bottomlesse and comfortlesse gulfe of desperation which is as it were the mouth of hell gaping wide to swallow vp the soule quicke to vtter and endlesse destruction If our sinnes be neuer so great and grieuous if they bee neuer so many and monstrous moe then the haires of our head or the sand on the sea shore which is innumerable as heauy as lead as infectious as a leprosie as red as scarlet as filthy as dung and mire yet if God giue repentance and we beleeue there is promise of mercy assurance of forgiuenesse and hope of comfort and consolation Such they are that Christ calleth saying Mat. 11 28 Come vnto me all ye that are heauy laden and I will ease you for my yoke is easie and my burthen is light It behoueth vs all to seeke fauour at his hands to craue pardon and to pleade for mercy and forgiuenes of whom to aske it rightly is to obtaine it assuredly Secondly the trueth of this doctrine of Vse 2 Gods pardoning offenders and the consideration and feeling of this infinite kindnesse of God must worke in vs vnfained thankefulnes and continuall praise sounding out and magnifying his mercies to speake of his goodnes and to shew our selues louing and dutiful vnto him again for his exceeding compassion This sacrifice of thankesgiuing we see offered by the Apostle vnto God for the experience hee had of his bountifulnesse toward him 1 Tim. 1.12 I thanke him which hath made me strong that is Christ Iesus our Lord for hee counted mee faithfull and put me in his seruice when before I was a blrsphemer and a persecuter and an oppressor Now vnto the King euerlasting immortall inuisible vnto God onely wise be honour and glory for euer and euer Amen The like we see in Mary Magdalen who had beene a greeuous and heinous sinner as she had receiued much mercy so shee expressed backe againe much loue and kindnesse as she had beene deliuered out of the chaines of Satan so shee followed Christ Iesus with the fruits of piety and thankefulnesse all the dayes of her life shee entred with him vnto Simons house kissed his feet an ointed them with ointment washed them with her teares wiped them with her haires followed him to the Crosse and was the first with him in his resurrection of whom the Lord Iesus said Many sinnes are forgiuen her for she loued much Luke 7. to whom a little is forgiuen he doth loue a little There is a forgiuenesse in God that goeth before there must be a thankefulnes in vs that must follow after as this womaÌ knowes much to haue bin forgiuen her and therefore she loueth much euen as the debter loueth that creditor most that hath forgiuen him most so should the affection of our loue toward God bee increased as hee giueth euery one experience of his greater mercy As then we feele this sweetnesse and the infinite riches of this benefite so we should open our mouthes and vnloose our tongues and inlarge our hearts to sing and to set forth the praises of God according to the example of the Prophet in the Psalme âl 103.1 2 3 My soule praise thou the Lord and all that is within me praise his holy Name forget not all his benefits which forgiueth all thine iniquities and healeth all thine infirmities And in another place What shall I render vnto the Lord for all his benefits toward mee âl ââ6 12 ãâã 14. I will take the cup of saluation and call vpon the Name of the Lord I will pay my vowes vnto the Lord euen now in the presence of all his people For seeing he taketh away all our iniquity and receiueth vs to fauour graciously it is great reason wee should offer the sacrifice of praise and render vnto him the calues of our lips This doctrine of free forgiuenesse of sinnes openeth vnto vs the most blessed newes that euer came into the world it is the summe of the Gospel and of the glad tidings of saluation the key of all our comfort that entrance into life the most precious balme of our health and recouery which giueth more ioy and refreshing to the fainting soule and broken heart to the tender conscience and weary spirit then all the glory of the world can minister vnto it as the Apostle testifieth This is a true saying and by all meanes worthy to be receiued ãâã 1.15 that Iesus Christ came into the world to saue sinners of whom I am chiefe Vse 3 Thirdly seeing there is mercy in store for the penitent seeing God will haue compassion vpon them is ready to fall on their necke and to imbrace them with both his armes as the father of the prodigall childe did âe 15.20 it is required of vs speedily to turne and not deferre our repentance from day to day lest our harts be hardened through the deceitfulnesse of sin No sinne is so small but is able to plundge vs downe to the bottome of hell if we liue in it without repentance and continue in it without remorse The longer wee remaine in the dregs of sinne the faster we shall sticke in the myre of it and the harder we shall finde it to come out of the prison thereof This is the vse which we are to make of Gods mercy to miserable sinners Let vs take heed we abuse not his goodnesse nor take occasion of liberty to turne his grace into wantonnesse saying as the manner of some is Oh God is mercifull hee is gracious to great sinners and so conclude therupon that they may liue as they list and may put off the season of repentance to the last gaspe But the Apostle teacheth vs to reason otherwise ãâã 1 2. What shall we say then shall we continue in sinne that grace may abound God forbid how shall we that are dead to sinne liue yet in siââe Let vs not therefore alleadge the examples of the faithfull that haue offended to incourage vs in sinne or hold them out as bucklers to embolden vs in falling from God Take heede of presumption Many presume confidently with Peter but they weepe not bitterly with
bound to reioyce and praise GOD for their Prince who is as the comfort and consolation of our life and the verie instrument of our peace wee are they Vnder his shadow wee liue and abide as in a place of rest and sleepe quietly in our beddes free from all feare and danger whatsoeuer This we see described in the peaceable and prosperous dayes of Salomon there is no crying and complaining in our streetes We are blessed with earthly blessings we are an astonishment and wonder to our neighbour Nations They haue all deeply drunke of the cup of Gods wrath that hath beene filled with full measure whiles we haue looked on and our soule hath escaped And aboue all the rest we haue all this time enioyed and do enioy the bright light of the glorious Gospel and haue beene most of vs borne vnder the profession thereof to the establishing and continuing of many millions of thousands in the coueuant of grace and eternall life when other haue beene kept in horrible darknes and damnable idolatry to the destruction of their soules We are therefore vnhappy wretches if among all the mercies of God vpon vs this be not remembred as one of the first and cheefest And let vs learne to haue in abhomination from the bottome of our hearts the bloody practises and desperate attempts of all cursed Shemeis â 15 6 7. who open their mouthes against the Lord and against his annointed with horrible execrations I meane the Iesuites and Priests brethren in euill together with the rest of that damned crew and generation who in stead of prayer and thanksgiuing for our Soueraigne vse falshood practise treasons and deuise mischieuous conspiracies seeking the life of their gracious Prince and labouring to stop the breath of our nostrils â 4 20. whereas he that curseth the King should dye the death The Prophet Ieremy speaking of the estate of the people after the death of Iosiah bringeth them in thus complaining The breath of our nostrils the annointed of the Lord was taken in their Nets of whom we said Vnder his shadow we shall bee preserued aliue among the heathen Whereby he meaneth that the office of the King as the Superiour Pet. 2 13 14 and of all Magistrates as Gouernours sent of him for the punishment of euill doers and for the praise of them that do well is to protect and preserue the people in peace and safety euen as the breath that we draw in at our nostrils giueth life and health to the body Wherefore it standeth vs that are Subiects vpon not onely to be obedient for conscience sake vnto all lawfull ordinances of Princes who are the Lords Lieutenants appointed of him ouer his people for their good â 82 1 2. but to pray earnestly for them that they may further vs in piety keepe vs in honesty and maintaine vs in tranquility one with another piety in respect of God honesty in respect of our selues tranquility in respect of others This charge the Apostle giueth when Magistrates were Infidels and Heathen that the Church should pray vnto God for them how much more therefore doth it stand vs vpon to practise this duty when as our Magistrates are the children of God and pillars of the Church And thus much of the third part of this chapter 21 Then Israel sent Messengers vnto Sihon King of the Amorites saying 22 Let me goe through thy Land we will not turne aside into the Fields nor into the Vineyards neither will we drinke of the waters of the Welles We will goe by the Kings way vntill we be past thy Border 23 But Sihon gaue Israel no licence to passe through his Border and Sihon assembled all his people and went out against Israel into the Wildernesse and he came to Iaboz and fought against Israel 24 But Israel smote him with the edge of the sword and inherited his Land from Arnon vnto Iabbok euen vnto the children of Ammon for the Border of the children of Ammon was strong 25 And Israel tooke all those Cities therefore Israel dwelled in all the Cities of the Amorites in Heshbon and in all the Villages thereof 26 For Heshbon was the City it selfe of Sihon King of the Amorites who fought against the former King of the Moabites and tooke away all his Land out of his hand euen vnto Arnon 27 Wherefore they that speake in Prouerbs say Come to Heshbon let the City of Sihon beâ built and repaired 28 For a fire is gone out of Heshbon and a flame from the City of Sihon and hath consumed Har of the Moabites and the inhabitants of the high places of Arnon 29 Woe be to thee Moab O people of Kemosh thou art vndone he hath deliuered his sons which escaped and his daughters into captiuity to Sihon the King of the Amorites 30 Their Empire also is lost from Heshbon vnto Dibon and we haue destroied them vnto Nophah which reacheth vnto Medeba 31 Thus Israel dwelt in the Land of the Ammorites In these words and those that follow to the ende of the Chapter is contained the last part of this Chapter to wit the subduing of two mighty enemies in two seuerall battels namely Sihon King of the Amorites and Og the King of Bashan The Amorites were a people that came of Ham the youngest sonne of Noah as appeareth Gen. 10 verses 6 15 16. For Ham begat Canaan who disclosed the nakednesse of his Grandfather and Canaan begat Emori of whom came the Amorites who inhabited the Land of Bashan Mount Gilead This History is more at large recorded Deuter. chapter 2 and 3. âirst touching Sihon we must obserue two things the iust occasion and aduantage which he gaue to Israel to subdue him and take possâssion of his Land For the Lord had hardened his spirit and made his heart obstinate because he would deliuer him into the hands of the Israelites Deuteronomy chapter 2 verse 30. Then secondly the ouerthrowing of him the entring into his Country the possessing of his Citties Hitherto they had compassed the Land of Edom with great danger with much wearinesse and sundry tentations they come to the Land of the Amorites there the King withstandeth them and will giue them no passage but fiercely and furiously encountreth with them Touching the occasion whereby Israel was iustly moued compelled to enter fight with the Amorites it offereth two points to be considered First a friendly and louing request of Moses Secondly a currish and vnkinde deniall made by Sihon Concerning the petition of Moses obserue the Embassage which he sent together with the reasons containing both the ground of his reasonable demand shewing the equity of the petition and laying down most equall conditions of peace because he desired onely passage through his Land without spoyle of the Country in generall or dammage to any person in particular The refusall of the King followeth and albeit the Israelites freely and frankly professed that their purpose was to passe by all
and Gomorrha Genes 18.19 I know him that he will command his sonnes and his houshold after him that they keepe the way of the Lord to do righteousnesse and iudgement that the Lord may bring vpon Abraham that hee hath spoken vnto him This the Prophet vrgeth Psal 78 1 2 3 4 5 6. So the Prophet Ioel or rather the Lord by the Prophet threatning a greeuous plague of dearth and famine that the field should bee wasted the corne destroyed the new wine dried vp the oyle decayed and the husbandmen howle because the haruest of the field should perish saith Ioel 1 2 â Heare âe this O Elders and hearken yee all inhabitants of the land whether such a thing hath bene in your dayes or yet in the dayers of your Fathers Tel you your children of it and let your children shew it to their children and their children to another generation Thus we see how God requireth of vs a diligent consideration of his iudgements seeing he smiteth one to admonish another wee must not account these strokes onely as punishments vpon the offenders but as examples offered for the amendment and repentance of others as our Sauiour taught his disciples of those that were murthered by Pilate and of those were slaine by the fall of a tower Except ye repent ye shall all likewise perish Luke 13 1 2 3 4. Verse 28. For a fire is gone out of Heshbon and a flame from the City of Sihon and hath consumed Har of the Moabites c. When warre is once begun and set on foote it is not so easily laid downe neither is the thirst of ambition in a proud man so easily quenched Therefore this song declaâeth that when Sihon had assaulted and taken Heshbon hee rested not there but proceeded farther and led his armie against the villages adioyning dealing with them as hee had done with the inhabitants of Heshbon Thus we see the people bordering vpon the Heshbonites are touched with their ruine and companions with them in their adueâsity as when a mighty tree falleth it throweth down with it the lesser lower shrubs Now Moses in this borrowed speech setteth forth the misery brought vpon the Moabites which like a violent and vehement fire consumeth wheresoeuer it lighteth Marke therefore in this place the comparison similitude which the Spirit of God vseth to expresse the rage of warre wasting farre and neere as a mighty flame of fire Doctrine The misery mischâââe ãâã waââexeâding great We learne from hence this Doctrine That great is the miserie and mischiefe of warre whereby blood is shedde Nations are spoyled Countryes are ruinated Cities are dispââpled Murther is committed and the image of God defaced And albeit the life be spared yet liberty is restrained and oftentimes death is better then bândage and the sword not so bitter as captiuity euen to become slaues to them who are slaues to Satan This we see expressed in the war of Chedarlaomer Genes 14 5 6 7. who comming to chasten the rebellion of Sodom and other Cities in the plaine he seized vpon the people bordering so that they tasted the bitternes of the sword being neighbours to the Nations offending against him This Moses expresseth Deut. 28 50 51 describing the fiercenesse of the enemies and the plague of warres saying They shall not regard the person of the old nor haue compassion of the young they shall eate the fruite of thy Cattle they shall consume the profit of thy land they shall besiege thee within thy walles they shall driue thee to eate thy children the fruite of thy body during the siege and streightnesse where-with they shall compasse thee in thy Cities Heereunto that Prouerbe guideth vs vsed by the King of Israel against such as boasted before the victory Let not him that girdeth his harnesse boast himselfe King 20 11 as he that putteth it off Hence it is that we reade how thousands and ten thousands are consumed in battell which deuoureth one as well as another to teach vs the casualty and calamity of warre Reason 1 The Reasons are not to be forgotten that we may the better settle this Doctrine in our hearts First it is threatned as an heauy plague and fearefull iudgement to be brought vpon that people that set their faces against God and walke stubbornely in the breach of his commandements It is one of the arrowes of God ãâã 5 16 17. which he hath in his quiuer reserueth to shoote against all the contemners of his Statutes he will send vpon them famine to punish them euill beasts to spoile them the pestilence to consume them blood to passe through them This is that which the Lord threatneth Leuit. 26 25 31. I will send a sword vpon you that shall auenge the quarrell of my Couenant and when you are gathered in your Citties I will send the pestilence among you and yee shall bee deliuered into the hand of the enemy I will make your Citties desolate If then God proclaime open warre against such as beare themselues stoutly and stubbornly against him if he be at vtter defiance with them that despite and despise him if he denounce against those the day of battell as a day of wrath a day of trouble and heauinesse a day of destruction and desolation a day of obscurity and darknes a day of clouds and blacknes a day of the Trumpet and alarme against the strong Citties against the high Towers and against mighty warriers that their bloud shall be poured out as dust their flesh made as the dung it must necessarily follow that the time of warre is the time of woe yea of weeping and wailing and great lamentation of young and old rich poore women and children babes and sucklings Reason 2 Secondly great is the benefit of peace and many are the blessings that come with it and ensue after it If then peace be a great benefit then must warre needs bee acknowledged to be a great want and a fearefull iudgement The peace of a State is as the health of a body of strong constitution therefore warre is a dangerous disease in any body politicke wheÌ it cannot bee purged and washed without blood We see how Moses among the blessings that shall come vpon Israel and ouertake theÌ reckoneth vp peace in their borders Leuit. 26 6. I will send peace in the Land and ye shall sleepe none shall make you afraid and the sword shall not goe through your Land If there be but a iarie in a priuate house or a strong faction in any society it threatneth the ruine thereof Math 12 25. If an house or Citty be diuided against it selfe it cannot stand If a kingdom be diuided against it selfe it is brought to nought But when God giueth peace and rest to his Church many blessings come with it and great contentment on all sides and in all estates especially the free liberty of the Gospel with the preaching and professing of it
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 thârefore 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 condeÌned 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
them so they shall not be afraid of themselues their owne hearts shall minister comfort vnto them for they shall be at peace with themselues so that Howsoeuer all the daies of the afflicted person are euill yet a good conscience is a continuall feast Prou. 15 15. Behold what a blessed and comfortable thing it is to bee a true christian in whose heart is no guile O consider this yee sonnes of men that such as haue a sound faith in Christ and leade a godly life are at peace with God! Wherefore let vs conclude with the saying of the Prophet Psal 31 11. Be glad ye righteous and reioyce in the Lord and be ioyfull all ye that are vpright in heart seeing that neither life nor death nor Angels nor Principalities nor powers nor things present nor things to come nor height nor depth nor any creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Rom. 8 38 39. Thirdly see the difference betweene the Vse 3 godly and vngodly betweene a good and an euill man Nothing can make the faithfull man wretched and miserable nothing shall be able to daunt him or dismay him He shall not be afraid of euill tydings for his heart is fixed and beleeueth in the Lord who in his good time will deliuer him Psal 112 7. He reposeth himselfe on the heauenly prouidence of God and casteth all his care vpon him that careth for him being bold as a Lyon like the childe that in danger runneth to the lap of his father This the wise man further declareth Prou. 3 21 23 24 25 26. This is the condition of the godly both at home and abroad with themselues and with others in the day time and in the night season when terrors most trouble the heart and enemies most practise mischiefe conceiue malice they shall be safe and secure without trouble and perplexity of spirit But the wicked man is neuer at rest he knoweth not what the peace of conscience meaneth which indeed passeth all vnderstanding hee feareth where no feare is euery creature helpeth to encrease his misery yea the things that are not trouble him no lesse then things that are and the greatest terrour that he can neuer shake off is his owne conscience WheÌ Felix onely heard the Apostle reasoning and disputing of the iudgement to come he trembled and commanded him to depart out of his sight Acts 24 25. When they take themselues to be most sure and speake peace vnto their owne soules then they shall bee taken with feare Psal 14.5 and 53 5 because God is in the generation and assembly of the iust This the Prophet Esay teacheth chap. 57 20 21. The wicked are like the raging sea that cannot rest whose waters cast vp myre and dirt there is no peace saith my God to the wicked I create the fruite of the lippes to be peace peace vnto them that be farre off and to them that are neere saieth the Lord for I will heale him Where the Prophet maketh a flat opposition betweene the faithfull and vnfaithfull he calleth the elect by the preaching of the Gospel which is the power of God to saluation 2 Cor. 5 20. So that they breake out into this admiration of the mercy of God and into a ioyfull imbracing of the Messengers sent vnto them How beautifull are the feete of them whish bring glad tydings of peace and bring glad tydings of good things Rom. 10 15. Contrarywise the vnfaithfull and impenitent are neuer at rest and quyet but as a troubled sea tossed with the violence of the windes And howsoeuer they seeme to them selues and to others to be happy and sleepe securely in sinne yet the terrors of the night and the troubles of their owne Conscience shall awake them and rouze them out of this security Prou. 23 34. So that they shall bee as one that sleepeth in the middest of the sea and as he that sleepeth in the top of the Mast that is alwayes in danger Thus we see that the feares of prophane persons are not rightly ordered but euilly placed For what doe they feare Not God not his heauy displeasure who is able to destroy soule and body in hell and cast them into vtter darknesse where shall bee weeping and gnashing of teeth Matth. 10 28. nor to commit sinne for that is their delight So that they eate the fruite of their owne way and be filled with their owne deuices ãâã 31. The things that they cheefely feare are afflictions troubles crosses losses and temporal calamities like those that dread their friends and familiars They are more troubled for outward damages of this life then for the losse of Gods fauor like prophane Esau who preferred a messe of pottâge before the blessing and like the carnall Gadarens who preferred their filthy Swine before Christ the Lord of life The Lord Iesus compareth the Iewes to children sitting in the Market place Luke 7 â2 so are wicked men in the bestowing their feare like vnto litle children Tell them of bugs or beggars of goblins or shadowes that are nothing and cannot hurt they are greatly afraide but of fire and water of candle or knife such like edge-tooles which are hurtfull and dangerous they are bolde fearing no harme or perill Thus it is with all the vngodly Tell them of sinne of hell of death of damnation of eternall separation from the most sweet and comfortable presence of God and of the fellowship with the diuell and his angelles they are not mooued at all but dally with their owne soules But if they heare of afflictions feare any losses to come vpon them which cannot hurt or hinder our saluation if we be in Christ they are oftentimes brought to their wits end and breake out into all impatiency of spirit But the godly feare nothing more then to offend God their merciful Father nothing is more bitter vnto them then to feele his anger and the turning of his louing countenance from them and therefore there is as great a difference betweene the feare of the one and the feare of the other as betweene heauen and earth as betweene good and euill as betweene light and darkenesse Vse 4 Lastly seeing euill men feare whereas no feare is this ouerthroweth all Atheists Epicures Libertines and loose liuers which do thinke there is no God at all teaching euery man to doe what seemeth best in his owne eyes and hold Religion to bee nothing else but a pollicy and inuention of man to keepe the people in order and obedience This prophanenesse and Atheisme is a greeuous sinne it is the very top and height of all impiety and iniquity committed of those that aâe forsaken of God and giuen ouer to worke all vncleannesse with greedynesse The Apostle speaking of one onely part of religion sayeth If there be no resurrection of the dead then Christ is not risen and if Christ be not raised then is our preaching vain and your
faith is vaine ye are yet in your sins 1 Cor. 15 13 14 17. So if there be no beleef in Christ nor truth in religion nor knowledge of God nor saluation of soules the foundation of al goâlines is shaken and the word of God is made of none effect Wherefore those Atheists and godlesse persons which hold in iudgment affirme in words auouch in disputation contrary to Scripture Nature Lawes and common reason that there is no God at all ought worthily according to their deserts to dye the death Murtherers and malefactors theeues and robbers for their owne offences haue the reward of death are carryed to the place of execution of how much sorer punishment suppose you shall they bee worthy that coÌmit high treason against God murther the soules of men tread vnder foote the Son of God and count the blood of the Testament as an vnholy thing and do despite the Spirit of Grace Of which sort there are too many that finde greater fauour then such as better deserue it And first the vniuersality of Religion Reasons against Atheisme dispersed ouer all places entertayned of all persons embraced acknowledged at all times prooueth it to be no deuice of man Wee haue read and heard of diuers and sundry Nations and people that haue liued without Lawes without Magistrates without Mariages without Garments without Houses without ciuility and common honesty wandering nakedly vppe and downe in holes and caues of the earth but neuer of any Nation or people so barbarous and beastly from East to West or from North to South Cicer. de nat ââor lib. 2. Osâr l. 3. de rebus gest Emma which were without God without Religion without worshippe without prayers or without sacrifices Albeit there bee indeede diuersities and differences in theyr Religion beeing destitute of the knowledge of the true God but there hath bene no Region without some Religion which prooueth it could bee at the first entertained and afterwards retayned by no compact or conspiracy amongst men Besides wee may reason from the spirituall Natures that reason and experience teach namely that there is a diuell and his angels set vpon mischiefe and going about seeking whom they may deuoure Arist Top lib. 6. cap. 3. Contraries compared together do receiue light and luster one from another as blacke layde to white and vertue matched with vice are better seene and manifested what they are All lawes diuine and humane all Nations both Iewes Gentiles Cicero de legib lib. 1. euen the twelue Tables of the Romanes decreed against witches and sorcerers which haue familiaritie with diuels and worke by euill spirits And we see by Witches and Coniurers that sathan is stronger and mightier then wee If then the deuill haue a spirituall nature and be our enemy hee would haue brought desolation and destruction vpon vs had there not beene a Soueraigne and superiour power aboue him to restraine his will and to keepe him short But this superiour power can be nothing else but God himselfe otherwise how is it that we are not all destroyed Why doe wee not perish and come to confusion if we stoode at the mercy of this our great aduersary Where as this is our comfort that his power is limited and that he can doe nothing farther then he is licensed and allowed All the hayres of our head are numbred Hee cannot hurt a Sparrow or a Fly without the will of God Hee could not touch the body of Iob before he was permitted Iob 2. verse 6. Hee could not enter into the Swine before he was suffered Matth. 8 verses 31 32. He cannot runne out at his owne liberty but is restrained and reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day Iude 6. Thirdly men in all dangers by sea land in time of sickenesse and in extremity of their distresse by the very light and instinct of nature call vpon God which sheweth that we haue naturally a common notion that there is a God Wee see it not onely in the Children of God 1 Kings 22. verse 32 as Iehoshaphat when by his confederacy and friendship with Ahab he was in danger of sodaine death hee cryed vnto the Lord for helpe in the battaile but in the very Infidelles when a mightie Tempest threatned to ouerwhelme them in the Sea the Marriners being sore afraid they cryed euery man of them vnto his God Ionas 1. verse 5. These principles written in Nature ingrauen in the heart and sealed vp in the conscience of man remaine to giue light as a flash of lightning in the darke night and teach a difference betweene good and euill betweene right and wrong to those that neuer knew the law of God and to such as thorough prophanenesse regard not his wayes Ham and Canaan being both euill men and scoffers at godlynes Genesis 9. verses 22 25. and 23. verse 42 saw it was vncomely and vndecent for their father to ly with his shame vncouered being ouercome with wine Esau though a wilde and wicked man yet hee would not kill his brother Iacob till the dayes of mourning should come for the death of their father Absolon though hee wrought wickednesse in the sight of God and rebelled âgainst Dauid his Father yet rebuked vnkindnesse and vnthankefulnesse in Hushai toward his friend 2 Sam. 16. verse 17. These generall notions as sparkles kindled in our hearts by the gift of Nature serue to set forth the difference betweene righteousnesse and vnrighteousnesse and to make men altogether without excuse Because when they knew God they glorified him not as God Rom. 1 20 21. Lastly not to vse in an vndoubtfull poynt vnnecessary proofes nor to prooue that the Sunne shineth at noone day Erâsâ conciâ which were to make a question of that which is without question euery man carrieth a witnes about him to wit his owne Conscience He that hath committed any sinne as blasphemy rebellion murther adultery fornication robbery and such like albeit he can so smother and conceale it that no man liuing know it or can accuse him of it yet oftentimes hee hath a greefe and griping in his Conscience and feeleth the very flashings of hell fire the which prooueth inuincibly that vse which now we vrge against all Atheists whatsoeuer that there is a God before whose iudgement seate hee must one day stand and answere for his fact and fault which hee hath so heynously committed Neyther let any say that this commeth thorough the guiltines of the Law shame of the world and feare of punishment for let them haue security giuen them from all Law a discharge from all reproach and freedome from all punishment yet a murtherer should neuer bee quyet his Conscience would euer beate and whip him trouble and torment him affright and follow him vp and down in all places and open his own mouth to betray and bewray himselfe For GOD hath many wayes to discouer most secret sins and most close dissembling
gifts that make the possessors of them better This duty the Apostle declareth 1 Tim. 6 9 11. They that will bee rich fall into tentations and snares and into many foolish and noysome lustes which drowne men in perdition and destruction But thou O man of God flie these things and follow after righteousnesse godlinesse faith loue patience and meeknes The things of this life are common to the godly and vngodly nay oftentimes the vngodly haue the greater share and portion in them let vs therefore labour after those graces that accompany saluation Let vs lay vp our treasure in heauen Where neither the Moth nor Canker corrupteth and where theeues neither dig through nor steale Mat. 6 20. These gifts in the day of trouble and in the houre of tentation shall minister more comfort and more true peace vnto vs then all earthly and transitory things which end in corruption But a lasse if it were possible for vs to gain the whole world what should it auaile or aduantage vs Math. 16 26. and afterward lose our owne soules Or what comfort can we take in our riches and possessions when it shall be said Thou foole this night shall they fetch away thy soule from thee then whose shall all these be that thou hast gathered For so shall it fall out to all those that are rich but not in God Luk. 12 20 21. So then let vs learne to trust in the liuing God and not in vncertaine riches let vs cast all our care vpon him that hath cared for vs And let vs first of all seeke the kingdome of God and his righteousnesse and all other things shall be cast vpon vs. Mat 6 32. Lastly let vs learne to beare the yoke of pouerty with patience If we want this worlds goods let vs not be discouraged God oftentimes recompenceth the want of earthly blessings with great abundance of heauenly graces Making the poore of this world rich in faith and such as haue nothing to inherit to be heyres of the kingdome which he hath promised to them that loue him Iam. 2 5. This Christ declareth in the Epistle which he commanded Iohn to write to the Church of the Smyrnians I know thy works and tribulation and pouerty but thou art rich Reuel 2.9 He maketh them rich in knowledge in faith in obedience and ioy in the holy Ghost He blesseth them with inward comfort and with peace of conscience that passeth all vnderstanding He giueth them patience in troubles meeknesse of spirit and an holy contentation to sustaine the weight of their affliction And albeit they beare a greeuous burthen yet hee hath eased them of a greater to wit the burthen of their sinne which in Christ they feele to be lightned and remitted This the Apostle testifieth 2 Cor. 6 10. We are as dying and yet behold we liue c. Heereunto acords the witnesse of Peter Acts 3 6. 2 Pet. 1 2. who albeit hee said Siluer and Gold haue I none yet he confesseth that the Diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the acknowledgement of him that hath called vs vnto glory and vertue This is that Iacob perswaded his owne heart and tolde to his brother Gen. 33 11 God hath shewed mercy vnto me and therefore I haue all things Seeing therefore riches are as thorns to choke vs and as snares to deceiue vs let vs learne to be content with our estate and not greedily desire that which may turne to our destruction Verse 9. Then God came to Balaam saying c. We shewed before that the purpose of Balaam the sorcerer was to raise vp the God of the Hebrewes to consult with him and to entice him to leaue the protection of the Israelites according to the guise and fashion of Coniurers as wee declared before in the sixt conclusion For when the vnbeleeuers began to lay siege to their enemies they called forth the god or goddesse of that place to forsake that people and come vnto themselues Thus did the diuell seduce the world and set vp the kingdome of darknesse in the children of disobedience The Infidels indeed thought they dealt with their god but they had to do with the diuell We see in al histories Herod ãâã how carefully they resorted to the Oracle of Apollo as it were to know the will and pleasure of God in things to come but a lasse poore soules they were deluded by the voyce of the diuell so that whilst they supposed they asked counsell of one they receiued answer of another Therfore the Apostle Paul saith These things which the Gentiles sacrifice they sacrifice to diuels and not vnto God and I would not that ye should haue fellowship with the diuels 1 Corinth 10 19 20. Wherefore when the sorcerers and soothsayers vsed to call vp the protecting god of their enemies the diuels ordinarily vsed to returne them their answer But in this place whilst this enchanter goeth about his superstitious practise supposing the true God to bee like their false gods of other Nations so thinketh to bring vp the God of the Israelites God suffereth not the diuel to giue him answer but himselfe preuenteth his apparition appeareth vnto him both to procure the good of his owne people and to make knowne his power to conuince the rage and madnes of the enemies and to declare to all the world the blessed estate of the Church Heereby then we learne in that God came vnto him Doââ Godââime ãâ¦ã âketh âueââ ãâã âmeâ and shewed him what to do that God sometimes speaketh to wicked men and reuealeth his wil vnto them God say I not onely teacheth and instructeth his owne people and hath appeared to them by visions and dreames but hath appeared and made knowne his will euen to his vtter enemies and to open Idolaters that know him not Thus he spake to Caine Gen. 4 6 7 and reproued him for his malice against his brother exhorting to repentance toward God and reconciliation toward his brother and threatning him with destruction if hee continued So he dealt with Abimelech when he had taken away Sarah from Abraham God came vnto him in a dreame by night and said vnto him Thou art but dead because of the woman which thou hast taken for she is a mans wife Gen. 20 3. So he did to Laban the Aramite speaking vnto him in a dreame by night and saying Take heed that thou speake not to Iacob ought saue good Gen. 31 24. Thus hee dealt with Pharaoh King of Egypt God shewed him in a dreame what he was about to doe which was a meanes vsed of God to deliuer Ioseph out of prison where the yron entred into his soule and to prouide for his Church in time of famine that was to come Thus he reuealed his will to Necho King of Egypt God willed him to make warre against the Assyrians and commanded him to make haste but Iosiah would haue stopped his iourney
ãâã 35 ââ and hearkened not to the words of Necho which were of the mouth of God The like we may consider oftentimes in the booke of Daniel when Nebuchadnezzar had dreamed a dreame which was not humane but diuine neyther of a naturall cause but of a supernaturall wherewith his spirit was troubled Daniel saide vnto him Dan. 2 28. There is a God in heauen that reuealeth secrets and sheweth the King what shall be in the latter daies The Reasons are euident First to set downe his great loue and fauour to his Children ãâã 1. For as God did shew himselfe in sundry manners and speake by liuely voyce to the vngodly so in all the manifestations of himselfe vnto theÌ he had respect and reference to his Church as appeareth in the former examples Heerein therefore appeareth the wonderfull loue of God to his chosen people who hath the harts of all men in his owne hands and turneth theÌ about as pleaseth him This is that reason which the Prophet pointeth vnto Psal 105 13 14 15 where speaking of Abraham his posterity he saith Albeit they were few in number yea very few and strangers in the Land and walked about from Nation to Nation from one Kingdome to another people yet suffered he no man to do them wrong but reprooued Kings for their sakes saying Touch not mine annointed and doe my Prophets no harme Secondly it pleaseth God to make himselfe and his great Name knowne out of the limits and circuit of the Church ãâã 2. to constraine euen the wicked to cleere him in his proceedings to acknowledge his iudgements to bee iust and righteous to giue sentence against themselues For God is holy in all his wayes and pure in all his works hee causeth their owne consciences to be witnesses against theÌ to accuse and to conuince them inasmuch as they become vnthankfull ãâã â 2â and do not glorifie him as God who is worthy of all glory and neuer leaueth himselfe without witnesse Acts 14 17. no not among the Infidels Thirdly he declareth and reuealeth himselfe Reason 3 to Infidels not because they be worthy but because by the mouth of the very Infidels he will strengthen and confirme his children True it is the cheefe and principall meanes which he vseth is to teach them by his seruants the Prophets and Apostles by Pastours and Teachers which he hath set in his church but he will also vse the tongues of prophane men to his owne glory comfort of his children This we see euidently shewed Iudg. 7 13. When Gideon came to the outside of the hoast of the enemies Behold a man told a dream vnto his neighbour and said Behold I dreamed a dreame and loe a cake of Barly-bread tumbled from aboue into the hoast of Midian and came vnto a Tent and smote it that it fell downe was ouerturned and his fellow answered This is nothing else saue the sword of Gideon for into his hand hath God deliuered Midian and all his host When Gideon heard the dreame deliuered and the interpretation opened he worshipped and returned into the hoast of Israel and saide Vp for the Lord hath deliuered into your hand the hoast of Midian Whereby we see that God made knowne his purpose to these vnbeleeuers for the strengthening of Gideons weake faith and the enabling of him to the worke whereunto he was appointed The vses follow First confesse from this Vse 1 dealing of God not onely that hee is great in âion and high aboue all the people but âhat his Name is great glorious among his enemies He reigneth as King Psal 120.2 1 not onely ouer his Church but ouer all creatures and he maketh them to acknowledge his greatnesse stoop downe vnder his hand âhis we see in the Prophet Daniel chap. 6 26 27 by the decree that Darius wrote vnto all the people nations and languages that dwell in all the world I make a decree that in all the Dominions of my kingdome men tremble and feare the God of Daniel for hee is the liuing God and remaineth for euer and his kingdome shall not perish and his Dominion shall be euerlasting he refuseth and he deliuereth he worketh signes and wonders in Heauen and in Earth who hath deliuered Daniel from the power of the Lyons The like confession Nebuchadnezzar maketh before chap. 3 32 33. I thought it good to declare the signes wonders that the high God hath wrought toward me How great are his signs and how mighty are his wonders His kingdome is an euerlasting kingdome and his Dominion is from generation to generation Secondly we see that God leaueth not men Vse 2 with out excuse because hee maketh knowne his truth vnto them they haue some meanes or other offered vnto them to teach them to acknowledge God and to glorifie him whom they haue acknowledged Rom. 1.20.24 So Christ our Sauiour speaketh to the obstinate Iewes Iohn chapter fifteene verse 22. If I had not come and spoken vnto them they should not haue had sinne but now haue they no cloke nor colour for their sinne Thus was Pilate the Iudge of Iewry conuinced in his owne conscience of wrongfull iudgement against Christ beeing warned of his wife to whom God had reuealed his innocency that he was a iust man as a Lambe vnspotted and vndefiled For the Euangelist Matthew testifieth that when Pilate was set downe on the iudgement seate his wife sent to him saying Haue thou nothing to do with that iust man for I haue suffered many things this day in a dreame by reason of him Mat. 27 19. This was no meere humane or naturall dreame Eccles 5 2. arising from multitude of busines or proceeding froÌ an euil constitution of the body or euill digestion of meate or such like ordinary causes as daily befall vs but it was diuine from the speciall instinct of God and the inspiration of the Almighty For as God the Father diuers wayes approued the innocency of Christ that it might appeare he dyed not for his owne offences but for ours for our redemption so did God send terror and trouble vpon the Iudges wife in the night season to discouer his hypocrisie make him without excuse altogether in condemning the Innocent that all the water in the wide sea was not able to wash away the guilt of his sinne much lesse the water he called for to wash his hands before the multitude when he saide I am innocent of the blood of this iust man looke you to it Math. 27 24. The staine of sinne soyleth the soule and defileth the conscience cannot be washed away with water which onely putteth away the filth of the flesh and clenseth the body but cannot enter any further Thirdly seeing God hath shewed and manifested Vse 3 himselfe to wicked men vnworthy of his fauour we may be certaine and well assured that he will neuer leaue his owne children destitute of instruction that call vpon his
of all euill which while some lusted after they erred from the faith and pierced themselues through with many sorrowes Where Paul teacheth That there is no euill which couetousnesse cannot bring foorth It is a monster of many heads and a fruitfull mother of many bad children From hence oftentimes come hatred contention enuy vnthankfulnes treasons treacheries periury poysoning deceit couzenage oppression and what not It bringeth in as a violent streame contempt of God it turneth God into an abhominable Idoll It worketh a wretched trust in earthly possessions treasures more then in the liuing God It is a bottomlesse pit of all iniquity Secondly there is a contrariety betweene Reason 2 God and the world and they draw contrary wayes there is no affinity or agreement betweene them This Christ our Sâuiâur setteth downe No man can serue two masters for either he shall hate the one and loue the other or else hee shall leane to the one and despise the other yee cannot serue God and riches Mat. 6 24. Heereunto cometh the exhortation of the Apostle Iohn 1 Iohn 2 15. The vses are now to bee thought and entred Vse 1 vpon First consider from hence the dangerous estate of the men of this world how hard it is for them to enioy eternall life and to enter into the kingdome of heauen See therefore how riches are often reserued to the hurt of the possessors wrack of the owners thereof Many seeking to enriâh themselues and to scrape much together for thââ posterities do lose the fauour of GOD the quiet peace of a good conscience and heape to themselues wrath against the day of wrath This the Apostle Iames leadeth vs to consider Chap. 5 1.2 3. Goe too now ye rich men Weepe and howle for your miseries that shall come vpon you your riches are corrupt and your Garments are moth-eaten your gold and siluer is cankered and the rust of them shall be a witnesse against you and shall eate your flesh as it were fire ye haue heaped vp treasures for the last dayes If therefore outward things pull away from God hinder the duties of godlinesse then assuredly men whose heart is glued vnto them and gouerned by them they being made their chiefe treasures and the god of their hope cannot yeeld to the power of godlinesse but by a speciall and extraordinary worke of God in their hearts True it is they may hold the profession they may receiue baptisme they may partake of the Lords Supper they may heare y word they may hold saluation by Christ alone yet vnlesse they feele a peculiar sanctifying grace of Gods Spirit they shall finde an hard entrance into life and the way leading vnto the kingdome of heauen hedged stopped vp This our Sauiour teacheth his disciples vpon the occasion of the yong mans sorrowfull departure from him hauing great possessions Matth. 19 23 24. Verily I say vnto you That a rich man shall hardly enter into the Kingdome of heauen It is easier for a Camel to go through the eye of a Needle then for a rich man to enter into the kingdome of God Wherefore it behoueth all rich men that haue this worldes good to pray vnto God beeing compassed with such dangers and clogged with such cares to gouerne them by his Spirit and to preserue theÌ that they bee not ouercome with the tentations of the world and to teach them what it is to abound Phil. 4 12. which is farre harder to know and practise then to learne what it is to want Vse 2 Secondly seeing honors and riches choke good things follow not them that walk that way and be not drawne away by the euil examples of others but follow the examples of the godly according to the exhortation of the Apostle Phil. 3 17 18 19. Many walke of whom I haue told you often and now tell you weeping that they are the enemies of the crosse of Christ whose end is damnation whose god is their belly and whose glory is their shame which minde earthly things Hereupon followeth the vse before remembred Brethren be followers of mee and looke on them which walke so as yee haue vs for an ensample How many bee there in the Church that liue of the Gospel and therefore in reason sâould preach the Gospel who corâupt their owne consciences and wound their owne soules by hunting after promotion and âignity who for money sell their master with Iudas and are carried away afâer the wages of iniquity with Balaam and gape after gaine onely like hyrelings who ioyne Liuing to liuing as it were house to house and fielde to field eating the fat and cloathing themselues with the wooll But they strengthen not the weake they heale not the sicke they binde not vppe the broken they seeke not that which is lost they raise not such as are fallen Woe be vnto such ydle sheepheards that feede themselues Should not the sheepheards feede the flockes Ezek. 34 2 3 4. Let not vs walke after such examples which in the iust iudgement of God are reserued to death shame who albeit they regard their pleasures aboue all yet as they walke inordinately so the things they reioyce in shall bee their confusion but let vs propound to our selues the examples of the godly for our instruction and imitation in wel-doing Heb. 6 12. That we be not slothfull but followers of them which through faith and patience inherit the promises Lastly let vs not be immoderately carefull Vse for them The more carefull wee are for these things the more carelesse wee are in better things The more our affections are set on the earth the lesse care we haue of heauen immortality It is no profit to winne the whole world with the losse of our owne soules It is an incomparable losse greater then the losse of a kingdome Iob had a great losse when he lost his Sheepe and Asses his Oxen and Camels his Seruants and his Children Iob 1 14.15 But all this is scarse to bee mentioned or spoken of beeing compared and layde in the ballance with the losse of the soule Let vs therefore be contented and rest satisfied with the estate wherein God hath set vs. A little with a good conscience and with peace is better then a stalled Oxe Prou. 15 17. Godlynesse is great gaine with contentation 1 Tim. 6 6. Let vs vse this world as though we vsed it not 1. Cor. 7 31. All is vanity nay misery if we depart not hence in the feare and fauour of God Let vs so liue that in life and death wee may be the Lords Affect not onely or chiefly the things of this life but let vs haue before vs the example of Lots wife made vnto vs as a fearefull spectacle and terrible monument of carnall and carefull thoughts whose hart was wholly set vpon those things which shee left behinde and therefore was turned into a pillar of salt We are borne againe vnto a better life If a Princes children should giue
lips The like we see in the siedge of Samaria when the Lord promised that to morrow that time should bee great plenty of Barley and fine flower to bee solde a Prince answered and saide 2 Kinges 7 2. Though the Lord would make windowes in the heauen could this thing come to passe This appeareth in Zachary Luke 1 18. when God promised him a sonne in his old age he saide How can this thing be And whereby shal I know this When the Israelites were pursued ouertaken by the hoast of the Egyptians and were in present danger of death they wer soâe afraid and forgate the power of God able to deliuer them So the experience of our owne hearts in all dangers and difficulties that ordinarily fall vpon vs ãâ¦ã doth tell vs how hard it is to rest vpon God as an all-sufficient helper in time of neede We distrust Gods promises and feare in euery euill that he wil not or cannot succour vs. Forasmuch therefore as we are priuy to our owne corruptions being readie to thinke our helpe and deliuerance to be vnpossible let vs in all troubles build on Gods power as on a firme rocke and sure foundation that can neuer be remoued Secondly hereby we haue a great comfort in our troubles and sufferings to consider the strong hand of God preuayling ouer them that do insult and triumph ouer the Church The yeeres and dayes the very houres moments of time touching the Churches afflictions are determined of God so that the vngodly shall rage but their time This is it which God speaketh to Abraham Gene. 15 13. That his seede should bee a stranger in a Land that is not theirs foure hundred yeeres and shall serue them Thus when the people of Israel were carried into Babylon The daies of their captiuity are determined to be seuenty yeares Ier. 25 11 12 29 10. When Pilate the Lieutenant of the Romanes and Iudge of Iudea had sayde vnto Christ Iohn 19 10 11. Knowst thou not that I haue power to crucifie thee and haue power to loose thee Iesus answered Thou couldest haue no power at all against me except it were giuen thee from aboue Let vs therefore goe constantly forward in our vocation to do our duties to speake freely in the middest of the enemies though they do heare vs sit among vs. This we see to haue bene the behauiour of Christ Iohn 8 20 21. These things spake Iesus in the treasury as he taught in the Temple and no man laide hands on him for his houre was not yet come Where we see the place the persons the time seemed to fauour his enemies yet hee taught boldly and preached openly amongst them This example must bee our imitation Though we liue among many dangers are inclosed with a thousand deaths yet we must know that we are protected regarded defended of God we are by his right hand made able to stand when so many deuices of the vngodly assault vs and so many hornes of the wicked push at vs to ouerthrow vs. It is an admirable and maruellous thing considering the enemies of the Church and Gospell both open and secret professed and close knowne aduersaries and close brethren all mischeeuous hauing also such men and meanes to worke their malice that any Church continueth in the world being as a little flock among many wolues Wherfore if there be any light of the Spirit of God in vs the consideration of this that their rage is determined must giue courage and constancy both to vs that be teachers and to you that be hearers and worke in vs all assurance of helpe and assistance to come from the highest heauens Thirdly this doctrine is a great terrour to Vse the wicked persecutors and malicious enemies to consider their estate and to remember their condition that they cannot do what they list but what God will they cannot execute whââ they please but what pleaseth God This limitation of their rage abridgement of their doings is sufficient to dane their hearts and to pull them backe from fighting against God If they could prolong their daies and double their strength as they can increase their malice and double their deuices they might haue some cause to insult and triumph ouer the faithfull But seeing they are stinted as the hireling that hath his taske shared out vnto him it serueth notably to abate theyr pride to asswage their malice to confound their deuices and enterprizes against the seruants of God They are not their owne men they are not free and at their owne libertie God holdeth them in and tyeth them short that they cannot rage and reigne at their own pleasure Herod and Pontius Pilate the Gentiles and the Iewes ãâ¦ã could doe no more then God had determined Let all the vngodly remember this doctrine and consider it in their hearts it will be a notable bridle to restraine them from all euill practises and to stoppe the course of their corrupt purposes They cannot preuaile ouer the Saints of God albeit for a time they haue the vpper hand The time shal come when they must giue an account of all their workes Lastly seeing the times of the enemies Vse 4 preuailing bee set let vs not feare the faces of men they can but run the race that God hath set them albeit they rush forward like blinde men and thinke themselues able to do great things yet their power is subiect to an higher power and their malice shall quickly haue an endâ If a Prince should encourage any of his poore subiects against the might and oppression of any of his Nobles and sayâ vnto him Feare not his feare I will be thy defence and protection I will stand betweene thee danger he shall do thee no harme would not this make him ioyfull and banish all feare from him of being ouer-borne and ouer-matched by his might But this is our case and condition lying vnder the crosse afflicted of enemies and persecuted for our profession the Lord hath promised to beare vs out and to bee a buckler round about vs. If then the Lord be our light and our saluation whom shall we feare If the Lord be the strength of our life of whom shall we be afraid Psal 27 1. Therefore Christ Iesus comforting and imboldning his disciples against dangers to come Matth. 10 25 26 28 31. forewarning them that they should be deliuered vp to the Councels bee scourged in the Synagogues be brought before Gouernors and bee hated of all men for his names sake exhorteth them to patience courage I care them not for there is nothing couered that shall not be disclosed nor hid that shall not be knowne Feare ye not them that kill the body are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell We are safe vnder Gods shield they cannot cut off one houre of our life they cannot shorten one moment of our
those workmen that builded the Arke for others but were drowned themselues Let vs then labour after the especiall comfort consisting in the deliuerie of the whole will of God that though our hearers perish and go vnto destruction yet wee may find peace and comfort to our own harts This was it which the Apostle rested in hee preached Christ not onely as a Sauiour to theÌ that beleeue but as a Iudge of them that contemne him he saith We are vnto God the sweete sauour of Christ in them that are saued in them which perish to the one we are the sauour of death vnto death and to the other the sauour of life vnto life for we are not as many which make merchandize of the word of God but as of sincerity but as of God in the sight of God speake wee in Christ 2 Cor. 2 15 16 17. Thus doth the Prophet Esay prophesie concerning Christ bringing him in on the one side complaining of the contempt of his preaching and on the other side comforting himselfe that his worke was approued of God I haue laboured in vaine I haue spent my strength in vaine and for nothing but my iudgement is with the Lord and my worke with my God Esay 49 4. If we be found faithfull we shall be partakers of this comfort blessed shall that seruant be whom his master when he commeth shall finde so doing So then this duty serueth to comfort such as haue taught the word of God not only truely but wholly and onely so that they are able to appeale to the consciences of their hearers to witnesse with their sincerity Thus did the Apostle Paul in many places In the 20. chap. of the Acts vers 18 26 he saith Ye know from the first day that I came into Asia after what manner I haue beene with you wherefore I take you to record this day that I am pure from the blood of all men Where he maketh them witnesses of his diligence in preaching and of the discharge of his duty in his calling and therefore they could not deny it Thus he speaketh in his second Epistle to the Corinthians chap. 3 v. 1 2 The like manner of speaking dealing hath beene vsed by the Prophets and Apostles as appeareth in sundry places yea by Christ Iesus himselfe Samuel cleareth himselfe before the people Behold heere I am beare record of me befere the Lord and before his Annointed 1. Sam. 12 3. So Christ speaketh Which of you can accuse me and rebuke mee of sinne Iohn 8 46. This is a great and singular comfort to all the Ministers that in truth shal be able to auouch to their people this their diligence vprightnesse and to say in the face of the Congregation Ye know that I haue done my duty I take you to record that I haue admonished you I haue blown the Trumpet and taught you the way of saluation This is expedient and necessary for the Minister to vtter of himselfe both in respect of the godly and vngodly of the godly that their soules gained to the faith might cleare him and God haue the glory Of the wicked his aduersaries that they might be left without excuse that their mouthes might be stopped they haue nothing iustly to lay against him But contrariwise when the people haue beene ignorant and without instruction thorough the want of performance of this duty this should bee as great a greefe and anguish of spirit and bring as great trouble of conscience to consider his negligence and want of loue to their soules that were redeemed by the precious blood of Christ Thirdly this serueth to confute and conuince Vse sundry errors and to correct sundry euill practises and corrupt abuses First it meeteth with many errors and heresies of the church of Rome which maintaineth the sowre leauen of false doctrine and poysons the truth of God with their owne inuentions And seeing the Minister is to set downe but the truth of God we must learne to detest apocryphall additions and their humane traditions both which are a derogation to the sufficiency and perfection of the Scriptures For touching the Apocryphall Bookes which they haue lifted vp into the chayre of estate and giuen them equall power and preheminence with the Canonicall Scriptures they are but base counterfet coyne and no part of the Churches treasure they haue drosse mingled with them are not pure and perfect mettall They were not endited by the Spirit of God nor penned by the Prophets ãâã 3 16. Pet. 1 19. the Lords Secretaries as the Scriptures were which haue God for their author and the holy Prophets for their Penmen Againe they were neuer committed of trust to the Iewes nor receiued of them into the Arke as not onely the fathers but the aduersaries themselues confesse and acknowledge but the ancient Church of the Iewes receiued and approued all the Canonical Booke Rom. 3 2. God did commend them to their care committed them to their custody for this was one chiefe priuiledge of the Iewes that they were credited with the Oracles of God And howsoeuer they shewed their ignorance in false interpretations yet they discouered no vnfaithfulnesse in wilfull corruptions additions alterations or manglings of any Bookes for then they should haue beene charged with this ââh 5 21. as well as with the other Lastly they containe sundry things that disagree from the true Scriptures of God likewise from theÌselues as might be declared and demonstrated by many particulars Seeing therfore these bookes called Apocrypha were neyther penned by the Prophets nor deliuered to the church of the Israelites neither are free from diuers contradictions we conclude that the Church of Rome hath no warrant to equal them with the holy Scriptures make them of like credite and authority with the Scriptures Againe ãâ¦ã Ses 4 they offend in teaching humane traditions in making a word vnwritten equall with the word written and holding the Scriptures to be vnperfect maimed lame not containing all things necessary to faith and saluation not fully enabling the Minister to discharge his Calling But the holy Scriptures are perfect absolute and all-sufficient to teach the truth to conuince errors ãâã 3 16 17. to correct vices and to instruct in righteousnesse yea to make the man of God perfect and throughly instructed in euery good worke and are of strength ability and sufficiency to make him wise to saluation Lastly they are accursed that adde any thing that take away any thing froÌ that which is written Deut. 4 2. Prou. 30 6. Reuel 22 18. and therefore no such vnwritten verities are to be taught or preached to the people as the matter of our Sermons or the instrument of our faith or the means of our saluation Moreouer it serueth to redresse and amend sundry corrupt practises too common and familiar among the Ministers of the Gospel Some in stead of building vpon the foundation of the Prophets and Apostles Christ Iesus
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 sâw 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 ãâã vsing repeâââons 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 ãâã 3 1. and for vs it is a safe thing ãâã â8 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
arise from hence we haue considered diuers things before We see how Balak and Balaam proceede in their diuellish purposes if God had suffeted them and not crossed them Hee reuealed his wil to Balaam who spake moued by Gods Spirit and thereby declareth that he speaketh not onely to his owne children but sometimes teacheth wicked men to make them without excuse and therefore he wil not leaue his owne people destitute of instruction that desire to feare his name But of this wee haue spoken before chap. 22 9. Verse 2. Balaam lift vp his eyes looked vpon Israel and the spirit of God came vpon him Moses shewing the prophesie that Balaam vttered describeth it by the author thereof the Spirit of God came vpon him In this part of the title he saith That the things deliuered in this prophesie which were vttered for the Churches sake were hid kept secret before they were reuealed and manifested by God This prophesie containeth not a doctrine that is common or communicated by the light of nature to men but a declaration of such secrets as God reserueth hid to himselfe in his owne counsel which no liuing creature could knowe otherwise then as it pleaseth God to disclose it by a gracious participation of it This teacheth vs this truth That the things of God can no man know but by the Spirite of God Doctrine The things of God are vnknowne til he reueale them The mysteries of saluation and doctrine of godlynesse are secret and vnknown of men and Angels before they be of God reuealed This our Sauiour teacheth Peter hauing made a confession of Christ Blessed art thou Simon the sonne of Ionas for flesh and blood hath not reuealed it vnto thee but my Father which is in heauen Matth. 16 17. And expounding the parable of the Sower to his disciples he sayth To you it is giuen to know the mystery of the kingdome of God but vnto them that are without all things are done in Parables Mark 4 11. The Apostle teacheth that the naturall man perceiueth not the things of the Spirit of God for they are foolishnes vnto him neyther can hee know them because they are spiritually discerned And the same Apostle speaking of the gospel Rom. 16 25. Eph 3 9. calleth it A mystery reuealed which was kept secret from the beginning of the world So the Apostle Iohn handling hidden visions and teaching the Church the things that must come to passe hereafter called that Booke The Reuelation of Iesus Christ which God gaue vnto him Reuel 1 1. The truth of this appeareth because they Reason 1 were hid in the treasury of Gods wisedome which is vnsearchable and not to be sounded by any creature and therefore the Apostle calleth them A secret hid in God Ephe. 3 9 so that the Apostles and holy Prophets of God could deliuer nothing of his counsell before he had reuealed it to them So the Lord speaketh Numb 12 6. Heare now my words If there be a Prophet of the Lord among you I wil be known vnto him by a vision and will speake vnto him by dreame The calling of the Gentiles seemed strange to the very Apostles before it was reuealed to Peter Who would euer haue imagined that God would haue redeemed man by such a wonderfull meanes the greatest wonder that euer came into the world by giuing his Son and that vnto the death to ransome and redeem a church by his own blood Acts 20. This no creature in heauen or earth would euer haue thought vpon if God had not reuealed it by his word and assured it by his Spirit Secondly this receyueth further strength Reason 2 for the confirmation of it because the wisest and subtilest that were in the world were herein ouertaken and proued fooles for by al their wisedome though neuer so great they were not able to reach vnto it nor to looke into any the least part of it The Apostle speaking of the mystery of the Gospel reuealed by his ministery alledgeth the prophesie of Esay where the Lord threatneth to destroy the wisedome of the wise and to cast away the vnderstanding of the prudent and after he saith Where is the wise hath not God made the wisedom of the world foolishnes 1 Cor 1 18 19. The Vses remaine to be learned of vs. First Vse 1 for knowledge wee see that the mysterie of godlines reuealed to the world by God in the Gospel is a most worthy glorious mystery greatly to be admired and reuerenced vnto vs that are called it is the wisedome of God and the power of God So the Apostle saith 1 Cor. 1 2â Great is the mystery of godlines which is God manifested in the flesh 1 Tim. 3 16. It seemeth farre otherwise to the foolish world it appeareth to theÌ a base and vile thing as Paul complaineth in his time We preach the Gospel euen Christ crucified vnto the Iewes a stumbling blocke vnto the Grecians foolishnes 1 Cor. 1 23. A stumbling blocke to the Iewes because they dreaming of an earthly king of this world to free them from the bondage of the Romanes and thinking they should be Lords of the earth were offended at the low estate of Christ comming in the shape of a seruant foolishnesse to the Grecians because it seemed foolishnes to the wise Philosophers among the heatheÌ to look for life from death to beleeue in him that rose from the dead and that such as are dead shall rise againe How many are there amongst our selues that are offended at the simplicity of the Gospel that it is not accompanyed with miracles that it is brought vnto vs in earthen vessels These are they that esteeme the Manna as light meate and therefore loathe it But let them alone to loathe this Manna that loathe faith Christ and heauen it selfe yea their owne saluation Secondly for obedience wee must obserue Vse 2 that when these secret things be reuealed vnto vs of God we ought to endeuour to learne them to vnderstand them to publish them speake of them to others Whensoeuer God hath a mouth to speake we must haue an eare to heare Therefore Moses saith Deut. 29 29. Secret things belong vnto the Lord but the things reuealed belong to vs and our children to do them So the Apostle Paul when God had reuealed Christ vnto him and ordained him a teacher vnto the Gentiles saith I was not disobedient to the heauenly vision but shewed to Iewes and Gentiles that they should repent and turne to God and do works worthy amendment of life Acts 26 19 20. This serueth to reprooue all such as refuse to looke into these reuealed things of God but dwell in blindnesse and ignorance Of this sort are the greatest number in our assemblies They are wise enough to look into their own profit but they care not for the wisedome that is of God They are brought vp in the church but know not the Doctrine of the Church They are alwayes learning
of the church rauishing as it were all his senses and so astonishing him that he is not able to finde words sufficient to expresse the glory thereof For heere we see he compareth the happinesse and blessednesse of the Church to the Valleyes Gardens Cedars and such like all to this end to shadow out vnto vs the value and worth of it that it farre surmounteth all other societies and is most precious deare in the sight of God Heereby then wee learne what is the Doctrine true Church The Churâ is more excellent anâ precious ãâã all other âces it exceedeth all other societies of men and is most precious and deare vnto God and vnto Christ We see then how from hence we learne that aboue all other companies and fellowships in the world the Church is most excellent and beautifull and of GOD most respected This hath plentifull testimony of other Scriptures The Prophet saith The Kings daughter is glorious within her cloathing is of broidered gold Psal 45 13. Hereunto come the titles and commendations giuen vnto the Church in sundry places dispersed in the booke of Canticles chap. 2 2. and 4 13. and 5 9. Shee is the Rose of the field the Lilly of the valley the fairest among women an Orchard of Pomgranats a Fountaine of Gardens a Well of springing waters the Spouse and Sister of Christ the beauty of the earth the glory of the world and being compared with other societies as a Lilly among Thornes like the Apple among the Trees of the Forrest It is a Citty whose walles and gates are of precious stones and the streetes thereof of gold Reuel 21 2 19. It is compared to a woman cloathed with the Sunne and had the Moone that is all corruptible things which are vnstable and vncertaine vnder her feete As the Doctrine by these euidences is Reason 1 made cleare so by the Reasons whereby it is proued it may be yet made much clearer For first it is more excellent then all other societies as gold aboue all other mettals because in it alone saluation is to be found and no where else When the vniuersall flood came and couered the face of the whole earth what place wouldest thou preferre before the arke in which Noah and his family were saued and out of the which all the world beside was drowned So saluation is taught and receiued in the Church damnation is to be found and felt out of the Church Can there be a greater priuiledge had then to haue our souls saued or a greater losse then the losse of our soules Wee reade in the Scriptures of many great and exceeding grieuous losses Iob lost all his camels and his asses his oxen and his sheepe his seruants and his sons all his goods and riches Saul lost his kingdome and his life But all these are pettie losses and damages in comparison of the incomparable and inestimable losse of the soule which is a perpetuall separation from the glorious and comfortable presence of God according to the saying of our Sauiour Math. 25 16. What shall it profite a man if he winne the whole world and then lose his owne soule Or what shall a man giue for the recompence of his soule The truth of this reason the Lord himself expresseth in the Prophet saying I will giue saluation in Sion and my glory vnto Israel Esay 46 13. The wealthiest country vnder heauen hath not this treasure the greatest Monarke in the world hath none of this merchandice the richest merchant that compasseth sea and land and trauaileth into the furthest part of the earth cannot bring home with him this pearle of vnualuable price it is only to be found in the city of God which is his Church for in mount Sion and in Ierusalem shal be deliuerance Reason 2 Secondly all other sorts and societies of men are appointed and ordained of God to serue and preserue this This is it which the Prophet Esay saith Esay 45 14. It shall be the honour of Kings and Princes to doe seruice to the Church and to promote the good of it It is the end for which God hath lifted vp the heads of rulers and gouernors aboue their brethren to promote the good of the Church and to aduance the glory of God This the Prophet speaketh of in the Psalme Psal 78 71. that God chose Dauid his seruant tooke him from the sheepefold and preferred him before his brethren euen tooke him and from behinde the ewes with yong brought he him to feed his people in Iacob and his inheritance in Israel so he fed them according to the simplicitie of his heart and guided them by the disâretion of his hands The like we see in the book of Ester when the destruction of the Church was determined and contriued Mordecai said to Ester Ester 4.14 If thou holdest thy peace at this time comfort and deliuerance shall appeare to the Iewes out of another place but thou and thy fathers house shall perish and who knoweth whether thou art come to the kingdome for such a time So what power strength ability or meanes soeuer God hath giuen he looketh for this duty and thankfulnes at our hands to seek the safety of Sion to aduance the glory of Ierusalem and to know that hereunto we are called Thirdly the beauty of all other cities and Reason 3 societies standeth in this that they are parts and members of the Church This is the glory of kingdomes and countries whereby they are beautified in that they belong to the true Church for otherwise all places are as cages of vncleane birds nay as lodges of vncleane spirits and all persons are as dogges swine as Tygers and vncleane beasts Hence it is that the Apostle describing what wee are by nature saith Eph. 2 12. Yee were at that time without Christ aliants from the commonwealth of Israel strangers from the couenants of promise and had no hope and were without GOD in the world If then it beautifie other places and persons it must needes be beautifull it selfe If it giue grace and glory to others that ioyne themselues to it it must needs be both gracious and glorious it selfe For whatsoeuer causeth a thing to be so must needes be so it selfe much more The vses of this doctrine are excellent as Vse 1 the nature of the Church is For first we conclude that they must needs be most happy blessed of God that are members of the Church For howsoeuer the world account them miserable grinning at them with their teeth nodding at them them their heads gaping at them with their mouthes hissing at them with their tongues and euery way contumeliously reproaching them with their words yet they are deare and precious in the account of God and in the reputation of Christ Iesus who bought them at a great price and redeemed them with the ransome of his owne blood 1. Pet. 1 18 19. Behold what loue the Father hath giuen to vs that we should be called
the sonnes of God for this cause the world knoweth you not because it knoweth not him God is become our Father the Sonne is our Redeemer the Holy-ghost is become our sanctifier the Angels are become our attendants the Scriptures are become our euidences the Sacraments are our seales the creatures are become our seruants our afflictions are our instructions This the Apostle teacheth the Church 1. Cor. 3 21 22 23. They are blessed that haue their sinnes pardoned and not imputed vnto them as the Prophet teacheth but God saith to euery beleeuer Thy sinnes are forgiuen thee They are blessed that heare his word and keepe it but the sheepe of Christ heare his voyce and follow him They are blessed that delight in the Law of the Lord and in his Law meditate day and might but the godly make it their counsellour to be aduised by it This vse that now we stand vpon is directly vrged by the Prophet Psal 84. where hauing made his complaint that hee could not haue accesse to the Church of God to make profession of his faith and to profite in Religion hee breaketh out into this passionate exclamation being touched with an inward feeling of the want of those holy assemblies Psal 84 4 5. O Lord of hoasts how amiable are thy tabernacles thereupon concludeth the point which wee haue stood vpon Blessed are they that dwell in thine house they will euer praise thee blessed is the man whose strength is in thee and in whose heart are thy wayes Howsoeuer the vngodly that sauour nothing but of the earth want spirituall eyes to behold the beauty of the Church and account it no part of their happinesse to liue within the compasse and bosome of it yet the children of God haue taken nothing so neere to heart as when they haue bene driuen from the place of his worship The Prophet is grieued that the sparrowes and swallowes had better accesse and freer recourse to the houses of men to build their nests to lay their young and to rest and repose themselues then he had to the Lords Tabernacle and therefore preferreth their condition before his owne We see how the Iewes wept and pittifully lamented by the riuers of Babylon and hung vp their instruments on the willowes saying Psal 137 1 2 3 How shall we sing the song of the Lord in a strange land If I forget thee O Ierusalem let my right hand forget to play If I doe not remember thee let my tongue cleaue to the roofe of my mouth yea if I preferre not Ierusalem to my chiefe ioy No doubt they might haue prayed to the Lord in Babylon and in banishment as well as in Iudea and at Ierusalem the Lord heareth in all places and willeth that men pray euery where lifting vp pure hands without wrath or doubting 1. Tim. 2.8 but they mourned because they could not visit the Temple of God in Ierusalem there to make publicke confession of their sinnes and of their faith toward God They therefore plainely testify that they haue no feeling either of the weakenesse of their faith or of the greatnesse of their offences that glory in their owne shame and say they beare as good a soule to God as they which resort so often to the Church and delight to heare the preaching of the word and that they can serue God as well at home as in the Church These are led by another spirit then Dauid was who if he were a man after Gods owne heart Psal 42 1 2 3. hauing such an earnest desire after the seruice and worship of God and saying As the Hart brayeth for the riuers of water so panteth my soule after thee O God my soule thirsteth for God euen for the liuing God when shall I come and appeare before the presence of God surely these must needs be guided by the spirit of the diuell who so openly scorne all Religion and are at defiance with God robbing God of his honour committing sacriledge in keeping their tongues from the publick praises of God entring themselues off from the mysticall body of Christ condemning and contemning the congregation of the faithfull giuing offence to others by euill example and despiââng the ordinance of God who hath appointed commanded the assembly of his people to meet together to acknowledge their sinnes to confesse their faith to pray for things necessary to praise him for his blessings receiued to heare the word expounded and to receiue the Sacraments deliuered so that such as flye from these doe fly from God himselfe they fly from their owne saluation they seeke a worship by themselues and they imagine an heauen by themselues But let them take heed their worship proue not a false worship and their heauen a false heauen and a true hell Secondly we must all labour to bee members Vse 2 of the Church rather then of any other place in the world We see how carefull men are not onely to be in great societies towns but to be of them to haue the freedome of priuiledged places and incorporations Act. 22 28. Yea to obtaine it purchase it with a great summe of money because it hringeth worldly commodity How much more should wee endeauour to be members of the Church whereby we are made free men and haue interest in the blessings of God yea wee become free denizens of the Kingdome of heauen How doe men esteeme their freedome to be of earthly cities If wee be part of the Church wee haue accesse to the truth Now if wee shall know the truth the truth shall make vs free Iohn 8 32 36. If we be belonging to the Church we haue our interest in Christ now if that Sonne shall make vs free then we shall be free indeed This made the Apostle say Phil. 3 20. Our conuersation is in heauen from whence we looke for a Sauiour If we become limbes of the Church of God wee haue the spirit that beares witnesse to our spirit that we are the sonnes of God now the Lord giueth his Spirit 2. Cor. 3 17 and where the Spirit of the Lord is there is liberty Such as are free of cities and incorporations haue diuerse priuiledges that others want obtaine many benefites that others want obtaine many dignities that others desire and haue their names enrolled among the free-men but how much greater is the preheminence of all those that are brought into the glorious liberty of the sonnes of God being made parts of the Church which is the freest citty vnder the heauens This city of our God hath the priuiledges of the communion of Saints of the forgiuenesse of sinnes of the resurrection of the body to eternall life and all such as belong vnto it haue their names registred and enrolled in the booke of life What shall it profite thee to obtaine an earthly freedome in earthly cities and to be the seruant of sinne the bondslaue of the diuel and to want the freedome of the sonnes and daughters of almighty
day to day with their vnlawfull deeds Let vs delight in the sweet society of Gods children take pleasure to be in the presence of them that fear God As for the vngodly let vs desire their places rather then their persons their roome rather then theyr company Hence it is that Salomon teacheth vs not to enter into the way of the wicked nor to walke in the way of euill men Prou. 4 ver 14 15 16 to auoyd it and not to goe by it to turne from it and to passe by for they cannot sleepe except they haue done euill and their sleepe departeth except they cause some to fall What an heape of words doth Salomon vse and to what ende serue these so many repetitions but to shew the exceeding danger of communicating with the wicked and how hardly wee are drawne to leaue theÌ It is all one as if a man would throw himselfe willingly and wilfully into the hands of theeues We would be ready to call and account him a starke foole without any signe or shew of wisedome that would runne into the company of theeues and robbers especially hauing any charge of mony or money-worth about him The seruants of God that are indued with heauenly gifts and haue the graces of Gods Spirit giuen vnto them which are the cheefest treasure haue a great charge about them it standeth them therefore vpon to take heed that by euill company they bee not robbed and depriued of them The holy Ghost dealeth with vs as a Merchant doth with his Factor or seruant whom he sendeth foorth furnished with store of money to buy and sell withall and fearing lest he should bee robbed and spoyled warneth him to auoid suspitious places and passages and to turne aside out of the path till he be past the danger So should we beware of the company conditions of the wicked if we count our selues happy to be in league with them we are vtterly lost and are walking in the path-way that leadeth to death Verse 13. If Balak would giue mee his house full of siluer and gold I cannot passe the commandement of the Lord to do either good or bad of mine owne minde This wicked man and couetous Prophet thogh he neither feared God nor loued the way of righteousnesse yet teacheth what should bee in all the seruants of God that they should not for filthy lucre and couetousnesse which is the roote of all euill trangresse the commandement or breake out beyond their calling This teacheth vs this truth That worldly Doctrine businesse should not draw vs from christian duties Worldly sinesse shoâ not withoâ vs from Câstian dutiâ Matters of profit and commodity must not carry vs beyond our calling wee must not pursue them and follow after them when we haue no warrant to desire them albeit there be profit in them A notable example heereof we haue in Gideon he had a kingdome offered vnto him for the men of Israel said vnto him Reigne thou ouer vs both thou and thy sonne and thy sonnes sonne he thought not gouernment in it selfe vnlawfull or vnlawfull for them to haue a Gouernor but he saw no calling from God and therefore refused it and betooke himselfe to a priuate life saying I wil not reigne ouer you neither shall my childe reigne ouer you but the Lord shall reigne ouer you Iudg. 8 22 23 We see that Dauid had his enemy put into his hand Abishai besought Dauid that he might smite him once with a speare to the earth and his seruants vsed importunity vnto him as if God had offered him to be slaine saying See the day is come whereof the Lord said vnto thee Behold I will deliuer thine enemie into thine hand and thou shalt do vnto him as it shall seeme good to thee 1 Sam. 24 26. But he would not hearken vnto them he would wait the time which God had appointed saying Either the Lord shall smite him or his day shall come to dye or he shall descend into battel and perish The like we see in our Sauiour Christ he refused to be made a temporall and earthly King Ioh. 6 15 for when hee perceiued that the multitude would come and take him to make him a King he departed againe into a Mountaine himselfe alone We see the Disciples of Christ left all neglected the seruice of themselues and the seeking of their owne benefit for the seruice of God Math. 19 27. So the faithfull Christians sold their possessions being warranted vnto it by a speciall calling and guided by the worke of the Spirit Acts 4 39. Moses might haue enioyed the treasures of Egypt and the dignity of a kingdome yet chose rather to suffer aduersity with the people of God and to follow the calling whereunto hee was called Heb. 11 24 25. Whereby we see that albeit profits be in time and place to be looked after yet we must all looke to haue our warrant in seeking for them The reasons remaine to be considered to Reason inforce this truth and to gaine our affections to the embracing of it For first by too much following the profits of this life we may lose a greater profit If we should win the world and lose our soules if wee should catch the riches of this life and cracke the peace of a good conscience it would proue in the end a small gaine vnto vs but rather the greatest losse The soule is a precious iewell and therefore the losse of it is an incomparable losse This is it which our Sauiour saith in the Gospel What shal it profit a man to win the whole world and to lose his owne soule Or what shall a man giue for the recompence of his soule Mat. 16 26. Seeing then by seeking the things of this life we may lose the things of the life to come it followeth from the danger of eager pursuing after them that no worldly busines should choake vs and hinder vs from better things required of vs. Reason 2 Secondly the things of this life serue onely for a season we our selues are heere Pilgrims and strangers we haue no continuing City The hope that we haue is this we looke for a kingdome We cannot haue an heauen in this life and another in the life to come The greatest glory that euer was vpoÌ the earth is gone in a few ages Therefore the Apostle teacheth That the fashion of this world goeth away This world passeth away and the lustes thereof but hee that fulfilleth the will of God abideth euer 1 Cor. 7 31 1 Iohn 2 27. So that we must know it is required of vs that we preferre not this world before the world to come nor be led away from the duties of our calling by the loue of the profits thereof Vse 1 The vses come now to be stood vpon First wee see it is a dangerous bayte to be in loue with the world How many are there that eueÌ make it their god and do chiefly mind earthly things Our
of our warfare are not carnall but mightie through God to cast downe holds To conclude this vse seeing God hath thus aduanced vs let not vs disgrace our selues but maintaine our dignity and adorne our profession that wee may finde comfort by it in our chastisements and afflictions A Starre shall come out of Iacob We haue seene in the former Doctrine the glory of the Church that the people of God are set apart by Christ to be spirituall Kings vnto GOD the Father a dignity giuen to them by him Now before we passe from this place let vs consider of the title that is giuen vnto Christ where we see hee is compared to a Starre and called a Starre that shall come out of Iacob This Starre wee haue shewed typically to signifye Christ who is called the Light of the world the Sunne of righteousnesse the morning star the day-spring from on high He is called by this name ãâã âeasons ãâã Christ is ãâã a Star and described by this title First because hee is the fountaine of all saluation and comfort Secondly to teach that all men by nature walke in darknesse and in the shadow of death Thirdly because he will giue those that are his the light of knowledge in this life and the light of perfect glory in the life to come by which they shal be as starres of heauen and shine in the firmament afterward Heereby we learne that Christ Iesus is as the morning starre vnto vs ââârine ââst Iesus ââe Dayâââing in ãâã hearts bestowing vpon his people two excellent priuiledges blessings First hee riseth vp as a bright starre in our hearts casting from the the thicke clouds of blindenesse and taking away the darke mistes of ignorance enlightning them with the true sauing knowledge of God sufficient for saluation begun heere in this life but shall be perfected in the life to come Secondly he will bestow vpon vs the light of perfect glory in the kingdome of his Father by the which we shall shine as the brightnesse of the firmament and as the starres for euer euer These are two vnspeakable mercies vnprizable vnmatchable to be deliuered out of the kingdome of ignorance and to bee brought into the kingdome of light to be glorified in heauen and to be made partakers of eternall life So then we see by this comparison that by Christ we haue the light of vnderstanding shall haue the glory of immortality to know God euen as we are knowne Touching the first clause that he will manifest all the mysteries of God vnto his Church the Prophet Ioel foretelleth chap. 2 28 That he will poure out of his Spirit vpon all flesh their sonnes daughters shall prophesie their olde men shall dreame dreames and their young men shall see visions they shall be all taught of God and they shall know him from the least to the greatest So our Sauiour sayeth to his Disciples Math. 13 12. To you it is giuen to know the secrets of the kingdome of heauen Now saith the Apostle we see as in a glasse darkely but then wee shall see face to face now I know in part but then shall I know as I am known 1 Cor. 13 12. Touching the second clause that the faithfull shall receiue the light of perfect glory after this life the Prophet Daniel witnesseth That they which bee wise shall shine as the brightnesse of the Firmament and they that turne many vnto righteousnesse shall shine as the starres for euer and euer âan 12 3. The performance heereof is remembred where thousand thousands out of euery nation kindred and tongue praise the Lambe for that hee hath made them Kings and Priests to reigne ouer the earth Reason 1 The truth of all this will yet better appeare vnto vs if we marke the Reasons First Christ hath receiued a fulnesse of the Spirit and graces without measure that they might flow vnto all his members who receiue from him grace for grace sufficient for their places in the Church heere and for their saluation afterward For in him are hid all the treasures of wisedome and knowledge as a Fountaine that is without bottome which can neuer bee drawne dry Col. 2 3. Therefore the Euangelist saith That of his fulnesse wee all receiue and grace for grace Iohn 1 16. So then Christ is full of heauenly graces and spirituall gifts that we might bee annointed by him and receiue our portion froÌ him For he obtained them not to keepe them to himselfe or to couer them vnder a bushell but to bestow them vpon his Church So long as he is full we need not feare to be empty Iohn 1.14 so long as he is stored we cannot be destitute If once we depart from him it is in vaine to look for one drop elsewhere Secondly he hath obtained by prayer of Reason 2 his Father who can deny him nothing that from him we should receiue the light of glory because as he is ioyned to the Father and one with him so we shall be ioyned to him receiue of his glory Heere we know in part and prophesie in part and all good things are vnperfect but when that which is perfect is come that which is in part and vnperfect shall bee done away 1 Cor. 13 10 for as he being Mediator between God and man hath receiued of the Father so shall we receiue of the Father being in him This he speaketh to his Father Ioh. 17.22 23. The glory which thou gauest me I haue giuen theÌ that they may be one as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loued them as thou hast loued mee Christ is the band or knot of the vnion betweene God and vs for in him the Mediator heauen and earth is as it were ioyned together which otherwise could not be So then when he shall appeare wee shall appeare with him cloathed with righteousnesse and cloathed with his glory which he also receiued to make vs partakers of Thirdly such as keepe his words they loue Reason 3 Christ and they that loue Christ are beloued of him and of his Father so that he will shew himselfe vnto them and withhold no good thing from them This Christ our Sauiour setteth downe Iohn 14 21. The vses of this title giuen to Christ being Vse 1 called the starre of Iacob are diuers First this teacheth vs that they haue no property nor interest in this Starre eyther touching the light of sauing knowledge or the brightnesse of heauenly glory that liue in blindnesse and ignorance that follow the works of darknesse delight in sinfull pleasures and leade a loose and lewd life If we haue no light of Christ shining in our hearts scattering the blacknesse of darknesse from our soules and yet looke to receiue any comfort or refreshing from him when this Sunne of righteousnesse shall appeare in glory wee are vtterly
they fall to be past feeling and cannot repent The Apostle declareth in the Epistle to the Romanes That such as regarded not to know God hee gaue them vp to their hearts lust vnto all vncleannesse and punished one sinne with another Rom 1.28 For the sinne that followeth is a punishment which went before God forsaketh them with his grace that forsake him by their sinnes and when once God leaueth them the diuell findeth them Whensoeuer God departeth out of any person the vncleane spirit taketh possession for the house is empty swept and garnished and made ready to entertaine him Math. 12 44. This is it which the Prophet declareth concerning the secret iudgment of God vpon sinners that make shipwracke of faith and of a good conscience My people would not heare my voyce and Israel would none of me so I gaue them vp vnto the hardnesse of their heart and they haue walked in their owne counsels Psal 81 11 12. Where hee sheweth that seeing they would not be reclaimed and reformed hee laide the bridle in their owne neckes and suffered them to run their full swinge into all wickednesse In like manner the Apostle describing the sins of the Iewes that hated the Gospel stoned the Prophets persecuted the Saints and crucified the Lord of life sheweth that they had filled vp the measure of their sinnes and that the wrath of God was come on them to the vttermost 1. Thess 2 19. Reason 3 Thirdly sinne is fitly resembled to the fretting of a canker and to the vncleannesse of a leprosie both which goe forward and make no stay vntill the whole body be infected and euery member endangered This is the similitude which the Apostle vseth Their word shal fret as a canker 2. Tim. 2.17 of which sort is Hymeneus and Philetus For as one serpent engendreth another so doth one sinne conceiue and bring forth another It is like vnto the beast that is said to grow so long as it liueth So then lay these things together both that God forsaketh such as make no conscience of sinne and that sinne is likened to the conceiuing of the wombe to the eating of a canker and to the filthinesse of a leprosie wee may conclude that sin being entertained knoweth not stay but rolleth as a stone vntill it come to the Vse 1 bottome Now let vs handle the vses First consider from hence how dangerous it is to giue entertainment vnto sinne at the beginning which groweth to more perfection euery day we cannot stop this streame when we will it goeth beyond the strength of our nature God leaueth vs further to our selues when we begin to leaue his wayes We see this in the example of Cain he was reproued of God checked for his hatred against his brother admonished to repent but he harkened not to the voyce of the Lord but hardened his heart and shed innocent blood euen the blood of his brother Gen. 4 8. This appeareth in Iudas hee entertained couetousnesse in his heart from couetousnesse hee fell to plot with the Pharisies from plotting he proceeded to practising and in the end hee brake out into treason against his Lord and Master and ceased not till hee brake his owne necke Math. 26 15. The like we may say of Saul and trace out his falling from God step by step and the more he continued 1. Sam. 16 14. the more did the Spirit of GOD forsake him so that his hidden corruption brake out into open rebellion against God open persecution against Dauid and open desperation against himself and his owne soule Thus it falleth out with such as sinne against their conscience Some grow to be very diuels incarnate that do euery day giue strength vnto their corruption and adde drunkennesse vnto thirst who being past feeling giue themselues to wantonnesse to worke all vncleannes with greedinesse Some are like bruite beasts that are led onely by sensuality carnall and naturall men which haue nothing in them of the Spirit of God Iude 10. Continuance in sinne bringeth hardnesse of heart Such are in greatest danger and see it not they are in the midst of the fire and feele it not they taste deeply of the iudgment of God and regard it not Lay before them the grieuousnesse of sinne beseech them with bitter teares exhort them by the tender mercies of God denounce all the plagues punishments and iudgments of hell offer vnto them the sweet promises of the Gospel entreate them by the death of Christ and the dearest blood that he shed for them all these they tread vnder their feet and neglect them as things of no price sinne hath bewitched their hearts Sathan hath blinded their eyes and God hath giuen them vp into a reprobate sence For as among all the blessings that God bestoweth vpon the sonnes of men in this world a soft and tender heart is one of the greatest which is soone checked controuled soone made to bleed and raised to repentance and amendement of life Ezek. 11 19 so there can be no greater curse and malediction laide vpon any man then to haue a stony and stiff-necked a rebellious and yron heart which heapeth and hoardeth vp euery day vengeance against it selfe What an heauy punishment was this vpon Pharaoh when his heart was hardened Moses and Aaron came vnto him they laide before him the word of God they wrought miracles in the land of Egypt they called vpon him to let the people go he was visited with lice he was feared with thunders he was plagued with frogges he was tryed with darknesse he was punished with the death of the first borne yet could not all these enter into his heart nor pierce his conscience that was seared with an hot yron so that he proceeded in euill vntill he and his whole hoste were drowned in the red sea Heereunto accordeth that which the Prophet Ieremy sayth Can the blacke Moore change his skinne or the leopard his spots Then may ye also doe good that are accustomed to doe euill Ier. 13 23. Seeing therefore such as beginne to sinne can haue do stay of themselues we must needs confesse it to be very dangerous and hurtfull to our soules For all such as breake out into this sinne are like to those that runne downe a steepe hill that when they are going haue no power to make any stay or stop vntill they come vnto the lower end Thus it is with those that haue giuen the onset vpon sinne they do as it wer open the flood gates of impiety which are not againe easily shut vp but the violence of the streame beareth all things before it For howsoeuer sinne at the first be entertained of men with some dislike and not without some strugling and striuing against it yet in processe of time and by continuance in sinne they grow shamelesse euen to haue an whores forehead that they cannot nor wil not be ashamed though the Sunne the heauen the earth and men beare witnesse against them they
vnskilfull Surgeons that make a deepe wound instead of applying a plaister and therefore kill where they should cure For wee cannot admit any faults in memory in the blessed Apostle who wrote by the direction of the Spirit of God as also the whole Scripture was inspired by him 2 Tim. 3.16 and wee cannot giue any reason to warrant why it should rather be a slip of memory in Paul then in Moses both of them beeing guided by the same Spirit Againe others say that Paul is not contrary to Moses forasmuch as if there were foure and twenty thousand as Moses teacheth there must of necessity be three and twenty thousand as the Apostle gathereth seeing the greater number includeth the lesser and seeing he doth not say expresly there were iust so many neither more nor lesse True it is to make vp around summe a full number the Scripture vseth sometimes to adde and sometimes to detract but in this place there is no reason why the Apostle should vse the lesse number rather then the greater considering the greater number is heere as full and perfect a number as the lesser and therefore no iust cause to change alter any thing Besides the Apostle maketh the number as directly to bee 23000 as Moses maketh it to bee 24000. Wherefore to let passe these gesses coniectures the best and truest answere is Iuâ parââ that Moses distinguisheth the history into two parts First touching the heads of the people that were hanged vp Secondly touching the people that were slaine with the sword If we ioyne both these together as Moses doth in this place it is truely saide There dyed foure and twenty thousand For he speaketh first of the chiefe Captaines and Ring-leaders to this rebellion against God then of the rest of the people that walked in their wayes and followed their example afterward he casteth vp his accounts setteth downe the totall sum as it did accrew out of them both But if we speake of the principall malefactors by themselues and of the rest of the people by themselues a thousand of the principal were hanged or crucified and among the people were slaine three and twenty thousand of which latter Paul onely speaketh omitting the thousand Princes to shew how fond and friuolous their excuse is who defend theyr offences by the example or authority or counsel or commandement of theyr superiors seeing the people in this place following the foote-steps of theyr Magistrates were no lesse punished then the Magistrates themselues So then these are most true both that which Moses saith to wit that foure and twenty thousand perished ioyning both Princes and people together and that also which Paul affirmeth mentioning three and twenty thousand only omitting the Princes and reckoning the people and hence it is that the summe in Moses amounteth to a thousand more in Paul to a thousand lesse Hitherto of the execution of iustice by Phinehas vpon two audacious and open offenders and of discussing the questions that arise thereupon now followeth the approbation of God in whose nosthrils it smelled as a sweet sauour This fact is commended his zeale is praised his person is blessed and rewarded For albeit good works wrought in faith and dyed with the blood of Christ doe not merite eternall life which is the free gift of God Roman 6 23 yet they are rewarded of mercy in this life and in the life to come The blessing of God to rest vpon him and his posterity is set downe in two respects First generally I will make my couenant of peace with him so that he shall haue me a mercifull God Secondly particularly where the manner is set downe that the Priesthood should remaine to him and to his posterity for euer so that both his seede should flourish so long as the Iewish Church should continue and the honour of the high Priesthood should abide among his posterity Vntill the high Priest of our profession Iesus Christ should come to make an end of all Ceremonies Hebr. 3 1. The accomplishment whereof is not hard to shew in the holy Scriptures and in other approued Histories For the lineall succession of the Priesthood from him to the carrying away into captiuity to Babylon is expressed in the books of the Chronicles 1 Chron. 6 4 15 from the father to the sonne and from one generation to another From the captiuity vntill the time of Alexander the Great to whom the Persian Monarchy befell and whom Iadduah the high Priest met in his Priestly robes coming to conquer Ierusalem the genealogy is remembred in the booke of Nehemiah Ioseph antiq lib. 11 cap. 8. chapter 12 10 22. Neyther may it seeme strange vnto vs that Nehemiah should set downe the succession so farre seeing from the reigne of Artaxerxes whom he serued being in chiefe place about him to the Monarchy of Alexander the Great who ouercame Darius were not aboue sixty yeares as the Chronology Computation of the reigne of the Persian Kings declareth And from the times of Alexander the Great Ioseph antiq lib. 15 cap. 3. to Aristobulus and his sonne who was the last whom Herod treacherously and cruelly caused to be drowned the pedigree is to be seene in Iosephus and others Afterward the Priesthood was set to sale and those promoted that made their owne way by sums of money or by fauour of friends or both together After this promise made to Phinehas Moses annexeth a description of the whoremaster and the whore that prouoked Gods wrath and troubled Israel who are set forth by their names by their family by their condition and degree The name of the man was Zimri his family was the tribe of Simeon touching his estate hee was one of the Princes of his tribe by whom no doubt being a man of sort and quality hee was accompanied and countenanced yea it should appeare he was a mouer and perswader of others to commit the like wickednes whereby it came to passe that the greatest number of this tribe perished with him as may be gathered by the new suruey and numbering of the tribes which is taken in the Chapter following Numb 26 14 and 1 23. For they which in the former mustering and numbering amounted vnto the number of nine and fifty thousand and three hundred were now diminished and abated to two twenty thousand and two hundred for their idolatry and fornication so that with this Zimri the greater number of this tribe perished They did partake with him in the sinne of whoredome and therefore they communicared with him in the plague and punishment of it Hence it came to passe that whereas all the other tribes in a manner amounted to more then forty thousand this tribe attayned onely vnto the number of two and twenty thousand and two hundred The name of the harlot was Cosbi her stocke and kindred was of the Midianites in respect of her place shee was the daughter of one of the chiefe Princes of that people
promise not onely to bee his God but also to be the God of his seede This promise doth Peter rehearse to the beleeuing Iewes To you is the promise made and to your children and to all that are a farre off euen as many as the Lord our God shall call Acts 2 39. Baptisme in the new Testament succeedeth circumcision vsed in the old Testament They haue both one and the same promise the same signification the same foundation the same ends But the infants of the Iewes were commanded to be circumcised and therefore infants ought to bee baptized Heereupon the Apostle saith to the Colossians Ye are circumcised in Christ with circumcision made without hands by putting off the sinfull body of the flesh through the circumcision of Cârist c. Col 2 11. Lastly vnto infants belongeth the promise of grace the forgiuenesse of sinnes the regeneration of the spirit the imputation of Christs righteousnesse the Kingdome of Heauen and therefore they ought by no meanes to be denyed the outward signe and ceremony which is the least part of the Sacrament If the Holy Ghost clense them shall the Minister deny to wash them with water If the things signified do belong vnto them who shall dare to debarre them of the outward signe Hence it is that our Sauiour commandeth infants to be brought vnto him reproueth the disciples that forbad it embraceth them in his armes commendeth them to his Father and declareth that to such belongeth the Kingdome of Heauen Math 19 Obiect 14. And if any aske the question what profit can possibly come by Baptisme to a childe and suckling that is without knowledge and vnderstanding Answer I answere that the profite is not small but the benefit great if we consider eyther the glory of God or the comfort of the parents or the edification and saluation of the child For hereby God is greatly honoured the parent himselfe is wonderfully comforted and the childe is exceedingly confirmed and encouraged God is glorified in this that he sheweth himselfe true in his promises who hath assured the faithfull that he will shew mercy vnto them to a thousand generations He is not as man that he should lie neyther as the sonne of man that he should deceiue he is found faithfull in all the words that are gone out of his mouth Numb 23 19. Againe the parents are comforted and greatly assured of the loue of God toward themselues that he will neuer leaue them nor forsake them but that his gifts graces toward theÌ shal be without repentance Rom. 11 29. For they see not onely that they are beloued of God but also that the loue and grace of God is deriued and conueyed vnto their children wherein they are strengthened by that visible signe vsed in the Sacrament Lastly concerning children they haue a double benefit bestowed vppon them being confirmed in the loue of God and encouraged in the duties of godlinesse For when they call to minde that they so soone obtayne the communion of Christ the partaking of his benefits and the inheritance of eâernall life they are grounded and established in the loue of Christ and assured that hee will continue to loue them vnto the end that began to shew his loue vnto them so soone when they were ignorant of him were not able to enquire after him Iohn 13 1 And when they remember that God so much regarded them and esteemed of them euen from their first comming into the world and while they hanged on their mothers breasts that presently they obtayned fellââship in his couenant they are emboldened in all well doing and prouoked to walke in the feare of his Name And seeing he tooke them for his children when thââ through want of knowledge and tendernesse of age were not able to call him father let them remember their Creator and Redeemer in the dayes of their youth and passe the time of their dwelling heere in feare knowing that they were not redeemed with corruptible things as siluer and gold from their vaine conuersation receiued by the traditioÌ of the fathers but with the precious blood of Christ c. 1. Pet. 1.17 18. Let vs also learne from hence to detest the error of the Anabaptists that deny Baptisme vnto infants thereby diminishing the glory of God weakning the comfort of godly parents and abolishing the assurance of children that they ought to haue touching the free loue of God toward them Secondly we are taught on the other side Vse 2 that euill parents bring the curse of God into their houses and vpon their posterity We see this in Cain when he gaue himselfe to murther and impiety hee brought the iudgement of God vpon his whole race that were razed out of the earth Marke the posterity of Ishmael who mocking Isaac and raysing persecution against him was cast out of the house of Abraham out of the Church of God and his yssue were aliants from the faith and strangers from the promises of saluation The like we see and might say of Esau that prophane person who for a messe of pottage sold his birth-right and hated his brother his posterity were the greatest enemies to the true Israelites and were a cursed generation Heb. 12 16. Consider with me the fearefull example of Ieroboam the sonne of Nebat that made Israel to sinne and prouoked the God of Israel to wrath 2. King 15 30. This seducer wrought wickednesse and established idolatry and therby thought to establish the kingdome to himselfe and to settle it in his posterity that it should neuer be remoued from his offspring but follow from father to sonne in a continued succession Notwithstanding this fell out not onely to his owne confusion but to the ouerthrow of his stocke and linage The iudgment of God did not rest in his person but pursued him in his progeny and posterity This is it which the Lord denounced by the Prophet Behold I will bring euill vpon the house of Ieroboam and will cut off from Ieroboam him that pisseth against the wall as well him that is shut vp as him that is left in Israel and will sweepe away the remnant of the house of Ieroboam as a man sweepeth away dung vntill it be all gone 1. King 14 10. Where the Prophet sheweth and declareth that God respecteth euill men as filthy beasts and those that come of them as dung and excrements which defile the places where they abide and therefore with the besome of his vengeance he will sweepe them away that they shall no longer offend the nostrils of GOD and his people Thus it was with Ahab that shed innocent blood and tooke possession of the vineyard of Naboth hee did the greatest iniury and wrong to his posterity that could be offered the kingdom was taken from his house and his children were slaine with the sword according to the saying of Eliah I will bring euill vpon thee and will take away thy posterity 1 King 21 2â I will make thy
foretell that in the time of the Gospel they shall breake theyr Swords into Mattocks and their Speares into Sythes Esay 2 4. Micah 4 3. Nation shall not lift vp a sword against Nation neyther shall they learne to fight any more These are the cheefest and choysest arguments drawne out of the new Testament and produced out of the old partly from the instructions of Christ partly from the precepts of the Apostle and partly from the Prophesies of the Prophets Touching the obiections alledged out of the words of Christ when hee willeth vs to turne the left cheeke being smitten on the right it is a figuratiue speech Aug. epist 5. ad Matellinum as Augustine obserueth for literally it was not obserued by Iesus Christ nor by the Apostles nor by the Prophets wheÌ they were stroken on the eare For what if one smite vs on the left cheeke we haue now no other left to turne vnto him or shall wee restraine his words onely to the cheeke His purpose is to forbid priuate reuenge to recompence iniury with iniury and to teach vs rather to prepare our selues to endure another wrong then to giue like for like but he doth not disanull the office and calling of the Magistrate nor take away publike reuenge by him Peter was Christs Disciple not a publike Magistrate Touching suffering the tares to grow hee teacheth vs the perpetuall state of the Church what it shall be He speaketh not of the office of the Minister or Magistrate ãâã Mart in 2. ãâã cap 2. ãâã Gen cap. 14. but of the future condition of the Church that it shall neuer be perfect in this life but wee shall haue tares with the wheate bad fish with the good foolish virgins with the wise and hypocrites with true beleeuers therefore he comforteth the godly against the troubles which they sustaine by conuersing with them Hereunto also referre the precepts of the Apostle Paul The Prophesies of the Prophets touching the turning of the weapons of warre into instruments of peace and tooles of husbandry are obiected against vs also by the Iewes that deny the comming of the true Messiah The Prophets heereby commend the Doctrine of Christ If we were all such as Christ chargeth vs to bee there should be no need of the sword Such as are true Christians do liue soberly righteously and godly for conscience sake to the commandement of Christ At the comming of Christ in glory wee shall see the full accomplishment thereof to our endlesse comfort In the meane season such as truely beleeue in Christ do so walke as that no warres are raised through theyr default True it is our weapons are spirituall but wee must vnderstand this as we are Christians But we are not onely Christian men but also men not onely spirit but also flesh and therefore as we are men and cloathed with flesh neyther the Apostle nor Christ that called the Apostles do take away weapons from the Magistrate Rom. 13 4 but put a sword into his hand to take vengeance on him that doth euill And when the Apostle saith Ephes chap. 6 verse 12 We wrestle not with flesh and blood he speaketh not simply but comparatiuely as when hee sayth Christ sent him not to baptize but to preach the Gospell that is chiefly and especially to publish the glad tidings of saluation 1. Cor. 1 17 so in this place hee meaneth that our greatest and mightiest enemies are inuisible wee must not thinke that our chiefest conflict is with men which are fraile and feeble This fight is nothing at all if it bee compared with the other which is spirituall Thus we see the obiections of the Anabaptists answered and their doubts dissolued who would banish away all lawfull vse of sword and weapon contrary to infinite euidences that may be broght to iustifie the lawfulnesse of warre God hath made many lawes touching the vndertaking beginning and waging of warres but such things as are euill are wholly to be condemned not to be ordered by Law The Lord swore that the Israelites shold haue war with Amalek for euer Salomon prayeth vnto God when his people shall go out to battel against their enemies to heare them and their prayer and supplication and to iudge their cause 2. Chron. 6 34. When any citty shall fall into idolatry draw away the inhabitants thereof to serue strange gods he commandeth that they should be slaine with the edge of the sword all that is within it be destroyed Deut 13 15. When the Israelites asked counsell of GOD after the death of Ioshua who should goe vp against the Canaanites to fight first against them the Lord said Iudah shall goe vp because I haue giuen the Land into his hand Iudg. 1 1 2. It is God that teacheth our fingers to fight and our hands to battaile Psal 144 1 but God is no Lord of misrule he teacheth nothing that is euill They are the words of Dauid a man after Gods owne heart yet he saith God had taught his hands his fingers Besides they are called the warres and battels of the Lord so Dauid is oftentimes saide to haue fought the battels of the Lord 1 Samuel 17 18 and 25 verse 28. When many enemies armed themselues against Iehoshaphat Iahaziel inspired by the Spirit of God saide Thus saith the Lord vnto you Feare you not neither be afraid for this great multitude for the battell is not yours but the Lords 2 Chron. 20 15. When the souldiers that were conuerted to the faith and repented of theyr offences enquired of Iohn what they should do he did not bid them to lay away theyr weapons or throw away their swords or renounce their oathes or forsake theyr Captaines or giue ouer theyr places callings of life wherein they abode but charged them to do violence to no man Luke 3 14 to accuse no man falsely to be content with theyr wages So the Euangelist commendeth the faithfull Centurion and Cornelius to be a deuout man fearing God with all his houshold Paul vsed the helpe of a band of men to be rescued out of the hands of the Iewes and to bee brought safe vnto the Gouernor For the Captaine out of the Garrison gathered a selected company of two hundred souldiers and deliuered him from them that lay in wayte to kil him Acts 23 27. The Apostle noteth in the Epistle to the Hebrewes ch 11 33. that the godly throgh faith subdued kingdomes so that warre may bee an exercise of faith And lest any should apply this to fighting against spirituall enemies hee addeth immediately after They waxed valiant in battaile and turned to flight the Armies of the aliants By all these testimonies wee are taught to receiue this truth that the making of warre is necessary and to maintaine it against all the aduersaries that seeke to oppugne and contradict the same Verse 18. For they trouble you with their wiles wherewith they haue beguiled you as concerning Peor In these words
that seeing God hath created vs and giuen vs our being to serue him albeit we be reduâed 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 beaâe 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 coÌmeth 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.
or not or another diuerse from it or whether any wise Athenian could precisely tell when and by what workman euery peece and parcell was patched and supplied vntill the old was wholly gone or when and at what time it ceased to bee that ship and became a new ship The Romane Religion is almost become like this shippe it hath bin patched and peeced at seuerall times by cunning workmen there is little or nothing remaining of the old ship wherein Peter fished I meane of that Church wherein they say Peter sate as Bishop one error succeeding another and one heresie making way for another vntill little faith truth is found among them Notwithstanding all the secret conueyances made in that Church it is not hard in very many particular points to shew the beginning proceeding and establishing of the same touching pardons and indulgences touching the Popes supremacy vsurped the Images of the Trinity and the beginning of Idoll worshippe touching the merit of workes forbidding of marriage The Masse one of the greatest Idols began not all at once but came to this height by degrees It were endlesse to name all that might be alledged and to shew how and by whom these points were resisted and the truth euermore defended Secondly this serueth to condemne the Vse 2 foolish practise of popish pilgrims who vndertake long and laborious iournies to Ierusalem and the land of Iudea or to this that Idoll and make it a meritorious worke to visite eyther the Sepulcher of our Lord or the Image of our Lady For albeit this Land haue bin heeretofore famous because the Law came from Sion and the word of the Lord from Ierusalem Eâây 2 3 and because Christ himselfe liued and preached and wrought many miracles there and it be oftentimes called The holy Land yet the presence of Christ infused no holines into it more then into any other place And all the Papists in the world shall neuer be able to prooue that it is more meritorious to goe to Ierusalem in a pilgrims weed then to go to Antioch or Ephesus or Constantinople or any other City in the East or West or that it is more acceptable to God or auaileable to the soule to trauaile thither then for the English to go to London or the French to Paris The house where the King resideth all the while he is there is an honourable house and there the Court lyeth but when the king is once remoued out of the house it is afterward neuer a whit the more honourable for the kings beeing there before so is it in this case albeit Christ in his life time and the daies of his flesh did many great works and wonders in it yet being ascended and the Christian religion also remoued there remaineth no more holines in that place then in any other and therefore it is great vanity and idolatry for any people to practise such impiety These are like to the Pilgrims among the Turkes Sarazens The turkish Pilgrims that go yearely with great shew of deuotion to Meccha to visite the Sepulcher of Mahomet and account it a work very meritorious The Cittie 's Gilgal and Beth-el were sometimes famous and renowned Cities yet true religioÌ being once remoued the Prophet chargeth the people not to come at them and to haue nothing to doe with them Hos 4 15. Hence it is that Christ saith Iohn 4 23. The true worshippers shall worship the Father in spirit and truth If then we may worship God with great benefit to our selues and as great glory to him in our owne Country I see no cause why we should resort to Ierusalem or go on pilgrimage to Rome or any other place forasmuch as we may lift vp pure hands euery where and be heard 1 Tim. 2 8. But thus these crafty workmen keepe the peoples heads busie with outward deuotions and shewes of holinesse that they may not espy their fraud and deceit in greater matters Lastly this teacheth all men how they may Vse 3 make themselues to bee of good name and their houses and habitations truely famous to wit by holinesse and true religion by faith repentance which are the ornaments of all Christians Thus shall the noble man make himselfe and his house truely noble If they worshippe God aright they shall haue true worship with God and man for he will honour them that honour him 1 Sam. chap. 2 verse 30 and without true religion the most noble blood is stayned and taynted and neuer restored since the treason and rebellion of Adam against God For that which maketh a man reprochfull or any place reprochfull is sinne and wickednesse which make our names rotte Prou 10 7. See then the difference betweene the iudgement of God and man Men do commonly magnifie Cities by the stately buildings goodly Monuments that are found in them but this is no true or well grounded fame the true praise and commendation of any City is the piety of the Citizens A well ordered Towne or City embracing zealously true religion The True praise commendation of a City and maintaining the worship of God in integrity drawing out the sword of iustice against vice and countenancing the faithfull in their godly courses is indeede a right famous and flourishing City Ierusalem the City of God and the praise of the world Psal 122 3 4 5. and 87 3 and 48 11 12 13 was neuer so famous for her buildings and stately Towers and outward magnificence as it was for the word and worship of God Wee see then heereby who they are that are the honor and ornament of Cities of Townes and of houses to wit such as honour God and are truely zealous and religious and likewise who are the shame and reproch the blot and blemish the dishonour and disgrace of them to wit such as are wicked and prophane Do we see a City or Towne or priuate house full of drunkards of blasphemers of light and lasciuious persons these are they that poure contempt vpon them and bring shame infamy vnto them Euery one therefore should be carefull to looke to their charges committed vnto them the Magistrate to gouerne the people the Minister to looke to the flock Ouer which the holy Ghost hath made him Ouerseer euery father and mother to haue an eye to their children and euery master and gouernor to looke to their seruants as their seuerall charges that their houses may not be houses of wickednes of riotousnes of deceit of cursing and euill speaking but rather the houses of God All men are ready to condemne the Ministers that are absent from their flockes and to call for residency at their hands but let these look also vpon themselues and consider the duties of their own callings Doubtlesse all Gouernors haue a certaine kinde of residency required at their hands All gouernors of houses haue a kinde of residency required at their hands and their presence is meete to be among them
will teach vs to giue the glory to his name and to lift vp our hearts in thanksgiuing to him Lastly it becommeth vs to ascend as it were Vse 4 by steppes to an higher comparison from the body to the soule and from the meat that perisheth to that which endureth to euerlasting life For seeing wee vnderstand that GOD is thus carefull to feede our bodies it is much more reason that we should seeke at his hands the nourishment of our soules If we haue not this skill and consideration in vs the Fowles of the aire and the beasts of the fielde will bee witnesses against vs to condemne vs. This is the voyce of faith the other the voyce of Nature Nature is wise enough to tell vs when wee want prouision for the body but it must be the office of faith to tell vs when wee want food for the soule Wee are ready to cry out oftentimes What shall we eate or what shall we drinke or wherewith shall we be cloathed Mat. 6. but few feele the wants of their soules though they be like to perish and pine away wherefore our Sauiour teacheth vs Matth. chapter 6. verse 33. First of all to seeke the Kingdome of God and then all other things shall bee ministred vnto vs. 57 And these are they that were numbred of the Leuites after their families of Gershon c. 58 These are the families of the Leuites the family of the Libnites and the family of the Hebronites c. 59 And the name of Amrams wife c. 60 And vnto Aaron was borne Nadab Abihu Eleazar and Ishamar 61 And Nadab and Abihu dyed when they offered strange fire before the Lord. Wee haue here the third and last part of the chapter touching the numbering of the Leuites apart by themselues branched out into three principall families but specially Aaron is insisted vpon to whom the Priesthood was giuen who is described both by his parents and by his posterity and among his posterity Moses againe singleth out the fact of Nadab Abihu who died when they offered strange fire before the Lord. And albeit we haue spoken of this before chap. 3 4. yet being offered again let vs consider better of it For whereas God commanded fire to bee duely and diligently kept alwaies burning vpon the Altar wherewith the sacrifices were to be consumed and must neuer be suffered to go out Leuit. 6 9 12 13. they presumed to offer sacrifice with strange fire and therefore dyed before their father for as well they might haue taken a strange beast as a strange fire the one beeing no lesse forbidden theÌ the other Wherby we see the euil persons are cut off betimes 1 Chro. 24.1 2 and are not suffered to liue out halfe their dayes This heauenly fire which GOD sent to consume his sacrifices was brought into the Temple built by Salomon and there it continued from one generation to another vntill the destruction of the Temple and the City The 2. booke of Macchab. not Canonical True it is the author of the second book of Macchabees telleth vs a tale that when Nehemias had builded the Temple and the Altar he offered sacrifice with this fire for when tht Fathers were ledde into Persia the Priests that were deuout tooke the fire of the Altar priuily and hid it in an hollow place of a pit without water where they kept it sure so that the place was vnknowne to all men wherefore he sent for the posterity of those Priests that had hid it howbeit they could finde no fire but thicke water which being sprinkled vpon the wood and sacrifice there arose a great fire so that euery man that saw it maruelled 2 Maccha 1 18 19 20 21 22. Wher we see two things are coupled together the building of the Temple and Altar by Nehemiah and the sending of fire from heauen by God these may well bee ioyned the one being as true as the other But it is plaine by the whole Scripture that Nehemiah builded not the Temple if we shal consider the circumstances either of the persons or of the time or of the place For the Altar was builded by Zerubbabel and Ioshua in the reigne of Cyrus so soone as by his proclamation they returned from the captiuity of Babylon to wit the seuenth moneth after Ezra 3. And touching the Temple though the foundation beganne to be laide while Cyrus himselfe yet liued yet it was not ended finished before the sixt yeare of the reigne of Darius Nothus Ezra 6 which was many years after Iohn 2 20. But Nehemiah was then in Babylon and not yet come to Ierusalem forasmuch as hee obtained leaue of the king of Persia to go thither in the 20. year of Artaxerxes Mnemon the successor of this Darius Ezr. 4. 7. Neh. 1 2 by which computation of time it will appeare that the Altar was builded an hundred yeares and more and the Temple finished at the least 30. yeares before the comming of Nehemiah so that the author of this second booke of Macchabees is not a little deceyued in his Chronology and discouereth that he wrote by a meere humane spirit according to his owne confession in the shutting vp of the booke wherein hee craueth pardon for his slips and ouersights 2 Ma. 15 38 3â we see there was great need he shold do so Now from the former premisses I reason thus This fire discouered to Nehemiah was kindled of God when he had builded the Temple and the Altar But he neuer builded the Temple and the Altar Therefore this fire was neuer kindled of God Againe the author of that booke testifyeth that after Nehemiah had receyued this fire from God the king of Persia built a Temple vnto it but wee may truly affirme hee neuer built any such Temple forasmuch as the Iewes neyther had neyther indeed might haue any other Temple then one and that at Ierusalem before the comming of the Messiah which the Lord had chosen to put his name there It might be that the kings of Persia that king in particular might builde a Temple to fire which they worshipped as God howbeit this is spoken by way of supposition and hath no relation to the fire here spoken off Neyther can this be vnderstood of the TeÌple at Ierusalem but must be referred to some other built elswhere if haply any were built at all For it is sayde that after the Temple and Altar were builded and Nehemiah had offered sacrifice this came to the eares of the king of Persia and then hee commanded this supposed Temple to be erected Againe Nehemiah expressing his iourny vp to Ierusalem and comming to the sepulchers of his fathers maketh no mention of the finding of any such fire which no doubt he wold haue done if any such had beene offered vnto them For he reporteth many sundry things done by him in that booke hee mentioneth their offering of sacrifices with great ioy and gladnes chap.
Lastly this daily sacrifice importeth the daily sacrifice of prayer which we ought to offer Vse 4 to God as our dayly seruice due vnto him 1. Kings 18 36. Rab. Menachem fol. 115. And thus do the Hebrew Doctors speake The continuall sacrifice of the morning made attonement for the iniquities that were done in the night and the euening sacrifice made attonement for the iniquities that were by day It is therefore required of vs to pray vnto God not once in a moneth or once a weeke nor onely vpon the Sabbath day or publikely in the assemblies of the faithfull but we must remember him daily that remembreth vs euery houre The time of prayer is euery day and that in respect of our daily sinnes Fine strong motiues to stir vs vp to praier our daily wants dangers tentations and decayes so that we must obserue the rule of the Apostle Pray continually 1 Thess 5 16. These are fiue strong motiues to stir vs vp daily to performe this duty so that we may say with the Prophet I waite for the Lord my soule doth waite euen in his word do I hope my soule waiteth for the Lord more then they that watch for the morning c. Psal 130 5 6. First to speake of them in order we haue daily sins We prouoke God euery day and therfore are taught daily to pray for forgiuenes to say If thou Lord should mark iniquities O Lord who shall stand Ps 130 3. For as he lades vs daily with his benefits so we lade him daily with our sinnes so that they are a burden vnto him he is weary to beare them therfore we should make euen reckoning with the Lord euery day and renew our repentance euermore Secondly we haue dayly wants and who feeleth them not and therefore it is our duty daily to bewayle them and daily to craue the supply of them If there be any feeling of grace or sparke of Gods Spirit in vs we cannot bee ignorant that we want both temporall spirituall blessings for body and soule A blinde man may see them they are so great and so many Thirdly we haue dayly dangers euery creature if God giue vs ouer is able to work our destruction We go not from home but our returne is vncertaine no man can assure himselfe of safety If we get vp on horsebacke in the slipping of one foote we slip into danger sometimes into death If we be in the house the misstepping of one foot bringeth trouble If a man enclose himselfe in his garden a serpent may byte him If he walk in the streetes a tyle from an house may strike him downe nay dead Where can a man secure himselfe or how long or from whom When we haue escaped one danger may we afterward promise vnto our selues safety nay wee are presently in danger of another danger as we see in the Syrians who when they had escaped the sword of the Israelites fled to Aphek into the Citty for refuge But there a wall fell vpon twenty and seuen thousand of them that were left and slew them 1 Kings 20 30 so that it is with vs as the Prophet Amos speaketh as if a man did flie from a Lyon and a Beare met him or went into the house and leaned his hand on the wall and a serpent bit him Amos 5 19. Therefore our onely safety standeth in prayer and in sanctifying the Name of God and begging his assistance Fourthly we haue dayly tentations bodily and ghostly arising from the flesh the world and from the diuell Our aduersary the diuell neuer resteth but walketh vp and downe like a roring Lyon seeking whom he may deuoure Iob 1 7. 1 Pet. 5 8. He is neuer ydle nor weary he is an importunate suter he will neuer giue ouer nor take any denyall and therfore Christ saith Math. 26 41. Watch and pray that ye enter not into tentation the spirit indeed is willing but the flesh is weake and he instructeth his Disciples Luke 32 21 that Satan desired to haue them that he might sift them as wheate howbeit he telleth Peter he prayed for him that his faith should not fayle Among all these tentations pleasure and prosperity are none of the least when we enioy health wealth peace and liberty ease and abundance If euer we forget God it is most commonly when we are full Psalm 30 6. Deuter. 6 6 7.8 c. Luke 21 34 35. Lastly wee haue dayly decayes in good things It is with vs in the matters of the soul as it is in the state of our bodies Our naturall heate and moysture wherein the life consisteth is dayly impayred and would quickly consume were not nature dayly supplyed by meate and drinke whereby the decayes of these as it were the breaches made in nature are made vp so would faith and repentance and other graces of God be weakned and diminished dayly in vs if they were not encreased by the continuall vse of the Word of the Sacraments and of Prayer and therefore we must not ceasse to stirre vp these gifts in vs lest they be as a spark of fire in greene wood which will soone go out if it be not kindled So then this morning euening sacrifice shold direct vs how and when to worship God wee must remember him in the morning in the euening hee must be in our thoughts first and last we must begin the day and ende the day with him Let him be in our first meditations when we awake out of sleepe If the heart and thoughts be well setled in the morning they are like to be better ordered and disposed all the day after This made the Prophet say Psalm 5 3. My voice shalt thou heare in the morning O Lord in the morning will I direct my praier vnto thee and will looke vp and Psalm 22 2 and 53 17 and 119 55 62 164. Dan. 6 10 Then are the faculties of the soule most fresh and cheerefull then are the senses comforted and refreshed because of the nights rest and therefore best able to performe any duty to God or man Againe the morning is a time wherein the world and the businesse of this life haue not yet forestalled and possessed our hearts and affections and therefore wee are then the most fit to perform any special or spiritual duty required of vs. Lastly it is the first part of the day and therefore the most worthy to be consecrated to God after wee haue newly tasted his great mercy in the night past which he might haue made euerlasting darknesse vnto vs neuer raised vs vp againe Moreouer as the greatest part neglect this time so doe they also at euening they forget what blessings they haue receiued what dangers they haue escaped what tentations they haue resisted what wants they haue obtained what decayes they haue supplyed and repayred for which they should giue him thanks and lastly what sinnes they haue committed in the day for which God might
offering c Let vs first speake of this feast of Trumpets Some of the Rabbines fantastically suppose that it was instituted in remembrance of the offering vp of Isaac Of the feast of Trumpets the vses to vs. or of deliuerance from being offered which conceite is idle and nothing at all to the purpose Others imagine that it was appointed vpon occasion of the warres that the Israelites had with the Amalekites and other Nations vnder the conduct of God to put them in remembrance that the whole life of man is nothing else but a continuall warfare Iob 7 1. 2 Timoth. 2 1. Of this feast we read Leuit. 23 24. This was accounted as a Sabbath an holy conuocation wherin they must do no seruile worke Therein the trumpets or cornets sounded alowd and the sound thereof was heard farre and neere Of this also in part we haue spoken before chap. 10.1 Let vs come to the Vses hereof in regard Vse 1 of our selues which serued of purpose to stir vp the people to returne vnto God praise and thanksgiuing with ioyfulnesse of heart for all his benefits according to that in the Psalmes Make a ioyfull noise vnto the God of Iacob take a Psalme and bring hither the Timbrel the pleasant Harpe with the Psaltery blow vp the Trumpet in the new Moone in the time appointed on our solemne feast day Psal 81 1 2 3. So Dauid hauing experience of Gods good hand toward him in many preseruations Title composed the 18 Psalme as a testimony of his thankfulnes for his deliuerance from the hands of all his enemies from the hand of Saul So I should thinke that the cause of this feast was to be a feast of remembrance for his manifold mercies receiued in the wildernesse that thereby they might stirre vp themselues to be vnited in God And the cause of the institution of this feast seemeth to be contrary to that which followeth which is the feast of fasting For as the Iewes had a day to humble themselues by fasting so they were also to haue a day of reioycing that when they heard of those Trumpets they should stirre vp themselues to returne to GOD with ioy of heart And albeit we neyther heare nor haue these Trumpets sounding in our eares to call vs to the Temple and place of his worship yet ought we to praise his name cheerefully and readily with spirituall ioy and gladnes continually Esay 35 2 3 10. with singing thanksgiuing Esay 49 20 21 for it is certaine the faithfull onely haue true cause to reioyce Psal 32 11. 33 1 the vngodly haue no cause at all Esay 48 20 21 22 but rather to weepe and lament Luke 6 25. Secondly it reproueth the Popish sort who Vse 2 endeuour to follow this commandement as if it belonged to Christians as a precept in our dayes and therefore haue a resemblance of it once a yeere by ringing of bels yea at euerie solemne feast they thinke God is well paid pleased when they haue rung their bels lowd and lustily and thereby wakened the ghostes of such of their friends as are dead Such practise is no better then sorcery and witchcraft which is retained among them And hence it is that they ascribe more force to their hallowed and consecrated bels then euer GOD gaue to the sound of these Trumpets For they ascribe vnto them being once hallowed a spirituall power against thunder lightning and euill spirits for that cause they are not ashamed to baptize them and to exact great summes of money of the people for that purpose which was one of the greeuances wherof the Princes of Germany complained in the assembly at Noremberg But this feast serued onely for the people of old time and therfore they mingle the Law the Gospel together and bring in a Linsy-wolsy religion contrary to the will and commandement of God Vse 3 Thirdly this warneth vs of the preaching of the Gospel concerning Christ the Sauiour of the world the conqueror of all our enemies and of them that hate vs Esay 58 1 Zach. 9. For this was a warlike instrument Num. 6.31 Iosh 6. God hath caused the doctrine of saluation to be sounded out in the world so that all haue heard the sound of it Psal 19 4. Rom. 10 18 Such a Trumpet was Iohn the Baptist the forerunner of Christ who was sent to prepare the way of the Lord Mark 1 1 2 to call vpon them to repent because the kingdome of God was at hand And this commendeth to the Ministers in the execution of their office diligence carefulnesse continuance cheerefulnes and zeale 1 Cor. 9 17. 1 Pet. 5 2. Vse 4 Lastly as the Ministers must bee the Lords Trumpets so indeede ought euery faithfull soule to bee a Trumpet For when this feast was yeerely obserued such as heard the trumpets were warned by it all the yeare after to stirre vp and awaken themselues remembring that God doth call them as with a lowd voice daily that they should yeelde vp themselues soules and bodies vnto him to worshippe and serue him as he requireth When this feast was celebrated solemnized all the males were not commanded to repaire to Ierusalem as they were at the three more solemne feasts Exod 23 17 to wit if they were free-men and in health able to go to the place of his worship Deut. 12 6 16 2. And hence it is that the Iewish Doctors out of that Law of all males appearing before rhe Lord three times in the yeare do exempt and discharge eleuen sorts and therefore they say that women seruants are not bound but all men are bound except the deafe and the dumbe and the foole the little childe and the blinde and the lame and the vncircumcised and the olde man and the sicke and the tender or weake which are not able to go and trauell vpon their feet neuerthelesse though the people were far from Ierusalem when this feast vvas holden and that they could not resort thither daily to doe sacrifice in the Temple yet they were to consider in their absence that sacrifices were offered there euen in their behalfe and God was worshipped there in the behalfe and name of all the Tribes True it is this figure is passed away and vtterly abolished by the comming of our Lord Iesus Christ howbeit this remaineth that we our selues should serue for trumpets For as the Temple being destroyed wee must be spiritual Temples vnto God so the Trumpets being taken away euery one of vs must be spiritual Trumpets that is we shold rouze vp our selues because we are naturally so besotted and wedded to the world and vnto the vanities heere below that it seldome cometh into our minds to thinke of God of the Gospel of the kingdome of heauen Our eares are so possessed with the sound of earthly things and our eyes so dazled with the pleasures of the flesh that we are as deafe and blind men that can
conuersation of their wiues Againe the Apostle Paul teacheth the wife to feare her husband Ephes 5 33 and Peter teacheth the same Shee must haue her conuersation with feare 1 Pet. 3 2. This duty is seated in the heart and helpeth to set in order all other duties This will shew it selfe in meeknesse of Spirit which is in the fight of God of great price and in obedience in all lawfull things that not by constraint but willingly and readily as seruing Christ without murmuring or gainsaying If they performe these things they shall be christian wiues and the daughters of Abraham and Sarah to their great comfort Such will do their husbands good and not euill all the dayes of their liues Prou. 31 12. Hence it is that Salomon sayeth A vertuous woman is a crowne vnto her husband Prou. 12 4 but she that is stubborne and disobedient maketh him ashamed and is as rottennesse in his bones A good wife is not onely an honour but an ornament vnto her husband and therefore is compared vnto a crowne of gold If shee had beene compared vnto the ring vpon his finger it had bene a great Ornament if to a Chaine of Gold about his necke it had beene a farre greater but behold while shee keepeth her selfe in her place and dischargeth her duty with loue and subiection she is said to be a crowne vnto him then which what greater honour and glory can there be And therefore in another place he saith Houses and riches are the inheritance of fathers but a prouident wife is from the LORD Prou. 19 14. On the other side he sheweth that it is better to dwell in a corner of the house top theÌ with a brawling woman in a wide house Prou. 21 9. And againe A continuall dropping in a very rainy day and a contentious woman are alike Prou. 27 15 and 19 13. Lastly it is the duty of husbands seeing Vse 3 authority is committed vnto them ouer theyr wiues and as it were the brydle put into their hands to loue them tenderly to defend them from euils and to cherish them as their owne flesh as Christ Iesus doth the Church Eph. 5. The heathen king could tell Sarah that her husband was as a couering of the eyes Gen. 20 16. It is his duty therefore to dwell with his wife according to knowledge giuing honour to the wife as vnto the weaker vessell 1 Pet. 3 7 as beeing heyres together of the grace of life that their praiers be not interrupted And why are they commanded to dwell together but that the husband should yeeld to her these 4. things first good example secondly instruction thirdly maintenance lastly employment in her calling for his good and the good of his family CHAP. XXXI 1. AND the Lord spake vnto Moses saying 2. Auenge the children of Israel on the Midianites afterward thou shalt be gathered vnto thy people 3. And Moses spake to the people saying Arme some of your selues vnto the warre and let them goe against the Midianites and auenge the Lord on Midian 4. Of euery Tribe a thousand throughout all the Tribes of Israel shall ye send to the warre 5. So there were deliuered out of the thousands of Israel a thousand of euery Tribe twelue thousand armed for warre 6. And Moses sent them to the warre a thousand of euery Tribe them and Phinchas the sonne of Eleazar the Priest to the warre with the holy Instruments and the Trumpets to blow in his hand MOSES hauing taken order for the Church now commeth to the ciuill plantation and to the inheritance of the Land This had beene promised to theyr fathers Gen. 15 now they begin to preuaile and to receiue as it were the first fruites of it to assure them of the full and finall conquest of the rest Obserue in this Chapter the history of the battell fought against the Midianites The contents of this chapt who combining themselues with the Moabites as we see saw chap. 25 drew the Israelites to whoredome by the counsell of Balaam when they despayred to preuayle against them by the sword By this meanes they defiled themselues with Idolatry also and prouoked the wrath of God to the destruction of many thousands among them The parts of this Chapter are three First of the procuring causes of this warre Secondly the manner how it was followed fought Thirdly the euent and yssue of the whole The first part is in these words wherin we see the Commandement of God and the preparation vsed to accomplish this commandement For Moses sendeth them foorth and with them Phinehas the Priest appointeth souldiers to execute that which GOD commandeth out of euery Tribe Obiect From this arise diuers doubts that are to be discussed First why doth God command vengeance in this place that forbiddeth it else where Rom. chapter 12 verse 19. Deut. chap. 32 verse 35 Answer I answere this may not seeme strange vnto vs neyther should we thinke there is any change in GOD but wee must know the difference and distinction betweene the reuenge of God and of priuate men True it is God will haue his children beare iniuries patiently and to giue place to wrath and to ouercome euill with good Rom. 13 4 yet hee retayneth power to himselfe to execute vengeance against his enemies and neuer disclaymeth that office nay he challengeth it as proper to himself For he wil execute iustice and iudgement by himselfe and his ministers so often as it pleaseth him Numb 25 16. So then albeit the faithfull must bridle the desire of reuenge and not retaile like for like yet when God calleth and appointeth them to be executioners of his wil and wrath he putteth a sword into their hand and when the cause is iust their calling is lawfull Thus we see This is called the reuenge of the Lord verse 3. how souldiers are warranted to shedde blood for they are called to be magistrates onely it is required of such that they be carried kindled with an holy zeale of Gods glory not with priuat hatred grudge and reuenge which make a thing lawful to them vnlawfull Secondly Obiect the question may be asked what is meant hereby that Moses shall be gathered to his people I answere that he should dye Answ the body returning to the earth the spirit to God that gaue it Eccl. 12 7 for with him are the spirits of iust men made perfect Heb. 12 23. So it is said of Abraham Gen. 25 8 he gaue vp the ghost and died an old man full of dayes and was gathered to his people that is to his fathers Gen. 15 15. So then heereby wee must learne the immortality of the soule for Abrahams body was gathered to the body of Sarah onely for he was buried in the sepulcer with her So it is said of Isaac Gen. 35 29 hee was gathered to his godly forefathers and of Moses himselfe afterward Deut. 30 50 as also of Aaron before chap. 20 24. But it will be
sorted out sufficient in shew that thereby hope assurance may arise to counteruayle the contrary part Eccl. 4 9 10 11 12. Luke 14 31. Iudg. 20 17. and 7 2 7 2. Chron. 14 8 9 10 11. Secondly for order that by warlike policy euery man may be fitted to stand in his place 2 Sam. 10.9 10 11. and 18 1 2 3. 1 Kings 22 14 15 in regard whereof it is fit requisite that men be trayned at home before they go to fight abroad 1 Sam. 17 33. 2 Sam. 10 9. 2 Chron. 14 10 that military discipline be not broken to the destruction of the whole army 1 Sam. 11 11 and 30 16 17 one such souldier is worth an hundred others that are vntaught and vntrayned This serueth to reprooue sundry abuses Vse 1 First of such as send not out a iust hoast or sufficient forces but sparingly now some and then others whereby the people are smitten downe with the sword and made a prey to the enemies 2 Sam. 11 15 17. Secondly against eyther raw or desperate souldiers that couetously or proudly and presumptuously go to battell against the enemy in a tumultuous and confused manner as if they went rather to the spoyle victory then to the battell This is a wilfull tempting of God and a making of themselues guilty of theyr owne death and of many others Thirdly this reproueth the carelesnesse and negligence of such as are Gouernors in gathering mustering men and in prouiding armour and furniture when the cause is instant and requireth haste 2 Sam. 20 4 5. If in any other earthly thing the Prouerbe taketh place in this that delay is dangerous Fourthly it meeteth most iustly with the murmuring of retchlesse people at the labors and charges of often mustering and are vnwilling to bestow one penny for the safety of the state of the kingdome of the Church of our Cities and Townes nay of theyr wiues and children and theyr owne goods Iudg. 5 16 17. and 21 9 10. 1 Sam. 13 8 and 11 7. Lastly this serueth for comfort vnto vs when these meanes are vsed and affoorded when we see them taken in hand carefully and religiously 2 Chron. 14 8. WheÌ all things are ordered aright and sufficient forces leuied who should not be ready and willing to go foorth For as the want of men and munition and all kinde of prouision taketh away the heart and slaketh the courage of such as are to fight and aduenture theyr liues so on the other side the hauing of all things fitte and necessary giueth comfort 2. Chron. 14 8. Neuerthelesse wee must take heed that we do not relye vpon them and put our trust in them for no man is saued by the multitude of an hoast how great and strong soeuer it be 2 Chron. 13 8 13. Esay 2 22 and 3 1 2 3 and an horse though prepared for the battell is a vaine thing to saue a man forasmuch as an army are men and not God and theyr horses are flesh not spirit Esay chapter 31 verse 3. Againe the army heere spoken of is not onely gathered together but it is sent out Doctrine An army leuied and prepared must be sent out First it is furnished and prepared and then employed The Doctrine An army assembled must go forth in a seasonable time if the cause remaine and continue for which it was gathered Iosh 11 7. 1 Sam. 18 5 27. The Reasons First because it is not the Reason 1 sight but the vse not the hauing but the employing of men of warre that hurteth the enemy 2 Kings 19 32. It is not the hauing of a sword that sufficeth but the drawing of it out against the enemy that profiteth Secondly otherwise it argueth want of wisedome or courage or constancy or all these vpon the distrust of the cause or force Iudg. 9 36 37 38 Thirdly it giueth edge to the enemy to prouide meanes of preuenting by a more speedy resolution if they go not foorth being prepared 2 Sam. 20 6. whereas it is the part of a wise and politike Captaine to take heede hee do nothing to hearten the enemy or discourage his souldiers This serueth to reproue those that in a brauado Vse 1 make much preparation but are nothing at all for execution such are they that go not out at all or go out too late hauing too credulous hearts to beleeue that the enemy will not come or not come as yet 2 Sam 20 6. Secondly it reproueth such as refuse to go or to be sent out Some had rather be hanged before theyr doores then be employed in the Princes seruice Others hide themselues or hyre others or make friends or excuses of insufficiency because they would not performe this businesse and would slippe theyr heads out of the coller Numb 16 12 13 14. Lastly it serueth to warne such as are mustered and haue giuen theyr names to prepare theÌselues and to think seriously of the matter that they are to bee employed in a weighty businesse that so they may be ready to fight the Lords battels 2 Chron 20 ver 15. for theyr Prince Country wife and children Neh. 4 14. In the next place marke that Moses spake vnto some of the people Arme your selues vnto the warre At the commandement of Moses the people must arme but before hee command they may not put on armour The Doctrine Doctrine An army must be sent forth by lawfull authoritie A lawfull army must be gathered and sent out by publike authority 2. Chron. 14 9. The grounds heereof for first publike enemies must be resisted by authority power of the publike Magistrate 1 Sam. 11 7. Secondly Reason 1 the Magistrate beareth not the sword in vaine 1 Sam. 8 20. Thirdly they intrude into the seate of Iustice that take this vpon them without authority nay they sit downe in the place of God Numb 16 11. But it may be obiected Obiect that the examples of Abraham who armed 318 men and pursued the Kings and of Sampson proue the contrary for what warrant had they I answer they had both sufficient warrant and authority Answ Sampson was one of the Iudges chosen of God to saue his people and he was stirred vp and guided by an extraordinary spirit to smite them hip and thigh with a great slaughter Iudg. 14 ver 19. And touching Abraham hee was no priuate man nor subiect to any other Potentate but a free Prince and at his owne command Againe he did no more then as if a man should defend him and his against a theefe and resist violence with violence by the sword The vses remaine Vse 1 It is the duty of the Magistrate when intelligence is giuen of enemies and of theyr approch or preparation not to be secure or to suffer them to take the start but he must take order against them 2 Chron. 20 1 2 3 that he suffer not the Lords enemies to preuayle or to escape 1 Sam. 15 3 9 35. It is a great
at the right hand of his Father Col. 3 1 2. Luke 12 32. Seuenthly it is an vnsatiable euil as a gulfe that swalloweth whatsoeuer is cast into it and as the poore ill-fauoured and leane fleshed kine that Pharaoh saw in his dreame which did eate vp seuen well-fauoured and fat kine And when they had eaten them vp it could not bee knowne that they had eaten them but they were still ill-fauoured as at the beginning Gen. 41 21. Hence it is that Salomon saith He that loueth money shall not be satisfied with it Eccl. 5 ver 10. Eightly it maketh such as are infected with it companions with Achan with Gehazi with Iudas Iscariot nay the most couetous persons are worse then that traitor and farther from the kingdome of heauen because he was touched with some remorse restored the thirty peeces of siluer whereas they keepe by them that which they haue wrongfully taken from others and yet haue no sense or feeling eyther of the sinne present or the punishment to come whereas without restitution confession they cannot be saued Vse 4 Lastly from hence we ought all to learne contentation with our seuerall estates wherein God hath set vs which should be as bounds to hedge vs in as if it were saide vnto vs Behold God will haue vs to rest and stay vpon that which he hath giuen vs and to content our selues therewith otherwise we trouble the whole order of the world and defie the Lord himselfe to his face as if wee meant to proclayme open warre against him This obedience S. Paul had learned when he professeth that he knew to be rich and to be poore to be hungry and thirsty and likewise to haue abundance Phil. 4 12. He had learned to be patient in pouerty and to be content with his estate Both these are two notable vertues and special graces of Gods Spirit This is it to learne to be rich and to abound when we do not desire to gather yet more and more neyther are proud to trust in our riches neyther take occasion by them to oppresse the weaker sort that haue no friends in the world to maintaine and defend them and finally when we so vse the world as if we vsed it not be ready to become poore for Christs sake and to leaue all whensoeuer it shall please God to lay that crosse vpon vs. This is a great blessing when such as are rich in wealth can be poore in heart and indeede greater then the former and more needfull to be vrged then the former Many will be ready to laugh at this speech to know how to bee rich But if wee consider how vnsatiable for the most part such are and how their eares and harts also are stopped with earth and clay we shall finde that it is not without great reason that Christ our Sauiour telleth vs that It is an hard thing for a rich man to enter into the kingdome of heauen Mat. 19. For they are for the most part more discontented then poore men and so farre in loue with their owne shadow for what is riches but a shadow that they cannot be satisfied And if they had the whole earth in possession they would think that too little and beginne to dreame of two earths Wherefore let vs labour after the grace of Contentation which is a vertue whereby wee are content with our present estate and such blessings as we haue lawfully gotten and rest in them with a quiet heart and bee ready to beare the burden of pouerty patiently The holy Scripture setteth before vs as in a glasse Motiues to moue vs to contentation sundry motiues to mooue vs to seek after and to practise this gift First because it is commanded of God to euery one to be content with his estate Heb. 13 5. Secondly such as are endued with it neede not feare want or pouerty or to be forsaken in theyr pouertie for God hath promised to be their deliuerer and hath sayde He will neuer forsake them Heb. 13 5. Thirdly such as are endued with it shal not be destitute of godlinesse which is great gaine to supply all things 1 Tim. 6 6. Fourthly it is a testimony of true faith resting in the will and pleasure of God Matth. 19 21 for it witnesseth for them that they haue their treasure in heauen Fiftly it maketh this life sweet and comfortable Prou. 13 15. and without it there is nothing but trouble and vexation of spirit Lastly a little with the feare of God is better then great heaps of riches treasures Prou. 15 16 17. 16 8. 13 And Moses commanded the children of Israel saying This is the Land which ye shall inherite by lot which the Lord commanded to giue vnto the nine Tribes and to the halfe Tribe 14 For the Tribe of the children of Reuben according to the house of their fathers and the Tribe of the children of Gad according vnto the house of their fathers haue receiued inheritance and halfe the Tribe of Manasseh haue receiued their inheritance 15 The two Tribes and the halfe Tribe haue receiued their inheritance on this side Iordan nere Iericho Eastward toward the Sunne rising In the former words wee heard the Commandement of God to Moses touching the bounds and diuision of the Land here we see the execution of it commending his obedience wherein he encourageth the Israelites to prepare themselues to enter into the Land We haue all need to be comforted and encouraged to good duties in regard of our present dulnesse Againe we see that the consideration of the neerenesse of Gods mercies should embolden and encourage euery one to bee constant and couragious that wee faint not in the last acte This made Moses say This is the Land which ye shall inherite he doth as it were point it out with the finger and biddeth them lift vp their eyes and behold the goodnesse which God had promised to their fathers For as the consideration of iudgement at hand lying at the doores ought to moue terror and astonishment so when we behold the mercies of God before our eyes which are not prolonged for many yeares it ought to enflame vs with an holy zeale and desire to see the accomplishment of the same as Christ teacheth his Disciples touching the last day the comming of the Sonne of man Luke 21 28 When these things begin to come to passe then looke vp lift vp your heads for your redemption draweth nigh But to passe these ouer let vs stay our selues a while in the consideratioÌ of the estate of the Church of Israel as now it stood Some were at rest other were to passe farther Some had their inheritance and some had none Some had Townes and Cities to dwell in and some were yet left to the wide world and were to wander farther Some had much and others little or nothing at all Some wanted and some wanted nothing This teacheth vs what is the estate of the
is not so much an iniury to maÌ as to God himself Mal. 3 8 9. Ye haue robbed me in tythes and offerings saith the Lord. And in the Law it is expressed that the tribe of Leui had no inheritance nor any part among their brethren But the Lord was their part and their inheritaÌce Numb 18 20. because that which fell vnto them was dedicated to God and lest the people shold think that the Ministers were beholding vnto them for it therfore God claimed the tyths to be his Leu. 27 30 by his gift assigned them ouer to the Leuites No man can touch the Lords right to take it away and bee guiltlesse for it is as a snare wherewith the hooke is couered and the fish or fowle deceiued and entrapped The profit that cometh by seizing vpon holie things promiseth much gaine and aduantage yet let it seeme neuer so sweet and pleasant to the taste it shal be as grauell nay as poyson in the stomack in the end shal sting theÌ more dangerously that swallow it then if they were bitten with scorpions venemous serpents Secondly it is the duty of the people to Vse 2 haue a care of their Ministers For seeing God hath appointed them to serue him to teach his people that his way may be knowne vpon earth his sauing health among all nations it is great reason they should be maintaind for that purpose The Leuites were descended of the linage of Abraham no lesse then any of the other tribes therefore a part of the inheritance belonged to them neuertheles God put them from it because they should not be trobled with tilling the ground such like busines but giue themselues wholly to the fulfilling of their office And as the Ministers are often exhorted to do their duty so must the people know that God requireth a dutie at their hands that they prouide for them as Deut. 12 19. And doubtlesse in that speciall charge giuen to the people God more respected the benefit of the people themselues theÌ the profit of such as were to be maintained The Ministers are to be maintained in a temporall estate but the people in the vnity of faith and in obedience toward God that so the true religion might be preserued in purity Lastly this serueth to put the Ministers in Vse 3 mind of their duty For wherefore hath God all this care ouer them but that they should care for the people And wherefore are the people to prouide for their bodies but that they should watch for their soules This serueth to driue from the Altar such as are ignorant Ministers that are not able to teach the people Ignorance is a greeuous sinne in all but especially in the Minister who must not onely haue light in himselfe but giue light to others and must not onely know the way to Gods kingdome but shew the way vnto others For God neuer meant that idoll sheepheards should haue the places and prouision ordained for such as will take paines These thrust themselues into this great worke and high calling of the Ministery and yet are vnfurnished of those gifts which should fit them for this function 1 Tim. 3 2. and 2 Tim. 2.2 They should be Lights of the world and yet sit in darkenesse themselues they are called to be Salt but they are vnsauoury The Minister in the Church is as the eye in the body or as the candle in the Lanthorne If then the watchmen be blinde and haue no knowledge The blinde must needes leade the blinde and then both fall into the ditch Matth. 15 14. The Ministers should be the mouth and Messengers of God vnto the people but if they bee dumbe and cannot speake they are not able to deliuer their Ambassage They should bee Nurses of Gods children to feede them with the sincere milk of the word that they may grow thereby 1 Peter 2 2 but these haue dry brests and starue Gods people and are guiltie of murther in his fight They take vpon them to be Stewards of Gods family to giue them their portion in due season Luke 12 41 but they haue no skill to breake the bread of Life neyther to diuide the spirituall foode of the word aright And whereas the Sheepeheards should feede the flocke they feed only themselues with the milke of the flock and cloath themselues with the wooll They do thinke themselues to bee Captaines and ouerseers of the Lords hoast to go before the people but they are not able to handle the sword of the Spirit nor to prepare the people for this spirituall warfare These sinne greeuously by inuading the Lords inheritance and presumptuously taking vpon them this great office vnto which they were neuer called of God For this is a certaine truth whomsoeuer the Lord sendeth him he furnisheth and enableth in some measure to discharge the duty which hee requireth of him His calling is not an idle but an effectuall calling and is able to demonstrate it selfe so soone as it is giuen When God had called Aholiab and Bezaliel to build his materiall Tabernacle by and by they were filled with the Spirit of God in wisedome in vnderstanding and in knowledge Exod. chap. 31. ver 2. and chap. 35 verse 31. Will hee then make choyse of any to builde the spirituall Tabernacle which is his Church in whome is no grace of the Spirit of God no wisedome no vnderstanding no knowledge at all Salomon saith in the Prouerbes He that sendeth a Message by the hand of a foole cutteth off the feete and drinketh dammage chap. 26 6. No man that is wise will send such a Messenger that hath any care or desire to haue his message deliâered and therefore we may not think that the wise God will vse such in his seruice On the other side as the colde of snow in the time of haruest where the heat aboundeth is most welcomâ so is a faithfull messenger to them that send him for he refresheth the soule of his masters Prou. 25 1â These are they that destroy noâ onely their own soules but bring destruction to the people that depend vpon them Prou. 29 16. And as God prouided not maintainance so carefully for the ignorant Minister so wee may saw the same of the carelesse and ydle Ministers who hauing learning knowledge do want conscience of their duty For their knowledge must shew it selfe in practise Mal. 2 7 and they must haue not only the head but the tongue of the learned to minister a word in time to him that is weary Esay 50 4. They must not onely haue the talent as the vnprofitable seruant had but they must vse their talent as the good and faithfull seruants did and as they ought to haue store of prouision so they must distribute it to the releeuing of Gods people or else beeing able to teach and yet will not they are worse then they that would and cannot A rich man that hath his barnes and granaries full of
it is saide of Kaine when he slew his brother that hee was of that euill one 1 Iohn 3 12. This serueth for reproofe both of errors in Vse 1 doctrine and of corruptions in life and first it conuinceth the Popish Doctrine which giueth way to mans corrupt nature more theÌ the word will beare For in the poynt of louing our enemies they come neere vnto the interpretation of the Pharisies because they teach that howsoeuer a man is alwayes bound not to hate his enemy yet to loue him hee is not alwayes bound No maruell if these men doe hold it lawfull to breake promise with an heretike such as they account vs to be but falsly This is an easie kinde of Religion and well pleasing to flesh and blood and it may not seeme strange though multitudes be ioyned vnto their Church for what carnall man is there almost that would not bee a Papist when he may bee held to be religious yet bee auenged vpon his enemy also Indeed they set downe two cases least they should bee thought to be too prophane and their Religion a mercilesse Religion wherein a man is bound to loue his enemy First in extreame necessity when hee is in present danger of his life then hee is to be helped and releeued as it was with him that fell among theeues and lay wounded and halfe dead as Luke 10. verse 30. Secondly in case of scandall when by not helping or succouring wee shall giue offence vnto others Out of these two cases they conclude that it is a counsell and degree of perfection to loue our enemies Matth. 5. ver 44. which some particular persons as Monkes Friars and such cloyster men take vpon them to obserue who haue forsooth obtained an extraordinary gift to deny themselues But if this be a counsell then the rest of Christs sayings in that chapter I say vnto you Whosoeuer is angry with his brother without a cause shall be in danger of the Iudgement Verse 22. And whosoeuer looketh on a woman to lust after her hath committed adultery as wee may reade In verse 28. and so likewise of the rest in verses 32.34 37 should be counsels also Howbeit the saying of our Sauiour Iesus Christ is a commanding Genesis chapt 1. verse 3. also Psalme 33. verse 9. Wherefore the Popish deuotion is a Religion wherein a man may goe to hell with ease maintaining a most diuellish and damnable Doctrine cleane contrary to the direction of our Sauiour Christ limiting and restrayning that which Christ hath extended generally vnto vs in the Gospel I say vnto you Loue your enemies and if yee loue them onely that loue you what singular thing do you Againe this reprooueth such as thinke it to bee a note of an high and generous Nature and of a noble and notable spirite to put vppe no wrong and to seeke reuenge euen for euery trifle and small matter to do as little wrong as they can but to resolue to put vp none These account it a great honor and glory for a man to pursue his enemy with hatred Wicked Lamech descending from the cursed race of Caine thought it an argument of vertue and valour and a point of much credit and reputation vnto him to be able to take reuenge yea euen seuenty times seuen times of any that shold offend and prouoke him any way whereas Christ telleth Peter a contrary Lesson that is that it should be a greater honor and dignity before God and all good men to forgiue till seuenty times seuen times and that in one day Luke 17 4. Matth. 18 22. It becommeth all Christians therefore rather to follow the precept of Christ then the practice of Lamech and to learne of Salomon Prou. 19 11 that the discretion of a man deferreth his anger and it is his glory to passe ouer a transgression and chapter 14 29 and 16 32 He that is slow to anger is better then the mighty and he that ruleth his spirit then hee that taketh a citty If then wee desire true honour and to bee accounted men in the world let vs imitate our heauenly Father who is so farre from being greedy of reuenge and hasty to anger and to take punishment that he maketh the Sunne to shine and the raine to fall vpon good and bad being slow to anger and of great kindnesse The more noble sort of creatures are not desirous of reuenge but only the basest and vilest noisome flees waspes hornets bees and such like Among men none more testy and subiect to anger then sicke persons in their greatest fits who breake out into sundry passions by reason of their weakenesse which they would neuer doe in their health when they haue the vse of reason Let vs account it to be a shame and reproch to be like the weakest things and rather imitate the nobler creatures which are slow to anger and moderate their passions with discretion Ioseph in the court of Pharaoh no doubt was an honourable man hee was next in the state to the king hee had what he would at his commandement and at his word were all the people ruled Gen. 42 40 yet consider that he placed not any part of his honour in taking reuenge of his brethren that had sold him as a slaue to an idolatrous nation and sought after his life but in forgiuing of them and rewarding them good for euill Genesis 50. For when they saw that their father was dead knowing what they had deserued and fearing the face of Ioseph they said Ioseph will peraduenture hate vs and will certainely quite vs all the euill which wee did vnto him Gen. 50 15 17 and they desired him to forgiue the trespasse done against him verse 17. Ioseph wept when they spake vnto him and said Feare not for am I in place of God but as for you yee thought euill against me but God meant it vnto good c now therefore feare not I will nourish you and your little ones and hee comforted them and spake kindly vnto them Dauid was an honorable man yet we know how he dealt with Shimei though he were king and wanted not others to kindle the coales of wrath and reuenge against him yea though the wretch had cast stones at him and cursed him with an horrible curse yet afterward hee pardoned and forgaue him and sealed his pardon with an oath 2 Samuel chapt 19 verse 23. The like example wee may see in Mephibosheth the sonne of Ionathan that did eate bread at DAVIDS owne table shewing him fauour for his fathers sake although he were maliciously mischeeuously slandered by Ziba his seruant and that of no lesse crime then high treason against the king as if he looked that the house of Israel should restore him to the kingdome of his father 2 Sam. 16 3. yet hee neuer sought any reuenge of him but was content to part from his owne right for ioy that the king was returned in peace to his owne house 2 Sam. 19 30.
Shepheard to leade them in greene pastures Mat. 9 36. Is it not a wofull miserable thing to see Satans kingdome flourish and to see him ruling in the hearts of men and as it were dancing in their soules No greefe or sorrow should be like vnto this to see so many thousands perish euerlastingly But there is no other way to destroy his kingdome to make him fall downe like lightening then to haue the glad tydings of the Gospell spread abroad in the earth Luke 10 42. Is it not a miserable thing to see a City besieged round about and to haue no watchman to watch it and giue warning of the approch of the enemy Who can doubt but such a City is neere to be taken and surprized God hath made the Ministers his watchmen they must blow the Trumpet Ezek. 3 18 and 33 9. and warne the wicked that they turne from their wickednesse and euill wayes and so dye not in their iniquity Is it not a grieuous thing to haue meate ready to putrifie and corrupt and yet want salt to season it The Ministers of the word are not onely the light of the world but also the salt of the earth Math. 5 13. without which the people are as vnsauoury flesh and stinking carrion in the nostrils of God or else what needed this salt Lastly is it not a miserable thing to be pittied of all men to stand vpon the shore and to see many ready to bee drowned and cast away To behold them tossed vp and downe with the waues and at euery blast of the winde like to be swallowed vp in the seas But thus it is with vs by nature we cannot chuse but perish except this meanes be prouided for vs as an Arke to saue vs. Alasse how many dead carkasses may wee see swimming and floating in the glassie sea of this world that haue no life in them This point is pointed out vnto vs in the vision that appeared to Paul in the night Acts 16.9 There sââod a man of Macedonia and praied him saying Come ouer into Macedonia and helpe vs whereby he gathered assuredly that the Lord had called him to preach the Gospel vnto theÌ There are many things may bring vs into misery are able to make vs miserable but the want of Gods word and the sauing hearing of it bringeth a misery of all miseries euen an heap of all miseries which are as it were included in one by the Spirit of God speaking of the estate of the ten Tribes that had driuen away the Priests of the Lord 2 Chr. 15 3. Now for a long season Israel hath beene without the true God without a teaching Priest and without law Where mark that the holy Ghost ioyneth these three together God the Priest and the Law they that were without a teaching Priest were also without God and he that is without God is without all those things that should doe him good The like we see in the 13. chapter of the same book where Abijah concludeth against Israel that they could not prosper because they had banished the Priests of the Lord the sonnes of Aaron from them and on the contrary he saith concerning himselfe and Iudah As for vs the Lord is our God and wee haue not forsaken him 2 Chr. 13 10 and the Priests which minister vnto the Lord are the sonnes of Aaron and the Leuites waite vpon their businesse Verse 12. and afterward Behold God himselfe is with vs for our Captaine and his Priests with sounding Trumpets to cry alarme against you O children of Israel fight yee not against the Lord God of your Fathers for you shall not prosper If then wee would haue God to be with vs we must bee content to accept and make account of his Ministers if we cast them out with contempt from vs we say to the Lord also Depart from vs for we desire not the knowledge of thy waies Iob 21 14 15. who is the Almighty that we should serue him and what profite should wee haue if we pray vnto him Iob 21 14 15. Likewise the Prophet complaining of the desolation of the Sanctuary Psal 74 9. saith Wee see not our signes there is no more any Prophet neither is there among vs any that knoweth how long It was a great punishment inflicted vpon Caine to be driuen from the face of God Gen. 4 14 also vpon Agar Ismael the bond-woman and her sonne to bee cast out of the house of Abraham which was the Church of God Gen. 21 14 21. For that is as much as to bee separated from God to be banished from the word to be separated from his kingdome The Ministers are the guides to leade vs the way without them wee cannot but wander out of the way we are blind vnderstand nothing they open our eyes that we may see the truth Acts 8 31 and 26 18. âhe second âproofe Secondly this reprooueth the vaine conceite and proud imagination of their hearts who hauing learned the principles of religioÌ and some grounds of knowledge proceed no further as if they had no more vse of the word whereas there is matter of instruction alwaies to be learned out of the word for all persons When wee haue eaten one kinde of meat one day we eate the next day as hungerly of it as we did before So ought we to come to the great Supper that God hath made vs againe and againe alwaies hungring and thirsting after the same This is most certaine and set it down as a most true rule the more knowledge we haue the more still we desire knowledge the greater our faith is the more we desire to haue it strengthened It is our daily praier that God would giue vs our daily bread Math 6 11. how much more then ought wee to craue at Gods hand the gift of spirituall food belonging to our soules that wee may be nourished to eternall life He is a foolish builder that when he hath begun to builde and laid the foundation giueth ouer Luk. 14 29. and neuer proceedeth to finish the worke but suffereth all men that passe by to laugh at him There is no people ought to be without the ministery it must alwaies remain among them that it may build them vp forward Eph. 4 13. and finish that which is begun Till wee all come in the vnity of faith and the knowledge of the Sonne of God vnto a perfect man vnto the measure of the stature of the fulnesse of Christ Would we haue it saide of vs and obiected against vs This man began to build but was not able to make an end This man laide his hand to the plough but now he standeth still and looketh backe There is as great vse to be made of the word after wee are conuerted to the faith regenerated by the Spirit of God as when we first beleeued They theÌ are greatly deceiued that being puffed vp with an
opinion of their exceeding great knowledge and wonderfull gifts which no man seeth or can see in them but themselues that are deceiued by selfe-loue suppose they need not frequent the hearing of the word as if it were for nouices or ignorant persons only that know nothing Hence it is that they flattering themselues in an ouerweening perswasion of that which it is to bee feared is not in them say What can they teach vs that we knew not before Can they make vs goe from the many wiser then we came vnto them Or can they deuise any new points of religion or set vp new Articles to bee beleeued that wee neuer heard off before I answer we go not about to broach any new doctrine neither doe wee coyne any new counterfeit faith Gal. 1 8. If we or an Angell from heauen teach any otherwise then the Fathers beleeued from the beginning we are accursed We teach Iesus Christ the same yesterday and to day and for euer Hebr. 13 8. The ende of the preaching of the word is not chiefely or principally to plant knowledge whereas these make it the onely end If a man had all knowledge and could speake with the tongues of men and Angels yet ought hee to come diligently into the house of God and to attend carefully to his word For albeit we haue knowledge for the time present yet wee may forget our knowledge so as that which we hold this day we may let slippe from vs to morrow And there is nothing which wee know but we may know it better and more fully and distinctly Besides the word serueth to kindle our zeale and to stirre vp our affections as it were to blow the coales by kindling the sparkes that the fire goe not out Lastly The third reproofe they are reproued that extoll to the skies the Kingdomes and Commonwealths of the heathen as the onely prosperous florishing and happy Nations which indeed excelled in outward glory and thereby dazeled the eyes of many yet indeed were no better then assemblies and companies of men destitute of religion and consequently of saluation Their peace and prosperity their wealth and dignity were all carnall and momentany rising out of the earth and sinking downe into the earth againe their praise also is of men It is the maintenance of true religion that maketh a people truely happy and the meanes of spreading abroad true religion is the ministery of the word there is no way to know it to practise it but by this Such as imbrace it are truely wise such as forsake it and reiect it haue no wisedome in them Ier. 8 9. No kingdome or State can flourish no Common-wealth can prosper no Prince no Potentate no people can bee wise or blessed in their gouernment but by honouring and obeying of Almighty God as he hath commanded Hence it is that Moses saith I haue taught you statutes and iudgements Deut 4 5 6. euen as the Lord my God hath commanded me c. Keepe them therefore and do them for this is your wisedome and your vnderstanding in the sight of the Nations which shall heare all these statutes and say Surely this great natioÌ is a wise vnderstanding people Likewise the Lord promiseth that this obedience to the precepts of God without adding or diminishing should make them blessed euery way in the fruite of their bodies of their fields of their cattell Deut. 28 3 4. and in euery thing that they put their hands vnto whâras if they did not keep the Law of the Lord their God his iudgments and statutes which he had commanded them he threatneth to bring all curses vpon them as famine and hunger nakednes and pouerty dissolution and captiuity vntill hee had cast them out of the Land which he had giuen vnto their fathers Deut. 28. All Cities Commonwealths are to be the hostes of the Church and dwelling places for the faithfull without giuing entertainment to the truth Gospell they are as Lanthornes without a light or as the Firmament without the Sunne There is no kingdome no towne no family no person that can attaine vnto happinsse and true blessednesse except they worship the Lord aright according to his word If we be with him he will be with vs he will honour those that honour him and despise those that despise him 1 Sam. 2 30. It is true religion that establisheth our seates and maketh them prosperous contrariwise impiety and superstition and false worship are the certaine ruine and destruction of the Nation that imbrace them But it will be obiected Obiection What say you of the kingdomes of the heathen Had they not large Dominions Were they not the Monarchies of the world did they not greatly prosper in this world I answer Answer it is true they wanted not outward peace honour dignity wealth pleasures dominions and largenesse of Empires howbeit the cause of their prosperity was not their idolatry and false worship this is to alledge a false cause in stead of a true forasmuch as their detestable abhominations and horrible prophanations of the seruice of God were the causes of their finall ouerthrow which neuer ceassed to call and cry for vengeance to God vntill he with his thunderbolts from heauen had striken them downe to the ground The true causes of the prosperity of Pagans and heathen are these The causes why heathen Common-wealths flourished Matth. 5 44 the first is the great mercy and goodnesse of God who doth good to the vnthankfull and vngodly hee letteth his raine to fall vpon the fields of the iust and vniust and causeth his Sun to shine vpon the godly and vngodly the Christian and the heathen And albeit he be prouoked euery day and therefore may iustly poure downe the full viols of his wrath indignation vpon the earth yet hee is a God of patience and long suffering waiting for the conuersion of men so that if they repent not both they are made without excuse and the iustice of God is cleered when hee iudgeth This is one cause why hee suffereth them to flourish Another is that he may giue theÌ the greater ouerthrow For the higher their heads and hornes are lifted vp the more is their fall when they go to ruine The greater their sin is the greater must their punishment be God hath made himselfe knowne among them and not left himselfe without witnesse Acts 14.17 in that he did good and gaue them raine from heauen fruitfull seasons filling their hearts with foode and gladnesse He gaue much vnto them and therefore required much of them againe Thirdly it was his pleasure to prouide for his Church that liued and soiourned among them that they might be as Innes to lodge them and as Cities of refuge to entertaine them wheÌ they fled vnto them from the auenger of blood He gaue them peace that the Church also might enioy peace among them he made them to flourish that his people that liued with