deformed both wayes they haue too little one way and too much another way and yet alasse they see it not they know it not they feele it not Or if they do know it they will not acknowledge it or if they feele it they will not reforme it and if they see it they glory at it and reioyce in it It were a strange thing to see any body to bee merry and make a triumph of it because it wanteth an eye or an hand or a foot But thus the case standeth with many Churches they consist of confused bodies one member encroching vpon the office of another they want their eyes to see withall and yet they dreame of perfection and despise other that are more faire and forward in good things then themselues Nothing continueth long at one stay in this life nothing is so well ordered but Satan and his instruments seeke to put it out of ioynt Wee must pray to God to open our eyes to see our wants and wrinkles and to labour earnestly as well to restore that which is wanting as to cut off that which is abounding Christ is the King of this Church shall any presume in his kingdome to set vp or pull downe to place or to displace to plant or to destroy This is Gods office it belongeth vnto him onely to do them such therefore are no better then vsurpers Vse 2 Secondly this serueth to reprooue the state of the Iewes as it stood in the dayes of Christ It was time for him to come to reforme and restore all things they had many strange plants growing in the garden of God which his right hand had neuer planted that were as naughty and noysome rootes to bee pulled vp and as byles and blisters in the body We heard before that in the Church vnder the Law there was found no other Ecclesiasticall ministeries which were ordinary then those orders of the high Priest the inferiour Priests and the rest of the Leuites all which were appointed by the law of God And if any were raised vp extraordinarily the same had their calling confirmed from heauen eyther by inward motion of the Spirit or by working of miracles or by euident testimonies of the mouth of God But this gouernment of the Church stood not long without change and alteration for though the field were sowne with good seed yet the enuious man sowed tares in it so that in latter times there arose many sectes and sorts of teachers among thē who by schismes were ready to rent that body in sunder departing from the simplicity sincerity that was established by Gods instistution Epiph. cont haer lib. 1. Some of the ancient that haue taken paines to discouer to the world the heresies that sprung vp and grew apace where once they tooke rooting and footing and so to giue notice of them that they might be auoyded doe testifie that seuen seuerall and principall sects arose among the Iewes Seuen sects among the Iewes whereof some are mentioned in the Scriptures and other are not The first was that of the Scribes Scribes who were Interpreters of the Law but withall as if the law were too base a thing to sticke onely vnto it they deliuered many traditions as from their Elders not contained in the Law and sought taking counsell of humane wisedom to bring in a more exact kind of the worship of GOD then Moses and the Prophets euer taught consisting in many voluntary obseruations and customes deuised by men which they are wont to magnifie preferre before the Commandements of God Mat. 15. Colossians 2. Thus would man become wiser thē GOD Deut. 4 2. who forbad all adding or taking from his word The second sect were the Sadduces Sadduces which were of the race of the Samaritans and had their name of one Sadoc a Priest these denied the resurrection of the body and beleeued not that there is any Angell or spirit Acts 23 and consequently ouerthrew all religion as 1. Corinth 15. For if there be no resurrection of the body or immortality of the soule then are wee of all men the most miserable that professe Christ In vaine wee beleeue in his Name and in vaine wee fight with beasts at Ephesus in vaine we suffer crosses and afflictions for the Gospels sake it were better for vs to do as the most doe and to bee wicked and vngodly if there were no other life or reward in another world If the dead rise not 1 Cor. 15 16 17. then is not Christ raised and if CHRIST bee not raised our faith is vaine we are yet in our sinnes The third sect were Pharisies Pharisies these were the strictest of all others and most reuerenced and best esteemed these beleeued the rising againe of the dead at the last day and that there were both Angels and spirits as the Scribes also did and that all shall come vnto iudgement to receiue according to the things they do in this flesh whether they bee good or euill Acts 23. Acts 23 6 7. When Paul beeing accused by his enemies perceiuing that they were partly Pharisies and partly Sadduces he cryed out in the Councell Men and brethren I am a Pharisie the sonne of a Pharisie of the hope and resurrection of the dead I am called in question They much honoured virginity and single life they paied tithes of the smallest things they possessed Luke 18 verse 12. They washed cups platters beds and all kinde of vessels that they vsed they fasted twice euery week and differed in their habite from other men Against these are many woes denounced by our Sauiour Christ in the Gospel Math. 23 verse 23 for their hypocrisie that delighted more in outward shewes then in the truth of the heart The fourth sect were the Hemerobaptists Hemerobaptists or Quotidian washers who thought that no man could be saued if hee were not washed euery day that so he might be clensed from the impurity and filthinesse of sinne It is not the water in the whole sea nor any fountaine can wash away the sinnes and corruptions of our life or of our heart It hath no force in it eyther by any naturall power or by any voluntary vse Christ is our Purgatory and purification it is he that must wash vs or else wee remaine vnpure and vncleane He is the water of life whereby our consciences must be sprinkled Heb. 10 22. he is the lauer of regeneration by whom wee are borne againe and washed as with pure water If he make vs cleane then we are clean indeed His passion and the shedding of his blood must be communicated to vs and the sanctifying grace of the Spirit of God And this is necessary vnto saluation not any outward washing of the body which may clense the flesh but cannot touch the soule This is made auaileable three waies First by faith which serueth to apply Christ vnto vs and all his benefits Secondly by repentance from dead workes whereby
power of Satan to the end wee should intangle our selues againe and giue vp our selues to his seruice who is the sworne enemy of God whereas wee are deliuered out of the hands of our enemies that wee should serue the Lord without feare in holinesse and righteousnesse before him all the daies of our life Luke 1 74 75. Labour then to be in Christ and examine thy selfe whether he be in thee or not study to be partaker of the benefits of his passion and to be washed from the filthinesse of our corruption This is a priuiledge belonging vnto the Church of God as the Prophet Esay noteth chap. 33 verse 26. The inhabitant shall not say I am sicke and the people that dwel therein shall be forgiuen their iniquity What then Shall wee continue in sinne because sinne is pardoned Or shall wee turne the grace of God into wantonnesse because grace hath abounded God forbid how shall we that are dead to sinne liue any longer therein Roman 6 2. We are baptized into the death of Christ and are buried with him by baptisme into his death that like as Christ was raised vp from the dead by the glory of the Father euen so we should also walke in newnesse of life Our old man is crucified with him that the body of sinne might be destroied that hence forth wee should not serue sinne The more wee profite by the death of Christ the more wee grow in sanctification and the farther wee proceed in mortification It is one thing to talke of the death of Christ and another thing to feele his death working in vs it is one thing to know that he died and another that he died for vs. It is not enough to reason of his death and to conferre of it except it be as a strong purgation to cleanse vs from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God Holinesse in the soule is as health in the body and peace in the City and marrow in the bones It is the righteousnesse of Christ that giueth life vnto vs so that so farre as we liue we are sanctified The life of an vnregenerate man is no life but rather a death they are twice dead dead in soule and dead in body there is no life of God in their mindes or willes or consciences or affections They may well breath in the ayre as the brute beasts do but they haue no heauenly breath or celestiall motion in them They haue the naturall life but they are vtterly ignorant what the spirituall life meaneth But he that is spirituall indeed and truely sanctified the farther he proceedeth the weaker the motions of sinne are in him euen as the neerer a man draweth to death the lesse motion is in him If we be once in Christ and dead with him the pleasures of the world the delights of the flesh the lustes of the eyes the pride of life and the vanities of carnall men will moue vs nothing at all They that were our familiar companions in sin will be shunned of vs bitter vnto vs and banished from vs. The euill workes wherein before we tooke our whole delight will be greeuous Irkesome vnto vs so that we will by no meanes abide to heare and see the vnrighteous deeds of the wicked which before did minister matter of sport contentment vnto our soule Lastly seeing the death and shedding of the blood of Christ is the meanes of our saluation Vse 4 and free pardon of our sins we are to reioyce at it and to comfort our selues in it aboue all things in the world as that which hath procured the greatest blessing that can befall vs so that if we can find but one drop of his blood to be by the power of the Spirit sprinkled vppon our consciences to purge vs from dead workes it should reioyce vs more then the gaining of a kingdome or the increasing of our corne and cattell If a man should liue in health wealth in honour preferment in fauor and friendship of the mighty in credite estimation of men in the praise applause of the world so that he had no experience of sorrow and sicknes of misery calamity yet if he haue not this principle writtē in his hart that Christ shed his blood for him and nailed his sinnes vpon his Crosse and carried them with him into his graue to bury them in perpetuall forgetfulnesse What comfort could all these things bring vnto him Or what sound delight could hee take in them Or what were he nearer for them vnto saluation But if wee should want all these blessings of honour of riches of fauour of preferment and such like and on the contrary side taste of the cup of affliction in great measure and drinke vp the dregs of it if we should endure pouerty banishment infamy iniury disgrace distresse discredite slanders perilles persecution need nakednesse and all kinde of aduersity yet these could not make vs miserable Rom. 8 39. nor separate vs from the loue of God which is in Christ Iesus our Lord. It is he that died for vs yea rather which is risen againe who is euen at the right hand of God and maketh intercession for vs. Who then shall lay any thing to the charge of Gods elect who haue a discharge giuen them from all their sinnes As for troubles and afflictions they are sanctified vnto them and serue to bring them neerer vnto God and are approued meanes whereby they are broght to a conformity with Christ True it is Iob 2 4. our nature abhorreth nothing more then affliction so that it is greeuous for the present and not ioyous It is well obserued that when Iesus went vp to the Mountaine to preach all his Disciples went with him none forsooke him nor fled from him but when he went to Mount Caluarie to suffer they all left him alone Hee hath at all times many that are ready to follow him by professing but few are willing to follow him by patient suffering Wee are content to goe with him into the Temple but we will not accompany him to the Crosse Peter shewed this too plainely both by his words and by his practise When Christ once made mention of his suffering he said vnto him Math. 15 22. Master pitty thy selfe And when he was in the High-Priests hall was assaulted and tempted for feare of the persecutors and danger of death hee denied his Master Notwithstanding we must feare to sinne against Christ more then to suffer with Christ forasmuch as if we suffer with him we shall also be glorified with him There is nothing can make vs miserable but that which bringeth vs out of fauour with God and separateth vs from him now there is nothing can separate vs from God but sinne nothing can destroy the soule but sinne and sinne is able to do it They therefore are truely happy that haue the power and strength of sinne abolished and are no longer
I thinke to mocke at the passion of Christ Lastly they make their Fasting to bee meritorious and to deserue remission and forgiuenesse at the hands of God and so prefer their owne traditions before the precepts and commandements of God Lastly wee must learne the true vse and end of fasting and the nature of it To this Vse 3 purpose wee must know what kindes there are of it what it is what are the parts of it and the sundry corruptions wherwith it hath beene stayned The seuerall sorts kindes of fasts First there are diuerse sorts of fastes there is a faste prescribed by the learned Physician to preserue or restore health when the body is troubled with repletion Secondly the fast of sobriety and temperance Romanes 13 13 1 Corinthians 9 25. 1 Thessalonians 5.6 1 Peter 5 7. Of this Bernard speaking sayth Serm. de quadrag Let the eyes eares tongue hand and soule it selfe faste let the eyes faste from curious sights and al wantonnesse let the eares faste from fables and euill reports let the tongue faste from slander and murmuring and rayling speeches let the hands faste from euill workes and the soule from sinne and doing our own will Luke 21 34. Ezekiel 16.49 Thirdly there is a forced and constrayned fast as in time of famine when we can get nothing to feed vpon to this wee may adde the poore mans faste who often fasteth because he hath nothing to put in his belly Fourthly there is the miraculous faste which cannot bee brought into imitation such was the faste of Moses of Elias and of Christ himselfe Exodus 34 28 1 Kings 19 8. Matthew 4 2. But of these we haue nothing to say at this present There is another fast that is pointed out in this place which is the religious fast The Lord commanded by Moses that euery soule once in the yeare should humble it selfe in fasting before the Lord in one of the great assemblies of his people Whether fasting be ceremonial Leuit. 16 29 30 31 and 23 27 28 c. And albeit the ceremonie of the day be taken away Galatians 4 by the comming of Christ yet the thing it selfe remaineth and continueth in force as well as a day of rest for Gods seruice◠albeit the Iewish Sabbath bee abolished The circumstances of morall duties may bee changed but the substance may not be abrogated For where the same causes continue there the thing it selfe abideth Wee haue as great cause of humiliation as euer the Iewes had of making our prayers feruent being as much subiect to coldnesse as they were and as great cause to bee carefull that the wrath of God doe not breake out vpon vs or being broken out to desire to haue it returned backe and the sword of God put vp againe into his sheath And therefore this holy exercise is of as great and necessary vse as euer it was and it remaineth in as full force and strength as euer it did Ioel 2 12. Luke 5 33. 1 Cor. 7 5. Acts 13 2 3. Let vs therfore in the next place see what it is What a religious fast is Fasting is an abstinence for one day commanded of the Lord from all meats drinks and delights of this life thereby to make solemne profession of our humiliation It is an abstinence from all meates and drinkes All the people came to cause Dauid to eate meate while it was yet day but Dauid sware saying So doe God to me and more also if I taste bread or ought else till the Sunne be downe 2 Sam. chapter 3 35. Ion. chapter 3 verse 7. They were commanded to put away theyr best rayment Exod. chapter 33 verses 5 6. The Lord saide vnto Moses say vnto the children of Israel Yee are a stiffe-necked people I will come suddenly vpon thee and consume thee therefore now put thy costly raiment from thee that I may know what to doe vnto thee So the childrē of Israel laide their goodly rayment from them c. To abstaine from mirth musicke from pleasures and all recreations Ioel 2 verse 16. 1 Chron. 7 verse 5. Dan. chapter 6 18 and in stead of these to giue themselues to weeping mourning and lamentation Nehem. chapter 1 verse 4. For this cause they had theyr sackcloth and ashes to signifie that they were not worthy of any attire and that they were no better then dust and ashes This was to continue one whole day 2 Sam. 3 35. Iudg. chapter 20 verse 26. 1 Sam. chapter 14 verse 24. 2 Sam. chapter 1 verse 12 and at euen when they came to eate Chemnit examen Concil Trid. tom 4. de Ieiunio they did not seeke delicate meate or fill themselues with wine or strong drinke or fare daintily to pamper the flesh but were content with such as came to hand and vsed that sparingly also they fed vpon the bread of teares Psal 80 3 and mingled their drinke with weeping Psal 102. Sometimes indeede they continued their fast longer as occasion serued and vpon extraordinary causes Ester 4 16 Acts 9 9. Neh. 1 1 2. 2 Sam. 12. Dan. 10.1 2. Furthermore I adde it was commanded of God both in the Law as wee shewed before and in the Gospel Luke 5 33 35. The end of this ordinance is for our further and better humiliation Leuiticus 23 27 16 29 Psal 35 13. Deuteron 10 12 1 Kings 21 27 28 29 2 Chron. 12 6 7. Ezra 8 21. Of this there are two sorts The religion fast is of two sorts for the religious fast is eyther priuate performed by one or moe in a family that our prayers may bee more effectuall Nehem. 1 4. 2 Sam. 12 16. Psal 35.13 2 Sam. 3.35 Psal 69 10. Dan. 9. and 10. Acts 10.2.30 Luke 2.36 Ester 4.16 or else publike performed by the whole congregation Ioel 2.12 Ionah 3 7 It ought not to bee vsed of a few and therefore all sorts of people should come to the same as on the Sabbath day and none absent themselues from the assemblies Now of both these fastes we must consider the parts that some are outward The parts of a fast and some inward The outward parts pertaine to the body and are called a bodily exercise 1 Timothie 4.8 as to abstayne from meate and drinke watching in prayer abridging of our sleep such like commodities delights and pleasures of this life thereby to make vs fitter for the inward grace of the minde that the body being thereby humbled and the flesh pulled downe the soule may also be humbled before the Lord. Obiection But it will bee obiected that God being a Spirit regardeth not these outward things forasmuch as hee will bee serued in spirit and truth Ioh. 4 24. Rom. 14.17 1 Cor. 8.8 Mat. 15 11. Answ I answere we must consider that fasting is the Lords ordinance and hee commandeth this abstinence and therfore it oght not to be left vndone because we are bound to all that which he commandeth
no maruaile therefore if men decline it is a part of the old leauen for what man is it that sinneth not 1 Kings 8 46. The power of sinne euen in the regenerate is as a Law and therefore wee doe as wee would not Romanes 7 yet not I but that sin which dwelleth in me Secondly they lye vnder an heauy and fearefull curse that doe the worke of the Lord negligently which hee will haue executed diligently carefully cheerefully and zealously Ierem. 48 10 Cursed bee hee that doth the worke of the Lord deceitfully but all such as are luke-warme in the Lords businesse are deceitfull workemen they are loyterers rather then labourers and therefore they may not looke to haue the wages of laborers Thirdly such are vexed with a spirituall consumption losing the heate of the Spirit and the life of grace and fall to decay by litle and litle as Reuel 2 5 thou hast lost thy first loue For as they that haue a consumption of the body the naturall heate decayeth and threatneth death so such as haue a consumption in the soule the spirituall heate diminisheth and threatneth destruction For such churches and persons become in time barren in good thing but plentiful in euill things Esay 5 3 4. The vses follow First this reprooueth the miserable times Vse 1 wherein wee liue wherein men seeme to bee cast into a dead sleepe There is a general lethargy hath possessed vs that nothing can awake vs. Wee haue had not onely the trumpet of Gods word sounding in our eares but many other iudgments but who stirreth or starteth vp at the noyse thereof Who repenteth him of his wickednesse saying What haue I done euery one turneth to his course as the horse rusheth into the battell Ierem. 8 6 if wee tarry till the last trumpet come woe vnto vs for that shall awaken vs and sweepe away all the impenitent into hell and none shal be able to escape Our Sauiour teacheth that from the dayes of Iohn the Baptist vntill now the kingdome of Heauen suffereth violence and the violent take it by force Math. 11 12 where he sheweth that after the Gospel beganne to bee published by the ministery of Iohn who was sent to prepare the hearts of the people they were very greedy and as it were couetous of the truth and couragiously brake into it with all theyr strength and force that they could make Thus it was in the dayes of the Apostles For as at the preaching of Iohn the souldiers the Publicanes and people came vnto him Luke 3 10 12 14. saying Master what shall we doe so when they preached repentance in the Name of Iesus they that heard them were pricked in their hearts and said vnto Peter and to the rest of the Apostles Men and brethren what shall we doe Acts 2 37. But is it so in our dayes alas we may say the kingdome of darknes suffereth violence the kingdome of this world is wholly sought after and euery man presseth into it Luke 16 16 but as for the kingdome of God wee are content to let it alone Some are open enemies to the Gospel and the preaching of it serue Satan with all their power Some are secure and care for nothing they let al alone and sit still like those that sate idle in the market place and laboured not in the vineyard Some stop their eares and harden their hearts and when the Ministers of God will not apply themselues to their humors they goe backe Some desire to heare sweete and pleasant things to bee flattered in their sinnes and to haue cushions sowed vnder their elbowes If a sonne should no otherwise honour his father then we honor God doubtlesse he would disinherite him and cast him off for euer Or if a seruant should in such sort serue his Master would hee not put him out of his seruice and turne him out of his dores The diuell hath a part of our seruice the world another and shall wee thinke that God will accept a third This were to serue him to halfes or not so much But halfe a man is no man and halfe a Christian is no Christian Euery naturall thing groweth till it be perfect herbes plants trees Euery tradesman and artificer seeketh to encrease onely the Christian sitteth still and doth nothing God the Father left not off the worke of creation till the whole hoste of the creatures was ended Genes 2 1. Christ Iesus ceased not the worke of redemption till it was finished Ioh. 17.4 A builder leaueth not off when hee hath almost builded Paul said I haue finished my course 2 Tim. 4 7 not almost finished there is no comfort in this no more then to bee almost saued which is not to be saued at all If we be cold in Gods seruice we are almost his seruants that is not at all Secondly God will not be dalied withal in the matter of Religions eyther wee must serue him wholly and acknowledge him throughly as wee should or not at all If Baal be God let vs goe after him without wauering So long as wee are neyther hote nor cold wee worship him in vaine and may be assured that hee will spew vs out of his mouth This is no better then to serue him with the halt or blinde or leane or lame which he abhorreth The Lord saith by the Prophet Cursed bee the deceiuer which hath in his flocke a male and voweth and sacrificeth vnto the Lord a corrupt thing for I am a great King saith the Lord of hostes and my Name is dreadfull among the Gentiles Mal. 1 14. This is no better then to serue God with the off all of our affections and to turne vnto him halfe our face and the other halfe to our owne lustes and pleasures This is such an indignity and indecency that a man of any place or reckoning will not take it at our hands Offer the blinde for sacrifice is it not euill and if yee offer the lame and sicke is it not euill offer it now vnto thy gouernour will hee be pleased with thee or accept thy person saith the Lord of hosts Malachie 1 8. Take heede therefore wee doe not play with God Hee that playeth with fire may bee scorched and consumed with the flames of it but our God is euen a consuming fire Deuteronom 4 24 and 9 3. Hebrewes 12 29. No man dare dally with a Prince or with his Lawes whose wrath is as the roaring of a Lyon but there is one Law-giuer who is able to saue and to destroy Iames 4 12. No man will bee bold to iest with edge-tooles wee say commonly that it is dangerous but the Lord is a shield and the sword of excellency Deuter. 33 29 and if his word be compared to a two edged sword going out of his mouth Reuel 1 16 nay if it bee saide to be quick and powerful and sharper then any two edged sword piercing euen to the diuiding asunder of soule and spirit and of the ioynts
yet neuerthelesse many neuer lay it vnto their hearts Secondly it is required of the Ministers of Vse 2 the Gospel whom the holy Ghost hath made ouerseers of their seuerall flockes to looke to their whole charge from one quarter or corner of it to another Neither may they thinke they haue discharged their duties by casting an eye ouer some part of their congregation but they must ouerlooke and ouerview it all throughout considering they are to giue an account for euery soule that dyeth through their ignorance or through their negligence There is none of them but they are content to take benefit and to receiue maintenance from the poorest and lowest that depend vpon them and therefore as they are not ashamed to receiue temporall things of them so they ought not to disdaine or refuse to minister vnto them in spirituall things For if we take from them their goods and seeke to doe no good to their soules we rob them and steale from them nay so much as lyeth in vs we are no better then murtherers and manslayers Wherefore we must endeauour to set vp the candle vpon the Table in the Lords house that it may shine and giue light to all that are in it Let vs as the Lords trumpetters sound the siluer Trumpet of the word aloud that all the hoste of God may heare the sound therof or at least may be without excuse if they doe not prepare themselues to battell A good Prince taketh care for all his poore subiects and receiueth them into his protection and beareth the sword for their preseruation The soule of man quickeneth the whole body and euery part of it it giueth life to the hand as well as to the head and to the foote as well as to the eye as well to the parts that are lowest as to such members as are highest so that no limbe is destitute of the functions and operations of it The head serueth to the benefit of euery member which by certaine ioynts and bonds are knit vnto it that they receiue plentifull encrease and want no succour or strength necessary for any part how little and meane soeuer it be So ought it to bee with the Ministers of the Gospell who are made as it were stewards of the Lords family Luke 12.42 which is the Church they must giue them their portion of meate in due season Blessed is that seruant whom his master when he commeth shall find so doing Mat. 24.46 This serueth to reprooue such as absent themselues from their charges because they are small and all proud and lofty spirits that thinke it a disgrace and dishonour vnto them to submit themselues to the lower sort and to take paines to bring them to the knowledge of true religion Hereby indeed they starue the fewest soules but the losse of one soule is more heinous then the killing of many bodies For the body may die yet the soule may bee saued in the day of the Lord. And this is one cause of Non-residency in that such as are of proude spirits doe scorne the simplicitie and pouerty of their hearers Wheresoeuer there is an haughty man and high-minded A rule to be obserued there can by no meanes be an heart to serue the Lord in his Ministery Where ambition and vaine-glory beare sway they are alwayes ioyned with the contempt of others which ought not to be among the Ministers for how then shall the poore the weake the simple be instructed by them The Minister of the word must be affable easie to be spoken withall and familiar with the meanest and lowest he must abase himselfe to reason and conferre and conuerse with the poore Artificer and tradesman as wel as with the Yeaman or Gentleman or rich man The Apostle hath laide before vs his owne example how he behaued himselfe when he was at Ephesus Acts 20.18 19 20. Ye know from the first day that I came into Asia after what manner I haue beene with you at all seasons seruing the Lord with all humility of mind and with many teares and tentations which befell me by the laying in wait of the Iewes and how I kept backe nothing that was profitable vnto you but haue shewed you and haue taught you publikely and from house to house c. He was not inferiour in giftes to any euen the deepest doctours in our dayes but went farre beyond them all 2 Cor. 12.2.4 he was caught vp to the third heauen euen into Paradise and heard vnspeakeable words which it is not lawfull for a man to vtter yet he made himselfe equall to the lowest and stooped downe to euery degree 1 Cor. 9.22 that by all meanes he might saue some Humility is a notable vertue that decketh adorneth all Christians and is necessary to be in all that professe the feare of God Col. 3.12 and is oftentimes commended vnto vs among the fruites of a regenerate person which the Spirit of God would haue vs beautified withall The Apostle Peter chap. 5.5 6. giueth this exhortation Be all of you subiect one to another and be clothed with humility for God resisteth the proude and giues grace to the humble humble your selues therfore vnder the mighty hand of God that hee may exalt you in due time This heauenly gift is opposed to that vaineglory pride and ambition which naturally groweth in vs as Phil. 2.3 Let nothing be done through strife and vaine-glory but in lowlinesse of minde let each esteeme other better then themselues Howbeit this vertue is most notable and necessary aboue all other to be in the Ministers of Gods word as Christ himselfe both by word and by example in his continuall practise taught his disciples Matt. 11.29 Learne of me for I am meeke and lowly in heart and ye shall finde rest vnto your soules And when he had washed his disciples feet he said vnto them Know ye what I haue done to you If I your Lord and master haue washed your feet yee also ought to wash one anothers feet for I haue giuen you an example that ye should doe as I haue done to you Ioh. 13.14 15. The place of the Apostle is worthy of our remembrance to this purpose 1 Thess 2.7 We were gentle among you euen as a nourse that cherisheth her children c. Where Saint Paul noting out his meekenesse and diligence in preaching vnto them sheweth it by a familiar comparison taken from a naturall nourse-mother who thinketh no seruice too base or meane in the washing and wringing in wiping and cleansing in feeding and bringing vp her tender infant What is it that she will refuse to doe what paines wil she not take for her childe what sauours is she content to endure how ready is she to breake her sleepe and rest in the night season and neuer repineth at it and albeit it be teasty and wayward yet she maketh much of it and loueth it neuer a whit the lesse Thus it ought to be with the Ministers
out before you and the land is defiled therefore I will visite the wickednesse thereof vpon it and the land shall vomit out her inhabitants The Prophets are full in all places of the like threatnings There is a notable testimony to this purpose Ier. 5.7 8 9. where the Lord complaineth of this iniquity and of the abuse of his manifold benefits Though I fed them to the full yet they committed adultery and assembled themselues by companies in the harlots houses they rose vp in the morning like fedde horses euery man neyed after their neighbours wife shall I not visite for these things saith the Lord shall not my soul be auenged on such a natiō as this We reade in the booke of Genesis that when Pharaoh at the commendation of his Courtiers had taken Abrahams wife into his house the Lord plagued him and his house with great plagues 〈◊〉 12 17. and they ceassed not vntill he had restored her againe and giuen his seruants commandement to doe him no hurt The like we might also speake of Abimelech the king of Gerar when he also sent and tooke her though he had not yet come neere her but onely purposed euill yet the Lord came to him in a dreame by night ◠20.3 and said vnto him Behold thou art but dead because of the woman which thou hast taken for she is a mans wife So then there is ordained for all adulterers and fornicators both temporall and eternall punishments These sinnes shall bring a man to beggery euen to a morsell of bread Prou. 6.26 they shall roote out his house destroy his posterity consume his flesh waste kingdomes yea shut out of Gods kingdome and bring to the condemnation of the diuell forasmuch as no vncleane thing shal enter into the heauens but all murtherers and sorcerers and idolaters and whoremongers shall haue their part in the lake that burneth with fire and brimstone which is the second death Reason 1 The reasons hereof are these First the wrath of God is kindled against such In his fauour is happinesse but if his wrath be kindled but a little blessed are all that trust in him For this cause the Apostle saith Ephe. 5.6 Let no man deceiue you with vaine words for because of these things commeth the wrath of God vpon the children of disobedience In the words going before he had shewed that no whoremonger or vncleane person hath any inheritance in the kingdome of Christ and of God the reason is because such lye vnder the heauy wrath of God He is angry with them and therefore woe vnto them If the child see the father angry with him how is hee greeued what saith the Lord vnto Moses concerning the sinne of Myriam his sister Numb 12.14 If her father had but spit in her face should she not be ashamed seuen dayes And the Apostle to the Hebrewes chap. 12 9. We haue had the fathers of our bodies which corrected vs and we gaue them reuerence shall we not much rather be in subiection vnto the Father of spirits and liue What subiect can beare the displeasure of a Prince The feare of a king saith Salomon is like the roaring of a Lyon Prou. 19.12 and 20.2 and 16.14 who so prouoketh him to anger sinneth against his own soule If the lyon hath roared who would not feare as testifieth the Prophet Seeing then the wrath of a king is as messengers of death what shall we thinke the wrath of the King of kings to be who is euen a consuming fire Hebr. 12.29 and deuoureth all as straw and stubble before him Secondly it appeareth to bee a greeuous sinne because it is worse then theft as Salomon Reason 2 maketh the comparison Prou. 6.30.32 Men doe not despise a theefe if he steale to satisfie his soule when he is hungry c. but whoso committeth adultery with a woman lacketh vnderstanding he that doth it destroyeth his owne soule It is an odious name to be called a theefe but it is more odious to be called an whoremaster A theefe when he hath stollen is carried to the gallowes but the adulterer deserueth it much more What an horrible offence is it to destroy a mans owne soule we pittie him that layeth violent hands vpon his owne body and killeth himselfe Who doth not account Saul and Achitophel and Iudas most infamous who perished with their owne hands but the adulterer doth a thousand times worse he destroyeth his owne soule which is a greater price then the body Thirdly adultery and vncleannesse defile Reason 3 the land not onely the persons and the houses but whole cities and countries vntill all become abominable and the land become full of sinne and therefore no marueile though it be punished of God To this purpose the Lord speaketh in the Law of Moses Leuit. 19.29 Doe not prostitute thy daughter to cause her to be a whore lest the land fall to whoredome and the land become full of wickednesse This sinne is of an infectious nature aboue other suffer it but a little and it will quickly encrease like fire that is kindled in dry wood which suddenly taketh hold and easily passeth from one to another vntill the whole be enflamed Fourthly we must know what our calling Reason 4 is The Gentiles that knew not God and were ignorant of his law defiled themselues with these abominations and were cast out before his face for the land did spew them out as loathsome But we haue learned better things and God hath vouchsafed vs greater mercy he hath called vs to be an holy people to himselfe and redeemed vs that wee should serue him in holinesse and righteousnesse all the dayes of our liues This the Apostle noteth 1 Thess 4.3 4 5 7. This is the will of God euen your sanctification that ye should abstaine from fornication that euery one of you should know how to possesse his vessell in sanctification and honour not in the lust of concupiscence euen as the Gentiles which know not God c. for God hath not called vs vnto vncleannesse but vnto holinesse To this we shall adde sundry other reasons afterward when we make vse of this doctrine Vse 1 This serueth to teach vs sundry instructions both touching our knowledge and concerning our obedience First let no man flatter himselfe in this sinne It is accounted of the greatest sort a small and sleight matter a veniall sinne a tricke of youth Such scoffers as these it seemeth were in the Apostles times but now they are more common as the sin is more commonly practised and aboundeth euery where This doth the Apostle declare 1 Cor. 6.9 Know ye not that the vnrighteous shall not inherit the kingdome of God be not deceiued neither fornicators nor adulterers nor the effeminate shall inherit the kingdome of God It is a fire that shall deuour to destruction and bring strange punishments vpon the workers of such iniquities The first reproofe Iob 31.3.12 This serueth to reprooue diuers sorts of men
vppon our hearts to deliuer vs from eternall death without which it can profit vs nothing at all Secondly obserue that as the Passeouer Vse was an ordinary Sacrament of the old Testament so it is a type answering fitly and fully to the Lords Supper a Sacrament of the New Testament â—â—rds 〈◊〉 â—â—me 〈◊〉 of the 〈◊〉 For that which the Passeouer was to the Iewes the same is the last Supper of Christ to Christians and came in place of it This is the cause why the Lord Iesus deliuered his last Supper at the euening immediately after the eating of the Paschall Lambe to shew that it came in place thereof to which circumstance of time the church is not bound and therefore in stead of the euening we vse the morning and for the day we make choice of the Sabboth before other daies and touching the time of the day we do it before meat not after supper Now consider the resemblances betweene these Sacraments As one is called the Lords Passeouer Exod. 12.12 so this is called the Lords Supper 1 Cor. 11 20. God calleth the Lambe the Paschall Lambe because the Angel in the common destruction passed ouer the houses of the Israelites so Christ calleth the bread by the Name of his body that was broken for vs Luke 22.19 The Lord speaking of the ends of the rites vsed in the Passeouer saith This shal be for a memoriall Exod. 12.14 and a signe vnto them Exodus 13.9 so Christ saith Doe this in remembrance of mee Luke 22.19 God saith of the Lambe Take ye Exod. 12.5 Christ saith of the bread Take ye Matth. 26.26 God saith of the Paschall Lambe Eate ye verse 11. Christ saith of the bread in the Supper Eate ye and of the Cup Drinke ye Thus we see there is a notable coherence betweene both these Wherin we must marke that the Scripture speaking of the Sacraments 〈◊〉 the Saâ—â—â—â— hâ—ue â—â—me of 〈◊〉 thâ—â—gs 〈◊〉 â—â—e do â—â—â—p to vs. giueth to the outward Signe the name of the thing signified so that they haue the names of those things giuen to them which they seale and represent Gen. 17.10.1 Cor. 10 4 16. and 11.24 Luke 22.22 Both because to all the faithfull and true beleeuers the things themselues are giuen with the signes and because our affections should bee lifted vp from earth to heauen from the elements to Christ and his blessings represented offered and exhibited by them and because we are full of doubting and vnbeleefe like to Thomas one of the twelue we will not beleeue the promises vntill in some measure wee feele them in our hearts Whereby we see cleerely and euidently â—â—â—bâ—â—anâ—â—â—eâ—kâ—y 〈◊〉 that the ground of transubstantiation of the real presence is weak and tottering builded vpon the sand of mans inuention not vpon the infallible â—ocke of the word of God The Church of Rome will haue the words taken liâ—erally and not figuratiuely but this ouerthroweth the certainty of our faith fighteth against the grounds of right reason and implyeth sundry grosse contradictions 〈◊〉 aâ—â—â—â—anâ—â—nâ—â—â—â—â—â—n For at the first institution and celebration of the Supper it maketh two Christs one that giueth another that is giuen one at the Table another in the mouthes and stomacks of the disciples In which of these shall we beleeue in both we must not forasmuch as wee are commanded to beleeue in Christ as in one not in Christs as speaking of many as it was said to Abraham in his seede not in his seeds Gal. 3.16 Secondly it ouerthroweth the Sacrament consisting of two parts a visible signe and an inuisible grace signified but if the bread were really the body of Christ then there could bee no outward signe to represent the inward grace Thirdly it maketh the body of Christ to be in moe places then one at one time which destroyeth the nature of a true body Fourthly the Apostle calleth it bread oftentimes euen after consecration 1 Cor. 10.16 and 11.26 27 28. Lastly the wicked as well as the godly should receiue Christ nay Mice and Rattes as wel as they which is horrible blasphemy to imagine and determine But of this I haue spoken more at large elsewhere In the third booke of the Sacraments But they obiect that men in their last Wils speake plainely that they may be vnderstood It is true indeed and so did Christ speake plainely but they make him speake absurdly To speake plainely and yet withall figuratiuely are not contrary one to another For it is plaine that at the same time Christ himselfe vsed as figuratiue a speech as this Ioh. 14.6 and 15.1 I am the Way the Trueth and the Life I am the true Vine ye are the branches yea in the institution of the Supper we must of necessity acknowledge a figure Luke 22.10 The Cup is the New Testament And there is oftentimes more plainenesse and euidence in a figure then in a proper speech vttered without a figure as also these words This is my Body are much more comfortable to vs then if it had beene barely saide This is a figure of my body because they manifest the neere coniunction of the signe with the thing signified in so much that they which partake the one shal be assured to receiue the other To proceed a little further in this point of the Passeouer and the Supper we haue somewhat to obserue touching our obedience The Iewes were to goe to the celebration heereof farre and neere to the place that the Lord should chuse and therefore nothing should be so carefully esteemed as these exercises of oâ—r religion which by the ordinance of God represent seale and apply vnto vs the benefits of Christs death and Passion The Passeouer vnder the Law was frequented of all Israel albeit it were done with long iourneyes and tedious trauels and troubles So ought this Sacrament of Christs Supper it should be oftentimes receiued 1 Cor. 11.26 Things that are sweet and comfortable deare and pleasant to a man are oftentimes remembred and vsed If our bodies be hungry we shall delight to refresh and repast our selues and if we haue hungry souls that long after Christ the Bread of Life and the food of them foâ— he is meat indeed and drinke indeed we will often desire to feed vpon him which bringeth with it eternall life If a man haue no desire to his food it is a signe of an euill stomacke and a forerunner of death when the appetite is gone and cannot be recouered so when we haue no desire at all to the bread of life neither feele how greatly we stand in need thereof we haue little strength of the Spirit and of the life of God in vs we draw neere by little and little vnto death I meane the death of our soules which is nothing else but a separation of vs from GOD and from his kingdome Thirdly they which celebrate the memoriall Vse 3 of their redemption and deliuerance from hell damnation by the
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 â—â—m 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 〈◊〉 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 mediâ—ation of these mercies Blesse the Lord O my soule 〈◊〉 103.1 c. The last duty is charity toward our brethren the former cannot be truely in vs without this 〈◊〉 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 â—or 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 â—â—â—h 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 〈◊〉 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
we may be assured he will deliuer our soules from death Psal 33 19. Rom. 6 â—2 Luke 12 32. preserue vs in famine For if hee spared not his owne Sonne but hath giuen him for vs all to death how shall he not with him giue vs all things also Feare not therefore the want of outward things which perish with their vse for it is your Fathers pleasure to giue vnto you a kingdome If he haue promised to giue vnto vs the greater nay the greatest blessings that can be rehearsed or remeÌ„bred we may ground our selues on this assured truth that he wil not leaue vs nor forsake vs so that we may boldly say The Lord is my deliuerer I will not feare what man can do vnto me Indeed the iudgement practise of carnall men is otherwise who esteeme earthly things aboue heauenly and preferre their Swine before Christ-like Esau Matthew 8 Heb. 12 16 who prized one messe of pottage aboue the birthright If these men bee a little pained and pinched with famine and suffer a little want of food that they haue not their necessities supplied their bodies cloathed their bellies filled they cry out aloud in the anguish of their spirit What shall we eate What shall we drinke How shall wee liue How shall we maintaine sustaine our selues and our families But alasse though their soules be hunger-bitten and hungerstarued ready to pine and consume away throgh want of spirituall food they are neuer greeued or vexed it troubleth them not at al. Let vs learn better things let vs value spirituall things at the highest rate and set them in the cheefest place If thus we set as our honorable friends all heauenly things in the cheefest place and turne all transitory things with shame into the lowest roome and ranke as saucie aspiring guests vsurping climbing aboue their betters we shall beare all earthly losses and troubles with patience and stay our selues from murmuring at the feeling of them Ver. 6. Then Moses and Aaron went from the face c. We heard before the complaint of the people now let vs see the behauiour of Moses Aaron They do not rage nor reuile theÌ„ they do not fret and fume against theÌ„ or aske the life of their enemies but possesse their soules with patience and declining the violent rage of the people as a beast with many heads they goe to the Tabernacle declare their causes and cases before the Lord. From this their distresse we learne this truth that in all wrongs iniuries offered vnto vs we must seeke helpe and comfort of God Doctrinâ— In all wrâ— and iniuri we must 〈◊〉 to God I say it is the duty of all the seruants of God when they are wronged and oppressed when they are euilly entreated and spitefully handled at the hands of sinfull men to vnlade disburden all their cares into the bosome of God depending for counsell and comfort vpon him alone In the performance of this duty the holy seruants of God haue gone before vs. Reade the booke of the Psalmes as a plentifull store-house and schoole-house to teach this truth as Psal 3 1 2. and 7 1 2. where we see that in his troubles he had recourse to God who smiteth his enemies on the cheeke-bone and breaketh the teeth of the wicked but was a sure Buckler to him not such as men hold vp that can defend one part and in one place onely but a buckler to safegard him round about before and behind And being greeuously accused of some heynous crime by some of Sauls retinue â— 14.10 he flyeth to God he trusteth in him who preserueth the vpright in heart So when Iob had his camels and cattell taken away by the enemies he did not through the greatnes of his affliction and greefe of mind rebell against God but said Naked came I out of my mothers wombe â— 13 17. and naked shall I returne thither the Lord hath giuen and the Lord hath taken it â—â—g 19.3 blessed be the Name of the Lord. The like appeareth in Hezekiah when Ierusalem was besieged This is a day of tribulation and of rebuke and blasphemy for the children are come to the birth and there is no strength to bring forth Now therefore O Lord our God I beseeeh thee saue vs out of his hand that all the kingdomes of the earth may know that thou O Lord art onely God All which examples teach vs that when we suffer wrongs or fall into any wrongs or fall into any dangers wee must haue recourse to God and craue of him that the malice of the wicked may come to an end Reason 1 The reasons of this doctrine are first the gracious promise of God who hath mercifully promised to heare and to helpe vs in all our troubles This the Prophet teacheth Call vppon me in the day of trouble â— 50.15 â—h 5.14 15 I will deliuer thee and thou shalt glorifie me And the Apostle Iohn This is the assurance that we haue in him that if we aske any thing according to his will he heareth vs and if we know that he heareth vs whatsoeuer we aske we know that we haue the petitions that wee haue desired of him Let vs not doubt and wauer like a waue of the Sea tossed to and fro by the violence of the winds but by faith beleeue that God will grant our requests which wee make according to his will and word Seeing therefore he is willing to heare and able to helpe and promiseth to grant our requests our duty is to come when he calleth to aske seeing hee giueth and to knocke seeing he openeth the gates that leadeth vnto his treasures Some put their trust in chariots some in horses and some in Princes but we must remember the Name of the Lord our God who neuer faileth and breaketh promise with these that depend vpon him that feare and trust in his mercy Reason 2 Secondly as he is our helper who deliuereth our soule from death our eies from teares and our feet from falling so whither shall wee turne our selues to find comfort and consolation besides in him When God denyeth to send succour who shall saue When hee refuseth to helpe who shal deliuer When he shutteth who can open If wee looke to men or Angels to heauen or earth to the liuing or the dead we shall be deceiued and deluded The Prophet saith Psal 62.8 9. Trust in him alway ye people poure out your harts before him for God is our hope aboue all yet the children of men are vanity the chiefe men are lies to lay them vpon a ballance they are altogether lighter then vanity Vse 1 Let vs now come vnto the vses First from hence we gather that such is Gods great goodnes to his children that he neuer leaueth them without comfort For if he require of vs to repaire to him in our troubles surely he will not send vs away empty nor cause vs to depart
their sicknes trust in the Phisition as Asa did 1 Chro. 16 11 12. 1 Sam. 2.5 not in the liuing God who killeth and maketh aliue bringeth downe to the graue and raiseth vp againe hee maketh the wound and bindeth it vp he smiteth and his hands make whole he shall deliuer thee in sixe troubles and in the seuenth the euill shall not touch thee In time of warre and day of battell we trust in our strength armor men munition and defenced places and make them our God Nah. 3.8 â— whereas the Prophet teacheth that this is a cursed confidence and shall not leaue a blessing behind it Lastly we learne from hence not to reuenge Vse 4 our own causes quarels For if we be taught in this practise of Moses to go vnto God in all our wrongs who will iudge his people then we are not to render like for like or to requite euill for euill or to repay wrong for wrong taunt for taunt rebuke for rebuke railing for railing but contrariwise blesse knowing that we are thereunto called that we should bee heires of blessing This vse is concluded Prou. 20.22 Say not thou I will recompence euill but waite vpon the Lord and he shall saue thee This is the direction of the Apostle Ro. 12.17.19 Recompence to no man euill for euill dearely beloued auenge not your selues but giue place vnto wrath for it is written Vengeance is mine Psal 94.1 â— I will repay saith the Lord. Where we see God claymeth and challenge vengeance to himselfe and taketh it from vs so that such as seeke reuenge sit downe in the seat of God and as much as lyeth in theÌ„ wrest the scepter out of his hands taking vpon them the person of the accuser witnesse iudge and executioner contrary to all true forme of lawfull iudgement And albeit it bee hard and harsh for flesh and blood to put vp iniuries yet if we wil be the children of God we must haue more in vs then flesh and blood For they that are after the flesh Rom. 3.5 â— fauour the things of the flesh but they that are after the spirit the things of the spirit so then they that are in the flesh cannot please GOD. Wherefore when Zachariah the Priest a faithfull and fruitefull witnesse of God was vniustly and cruelly stoned to death he raged not he reuiled not he reuenged not but said The Lord see and require it When the Lord of life â—â— 24.22 Christ Iesus was accused condemned and crucified the iust for the vniust he prayed for his enemies Father forgiue them for they know not what they doe â— 23 34. leauing vs an example that we should follow his steps When blessed Stephen who was full of the holy Ghost and saw the glory of God and Iesus standing at the right of God was cast out of the city and stoned with stones hee kneeled downe and cryed with a loud voyce Lord lay not this sinne to their charge â— 55.58 When the Archangel mentioned by the Apostle Iude saw that the diuell went about to corrupt the pure worship of God hee would not vse railing and reprochfull speaches â— ver 9. but desireth the Lord to rebuke him and repay him for his malice Seeing therefore this duty hath beene practised by Priest and people by men and Angels by the head and the members of his body let vs follow those things that concerne peace let vs be of a patient and meeke spirit which is much set by of God and let vs commit our causes to him that is the God of vengeance It is a fearefull thing to fall into the hands of the liuing God Verse 9 10. Then Moses tooke that rod c. Hitherto Moses Aaron haue behaued themselues vprightly in respect of God meekely in respect of themselues and patiently in regard of the people Now we shal see how they offend by transgressing the commandement of God by distrusting his word by raging against the whole assembly God chargeth them to speake to the rocke they spake vnto the people Againe as if it were vnlikely or vnpossible that the rock should yeeld water they smote it twise through impaciency vnbeeleefe Thus they that had beene the instruments of God in so many miracles that had seene him face to face as a man seeth his friend that had stood so often in the gap where the hand of God had made the breach that had diuided the red sea Moses I say and Aaron the Ministers of God the witnesses of his workes the pillars of the truth now begin to faile to faint and to fall down to shew vs and themselues the weakenesse that is in flesh and blood From hence we learne that many are the failings and fals of the children of God â—trine â— are the 〈◊〉 of the 〈◊〉 Howsoeuer the faithfull be borne againe and endued with the spirit of sanctification howsoeuer they desire to please God and endeuor to serue him with all the powers of soule and body yet they often stumble in their race thorough the burthen that presseth down and the sinne that cleaueth so fast vnto them This truth is confessed and confirmed by many testimonies Salomon in his worthy prayer at the dedication of the Temple acknowledgeth it 1 king 8.46 So Iob. 15.14 15. Likewise Prou. 20.9 And the Prophet Psal 14 2 3. All which testimonies doe plentifully teach this truth that howsoeuer through the grace of God giuen vnto them the faithful fight a good fight hauing faith and a good conscience yet all are sinners and no flesh is cleane and cleere from sin which Moses and Aaron here fal into The reasons of this doctrine are First because Reason 1 the Scripture hath concluded all vnder sinne Gal 3 2â— Rom. 3.19 That euery mouth might bee stopped and all the world be subiect to the iudgment of God Al matter of glorying in our selues is taken from vs we are found guilty before God wee haue no excuse no defence no cloake for our selues to couer our sins there is no difference Wee haue all sinned and are depriued of the glory of God and euerlasting life so that all both Iewes and Gentiles are proued to be vnder sinne Secondly we see that death the wages of Reason 2 sinne hath raigned and doth raigne ouer all without difference yea it taketh hold euen on children that sinned not actually like the transgression of Adam If then old and yong taste of death all the posterity of Adam are corrupted in him when he wittingly and willingly wilfully sinned against God We flow from an vncleane fountaine we grow out of a bitter root we are as branches of the wilde vine Thus the Apostle reasoneth Death raigned froÌ„ Adam to Moses Rom. 5.14 euen ouer them also that sinned not after the like manner of the transgression of Adam which was the figure of him that was to come So then sinne and death goe together as mother and daughter
theÌ„ seeing he hath railed on the hoast of the liuing God Whereby it appeareth how he strengtheneth his faith by the experience that he had in time past of Gods helping hand nothing doubting but the same God that had preserued him from the iaw of the Lyon and the paw of the Beare would keepe him in this single combate with that Champion that defied Israel This the Apostle Paul also concludeth 2 Cor. 1 9 10. We receiued the sentence of death in our selues because we should not trust in our selues but in God which raiseth the dead who deliuered vs from so great a death and doth deliuer vs in whom we trust that yet heereafter he will deliuer vs. The Reasons follow First his gifts are freely and frankly bestowed he neuer repenteth Reason 1 of them he neuer changeth nor altereth that which is gone out of his mouth he giueth liberally and reprocheth no man Therefore the Apostle saith Rom. 11. The gifts and calling of God are without repentance so that whom he loueth he loueth to the end Iohn 13 1. and where hee hath once shewed mercy he will perseuere in in his kindnesse and he that hath begun his good worke in vs will perfect the same vnto the day of Iesus Christ He neuer waxeth weary of well-doing but delighteth in the works of mercy When the Lord would reueale to Abraham the father of the faithfull his decree touching the destruction of Sodome he maketh this the reason and motiue to moue him vnto it because he had begun already to shew him mercy Shall I hide from Abraham my seruant that thing which I doe seeing that Abraham shall be indeed a great and mighty Nation and all the Nations of the earth shall bee blessed in him Gen. 18 17 18. If then he neuer repent him of his gifts that he hath bestowed nor reuoketh the riches of his graces that he hath granted Then we see that the giuing of one gift assureth that a multitude shall follow after as Leah said A company commeth Secondly he is mercifull to his enemies and Reason 2 them that hate him to such as neuer seeke after him or the knowledge of his wayes hee maketh the Sunne to shine and the raine to fall vpon the godly and vngodly yea his mercy stretcheth to the beasts of the field and the fowles of the ayre He prepareth showers for the earth he maketh grasse to grow vpon the Mountaines he giueth to beasts their food to the yong Rauens that cry Psal 147 8 9 and 36 6 7. He saueth man and beast so that we may boldly say How excellent is thy mercy O Lord thâ—refore the children of men trust vnder the shadow of thy wings He is mercifull to our bodies in him we liue and moue and haue our being hee hath giuen vs life and breath much more therfore will he be the GOD of our spirits and maintaine our spirituall life with the continuance of his graces and sending fresh supply of his Spirit after he hath once giuen vs faith and wrought our conuersion he which hath vouchsafed some portion as it were the first fruites of his mercy will adde greater store of mercy vnto it as it were store vpon store and heapes vpon heapes The vses are next to be considered First Vse 1 we learne from hence to acknowledge his great mercy that maketh mercy the seale of mercy and one grace as the pawne pledge of receiuing and obtaining a new grace O the vnspeakable mercies of God who can sound the bottome of them or who can ascend vp to the height of them Can any tongue expresse or hart conceiue this goodnes of God teaching vs to draw an argument from his first mercy to a second and from a second to a third alwayes to arise from one degree to assure another to conclude a farther proceeding from the first beginning What man or woman hath not receiued thousands and ten thousands of mercies from the Father of mercies 2 Cor. 1 3. and much consolation from the Father of all consolation and thereby so many comforts to his owne soule to assure him that he will neuer forsake him so that we may boldly with a cheerefull heart say Lord be mercifull to vs because thou hast begun to be merciful we haue receiued much mercy therefore continue thy mercy toward vs not because wee haue beene good and profitable seruants to thee or haue deserued thy fauour but because thou hast beene gracious to vs. If our owne workes if our obedience if our righteousnes were to be made the ground reason to perswade the Lord to haue compassion on vs we should build vpon a weake and sandy foundation our comfort were gone and our hearts should faile vs. For we know our owne wickednesse and our sinnes are euer before vs. But since former mercies are arguments of further mercies and the granting of one grace is a key to vnlocke the ga e and open an entrance for the rest to follow since the first loue is a testimony and token of more loue to be shewed and continued we abound with such arguments to moue his Maiesty blessed be his Name for them whereby we may be assured that he will adde mercy to mercy and fauour to fauour Thus we see how fruitefull the louing kindnesse of God is alwayes producing more as one Corne encreaseth an hundred fold This was the stay and staffe of Paul the Apostle when he was in danger of death and was brought vnto his answer At my answering no man assisted me but all forsooke me I pray God that it may not be laid to their charge notwithstanding the Lord assisted me and strengthened me that by mee the preaching might bee fully knowne and that all the Gentiles should heare and I was deliuered out of the mouth of the lyon the Lord will deliuer me from euery euill work and will preserue me vnto his heauenly Kingdome to whoÌ„ be praise for euer euer Amen 2 Ti. 4 16 17 18. Secondly it is a speciall comfort to the afflicted when they are fallen into diuers tentations Vse 2 For when the Tempter cometh vnto vs and perswadeth vs that God hath cast vs off for euer and that we are none of his tempting vs to despaire of his mercy and suggesting vnto vs our vnworthinesse let vs record and recount Gods former mercies taking sweete comfort therein and stirring vp our selues to praier with assurance to be heard If he go about to perswade our harts by a strong illusion that we are not effectually called or freely iustified and elected or endued with faith and therefore shall be certainely condeÌ„ned let vs neuer yeeld to Satan nor to his Angels neither to their helpers assistants the flesh and the world When we are entised to commit sin yeeld not to the subtilties and suggestions of the diuell but flye from it and follow after the contrary vertue very earnestly When he calleth to our remembrance our sins
the Saduces Luke 20 27. Actes 23.8 which denyed the rising againe of the body and the subsisting of the soule after the separation For when Paul cryed out in the Councell I am accused of the hope and resurrection of the dead there was a dissention betweene the Pharisees and the Saduces for the Saduces say That there is no resurrection neyther Angel nor spirit but the Pharisies confesse both These Christ confuteth and conuinceth in the Gospel by the testimony of Moses I am the God of Abraham the God of Isaac and the God of Iacob God is not the God of the dead but of the liuing Matth. 22 32. Exodus 3 6. And if these heretickes and enemies of God would not for conscience sake yeelde to this truth and subscribe with heart and hand vnto it yet at least for the profit of it and the excellency aboue their beastly dotage about the mortality of the soule they should embrace it and cleaue vnto it For it is surer and safer to beleeue as the Church holdeth For if this opinion bee true that the soule is immortall It is morâ—ty leâ—â—ger to bâ— the soulâ— be immâ— then mâ— whosoeuer beleeueth it not in heart and confesseth it not with the mouth shall suffer eternall punishment and beare his condemnation If it should not be true which we speake onely by supposition the doctrine being most certaine there is no daunger after death to haue holden the immortality of the soule in the time of our life forasmuch as if the soule do not remaine it cannot be reproued of error nor punished for sinne Againe it is most honest and honorable to hold the dignity of our soule receyued of God and so to thinke reuerently and religiously of it resembling it to God the Angels not to debase and disgrace it making it like vnto the beasts and vnreasonable creatures Lastly it is better to beleeue the soules eternity as fitter to stirre vs vp to liue soberly righteously godlily in this present world and to deny vngodlinesse and worldly lusts to minde heauenly things that we may bee holy as our heauenly Father is holy For if we beleeue our selues to be immortall Math. 16 26 wee will haue a greater care of vertue a greater respect to the reward a greater conscience of Religion a greater feare of sin and of the punishment due to sin So then as there is greater verity so there is more safety security to hold the immortality of the soule against the erroneous opinions of all hereticks that haue desperately and damnably denyed the same to the decay of piety dishonor of God and vnto the vtter confusion of their owne soules Vse 2 Secondly acknowledge from hence a great difference betweene the soule of man and the soule of a beast Euery beast and liuing creature hath a kind of soule which perisheth with the body so that he which killeth the body of a beast destroyeth also the soule which ariseth from the mixture and temperature of the Elements But man was made after the image of God Gen. 1 26. according to his likenesse Eph. 4 24 to resemble him especially in his soule which is of an heauenly nature albeit not of the substance of God This difference and distinction Moses teacheth and obserueth Gen. 9 4 6. But the flesh with the life thereof I meane with the blood thereof shall ye not eate who so sheddeth mans blood by man shall his blood bee shed for in the image of God hath hee made man Where hee maketh an opposition betweene man and beast and between the soule of man and beast Man was made in his soule to resemble his Maker and Creator but the soule of a beast is in his blood And therefore God charging his people to abstain from eating of blood euen of cleane beasts vseth these two reasons Leuit. 17 11 14. First because theyr blood is the seate of the soule secondly God hath commanded it to be vsed in attonemeÌ„ts for sinne as a type and figure of the blood of Christ The soule of man is a substance the soule of a beast is an accident whose being is alwayes to be in another The soule of man is a spirit the soule of a beast is a quality arising of the matter of the body vanishing also with the body and hauing no beeing at all out of the body Thirdly see here a difference between the Vse 3 soule and the body of a man For as this truth teacheth a distinction betweene the soule of a man and the soule of a beast so it maketh a diuision betweene one part of man and the other Man consisteth of two parts of the bodie which is visible and of the soule which is inuisible The body dyeth and is laid in the graue for as it was taken out of the earth so it returneth to the earth againe But the soule as wee haue proued by diuers Scriptures and confirmed by strong reasons neuer dyeth or decayeth Therefore albeit we be taught in the Articles of our faith to beleeue the resurrection of the body yet wee are neuer taught to beleeue the resurrection of the soule For a rising vp presupposeth first a falling down The soul falleth not into the iawes of death nor goeth downe into the house of the graue This difference the wiseman teacheth Eccles. 12 7. Dust returneth vnto the earth as it was and the spirit returneth vnto God that gaue it The dwelling place of the body is the earth the habitation of the soule is with God The soule neuer dyeth nor decayeth nor sleepeth nor riseth againe but is a spirituall substance and inuisible hauing neyther flesh nor bones liuing and abiding for euer as wel out of the Tabernacle of the body as in the same But the body is an earthly and visible substance consisting of sensible parts neuer liuing nor breathing without the soule Wherefore these abide together as two the nearest and dearest friends reioycing together sorrowing together and alike affectioned one toward another yet the day of separation commeth and will come when a departure must be made of these two that cannot alway continue together the body must returne to the earth the soule must bee carryed vnto God the eternall Iudge who immediatly wil passe the sentence of life or death vpon the same Fourthly we must be careful to liue a godly Vse 4 and vpright life that when we shal goe the way of all flesh our soules may bee receyued vp into the heauenly habitations and bee carryed by the Angels into the glorious presence of God There is no man if he bee to stand before Princes and to come into the presence of great men but prepareth and maketh himself ready for that purpose When Ioseph was to appeare before Pharaoh Gen. 41 14. albeit he were called hastily and brought sodainly before him yet he shaued his head and changed his rayment How then ought our care to be increased and how ought we to work out our
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 〈◊〉 â—2 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
the most Highest Therefore he did not seeke a solitary place as hee was wont to worke his witchcrafts at which time he saw God met and preuented him but turneth his countenance at a sodaine toward the desart of Iordan Chap. 22 1. where the Israelites soiourned and pitched their Tents purposing presently to breake out into a cursing of them before the God of the Israelites should be aware of it supposing he would haue put no prophesie in his mouth before he should go to fet his wicked and wonted diuinations Thus he determined with himselfe to vtter the wicked imaginations of his own heart before God shold worke any impression in his minde or reueale his counsell vnto him But God which catcheth the wise in theyr owne craftinesse 1 Cor. 3 19 20 and knoweth that the thoughtes of the most wily are vaine represseth his diuellish purpose and doeth not onely bridle his tongue but inspireth him with his Spirit being as it were changed into another man that he should speake not his own deuices but the words of God So then God casting as it wer his hand vpon him taketh hold on him staying his intent and stopping his course two wayes the one outward the other inward The outward meanes vsed of God to hinder him was the beholding of the dwellings and lodgings of the Israelites distinguished according to their Tribes For when hee saw with his eyes their goodly and comely order whereby the presence of God amongst them was claerly manifested and theyr fayth in him was testified euery man encamping by his standard and vnder the Ensigne of his fathers house Numb 2 2. Numb 2 2. he was vpon that sight and situation of them withholden from proceeding in his curses and execrations The inward meanes was yet more forcible to stoppe the streame of the waters ready to ouerflow the people of God for the Spirit of God came sodainly vpon him that whereas he determined to serue the diuell and damned spirits he is constrayned against his will to serue the purpose and prouidence of God to speak what God would not what himselfe wished desired Thus we see that neither sathan nor his instruments can worke any hurt to the saluation of the people of God Rom. 16 20. but both they and all their endeuours come to nothing Hitherto of the preparation now we come to the prophesy which he vttereth by the Spirit of God In this we are to consider first the entrance into it then the prophesie it selfe In the entrance or beginning to procure attention and purchase credit to his words he setteth downe three things first the inscription and title of the prophesy wherin is a description of himselfe by his name and the name of his father For albeit Balaams name bee of no such waight and moment with vs that we shold for the persons sake giue credite to the prophesie or respect more who speaketh then what is spoken yet this simple plaine dealing professing his own name and confessing himselfe the vnwoorthy instrument of God serueth to adde some authority to the speech that followeth Secondly he stileth himselfe to be the man whose eies were opened wherby he teacheth that he would publish nothing of his owne inuention but that onely which he had receiued by diuine inspiration As if he should say Though Balaam be by nature as blind as a beetle in the matters of God and vnderstand nothing of heauenly things yet he hath receiued a spiritual and heauenly reuelation of the Spirit from aboue that of a blinde man whose eyes through couetousnes of mony and ignorance of God were closed vp he is become a seer to see for others not for himselfe nor his owne saluation Some reade the sentence thus that his eyes were shut vp but the other reading agreeth better to the circumstances of the text and the words folowing as euen Lyra himselfe confesseth that he was enlightned of God to see with the eyes of his mind more clearly then he could do with his bodily eyes Lyra in Numb cap. 24. inasmuch as the light of the mind is more plaine and perspicuous then the light of the body Thirdly he confesseth hee had heard the words of God Thus he speaketh after the manner of the true Prophets who were wont to beginne their prophesies with prefixing the name of God Thus saith the Lord Heare yee the word of the Lord to shew that they vttered not their owne inuentions but the Oracles of God Now as Balaams sight which is the sharpest quickest sence saw nothing before God opened his eyes so hee declareth he was dull and deafe of hearing before God had opened his eares to heare and deliuered his word vnto him Lastly he saith he had seen the vision of the Almighty rauished in mind but hauing his eyes vncouered whereby hee meaneth that being as it were in an extasy he was carried â—uâ— of himselfe The like is noted touching Saul â— Sam. â—9 he went to Naioth in Ramah and the Spirit of God came vpon him also and he went prophesying vntill he came thither Hereby Balaam sheweth two things first the author of the prophesie to wit the Almighty ascribing all to God challenging nothing to himselfe secondly the manner of his prophesie which was in a vision Ezek. 3 14 Dan. 8 27. and 10 8 which farre surpasseth the communication of Gods wil by dream albeit God be the author of both Thus hath God oftentimes made himself known among the Infidels both by visions and by dreames as to Abimelech Pharaoh Nebuchadnezar and others who may be sayd to haue the holy spirit but had not the spirit of holines for whersoeuer he worketh he is holy but he doth not alway work holines and sanctification which euermore accompany saluation What a 〈◊〉 is what aâ— the parts ends of it Now because it is said he fell into a trance it shall not be amisse to shew what a trance is what are the parts and ends of it being away and meanes which God hath vsed to reueale his will vnto men A trance is an extraordinary worke of the Spirit of God vpon the whole man casting the body and senses into a deepe sleep withdrawing the soule from the fellowship of the body to a fellowship with God for the better enlightning thereof It is I say an extraordinarie worke of the Spirit aboue the work of nature or constitution of the body or strength of the imagination whereby the whole man is for a time changed in body and mind the body the senses thereof both outward and inward cast into a deepe or dead sleepe made senselesse the soule withdrawne or separated from the communion and fellowship of the bodie to the fellowship of God for the better enlightning thereof to vnderstand the secrets counsels of God This is a trance or to be rauished in the Spirit which God vsed often to his Prophets It standeth in two parts or actions
soule returneth to God that gaue it For the question stil remaineth vndecided whether God giue it immediately or not that God gaue it which is al the wise man saith euery wisemā acknowledgeth but how and in what manner by meanes or without means remaineth yet in doubt as before The opposition made in that place betweene the soule and the body rather prooueth the contrary for as the body was of the dust so is the soule of God his gift But how is the body of the dust not immediately but of the Parents so that it is apparent that Salomon hath relation to the first creation of Adam of whō it is true that God formed man of the dust and breathed into his nostrils the breath of life and man became a liuing soule Gen. chap. 2 verse 7. I purpose not to enter into this controuersie much lesse take vpon me to define whether the soule come by traduction or by infusion whether from the parents or from GOD a question much debated both among ancient and moderne writers wishing rather all men to be wise with sobriety to content themselues to know that it is given of God and to be his Title to bee the God of the spirits of all flesh and to consider what vses wee may make of it First this serueth to ouerthrow diuers errors Vse 1 and heresies touching the soule raysed vp in former times to trouble the Church to destroy the faith Such were the Sadduces who held that spirits were only certaine qualities or accidents but no substances at all nor hauing any subsistence of themselues Acts 23 8. We learne on the contrary side to acknowledge that the soule is a creature of God as the body is and a thing essentiall as also the heauenly Angels are and liueth when the body dyeth as may be easily proued by infinite testimonies of holy Scriptures for this is the more noble part of man created but yet immortall inuisible but yet subsisting Salomon saith It returneth to God that gaue it Christ our Sauiour commendeth his spirit into his Fathers hands Luke 23 46. So Stephen prayeth Lord Iesus receiue my spirit Acts 7 59. Thus do they make GOD the keeper and preseruer of the soule when once it is deliuered out of the prison of the body They then that make the soule nothing but a blast or breath or a certain power infused into mens bodies but such as hath no essence or substance are grossely deceiued and mistaken exceedingly Vse 2 Secondly it is our duty to yeeld obedience to God both in body and soule and to submit our selues to him in all things especially vnder the Crosse euen when the flesh is most prone to murmure and rebell Hebr. 12 9. If we must yeelde reuerence to our fathers of whom wee haue receiued our bodies then should we be subiect to God of whom wee haue receiued our soules The Apostle chargeth vs to glorifie God in our body and in our spirit which are Gods 1 Cor. 6 20. they are both his and therefore both are to be giuen to him agine Vse 3 Thirdly the soule being from God it commeth neerest to his essence wherby we beare his Image and resemble him in knowledge wisedome and therefore it is a most precious substance more worth thē all the bodily creatures of the world for when the body returneth to the dust the soule goeth to God that gaue it The Prophet saith Psal 49 7 that no man can redeeme his brothers soule or pay a sufficient ransome to God for him it goeth beyond his power and ability All the gold treasure in the world cannot equall one soule in value The murthering of the soule is the highest and most horrible murther that can be and it is the greatest sin to destroy a mans soule Math. chapter 16 verse 26 on the other side to saue a soule is one of the best works and that which shall receiue the best reward Dan. 12 3. Lastly it belongeth to vs to haue the greatest Vse 4 care of the soule for as it excelleth the body so the care of it should exceed and surmount the care of the body The Scripture oftentimes calleth men from the excessiue and immoderate care of the body to which wee are too much enclined Math. 6 25. 1 Cor. 7 32. Rom. 13 14 that we may haue care of the soule and set our affections vpon heauenly things Obiect But are we to cast off all care of the body and to minde nothing but heauen the prouision for the soule Nay not so Answer GOD hath made the body as well as the soule therfore the body is to be regarded as well as the soule I say as well though not as much As then Christ saith This must bee done but the other must not be left vndone Matth. 23 so the soule is especially to be regarded but the body is not to be neglected Besides the body is as the Tabernacle and instrument of the soule the tabernacle of it to dwell in it and the instrument of it to worke by it and therefore the soule cannot do the duties proper vnto it except the body prosper and be prouided for Howbeit our cheefest care ought to bee for the soule that it may liue to God in this life and liue with God in the life to come If our greatest care be to adorne and decke the body it is most certaine wee are carelesse of the soule Verses 17 18 20. Which may goe in and out before them c. In these words we haue the summe and substance of the prayer of Moses and of the commandement of God vnto him touching Ioshua which I will ioyne together that we may end this Chapter for of laying on of hands mentioned verse 18 and 23 and of asking counsell of God wee haue spoken oftentimes before Moreouer we haue heere many particular points offered vnto vs touching Magistrates and Subiects as that God appointeth none to serue in any calling but he furnisheth him with sufficient gifts for that calling as it is saide Ioshua is a man in whom is the Spirit that is the gifts of the Spirit fit for gouernment As when Saul was appointed annointed to be king of Israel he was after a sort changed into another man and Moses is heere willed to put some of his honour vpon Ioshua verse 20. When it is said he should goe in and out before the people we learne that Magistrates and men that be in authority ought to be examples in all good things to their people not giue themselues liberty to do what they list verse 17. And when the reason is rendred lest the people should bee as sheepe without a Sheepheard we learne that that people is in a most wretched estate where they haue no Magistrates to go in and out before thē Iudg. 17 like a flock of sheep without a Shepheard By this similitude also our Sauiour expresseth in what fearefull condition the people are that haue
hanged by the necke yet none I say would repine at such a man so what ground hath any man to fret or fume or enuy at the flourishing estate of any wicked man especially when it is knowne that GOD hath decreed that he shall perish and that not by an honourable death but perish like Haman shamefully in his owne house and after that shall haue all shame and contempt powred vpon him and go to the place of the damned there to suffer torments with the diuel his angels where is weeping and gnashing of teeth Lastly this being well learned will serue Vse 3 as an admonition for euery one to take heede of euery euill way that he be not obstinate in sinne It is one thing to sinne and another to be obstinate in sinne to withstand the word and rod of God and to abuse his patience It is incident to all to sinne but obstinacy in sinning hardnesse of heart and casting off Repentance are the forerunners of destruction Let vs thinke thus with our selues what can a short or fading pleasure profit vs when God shall come with his fearfull destruction Nay what can all the pleasures or profites in the world recompence for the losse of that comfort and peace that otherwise we may enioy What did Esaus red pottage so pleasing vnto his eye profit him in the end when hee lost thereby not onely his fathers blessing but also the blessed life to come What good got Achan by his wedge of Gold when it proued to be the wracke and ruine both of himselfe of his family And therefore doth Christ our Sauiour teach vs Mat. 16 26. What is a man profited if he shall gaine the whole world then lose his owne soule Againe this fearfulnesse of iudgement should make a man thinke of the difficulty of repentance and what fearfull things hee shall suffer if he practise it not If it be a hard thing to breake off sinne we shall find it much harder to be broken with the iudgments of God and the fiercenesse of his wrath It is a fearfull thing to fall into the handes of an earthly Prince Prou. 19 10 but more fearefull to fall into the hands of the liuing God especially when he is inraged and incensed by the sinnes of men and therefore we ought to meete him with repentance lest we feele his vengeance to our condemnation A notable mediation to moue to break off â—he course of sinne And let vs labor to set the hardnesse of bearing the iudgements of God against the breaking off of sinne the one will easily counteruaile and ouercom the other If we finde it an hard and harsh saying to repent and breake off our sins we shall find it more hard when it shall be saide Goe ye cursed into euerlasting fire prepared for the diuell and his Angels Mat. 25. Let a man seriously and throughly consider what an hard and vnpossible thing it will be to vndergo the wrath of God which maketh the diuels and damned spirits to tremble Iames 2 19 he wil think it an easie and light thing to forsake sinne although it were more deere then all things in the world whatsoeuer What if it were as hard a thing to renounce thy sin and to take vp the practice of true repentance as to pluck out a mans eye or to cut off his arme yet it must be done he hath pronounced it with his owne mouth that must be thy Iudge that is if there be any one sinne as deere vnto thee as thy right eye thou must pull it out or els thou shalt neuer come to the kingdome of heauen or if there be any sin as deere vnto thee as thy right arme by which thou gettest thy liuing if thou canst not be content to cut it off and dost not constantly and confidently resolue to cast it from thee thou canst haue no entrance giuen thee into Gods kingdome We see by common experience daily that men will endure very hard and bitter things from the hand of the Physitian that they may recouer health and escape death and yet it is not to put away death vtterly it is onely to prolong life for a time for they may deferre death they are not able to take it away If then such sharpe and bitter things seeme easie to auoid a temporall death then what ought a man to doe and to suffer to auoid the bitternesse and sharpnesse of eternall destruction and the fierce wrath of God which indeede is nothing but this To forsake sinne and to take vp repentance and the performance of religious and holy duties But alas alas how many are there euery wherin the world that haue bene content to lose many ounces of blood out of the veins for the good of the body that haue neuer shed a few drops of teares out of their eyes for the recouery of their soules To take bitter pilles and potions to purge the grosse humors that distemper vs that haue neuer purged or cleansed themselues from the filthinesse of the flesh and spirit perfecting holinesse in the feare of GOD 2 Cor. chap. 7 verse 1. Nay we see men are willing to be seared that caÌ„not abide to haue the wounds of their soule searched by Gods holy Word yea to haue one member cut off to saue the whole bodie who notwithstanding will not leaue one pleasure of sinne for a season to saue both body and soule This is no better then folly and madnesse Heere is wisedome therefore to thinke of this betimes 31 And Moses and Eleazar the Priest did as the Lord commanded Moses 32 And the booty beeing the rest of the prey which the men of warre had caught was six hundred thousand and seuenty thousand and fiue thousand sheepe 33 And threescore c. 34 And threescore and one thousand Asses c 35 And thirty and two thousand persons in all of women that had not knowne man by lying with him c. 37 And the Lords tribute of the Sheepe was sixe hundred and threescore fifteene c. 41 And Moses gaue the tribute which was the Lords heaue-offering vnto Eleazar the priest c. 47 Euen of the children of Israels halfe c. Wee haue heard before the commandement of God touching the diuiding of the prey Now followeth the execution of it by Moses and Eleazar It is worth the obseruation to consider that as before the death of Aaron Moses and Aaron are alwaies ioyned together so after his death Moses and Eleazar The Magistrate and the minister shold ioyne togethâ—r the Magistrate and the Minister as the hand and the eye are in the body Then doth the church and the conmmonwealth flourish when these two go together and on the other side they go to wrack when they are separated draw seuerall wayes The greatnesse of the victorie and conquest that God gaue to his people appeareth further in these wordes by the distribution of the people and by the reseruation 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 afflâ—ction 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
and constant in his promise therefore he neuer deceiueth nor deludeth those that are his with vaine wordes whose truth reacheth vnto the clouds Reason 2 Secondly as he is true in nature so he is vnchangeable in will he is not like man that he should lye Man is subiect to vanity inconstancy as to speake and not to do it to promise and not to keepe it but it is not so with God who hath opened his mouth wil performe it This doth Iob plainly declare Chap. 23 13. Hee is in one minde and who can turne him Tea he doth what his minde desireth for he will performe that which is decreed of me and many such things are with him There is no variablenesse with him neither shadow of turning he remaineth the same euermore To this purpose Moses declareth that Balaam could not curse the people of God but was constrained against his will to blesse them Numb 23 19. because God is not as man that he should lye neither as the Son of man that he should repent Hath he sayde and shall he not do it Hath he spoken and shall he not accomplish it Thirdly hee is powerful and of himselfe Reason 3 able and sufficient to worke out his own wil so that nothing shall hinder him or delay the doing thereof when the time is come It falleth out oftentimes with man when hee hath promised to accomplish a worke that hee is not able to performe it either through weaknesse in himselfe or through the ouer-ruling power that is in another It is not so with God whatsoeuer he decreeth hee doeth whatsoeuer he willeth he worketh and performeth When after Gods gracious promise to giue flesh vnto his people in abundance Moses doubted therof in regard of the want of those meanes which he saw not and the multitude of the people which he saw the Lord said vnto him Is the Lords hand shortned Numb 11 23. Thou shalt now see whether my word shall come to passe vnto thee or not Seeing therefore God is true of his word vnchangeable in his will and powerfull in his workes wee may builde our faith vpon this trueth that his promises shall neuer faile any of his children Let vs now apply this doctrine to our selues Vse 1 First is this certaine that God will performe whatsoeuer he hath promised Then we may conclude this that whatsoeuer promises are not yet fulfilled shall in due time bee accomplished How many promises hath he already verified Could any power or strength of man preuaile against him to frustrate them and to make them of none effect Many there are that he hath made which are yet to come they also shall be made good for euen they are as easily brought to passe as the rest which wee see already performed We haue a prophesie promise of the calling of the Iewes that they shall be gathered into the Sheepfold of Christ and professe his name for God is able to graft them in againe Hence it is that the Apostle saith Rom 11 23. I would not Brethren that ye should be ignorant of this secret lest ye should be arrogant in your selues that partly obstinacy is come to Israel vntill the fulnes of the Gentiles be come in See then hereby the prophesie inuerted Once it was as we heard before that God should perswade Iapheth to dwel in the tents of Sem but now the promise is that God will perswade Sem to dwell in the Tents of Iapheth As therefore the church of the Iews is brought in praying for the conuersion of the Gentiles so shold we by an holy emulation from them apply vnto them and for them theyr owne words Cant. 8 8. We haue a litle Sister and she hath no brests what shall we do for our Sister when she shall be spoken for The calling of the Gentiles once seemed as vnprobable and vnpossible yet did God take away all obstacles and stumbling-blockes and brought them vnto the faith by the power of his two-edged sword so we cannot doubt for faithfull is he that hath promised but in his good time he wil in mercy looke vpon the naturall branches and according to his ancient bountifulnesse graft them into their owne Oliue tree They are the first borne of God and as it were the elder Brethren of the house albeit they seeme disinherited for a season and cast out of the house yet God will admit them againe receiue them into the adoption of sonnes And our doctrine serueth vs as a prop and pillar to vnder-prop our faith touching this point Againe God hath promised that hee will free vs from all sinne and misery Reu. 7 16 15. that he will wipe away all teares from our eyes and make vs without spot and wrinkle so that wee shall hunger and thirst no more We see not this with our bodily eyes neither are wee made partakers of this promise For behold vnto this houre we both hunger and thirst 1 Cor. 4 11 12.13 and are naked and are buffeted and haue no certaine abiding place we are reuiled and yet we blesse wee are persecuted and suffer it we are euill spoken of and we pray we are made as the filth of the world the off-scouring of all things vnto this time This doctrine therefore serueth to vphold our faith in this point Thirdly God hath promised to raise vp our bodies that haue lien in the dust and are rotted in the earth by his almighty power who calleth things that are not as if they were True it is it goeth aboue naturall reason to conceiue vnderstand this truth Rom. 8 11. yet the Apostle saith If the Spirit of Christ that raised vp Iesus from the dead dwell in you he that raised Christ from the dead shall also quicken your mortall bodies How soeuer then our bodies bee either burned or drowned or deuoured God will raise them for with him nothing is vnpossible We see what men are able to doe by Art and workemanship of ashes they are able to make costly and curious glasses by distillation they are able to extract the spirite and quintessence of sundry things out of one mettall it is not hard with them to draw another as Siluer out of Lead by melting and refining by sowing their corne that rotteth in the earth we see it hath a new body giuen it Therefore it is not impossible in it selfe Notwithstanding we see not this as yet performed the bodyes of the Saints remaine in the earth and see corruption This doctrine therefore serueth to vphold our faith in this point to make vs rest in hope that he will not alwayes leaue them in the graue nor suffer them to perish therein for euermore Lastly God hath foretold that there shall be an end of this world that the Lorde Iesus shall breake the heauens and come to iudge al flesh so that the dead shall rise and all shall stand before his iudgement seate to receyue according to their workes
man and is diuersly published by diuers persons some putting that booke before which others place after as wee see the bookes of history are ioyned together all the greater Prophets follow them and the lesser Prophets conclude the volume and Canon of the olde Testament The like wee might say of the books of the new Testament the placing of the foure Euangelists first the annexing of the Acts of the Apostles next the setting downe of Pauls Epistles as now they stand to wit the Epistle to the Romanes first to the Corinthians next c is mans appointment not Gods ordinance but if we consider these bookes in themselues and the matter contained in them the grace of speech that floweth from them the power and effect that is wrought by them the whole body of them thus vnderstood is inspired of God and the order of them is diuine inasmuch as the Prophets Apostles and Euangelists were moued by the holy Spirit and led by him in the deliuery of the matter and manner both of the things and words This the Apostle Peter acknowledgeth 2 Pet. 1 20 21. No Prophesie of the Scripture is of any priuate interpretation but holy men of God spake as they were moued by the holy Ghost 2 Ti. 3 16 17. Paul also agreeth hereunto saying The whole Scripture is inspired of God and is profitable to teach to conuince to correct and to instruct in righteousnesse We must therefore both search the Scriptures search into the order of the Scriptures which is most diuine and heauenly whereof we may say This is the singer of God Heere we shall see the whole agreeing with euery part and the seuerall parts agreeing with the whole When the Queene of Sheba vpon the report of Salomons wisedome was come to Ierusalem and there saw the sumptuousnesse of his buildings the greatnesse of his wisedome the meate of his table the sitting of his seruants the order of his Ministers the vessels of his house the multitude of his offerings and the answering of her hard questions shee was greatly astonied and saide I beleeued not this report till I came and had seene it with mine eies 1 Kin. 10.7 8. but loe the one halfe was not told me c Happy are thy men happy are these thy seruants which stand euer before thee and heare thy wisedome But as our Sauiour saith A greater then Salomon is heere so we may truely say greater wisedome and better order is heere in the diuine wisedome of the word that shineth in Gods house And albeit we heare neuer so much of the excellency of this worde yet if our delight be in it and our meditation vpon it day and night wee shall in the end be constrained to cry out Loe the one halfe thereof was not told me Let vs all taste of the sweetnesse of it let vs continually looke vpon the beauty of it let vs lift vp our eares to attend to the melody of it let vs prepare our hearts to lay vp the treasures of it And let vs from a feeling of the worthinesse and wisedome of it and seeing the order of it confesse with the Prophet Oh how loue I thy Law Psal 119 97. it is my meditation continually Secondly this reproueth such as know no Vse 2 order but bring in all confusion and disorder in Church or Common-wealth these haue nothing to do with God but are the Children of the Diuell that hath transformed them into his image and likenesse For from whence are seditions and confusions but from our owne lusts enflamed and kindled from his furnace Many there are that can abide no order at all others will not set themselues against all order to peruert it but make such a mingling mangling of it that they vtterly change the nature of it The Church aboue all other societies ought to bee the picture and representation of right order and comelinesse which is as bright as the Sunne as faire as the Moone Cantic 6 9. as terrible as an army with banners We see how God hath commanded it to be ruled euery one hath his proper calling his proper office his proper gifts for the discharge thereof If then disorder creepe in it how great is that disorder Consider the members of our naturall bodies if the head would presume to walke and vsurpe vpon the office of the feet or if the hand would take vpon it to see and direct the body if the eare encroch vpon the function of the tongue and thinke it selfe able to speake or if the foote would suppose it selfe to be of greater eminency and excellency then the heart or the head and striue for the highest roome or swelling with enuy and pride to behold greater gifts in another member should refuse to do the office of the foot what would follow but the ouerthrow of the whole body Who would not but complaine of this confusion as most monstrous and vnnaturall Let vs now consider how the case standeth with the Church Are there not many being bold and blind that teach before they haue learned and runne before they are sent that being without gifts and almost the shadow of gifts take vpon them the places of Pastors who were fitter to feed sheepe and to goe to some trade or occupation or to bee sent to the Plough taile to earne their liuing by the sweat of their browes rather then by murthering the soules of the people Hos 4.6 who many times perish for want of knowledge Another notable confusion and eye-sore in this body of the Church is when priuate persons enter vpon the office of the Minister and dare intermeddle with the holy Sacraments from which they ought to bee as strangers For what haue these men or women to doe with setting the authentike Seales to Gods promises who hath committed to them no such office nor giuen vnto them any such gifts Who required this at their hands or if they will be intruders or vsurpers will God accept their seruice nay rather will hee not punish their sacriledge Haue they any greater priuiledge then Vzzah had 2 Sam. 6.6.7 who putting his hand to the Arke of God when the oxen did shake it was smitten with sudden death and tasted the fruit of his high presumption Euery Sacrament is as the Arke of God it must not bee touched with vnwashen that is with common and vnsanctified hands Good intentions shall not goe for good payment nor be able to warrant euill actions Will-worship is odious to God and abominable in his sight who will bee worshipped according to his owne will so that it is in no wise lawfull to transgresse the rule and breake the order that God hath set Obiect Neither let any in the prophannesse of his heart or the ignorance of his minde obiect Cannot priuate persons vse the words of Baptisme in all points as well as the Minister obserue the words of institution and powre on water vpon the child which are the
will chasten him with the rod of men and with the plague of the Children of men but my mercy shall not depart away from him as I tooke it from Saul whom I haue put away before thee So then he dealeth not extremely with his people but spareth them Malac. 3 17. as a man spareth his owne sonne that serueth him Reason 3 Thirdly as his nature is to shew mercy so knoweth he the matter whereof we are made and he considereth that we are but dust If he should deale with vs according to our deserts and pay vs home as wee haue prouoked him by sinning against him he should bring man to nothing and consume him for euer Wherfore the Lord saith I will not contend for euer neyther will I bee alwaies wroth Esay 57 16. for the spirite should faile before me I haue made the breath Wee are as a winde that soone passeth as a breath that is easily stopped and as the dust that is quickly blowne away The Prophet calleth this to our remembrance which wee ought to learne without the worde by daily experience Psal 103 13 14 15 and 78 38 39 and 30 5. As a father hath compassion on his children so hath the Lord compassion on them that feare him for hee knoweth whereof wee bee made he remembreth that we are but dust the daies of man are as grasse as a flower of the field so flourisheth he And in another place He being mercifull forgaue their iniquity and destroyed them not but ofttimes called backe his anger and did not stirre vp all his anger for he remembred that they were flesh yea a winde that passeth and commeth not againe If then we consider that God punisheth vnwillingly that he sheweth mercy and remembreth our frailty wee must needs conclude with the same Prophet that he endureth but a while in his anger but in his fauour is life weeping may abide at euening but ioy cometh in the morning Let vs now obserue the vses that may bee gathered from this doctrine First marke the Vse 1 difference betweene God and man whose waies are not as our waies nor his works like vnto our workes It is not with God as it is with man Esay 27 4. Albeit he bee daily prouoked and offended yet he is not easily moued and vpon our submission and repentance he is quicklie appeased and his wrath by and by is turned backe Psal 103 8 9 10 11. The Lord is full of compassion and mercy slowe to anger and of great kindnesse hee will not alwaies chide neither keepe his anger for euer he hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities for as high as the Heauen is aboue the earth so great is his mercy toward them that feare him But when man is once moued hee sildome keepeth any meane or moderation he can hardly or neuer will be appeased againe albeit hee that hath offended and prouoked him doe submit himselfe vnto him and craue pardon for his offence Hence it is that God is constrained to restraine the outrage and cruelty of man in his Law that as a violent streame breakes out can be kept within no bounds of reason where he giueth in charge that if the wicked be worthy to be beaten Deut. 25 2 3 the Iudge shall cause him to lye downe and to bee beaten before his face according to his trespasse vnto a certaine number forty stripes shall because him to haue and not past lest if he should exceede and beate him aboue that with many stripes thy brother should appeare despised in thy sight This law declareth that so soon as we are iniuried a fire is kindled within vs we conceiue rancor and choler we fret and fume with indignation and cannot be reconciled wee are filled with our passions wee lay on loade and know no moderation If the Lord shoulde deale with vs as we measure to our brethren we were not able to beare it and abide it If he should be so fierce and full of rage against vs we should vtterly be destroyed and consumed but there is alwaies mercy with him that he may be feared Secondly this serueth greatly to comfort Vse 2 all the faithfull seruants of God to consider the moderation of his chasticements and the gentlenesse of his hand in all his corrections We see by daily experience how hee forbeareth vs and powreth not out all his wrath vpon vs. If it were not so it would oftentimes goe hard with vs. Albeit his hand be sharpe vpon vs yet wee must needs confesse our sins haue iustly deserued greater plagues longer plagues sharper plagues And when his iudgments are ceassed and withdrawne our sinnes are found to be as great and sometimes greater then before so that wee deserue other plagues and punishments to come in place immediately to follow the former Our deliuerance therfore is for his mercies sake Herevpon the Prophet saith Psal 30 5. He endureth but a while in his anger but in his fauour is life weeping may abide in the euening but ioy cometh in the morning In like manner sorrow may happen in the morning but ioy and comfort shall abide within the euening that we may acknowledge the greatnesse of his mercie and the shortnesse of his wrath Wee heard how sorrowfull a message and what heauy tydings Dauid had brought vnto him so soone as he was vp but this sorrow was soone turned into ioy and this heauinesse into gladnesse when the Angell of vengeance is commanded to stay his hand and to put vp the sword of iustice into his sheath To this purpose the Apostle teacheth the Hebrewes chap. 12. Heb. 12 9 10 12. Wee haue had the fathers of our bodies which corrected vs and we gaue them reuerence should we not much rather be in subiection vnto the Father of spirits that wee might liue For they verily for a few daies chastened vs after their owne pleasure but he chasteneth vs for our profite that we might bee partakers of his holinesse Wee must euermore remember that it is his mercy that moueth him to stay his hand and to call in his iudgements and to make our plagues to ceasse Wee cannot stand to pleade with GOD we must not iustifie our selues we ought not to hold our selues innocent but rather perswade our selues that God hath a iust quarrell and controuersie against vs. Hath he visited our brethren that dwell neere vs as good and peraduenture better then our selues and yet hath not touched vs Hath he freed vs when others haue felt the stroke of his rodde Haue wee stood vpright when others haue fallen downe When his arrowes flye abroad and sticke in the flesh and enter into the bones hath hee passed ouer vs and hidde vs vnder the shaddow of his wing as in a place of safety Oh consider this and let vs not forget the fauour of God toward vs O let vs remember his louing kindnesse and engraue it in
it were brought downe to reside and remaine among vs. So long as the word which is the scepter of his kingdome is with vs we shall not need to feare he will goe from vs neither shall be constrained to make long iourneyes to seeke him out When once his word is departed and the Gospel gone his standard is remoued and he is quite turned from vs. It is in vaine to dreame to find him when we cannot find him in his word Hence it is that Abijam telleth Ieroboam that made Israel to sinne that God was gone from them seeing he had driuen away the Priests of the Lord the sonnes of Aaron and on the other side he ioyneth together the presence of the Lord and the preaching of his word saying Behold this God is with vs as a Captaine 2. Chron. 13.12 and his Priests with the sounding trumpets to cry an alarme against you This then is a speciall token of Gods speciall presence when he sendeth his word as a gracious raine vpon his inheritance and thereby watereth the dry furrowes of the barraine hearts of his people Thirdly we haue the promise of his presence and the seales thereof in his Sacraments whereby we are at one with him and he with vs. Whensoeuer we meditate of our baptisme the Sonne of God doth witnesse vnto our spirits that we are cloathed with his righteousnesse as with a garment Gal. 3.27 for all such as are baptized into Christ haue put on Christ Whensoeuer we receiue the Supper of the Lord hee sheweth vs that he is our food and that the bread which we eate at our tables and in our houses doth not nourish vs better then we be nourished by his substance at his heauenly table insomuch that we liue in him by him and through him according to the testimony of Iohn Ch. 6. Ioh. 6.54.55 Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day for my flesh is meat indeed and my blood is drink indeed Thus we are spiritually one with him and mystically he is one with vs so that we haue a communion with him as the members haue with the head so that we must receiue it as most true which the Apostle saith 1 Cor. 10. 1 Cor. 10.16 The cuppe of blessing which we blesse is it not the communion of the body of Christ the bread which we break is it not the communion of the body of Christ for we that are many are one bread and one body because we all are partakers of one bread Fourthly when we come together in the Church to call vpon his Name he is neere vnto vs and most familiar with vs. For our LORD Iesus Christ assureth vs that he is there among vs whensoeuer we are assembled in his Name and by lifting vp our eyes and holding vp our hands toward heauen wee shew that our coming thither is to present our selues in the sight presence of our God To this purpose our Sauiour saith Math. 18 20. Where two or three are gathered together in my Name there am I in the middest of them so that we must consider that we are heere not onely before the Angels of heauen but also that the Sonne of God both seeth and heareth vs. True prayer doeth ascend vp to Heauen as Incense and lifteth vs vp to talke familiarly with God and bringeth downe his blessings vpon vs except we vse this heauenly exercise whereby we speake to him he is a stranger to vs and we are strangers to him Lastly he dwelleth among vs whensoeuer he preserueth vs from euill and deliuereth vs from our enemies If the fauour of GOD were not a shield buckler about vs to preserue and protect vs from our enemies wee should lie open to ten thousand dangers and deaths If our Lord had not a continuall care ouer vs and stood not mightily for our defence we should bee a prey to the iaw of the Lyon and should perish euery minute of an houre We are of our selues ouer-weake and haue no meanes to deliuer our selues this is our comfort that God is on our side dwelleth among vs. Let vs also take heed we walk in feare before him and doe not prouoke him to wrath and indignation against vs by committing euill in his fight who can abide nothing that is prophane or polluted as Deut. 6 15. The Lord that is in the middest of thee is iealous beware therefore that his wrath kindle not lest thou be rooted out of the Land which the Lord thy God hath giuen thee To this purpose the Apostle speaketh 2 Cor. 6. 2 Cor. 6 16 17 Yee are the Temple of the liuing God as God hath saide I will dwell among them and walke there and I will be their GOD and they shall be my people wherefore come out from among them and separate your selues saith the Lord and touch none vncleane thing and I will receiue you and I will be a Father vnto you and ye shall bee my sonnes and daughters saith the Lord Almighty This sheweth that we ought to walke alwaies as in Gods presence and to consider euermore that his eye is vpon vs. Our bodies are the temples of the holy Ghost for him to dwell in If then we shall defile them and make them as swine-styes we greeue the holy Spirit whereby our adoption and redemption are sealed and driue him from vs and chase him away out of our hearts Vse 2 Secondly albeit the placing of the Tabernacle in the middest of the host be gone and past long agoe and were verified among the Iewes vnder the shaddowes of the Law yet it serueth to teach vs to what end God hath instituted ciuill States and Common-wealths in this world to wit to be staies and proppes to the Church to vphold and strengthen the same that the people of God may assemble together in peace and quietnesse and be free from all dangers of malicious enemies that labour to do euill to the Sanctuary To this purpose the Prophet teacheth Psal 102 2â— 22. and 122 3 4. that The Name of the Lord shall be declared in Sion his praise in Ierusalem when the people shall be gathered together and the Kingdomes to serue the Lord. And Psal 122. Ierusalem is builded as a City that is compact together in it selfe whereunto the Tribes euen the Tribes of the Lord goe vp according to the Testimony to Israel to praise the name of the Lord. Heereby we are put in minde of three notable duties First of all let all persons Princes and people high and low do good to the Church of God and imploy their best endeuours to promote the glory of God and the safety of the Church For wherefore was the Tabernacle taken and pitched in the middest of all the host not placed in a corner nor set in the skirts of that mighty army but was inuironed round about with the strength of Israel but to
heauen is not giuen but to those to whom it is prepared of the Father Matth. 20.23 and 25.34 But election is not of works but of grace and therefore is called the election of grace Rom. 11.5 This appeareth Ephe. 1. Ephe. 1 5.6 He hath predestinated vs to bee adopted through Iesus Christ in himselfe according to the good pleasure of his will c. No man could be saued except Christ had come and had satisfied the iustice of God for the sinnes of the world by his precious blood for there is no other name vnder heauen wherby we must be saued Act. 4.12 but all his benefites proceed from grace and the euerlasting loue of God toward vs as Ioh. 3. Ioh. 3.16 God so loued the word that hee hath giuen his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life No man can be saued except he be effectually called to Christ and his Gospel outwardly by the word and inwardly by the Spirit but whence proceedeth this grace but from grace as the Apostle testifieth 2 Tim. 1. 2 Tim. 1.9 Gal. 1.6 He hath saued vs and called vs with an holy calling not according to our workes but according to his owne purpose and grace which was giuen to vs through Christ Iesus before the world was No man can be saued except he hath faith in Christ for the iust shall liue by faith Hab. 2.4 and without faith it is vnpossible to please God Heb. 11. But from whence haue we faith By grace as the Apostle witnesseth Ephe. 2. Ephe. 2.8 By grace ye are saued through faith that not of your selues None can be saued except he be iustified as Psa 34.15 16. The eies of the Lord are vpon the righteous and his eares are open to their cry but the face of the Lord that is his anger and indignation is against them that do euill to cut off their remembrance from the earth But our iustification commeth from grace as Rom. 3. Rom. 3.24 We are iustified freely by his grace through the redemption that is in Christ Iesus No man can be saued except being iustified by faith he be also sanctified and renewed by the spirit of regeneration for except a man be borne againe of water and the holy Ghost he cannot enter into the kingdome of heauen Ioh. 3. But whence haue we this but from the grace of God as the Apostle expresseth Tit. 3. Tit. 3.6 The bountifulnesse and loue of God our Sauiour toward man appeared and according to his mercy he saued vs by the washing of the new birth and the renewing of the holy Ghost which he shed on vs aboundantly through Iesus Christ our Sauiour No man can be saued without good workes and a carefull and constant endeuour to walke in them for we are his workemanship created in Christ Iesus vnto good works which God hath ordained that we should walke in them Ephe. 2.10 But how are wee inabled to performe them but by the grace and free gift of God as Ezek. 36. Eze. 36.26 â—â— A new heart will I giue you and a new spirit will I put within you and I will take away the stony heart out of your body and I will giue you an heart of flesh and I wil put my Spirit within you and cause you to walke in my statutes and ye shall keepe my iudgements and doe them The like may bee saide of remission of sinnes No man can be saued without continuall forgiuenesse of sinnes for into many sinnes and offences we fall daily Iam 3.2 But this is giuen vs through his grace onely as the Prophet teacheth Esay 43. Esai 43.25 I euen I am hee that putteth away thine iniquities for mine owne sake that is for no deserts of thine but thorough grace and fauour and will not remember thy sinnes and Ephe. 1.7 We haue redemption through his blood euen the forgiuenesse of sinnes according to his rich grace Lastly no man is saued except he perseuere and continue in faith in loue in Christ in repentance in Christ and in all good works as Matth. 24. he that endureth vnto the end he shall be saued and Reuel 2.10 Be thou faithfull vnto the death and I will giue thee the crowne of life but from what root and fountaine proceedeth this gift and from whence hath it his beginning The Apostles and Prophets tel vs most plainely and directly as Iere. 32.39.40 Ier. 32.40 â— I will giue them one heart and one way that they may feare me for euer I wil put my feare in their hearts that they shall not depart from me Phi. 1.6.29 and 2.13 God that hath begunne his good worke in his Saints will performe it vntill the day of Iesus Christ Now as we haue said of all the rest so we may say of eternall life Rom. 6.23 that it is the free gift of God and therefore all his giftes and our saluation come not from our our merits but from his mercies not from our deseruings in whole or in part but from his free fauour in Christ Iesus Let vs come to the reasons and consider Reason 1 aright the causes hereof First of all God wil haue the praise and glory of his owne works and will not giue and grant ouer the same to another But if the graces of his Spirit were well deserued of vs and not freely bestowed vpon vs wee had matter of reioycing in our owne selues and of boasting against God The Apostle hauing shewed that the righteousnesse of God is made manifest without the Law saith Where is then the reioycing Rom. 3.27 and 4.2 It is excluded And touching Abraham thâ— father of the faithfull he sayeth If Abraham were iustified by workes he hath wherein to reioyce but not with God Likewise writing to the Ephesians chap. 2. By grace ye are saued through faith Ephe. 2.8.9 and that not of your selues it is the gift of GOD not of workes lest any man should boast himselfe So then he giueth all his gifts freely that he may haue the whole praise of his mercy But so much as we take to our selues so much hee loseth of his glory Reason 2 Secondly he knoweth we haue nothing of our owne we craue our daily bread and drinke at his hands We are beggers and destitute of all good things and neuer are able to supply our owne wants Our owne penury is such that we haue nothing to boast off but our misery pouerty blindnesse nakednes and wretchednesse We were saith the Apostle dead in trespasses and sinnes â—he 2.1 2. wherein in times past we walked according to the course of this world and after the Prince that ruleth in the ayre euen the spirit that now worketh in the children of disobedience We are vnable to thinke or to doe any thing it is God must worke in vs the will and the deed it is he must draw vs before we can runne after him or come
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 theâ—efore 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 condeÌ„ne 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
their families according to the house of their fathers Hitherto we haue spoken of the order prescribed vnto Moses and the people to be obserued now followeth briefly the execution of the commandement as the conclusion and shutting vp of the Chapter in these 3 verses Howbeit before the performance thereof Moses addeth two cautions necessary to be obserued and considered First the totall summe of them that were numbred before which amounted to the number of sixe hundred thousand and three thousand fiue hundred and fifty Loe how great the blessing of God was in multiplying his people and what the truth of his promise is that he made to Abraham Secondly the exemption of the Leuites who were acquitted and discharged out of the former muster being appointed to another office of another nature verse 33. Then is annexed the obedience it selfe to the commandement of God set downe both generally The children of Israel did according to all that the Lord commanded Moses and then particularly in two points They pitched by their standards and they set forward euery one according to their families according to the house of their fathers No man murmured at the order of God no man enuyed his superiour no man contemned his inferiour but all of them rested in his ordinance marched according to his direction and appointment We learne from hence that it is the duty of Gods children Doctrine 8 to yeeld obedience not onely to some It is our duty o yeeld obedience to all Gods commandements but to all the commandements of GOD. God requireth at our hands a full and entire obedience Doe wee require commandements to confirme this vnto vs or would we haue examples Let vs consider both And first for precept The Apostle is plaine 2. Corin. chap. 7.1 2 Cor. 7.1 Hauing these promises let vs cleanse our selues from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God Where we see he perswadeth to make a through worke to clense our selues not onely from some filthinesse and to retaine some but from all not onely of the body but of the soule euen of the whole man Likewise in the former Epistle 1 Cor. 5.7 chap. 5.7 purge out the olde leauen that ye may be a new lumpe as ye are vnleauened He confesseth that they were renewed and regenerated in part and therefore concludeth must proceed and goe forward vntill the worke be wholly finished For the word is compounded signifying not only to purge but as much as may be possible to purge out quite and cleane as the Israelites were commended when they celebrated the Passeouer to put away all leauen from them so that whosoeuer had any in his house should be cut off from his people To this purpose commeth the exhortation of the Apostle Heb. 12.1 Heb. 12.1 Seeing we are compassed about with so great a cloude of witnesses let vs lay aside euery weight and the sinne which doth so easily beset vs and let vs runne with patience vnto the race which is set before vs. As if he had said forasmuch as we haue so great a multitude of beleeuers which he compareth to a cloude that is thickened compacted or gathered together in the middle region of the aire of vapours wee must doe as they that runne in a race they doe not onely cast away clogges and impediments but whatsoeuer may hinder them in their course as the cares of this life the delights of the world the lusts of the flesh and generally euery thing that may cloy vs and clogge vs in our spirituall iourney Thus we see how we are commanded to cleanse away all filthinesse to purge out all leauen to cast aside euery weight Behold how the Apostle addeth vniuersall notes in euery of these places But are these precepts without examples are they meere speculatiue considerations without their vse No we haue in the Scriptures of the new Testament many among the faithfull that receiue this commendation from the mouth of God It is noted concerning Noah Gen. 6.22 Gen. 6.22 that he did according to all that God commanded him euen so did he It is recorded of Moses that when Pharaoh did giue them and their children liberty to goe into the wildernesse to serue the Lord onely their flockes and their heards should be stayed he answered boldly Our cattell also shall goe with vs Exos 10.26 there shall not an hoofe be left behind Exodus chapter 10.26 It is testified by the Euangelist Luke touching Zacharie and Elizabeth that they were both righteous before God walking in all the commandements and ordinances of the Lord blamelesse Luke 1.6 Luke 1.6 All these particular testimonies doe teach vs that it is our dutie to labour earnestly and carefully to performe a pure and perfect obedience vnto all the commandements of the Lord that we may be entire wanting nothing Now we come to the reasons that we may Reason be farther confirmed in this trueth First consider the nature of God he is perfect in himselfe and perfect in all goodnesse toward vs. He faileth in nothing so that he may truely say what could I haue done more then I haue done we must therefore answere in duty and obedience vnto him Hence it is that Christ saith Be ye perfect euen as your Father which is in heauen is perfect Matth. 5. Matth. 5. â— If then we must be like him and resemble him we ought to striue to be like him in perfection Secondly Christ Iesus is a perfect Sauiour Reason a perfect redeemer a perfect mediatour Hee hath fully finished our saluation and he dyed to satisfie for all our sinnes If he were but halfe a Sauiour a party obedience might bee sufficient on our part But he neuer left the worke of our redemption vntill he had appeased the wrath of his Father and nailed all our sinnes vnto his Crosse This caused the Apostle to say He gaue himselfe for vs Tit. 2.14 that he might redeeme vs from all iniquity and purify vnto himselfe a peculiar people zealous of good workes Tit. 2.14 Seeing then that Christ Iesus hath redeemed vs from all sinne it followeth necessarily that we should follow after all righteousnesse and make conscience of all sinne Thirdly in respect of the commandements Reason 3 themselues Cicer. de offâ—â—â— lib. 2. for as an heathen man said of moral vertues that they were linked together as in a chaine so that he which had one truely had all of them so we may much better say of the Lawes of God that as there is one lawgiuer which is the Author of them all so they are all knit in a knot together that the knot cannot be loosed but all are dissolued Or they being ten words are as a band hauing ten conditions if one of them be broken the whole band is forfeited The testimony of the Apostle Iames fully accordeth and agreeeth hereunto chap. 2. Iam. 2.10 â— Whosoeuer shall keepe the whole Law
and yet faileth in one point he is guilty of all for he that said Doe not commit adultery said also Doe not kill Now if thou commit no adultery yet if thou kill thou art become a transgressour of the Law Whosoeuer breaketh one commandement and maketh no conscience thereof but saith he doubteth not to be dispenced withall for it and that he shal finde God mercifull vnto him therein hath made himselfe guilty of the whole Law and of the punishment due to the transgressours of it Fourthly there is nothing done of vs in Reason 4 this flesh but GOD will bring it into iudgement We run into many euils because they seeme little and the hedge of Gods word is easily leaped ouer The wise man teacheth vs Eccl. 12. Eccle. 1â— 1â— that God will bring euery worke vnto iudgment with euery secret thing whether it be good or whether it be euill If he said God will bring many things to iudgement wee might haue hoped some things should be exempted But forasmuch as we must account with him for all things 〈◊〉 12.36 euen for euery idle word as our Sauiour teacheth it followeth that wee ought to make conscience of all our wayes and workes whatsoeuer Fiftly all things commanded of God from Reason 5 the greatest vnto the least are most iust and equall and therefore to be obserued diligently without all parting or partiality The Prophet reprooueth the house of Israel that said The way of the Lord is not equall But the Lord saith 〈◊〉 18.29 O house of Israel are not my wayes equall are not your wayes vnequall This reason is vrged by the Prophet Dauid 〈◊〉 119.128 172. Psal 119. I esteeme all thy precepts concerning all things to be right and I hate euery false way His testimonies are righteous and very faithfull which he hath commanded and therefore he hateth from the bottome of his heart all wicked vngodly wayes So then whether we consider the nature of God that he is perfect or the redemption of Christ that it is perfect or the dignity of the law that it is perfect in all these respects we conclude this truth as hony gathered from many flowers That it concerneth euery one of vs to yeeld obedience to all the Lawes and commandements of God Vse 1 Now let vs come to the vses which giueth an edge to the doctrine it selfe And as it serueth to reprooue so the reproofe is of diuers sorts â—e first reâ—â—efe First of all it condemneth those that waste themselues and spend their strength chiefly about the things of this world and neuer labour after regeneration and the things of the Lord. These men neuer thinke of any obedience How farre then are they from perfect obedience when will these come to the iourneyes end that are not yet set forward in the wayes When will they finish their saluation that haue not yet made a beginning How do they looke to receiue the price that sit still and doe not yet runne in the race or how shall they obtaine an incorruptible crowne that doe not striue for the mastery These thinke they haue no soules to saue or that there is no God to serue or that there is no life to come or else they would not liue as beasts or as the horse and mule that are without vnderstanding If they liue as men that regard not the kingdome of heauen they shal one day know that there is an hell and if they regard not to obey God they shall heereafter reape the fruit of their disobedience Samuel teacheth â—am 15. â— that rebellion is as the sinne of witchcraft and stubbornnesse is as iniquity and therefore all such as reiect the word of the Lord he will also reiect them from his kingdome and from the glory of his presence â—e second â—roofe Secondly such are reprooued as content themselues with a small measure of knowledge and obedience of faith and repentance For many there are in the Church that thinke they know enough or at least that much knowledge is not necessary like to the Deputy mentioned in the Actes of the Apostles that the doctrine of Christ was a matter needlesse friuolous impertinent and vnnecessary and a curious question about words and names whereof a man might bee ignorant without danger Thus doe these iudge of religion and of the Law of God they account basely of it as a thing that may best bee spared If they had truely tasted of the sweetnesse of Gods word it would bring them altogether into loue of it Let vs therefore labour to grow in grace vntil we come to perfection 2 Pet. 3. For whosoeuer thinketh he hath already attained vnto it greatly deceiueth himselfe we haue as yet scarse laid the foundation and doe we as men besotted with folly and spirituall pride imagine we are come to the toppe We are like vnto them that are in a dreame that thinke they are eating to the full and behold when they awake they are hungry and empty or they that deeply conceit they are drinking and when they arise they see they are thirsty so is it with these men they are fast asleepe and doe but dreame when they suppose all the world is made of knowledge whereas if they had shaken off this spirit of slumber and were throughly come to themselues they would bewaile their owne ignorance and as poore blinde soules condemne their owne foolishnesse Let vs therefore store our selues with it we shall herein if in any thing beside finde the prouer be most true that store is no sore It is the ground of our obedience forasmuch as we can obey no farther then we know The seruant can obey his masters will no farther then he knoweth it An ignorant seruant must of necessity be a disobedient seruant So is it with euery Christian man his obedience cannot go beyond his knowledge Thirdly The third reproofe it serueth fitly and fully to reproue those that do halt with God and yeeld a maimed obedience vnto him The sacrifices of God vnder the Law must be whole sound not halt not maimed not lame so should our obedience be vnder the Gospel Men will not allow of a seruant that performeth such seruice as he requireth at his hands when it is done to halfes and doe we thinke to be accepted of God when we cut off his worship in the middes Wee deale with God as the king of Ammon dealt with Dauids messengers hee shaued off the one halfe of their beards and cut off their garments in the middle 2 Samuel chapter 10. verse 4. So doe we shaue off halfe of his seruice and thinke to make him be content with that or with nothing If Christ Iesus had so rewarded vs in performing the worke of our redemption and had left off before hee had brought it to perfection wofull had our condition beene it had beene good we had neuer beene borne For if he had not throughly finished it wee could not haue beene
the reasons so let vs hearken Vse 1 to the vses First of all this ought to be a strong motiue vnto vs to mooue vs to desire this calling It is an encouragement vnto vs to enter into it a good warrant that it is lawfull to desire it Who doth not desire honour excellency in this world Saul being threatened to haue the kingdom rent from him desired that Samuel would honour him among the people God lifteth vp the heads of those that are fitted to this calling Iob 33. Obiect who are as one of a thousand But is it indeed lawfull will some say to affect this calling to desire the office of a Byshop may a man seeke and sue for it I answere Answer neither euery man nor all desire is warranted There are two sorts of men two sorts of desires Some men are fitted and some are vnfit There is a desire that is good and there is a desire that is euill according as the fountain is out of which they issue proceed The corrupt desire ariseth sometimes from ambition and sometimes frō couetousnes delighting to set out themselues or coueting to enrich themselues For some are possessed and puffed vp with the spirit of pride and vaine glory setting out thēselues with shewes of worldly wisedome and magnifying themselues and their gifts to tickle wanton and delicate eares others make the Ministery as their last shift and refuge when they haue made shipwracke of a good conscience and know not otherwise how to liue This is a wicked preposterous desire For as such as haue neither learning nor honesty neither are willing to labour for their liuing when they can no longer maintaine themselues their last remedy is to turne Ale-house-keepers and to set vp tipling houses so such as haue gottē a litle smattering knowledge as shreds or scraps gathered from other mens tables haue peraduenture baited their horses in the Vniuersitie though they be as farre from sound or setled skill in Diuinity as their horses when they know not which way to turne themselues to liue neither can shift any more their scandalous and lasciuious courses being descryed and perceiued of all men beginne to thinke of the Ministery and make that a meanes to maintaine them idlely loosely and wickedly This desire is sinfull and carnall woe vnto such as thus desire the calling woe vnto such as helpe them to it and as it were hold the stirrup vnto them while they mount vp into Moses chaire woe vnto them that suffer them to haue entrance and giue them easie passage to make houocke of the sheepe of Christ and woe vnto that people that haue such a plague sent in among them to destroy their soules But besides this there is an holy and godly desire comming from the true feare of God and the zeale of his glory when he giueth vnto a man this purpose and resolution to consecrate himselfe to the Ministery of the Church and to put in practise such gifts as are bestowed vpon him The former sort desire the honour not the worke the maintenance but not the paines Such as desire it to be reuerenced are ambitious such as affect it to be maintained are couetous They that are set in this calling ought to be reuerenced but they ought not to respect that as the ende of their entrance into it they ought to be maintained but that should not be their principall marke but Gods glory and the peoples good Blessed are they that haue this godly desire blessed be God that hath put it into their hearts and blessed are that people that haue such a conscionable Pastor set ouer them to reueale vnto them the counsels of God and the mysteries of saluation These men feeling the blessing of God vpon their studies and themselues in some good measure fitted and furnished for this function are willing to exercise their giftes and employ their talent which is indeed one part of their calling Hence it is that Paul saith Ro. 1.15.16 So much as in me is I am ready to preach the Gospel to you that are at Rome also for I am not ashamed of the Gospel of Christ for it is the power of God vnto saluation to euery one that beleeueth c. Hee acknowledgeth himselfe a debter vnto all men God is the creditor who hath giuen out his money to euery one of his seruants that they should gaine euery one to their master not to themselues the money committed is his gifts and graces that he hath distributed vnto them according to his owne pleasure so that we hauing receiued not onely to beleeue our selues but to teach faith vnto others ought to be ready willing prompt and prepared to employ such giftes as are bestowed vpon vs. Thus also doth the Apostle Peter teach the Elders 1 Pet. 5.2 to feede the flocke of God which is among them taking the ouersight therof not by constraint but willingly not for filthy lucre but of a ready minde c. And in the old Testament the Prophet Esay when his tongue had beene touched with a coale from the Altar and that he had heard the voyce of the Lord saying Whom shall I send doth of his owne accord offer himselfe and his seruice Behold here I am send me Wherefore Esay 6.8 whomsoeuer the Lord God shal cal immediately by his Spirit and furnish with gifts requisite for a Minister he will also touch his heart with willingnesse and readinesse to employ those graces and to set them on worke he will giue him a desire to glorifie him in the seruice of the Church and to gaine soules to his Master Christ Secondly it reprooueth sundry abuses of Vse 2 such as transgresse against this truth and dash their foote against this doctrine as against a stone as if they meant violently to oppose themselues against it or knew not that therin they fight against God which may be reduced to three heads First such as abuse their persons and tread vpon them as their footstoole Secondly such as contemne the Ministery it selfe as base and vile Thirdly such as deny them any maintenance fit for their calling One sort are wretched and prophane another proud high-minded the third worldly and couetous Touching the first sort The first reproofe it is too common a practise in the world to scorne and scoffe at the Ministers of the Gospel which is as much as to make open profession to be voyde of all soundnesse and sincerity of religion For such as hate them and despise them because they are Ministers doe despise nay despite God himselfe and Christ our Sauiour as Luke 10.16 He that despiseth you despiseth me and hee that despiseth me despiseth him that sent me Where Christ setteth downe this as a rule whereby euery man may examine his owne heart and make tryall of his religion and piety toward God euen by his affection and behauiour toward the Ministers of God It was neuer knowne since the world
spend our strength in vaine and for nothing yet our iudgement is with the Lord and our worke with our God Esay 49 4 5. In the meane season let our labour be answerable to the greatnesse of our calling that so we may be worthy of that honour Vse 4 Lastly seeing the function of the Ministery is of great excellency and dignity we must vnderstand that great gifts are required in the Ministers and they must in a good measure be qualified thereunto This vse doth the Apostle make 1 Tim. 3. The office of a Minister is a worthy worke therefore he ought to be of blamelesse conuersation and apt to giue instruction to the people He must shew both integrity of life and light of doctrine which is as the Vrim and Thummim that the Priest did beare on his brest-plate of iudgement Exod. 28 30. It is the best harmony that can be made when life and doctrine agree together otherwise we are as iarring cymbals Hence it is that the Prophet speaking of the Couenant of life and peace made with Leui Malac. 2 6 saith The law of truth was in his mouth and iniquity was not found in his lippes c. and he did turne many away from iniquity The Ministers are called by Christ both the light of the world and the salt of the earth In like manner Paul exhorteth the Elders of Ephesus Acts 20 28. Take heed vnto your selues and to all the flocke ouer the which the holy Ghost hath made you Ouerseers 1 Tim 4 16. to feede the Church of God which he hath purchased with his owne blood They must take heed to themselues by liuing well and to the flocke by feeding well with wholesome food They must shew themselues patternes of good workes Titus 2 7 8. If the calling were meane meane gifts would serue to furnish them that are chosen and exalted to that calling but seeing it is great we ought to labour after great gifts and to be adorned with worthy graces They that watch ouer soules ought to haue a quicke and sharpe sight that they may descry the crafty wiles and guiles of Satan They ought to haue a wonderfull care of their duty that are to attend the flocke of God day and night and be able to teach all and to deale with all sorts of men as Math. 13 52. He must be a Scribe taught of God No young scholler a workman that needeth not to be ashamed who see and try his worke diuiding the word of truth aright They must be able to seeke out that which is lost able to strengthen the weake able to heale the sicke able to binde vp the broken No skill is sufficient for these works to be the Lords husbandmen to dresse and husband the Church that it become not an vnfruitfull and barren wildernesse No skill in vs is sufficient to make vs the light of the world Math. 5 the salt of the earth the builders of Christs body the coworkers of God 1 Corinth 3 19 the Embassadours of Christ 2 Corinth 5 20 the Stewards of the house Titus 1 7 the fathers of the Church 1 Corinth 4 15 the fishers of men Math. 4 19 the Ministers of the Spirit 2 Corinth 3 6 the builders of the Temple the Shepheards of the sheepe Eph. 4 11 the planters and waterers of the garden 1 Corinth 3 6 7 the watchmen of the City Ezek. 33 7. Heb. 13 17 the Trumpetters of the host and the stars of the firmament Reuel 1 20. Dan. 12 3. The City of God which is the Church is a more glorious and beautifull worke then is the fabrick or frame of the whole world besides On the other side see the misery of blinde guides and the mischiefe that commeth by dumbe dogs yea the desolation that cometh vpon the people that haue such Pastours or Shepheards they are altogether vnworthy of that calling No man will make him his horsekeeper that hath no knowledge nor skil in horsemanshippe nor any experience that way nor his Cooke that cannot tell how to dresse his meate nay not his swineheard that is no better then an Image or Idoll and cannot tell how to guide or gouerne them And yet behold the simplicity and sottishnesse of the world and wonder at it They regard not to commit the soules of men that are most precious to such as we wil not willingly commit an heard of bruite beasts to be kept Ezek 33 6. The watchman that is blinde and dumbe and the City that setteth vp such an one shall perish together and our Sauiour testifieth that if the blinde leade the blinde both shall fall into the ditch Mat. 15 14. Woe vnto such leaders woe vnto such as are thus led These make this a base calling as if Ieroboams Priests were fit enough that were taken from the lowest of the people CHAP. IIII. 1. AND the Lord spake vnto Moses and Aaron saying 2. Take the summe of the sonnes of Kohath from among the sonnes of Leui after their families by the house of their fathers 3. From thirty yeares and vpward euen vntill fifty yeares old all that enter into the host to doe the worke in the Tabernacle of the Congregation 4. This shall be the seruice of the sonnes of Kohath in the Tabernacle of the Congregation about the most holy things IN this Chapter we haue an other numbring of the Leuites howbeit it is in another kinde then the former in the former chapter For in the third chapter the Tribe of Leui is numbred according to the persons but in this chapter it is numbred according to their office and Ministery so that there is a great difference betweene this and the other True it is Difference betweene the numbring in this chapter and the former in them both this Tribe is numbred but not this Tribe onely nor all the same persons nor yet to the same end We saw before a generall enumeration of the families of the Leuites as they succeeded in the roome of the first borne who had beene separated sanctified to the worship of God to the Ministery of the word to the seruice of the Church and to the spirituall gouernment of the people so that as well the first borne as they are numbred But in this chapter onely the Leuites are numbred not all nor any of the first borne who were now freed and exempted and fully discharged from that ministration Againe in the former chapter all the Leuites are numbred from a moneth old vpward but in this onely such as were fitted by their yeares to vndertake and execute the office of the Ministery which lawfull age is heere defined and determined to begin at thirty and to end at fifty yeares Lastly that numbring in the former chapter was to another end and purpose then this There they were all numbred frō one moneth that it might be knowne what ouerplus there was of the first borne but heere they are accounted from 30. yeares old to 50. that
with his sword in his hand and fighting did call for aide and on the other side dispraise the practise of him that withdrew himselfe out of the battell so soone as it was begun vnder colour pretence of praying for good successe affirming that God doth not accept the sacrifice of Cowards neyther receiueth their prayers because they are vnreasonable For they held it no reason that he which shooteth not should hit the white nor that he should win the victory that abideth not the battell neyther that he should haue any good that doth nothing toward it As then victory is wonne by labour not by sloth so shall we attaine the blessings of God by our endeuour not by our idlenesse It is required therefore of euery one of vs to consider our callings wherein we are placed We haue not all of vs one calling but diuers Some are set in the priuate family and some in the common-wealth and some in the Church of God all haue not one office but diuers We are trauailers in this world as passengers in a Ship â—ut in compa â— Lygur and â—uma who being there some for one businesse and other for another purpose do neuer meddle one with another but euery one careth for the discharging and dispatching of his proper office So ought it to be with vs we haue our proper calling and proper duties to be performed therein Be diligent in the duties of it and thou maist looke for a blessing vpon thy labours Sanctifie thy daily labours with daily praier but presume not that praier shall helpe thee without thine owne labour If thou shouldst pray to God all the day long to feed thee to cloathe thee to sustaine thee and thy family the idle mans prayer auaileth nothing We must pray vnto him when we begin our labours and blesse his name when we haue ended our labours but to call vpon him determining with our selues not to take paines or not determining with our selues to take paines is no better then to dally with GOD and deceiue our selues Lastly it is our duty to seeke to be acquainted Vse 3 with the word where we shall finde that plainely and particularly set downe which we would know In what state soeuer we are set we shall haue a sure guide to begin the works of our calling to goe forward in them and to perseuere vnto the end Heereby we shall be able to warrant our workes and know what duties God accepteth and what he accepteth not It is a light vnto our eyes and a lanterne vnto our steppes Psal 119 105. It is the commendation of Gods children to be conuersant in it In darknesse we cannot go safely without the helpe of a lanterne so are wee borne and brought vp in ignorance and continue therein vnlesse wee be guided by the word of God and his Spirit Many that want the knowledge direction of the Scriptures think they liue in the light walke in the light and behaue themselues as children of the day and are in as good a case and haue as good soules toward God as they that study the Scriptures and meditate in them day night They thinke it is not for simple men to meddle with the Scriptures but for Preachers and Diuines They thinke that knowledge maketh men worse and that none are worse men that none will deceiue a man sooner then they and therefore such as seeke to know God and to serue him according to his word they call in contempt and derision Scripture men But these ignorant beasts speake by the spirit of the diuell and oppose themselues against the expresse commandements of God and the approued examples of his setuants The Lord himselfe speaketh Hos 4 6. My people perish for want of knowledge The Apostle saith 1. Cor. 14 20. Be not children in vnderstanding but in maliciousnesse be as children The men of Berea are commended Acts 17 11. because they searched the Scriptures priuately to proue the truth of the doctrine which they had heard deliuered publikely But if knowledge as is pretended do make men worse then is it euill in it selfe and not good forasmuch as that which is good cannot make a man euill What then Dare any two-legged beast presume in the prophanenesse of his wicked hart to say that to know God and his will which is most pure and holy can make a man any worse Or that the more a man knoweth of Iesus Christ and christian religion the worse he should be A vile blasphemy O detestable impiety Will it make a seruant worse to know the will of his Master Or a subiect to know the Princes lawes and statutes It will be farther obiected Obiect There was neuer more knowledge and lesse practise a man may heare many speake much out of the Bible who notwithstanding are naughty men I answere â—wer be it so yet the cause is not their knowledge but want of grace it is not in the word but their owne corruption â— 1.22 They are fooles saith Salomon that hate knowledge and are enemies vnto it For all well doing in our callings proceedeth from faith and faith is grounded vpon knowledge and doth increase through knowledge Where there is no knowledge of Gods sacred and heauenly will â—s 4.1 2. men breake out without all conscience into swearing lying stealing whoring and killing Moreouer all they that can talke of the Scriptures make shew of them to others haue not by and by the knowledge of them for as much as they may alleadge more a great deale then they vnderstand â—biect Shall none then be saued wil some say but such as know the Scriptures can we not be led by Gods Spirit and serue him except we be conuersant in them I answere â—nswer no. The Spirit guideth no man without the word We are begotten anew by the immortall seed of the word Pet. 1. â—m 1. saith Peter Of his owne accord he hath begotten vs by the word of truth saith Iames. If then we be begotten by the word to a new life we are dead without it or rather haue no being of a true Christian No man can truely serue God vntill he know how to serue him It is God that teacheth how he will be serued and he teacheth onely by his word He hath no other schoole-house but the Scriptures such as thinke to learne his will otherwhere are much deceiued and will in the end prooue themselues the disciples of the diuell not the schollers of Christ forasmuch as hee that is of God â—h 8.47 heareth Gods word yee heare it not because ye are not of God No man can be saued without faith for without faith it is impossible to please God but faith commeth by hearing and hearing by the word of God Rom. 10.17 No man can be saued except he be regenerated for except we be borne againe we cannot enter into the kingdome of God Ioh. 3. but wherewithall shall a yong man clense his
of the Tribe of Leui shall keepe thy charge and the charge of all the Tabernacle onely they shall not come nigh the vessels of the Sanctuary and the altar that neither they nor you also die Where we see God doth threaten Aaron and his sonnes as well as the rest of the Leuites Verse 18.19 Cut ye not off the Tribe of the families c. We haue in these words the reason of the former institution it is drawn from the danger that will ensue the carelesse and vnreuerent handling of the instruments of the Tabernacle Aaron and his sonnes must appoint to the Kohathites their seuerall offices and shew them what part euery particular person must beare to the end the wrath of God doe not breake in among them and cut off euery soule that sinneth The consideration therefore of the wrath and indignation of God ready to come vpon the offenders ought to encrease their care to doe the duty that God requireth We learne from hence Doctrine 1 that all holy things must be handled rightly Holy things must be handled reuerently and religiously reuerently and religiously Whatsoeuer matters of God we meddle withall whether it be hearing of his word or receiuing of the Sacraments or calling vpon his Name or reading the Scriptures or conferring with others for the encrease of our knowledge obedience we are to be carefull to doe them with all possible feare and reuerence This duty the Lord vrgeth by his Prophet Esay 66.2 To him will I looke euen to him that is poore and of a contrite Spirit and trembleth at my word The Apostle writing to the Hebrewes perswadeth to labour to haue grace whereby they may serue God acceptably with reuerence and godly feare Hebr. 12.28 They that will please God in the duties of his worship must be humbly affected and base in their own eies Hence it is that Christ willeth vs to be carefull not onely what wee heare Mar. 4.24 but also how we heare Luke 8.18 We must regard not onely the matter that is deliuered but the maner how it is receiued forasmuch as we may heare the word and yet sinne in our hearing Thus were the seruants of God affected when they came before him to pray vnto him O my God I am ashamed and blush to lif vp my face to thee my God for our iniquities are encreased ouer our head and our trespasse is growne vp vnto the heauens Ezra 9.6 Wherefore whensoeuer we haue to doe with God in any part of his word or worship let vs come in humility and lowlinesse let vs approach neere vnto him with a broken heart with a contrite spirit with an humble soule falling downe flat before his footestoole and worshipping toward his holy Temple Reason 1 The reasons hereof are euident For first we haue to doe with God in matters of religion When the word is preached or read the Lord speaketh to vs when we pray to God we speake to him that is glorious in power and praises Abraham praying vnto God confesseth his own basenesse and vnworthinesse I haue taken vpon mee to speake vnto the Lord which am but dust and ashes Gen. 18.27 And Daniel in his prayer saith O Lord righteousnes belongeth vnto thee but vnto vs confusion of faces as at this day Dan. 9.7 Children dealing before their parents will be wary how they behaue themselues subiects in the presence of the Prince will be most dutifull so ought it to be and much rather when we appeare before the King of kings coÌ„sidering with whom we haue to deale So likewise touching the word it is not man that doth deliuer it God is the Authour of it and therefore we are oftentimes commanded to heare what the Spirit saith vnto the Churches Reuel 2. and 3. Reason 2 Secondly such as come without reuerence and due regard into his presence do lose the fruit and benefit of their comming We are willed to giue earnest heed to the things which we haue heard lest at any time we should let them slip Heb. 2.1 This is it that Christ our Sauiour teacheth Lu. 8. For hauing giuen warning that we take heed how we heare he giueth this reason Mar. 4.24 With what measure ye mete it shall be measured to you and vnto you that heare shall more be giuen Where we see God will deale with vs as we deale with him and serue vs as we serue him Such measure of attention as we bring with vs â—eoph enarr cap. 4. Mar. such measure of grace shall we receiue from him If then we come carelesse it is no maruell if we depart fruitlesse Lay then these two things together that we haue to deale with a most terrible and fearefull God who is euen a consuming fire and that with what measure of reuerence and attention we mete it shall be measured vnto vs againe it followeth from them both that God must be serued with feare and trembling Vse 1 Let vs now come to the vses of this doctrine which remaine to be considered of vs. First this reproueth all such as come without reuerence to the exercises of religion neuer considering whereabout they goe but rashly and vnreuerently disorderously vndecently behaue themselues in the house of God If a man should come to heare a speech vttered by his Prince so contemptibly all men would cry shame of him and account him worthy seuere punishment and censure him as guilty of the contempt of his person I should thinke I had done a great worke and laid a worthy foundation if I could throughly teach you this one lesson and ground you in this one point to behaue your selues with reuerence in the place of Gods worship He that hath learned to come reuerently and behaue himselfe in the seruice of God as in his presence hath made a notable beginning a good entrance to worke in him right hearing and carefull practising Scarce one among an hundred maketh conscience of this duty and our ordinary assemblies haue scarce the outward face of a Church in regard of the want of this duty in the greatest part of hearers If the lest occasion be offered our eyes and feet and tongues and hands are set on worke another way that we haue quite forgotten God his word the worke in hand the matter the time the place and our selues also as if we were an assembly of fooles What is now become of our hearing or where is the attention that ought to be in vs If any man come into the Church our eyes are fixed vpon him our feet are ready to carry vs vnto him our mouthes are opened to speake vnto him our hands are stretched out to draw him as it were with violence vnto vs and sometimes whiles one haleth him one way another pulleth him another way that we seeme to striue who shall most forget himselfe and be authour of the greatest disorder and confusion in the house of God wherin all things ought to be done decently and in order
held in the number of them but are as rotten members to be cut and pulled from the body The heathen had no communion with the Iewes nor the Iewes with them in matters of religion The Publicanes were men giuen ouer to couetousnesse vnrighteousnes Excommunicate persons are infamous extortion oppression and to all kinde of iniquity If a man should meete them and tell they are as the Pagans and Paynims or call them Publicanes sinners they would scarse endure it they would be at defiance with him they would think they had wrong offered vnto them Neuerthelesse we heare and cannot be ignorant what Christ hath pronounced with his owne mouth shall he say that if these cannot be gained neyther by the priuate admonition of the brethren nor by the publike warning of the Church Let him be vnto thee as an heathen man and a Publicane and shall wee be afraid to speake as he speaketh to cal them as he calleth and to name them as he nameth them These are as true as fit names for thē as that which they receiued at their baptisme If they be ashamed of the names let them also be ashamed of their sins and if they scorne to be branded and vp braided with them let them consider the cause which maketh them to deserue them Wherefore all excommunicate persons are infamous and of euill note Euery man must thinke of them and speake vnto them as they deserue that they seeing how others are ashamed of them may learne at last to be ashamed of themselues Fiftly the Apostle teacheth that such are to bee deliuered ouer to the power of the diuell that they may bee knowne not to bee the members of Christ but limbes of Satan neither to be heires of heauen but inheritors of hell not vnder the protection of GOD but in the power of the Prince of darknesse forasmuch as such as contemne the admonition and reprehension of the Church haue lost the communion of Saints and are become the bondslaues of the diuell This we see very plainely 1 Cor. 5 3 4 5. For I verily as absent in body but present in spirit haue iudged already as though I were present concerning him that hath so done this deed In the Name of our Lord Iesus Christ when ye are gathered together and my spirit with the power of our Lord Iesus Christ To deliuer such a one vnto Satan for the destruction of the flesh c. So was Hymeneus and Alexander deliuered vnto Satan 1 Tim. 1 20. that is cast out of the Church of Christ The reason of this manner of speaking is this because Christ is the head of the Church and promiseth that he will bee our King and maintaine vs by his power Wherefore whensoeuer we are cut from the Church and haue Christ no more to bee our head needs must we be laide open and naked as a prey to the tyranny of Satan For Christ reigneth among his own he keepeth his sheep in his fold such as wander from it are left to be deuoured of the wolues Hee speaketh of two persons whom he singleth out for examples sake We are not so moued with iudgements as we ought to be and therfore it is requisite that we haue some men set before our eies that we may consider better of our selues and learne to walke in feare before him and carefully to take heed to our waies And if by this separation from the Church and deliuerance to Satan they be not reformed yet it shall shut their mouthes and bridle their tongues from speaking euill against God and his truth and preserue the Church in purity and verity For to this end he setteth a note of infamy vpon them and brandeth them with a marke in the forehead as we see malefactors burned in the hand that they might no longer be of any eredite either to hinder the saluation of the godly or to draw the weake to destruction If any man had the question asked of them whether they would willingly be deliuered ouer to Satan to haue him their Lord to rule them their Prince to leade them their God to haue the whole gouernement of them they would shake and tremble at the thought of it For who would openly professe himselfe to bee the seruant of such a master the bondslaue of such a tyrant Notwithstanding this refusall and deniall in words all excommunicate persons must know that while they remaine out of the Church as filth cleansed out of the streete or as dung swept out of the house they are committed to the custody of Satan as prisoners to a Iaylor who will keepe them safe and sure if possibly hee can For who reigneth out of the Church but the diuell The world is his kingdome and their hearts are his throne where he sitteth as in a principality These men so long as they continue thus separated cannot be saued forasmuch as out of the Church there is no saluation but a fearefull looking for of iudgment and fiery indignation which shall deuoure the aduersaries Sixtly this also serueth to note out the most fearefull and dreadful condition of all excommunicate persons because beeing cast out of one Church they are banished out of al churches All are to take them as Gentiles and heathen men wheresoeuer they liue all are to shun them among whomsoeuer they come This point also notably sheweth the greatnes of their punishment and serueth to adde somwhat to the heape of their iudgements When they are cast out of one Church if they might be receiued into another and by changing their dwelling bee admitted as members of that Church it might much mitigate the sharpnesse of the censure for that were but as it were to leaue one house and betake them to another as a stranger that is driuen out of one chamber and lodged in another But it is not so with them The Churches throughout the world as louing sisters doe hold communion one with another whom one receiueth all do receiue whom one reiecteth all do reiect and such as haue dealt otherwise haue bin sharply reproued as were easie to bee shewed out of sundry Histories Fathers and Councels Aug epist 14 if it were expedient or necessary If a seruant that belongeth to one certaine family did certainly know that being cast out from thence hee could be receiued no where beside it would make him carefull to please his master and fearefull to offend him If a man that hath his dwelling in a house where he is well entertained did know that if he should be turned out of it he could be suffered to dwell in no other place but must wander vp and downe as a sheepe from the sheepefold it would make him make much of that house and to take heed he were not remoued and displaced out of it Thus should it be with euery one of vs the Church is Gods house and his children are of his family if we be put out of it as a servant turned out
may receiue to vs his righteousnesse We remaine foule and filthy in Gods sight vntill we be cloathed with the glorious robes of his righteousnesse Last of all it is our duty to forsake our sinnes and to walke in the statutes of God This is the exhortation of the Prophet Esay 1.16 17. Wash you make you cleane put away the euill of your doings from before mine eyes cease to doe euill learne to doe well To this purpose speaketh Ezekiel chap. 20. ver 18 19. Walke ye not in the statutes of your fathers neither obserue their iudgements nor defile your selues with their idols I am the Lord your God walke in my statutes and keepe my iudgements and doe them We are then washed from our sinnes when we haue learned to walke in the wayes of God If we doe not bring forth the fruits of obedience we lie wallowing in the mire of our sinnes and God will finde vs out There is no hiding of our filthinesse from him his eyes see the sonnes of men and ponder his pathes That they defile not their campes in the middest whereof I dwell We haue spoken already of the first reason drawne from the effect of sin it defileth our persons our actions and our places The second reason is taken from the consideration of Gods presence From which reason hee reasoneth thus I dwell among you Therefore yee must bee an holy people and hate all vncleannesse and vnholinesse and do that good which I command you â—ct But heere some will say how is God saide to dwell among his people The heauen is his Throne and the earth his footstoole he dwelleth not in Temples made with hands forasmuch as the heauens of heauens cannot containe him that filleth with his presence and power both heauen and earth Doth he not dwell also among the vngodly and infidels that know him not Or can any hide himselfe in secret places â—er that he shall not see him I answer this phrase is a borrowed speech from the sonnes of men whereby is vnderstood that God is conuersant with vs doth keepe his mansion in our hearts ruling in vs by his Spirit and by his Word Euen as a master of a family ruleth and guideth his house wherein he dwelleth so doth God rule vs ouerrule vs and taketh vp his rest and residence among vs determining to continue with vs. He is present among the vngodly by his power but not by his grace they cannot hide their faces from him but he hideth his fauour from them So then this manner of speech importeth these three things â—w God â—elleth aâ—ng his â—â—â—ple First it sheweth the effect and efficacy of his presence wherby he possesseth gouerneth the faithfull which are as his Temple to dwell in hauing dominion ouer them enlightning them to know and guiding theÌ„ to practise his will made knowne vnto them Secondly it signifieth that his presence is perpetuall and permanent and continuall for when a man meaneth to inhabite in any place it is a signe he doth not determine to flit away as a bird that wandreth from her nest but to abide there without departing away He is not as a guest that lodgeth with his friend for a day or two nor as a stranger that taketh vp his Inne for a night or two nor as a soiourner that meaneth to remoue when his terme is out but as an owner and possessor that meaneth to set downe his rest and not to leaue that place as Iohn 14 16 17. I will pray the Father and he shall giue you another Comforter that he may abide with you for euer euen the Spirit of truth whom the world cannot receiue because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall bee in you Thirdly it noteth the manner of his presence not by the infinitenesse of power as he is present with all his creatures to sustaine them and vphold them but by his grace and gracious effects vniting vs to Christ regenerating vs to bee liuely members of his body crying in our hearts Abba Father and witnessing thereby our adoption Rom. 8 9. Yee are not in the flesh but in the Spirit if so bee that the Spirit of God dwell in you Christ is also said to dwell in our hearts by faith Eph. 3 17. Now let vs examine the reason included in these words in the middest whereof I dwell and consider the strength and power of it how hee prouoketh them to study to bee an holy people separate from all pollutions and prouocations of sinne by the assurance of his gracious presence We learne from hence that the consideration of Gods presence and helpe that euer goeth Doctrine 1 with his children Gods presence and help must prouoke vs to weldoing must prouoke them to weldoing His presence ought to moue vs to all good duties This point is taught in many places of the word of God as Numb 35 34. Defile not the Land which ye shall inhabite wherein I dwell for I the Lord dwell among the children of Israel Where we see he reasoneth thus I dwell among the Israelites therfore they must take heed they defile not the Land Thus also he speaketh in Deuteronomy chap. 23 14. The Lord thy God walketh in the middest of thy camp to deliuer thee and to giue vp thine enemies before thee therefore shall thy Campe be holy that he see no vncleane thing in thee and turne away from thee Heere he moueth them to holinesse toward him because of his continuall presence with them Thus doth the Lord speake to Salomon concerning the house which hee was building If thou wilt walke in my statutes 1 Kin. 6 12 13 and execute my iudgements and keepe all my commandements to walke in them then will I performe my word with thee which I spake vnto Dauid thy Father and I will dwell among the children of Israel and will not forsake my people Israel So the Prophet Esay reasoneth chap. 52 11 12. Depart ye depart ye goe ye out from thence touch no vncleane thing goe ye out of the middest of her be ye cleane that beare the vessels of the Lord for ye shall not goe out with haste nor goe by flight for the Lord will goe before you and the God of Israel will be your reward In all which places the presence of God that is most holy is brought in vrging vs to the duties of holinesse of life The reasons are very plaine to prooue the same First because God is the Lord hee is of Reason 1 absolute power to command and rule ouer al and therefore hee beeing the Lord God his presence with vs must prouoke vs to watch ouer all our waies and to walke in feare and trembling before him This reason is expressed in the first chapter of the booke of Ioshua verse 9 where the Lord saith vnto him Bee strong and of a good courage be not afraid neyther be thou dismayed for the
through the malice and wickednesse of men The Apostle speaking of the Law saith Rom. 7. It is holy and the commandement holy and iust and good The like we may say of the discipline of the church it was ordained not to destruction but to saluation and if it attaine not to this end the fault is in the person impenitent not in the ordinance of God as when a good approued medicine well applied recouereth not the patient the fault is not in the Physition but in the desperatenesse of the disease This ought to teach all persons excommunicate for their sinnes to submit themselues to the stroke of Gods owne hand that thereby they may bee healed Impenitent persons are as those that are diseased sins are as sicknesses or wounds or soares excommunication is as physicke for the soule and a souereigne medicine to recouer them and the Gouernors of the Church are as good Physitions or tender Chirurgions who when all other remedies of admonition and exhortation faile are compelled to seare and cut and launce and apply as it were desperate cures not that they delight to be sawing and searing but because the cutting off of one member serueth to preserue the rest of the body Let vs be content to suffer for the benefit of the soule as we are for the health of the body Remember the counsell of the best Physition that euer was Christ Iesus who came to seeke and to saue that which was lost If thy right eye offend thee plucke it out and cast it from thee Mat 5 29 30. and 18.8 for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell The end of excommunication is the destruction of the flesh that the spirit may be saued in the day of the Lord. It is a bitter medicine and vnpleasant to the taste howbeit it is wholesome and healthfull It is as a sawe that cutteth off a dead member or as an hot iron that seareth an vlcer howbeit the effect is pleasant and profitable It maketh sad howbeit it is godly sorrow that causeth repentance neuer to be repented off It is like the seed the which except it be cast into the earth and die it can bring forth no fruite But it may be obiected Obiection how can excommunication make to the good and saluation of him that is excommunicated forasmuch as it cutteth him off from the body of Christ and from the communion of Saints that hee may be no longer a member A member that is once cut off from the body receiueth no more life from it neither can be ioyned to it againe as a branch that is cut froÌ„ the vine withereth Ioh. 15. How then can excommunication bee any way profitable I answer Answer as before that al they who are in the body of the church enrolled in the number of the faithfull are not after one manner members of the church neither are al cut off alike by the two edged sword of excommunication Some are in the church as euill humors in the body but are not of the Church as all hypocrites who haue giueÌ„ their names to Christ but are not Christs Zâ—ch 〈◊〉 redeâ—â—â— because they haue not the Spirit of Christ They haue a shew of faith godlines but they are as Idols that seeme to be that which they are not They seeme to haue a communioÌ„ with Christ but they haue not like to one that hath a woodeÌ„ leg so artificially ioyned to his body Beza 〈◊〉 that ther is none which taketh it not to be a true leg indeed whereas notwithstanding it is not so When the Church proceedeth to excommunication against these it cutteth them off and casteth them away altogether so that such a separation cannot tend to their saluation but is a fore-runner of their destruction Others are true members of the church haue a true communion with Christ his Church These are of two sorts some are so kept by the power of the Spirit in obedience that albeit they sinne for who is it â—hat sinneth not yet they giue no offence to the Church are not obstinate in their sins but being admonished or without admonition they repent and amend Now where there is repentance from sin and amendment of life there is no need of excommunication There are another sort that want this remedy and cannot otherwise be cured the fiery darts wherwith Satan hath wounded them are so deadly These the word cannot restore and the admonitions of a few and of many they contemne to these excommunication is profitable when all other meanes faile This foundation being laid the answer to the former obiection is easie to wit that it cannot be profitable to be separated from the body from whence it had life no more then for the branch to be cut away from the vine forasmuch as we must consider that there is a twofold separation in whole or else in part and therefore the similitude is not to be presfed farther then the purpose of it That separation which doth altogether separate any member from the body cannot be profitable vnto it But excommunication maketh not such a separation neither diuideth the elect of whom we speake wholly and finally from the body of the Church but onely in part in respect of the flesh not according to the Spirit in regard of the corruption of the old maÌ„ not in regard of the renuing of the inner man The second end of excommunication is the saluation of the whole Church for the Corinthians are willed to put away the euill one froÌ„ among them and to purge out the olde leauen 1 Cor. 5. that they might be a new lumpe Where the Apostle sheweth that the casting out of a wicked man from the company of the faithfull is to this purpose that if he will not repent yet at least others should be prouided for thâ—t they be not infected with his impiety as it were with a leprosie The third ende is that the rest may feare and bee kept within the bounds of their duty That which the Apostle speaketh of publike rebuking Them that sinne rebuke before all that others also may feare 1 Tim. â— may also be applyed to excommunication namely that the stiffenecked should not be spared no more then wolues be suffered among the sheepe to the end that others by their example may take heed This is to pull out of the fire and to saue with feare It is better for vs to learne by the punishments of others then to be censured our selues for our owne sinnes Daniel setting before Belshazzar the king his manifest offences who was weighed in the ballance and found wanting doth aggrauate and encrease his sinnes 〈◊〉 21. that he had seene his father deposed from his kingly throne and driuen from the sons of men and fedde with grasse like oxen yet he had not humbled his heart though he knew all these things but
eternall glory we must bee more then flesh blood Thou wilt therfore be ashamed to confesse that thou vnderstandest by flesh and blood that thou art nothing but a lumpe of flesh What then art thou flesh in part spirit in part as thou must acknowledge thy self to be if thou be the Lords Why then dost thou not performe the workes of the spirit Rom. 8.5 They that are after the flesh do sauour the things of the flesh Ver. 6 but they that are after the spirit the things of the spirit To be carnally minded is death Verse 7. but to be spiritually minded is life and peace The carnall minde is enimity against God Verse 13. for it is not subiect to the Law of God neither indeed can be If ye liue after the flesh ye shall die but if ye through the spirit do mortifie the deeds of the body Ver. 14. ye shal liue For as many as are led by the spirit of God they are the sonnes of GOD Vers 8. so then they that are in the flesh cannot please God Thus we see that the flesh and the spirit are alwayes opposed the one to the other so that by this wee may prooue our selues whether we be regenerate or not Let vs not therefore boast our selues that we are flesh blood forasmuch as such as are onely flesh cannot yet assure their owne hearts that they are the Lords Obiect 5 Fiftly it may be obiected that to repulse wrong is a note of courage and fortitude and to put vp wrong a token of pusillanimity and of a faint heart If then I must not reuenge I shall be accounted not onely a foole but a dastard and coward Answer I answere this is no better then the diuels sophistry and openeth a gap to the common practise that is in the world to quarrell for euery word speaking It is no argument of courage to be ready to draw the sword and dagger but rather of rashnes headinesse vnstayednesse and of a ruffian like spirit And it is no disgrace to be of a bearing and forbearing nature Our chiefest honour consisteth in fighting against sin vnto the death and shewing all might and manhood in the subduing of it He is stronger that ouercommeth his owne passions then he that winneth a city We must remember that we are made kings and Priests vnto God the Father and therefore let vs not make our selues slaues and captiues to Satan to sin and to the world This then serueth to meete with three sorts of men Perk. on Mat. 5.39 to condemne their euil courses whose whole life pleadeth for nothing more theÌ„ priuate reuenge First they are reproued that for euery crosse word supposed iniury are ready to challenge one another into the field the accepting of that challenge when it is giuen This fighting a single combat is vnlawfull That which the naturall man accounteth valour God esteemeth a vice and therefore it is no disgrace to refuse it but rather true grace in yeelding obedience vnto God For we must set down this as a rule that no man must sinne against God for the sauing of his credit reputation among men And if we did duly consider what sin is against whom it is committed and what punishment is procured therby vpon our selues we would neuer question the former ground set downe vnto vs. Secondly out of the case of challenging the field the common practise of fighting quarrelling is condemned which are no better then forerunners of murther and haue a bloody face in the sight of God The Apostle Iohn saith 1 Ioh. 3 1â— Whosoeuer hateth his brother is a murtherer and ye know that no murtherer hath eternal life abiding in him Many there are that hold it vtterly vnlawfull to giue the first blow but if another strike them then they thinke that therby they are warranted to strike againe If any giue the occasion of a fray they hold him worthy to be condemned but if they be prouoked by another they account themselues to be bound to returne him the like This is directly contrary to the doctrine of Christ whereunto all must submit themselues that wil be the disciples of Christ He would haue vs take many wrongs and not seeke to reuenge our selues And it is contrary to the practise of Christ and of his Apostles When one of the officers of the high Priest smote Iesus with the palme of his hand Ioh. 18. â—â— because he held his peace would answer nothing he smote not againe as these men thinke he was bound to do for his honour But this was no disgrace or reproch to Christ how then should it be any shame for a true Christian We will needs be accounted Christians whosoeuer say nay but we scorne and disdaine to follow the example of Christ Act. 23.1 Ananias the high Priest commanded them that stood by to smite Paul on the mouth he reprooueth him fot it but he smote not againe this was no infamy but a glory vnto him Lastly their opinion also is condemned that make it a matter of praise and an argument of valour to turne away his face froÌ„ no man This indeed is foole-hardinesse It is the commendation of Magistrates to be men of courage to feare the face of God but not the faces of men They must accept no mans person in iudgement neither decline to the right hand or to the left But a priuate man may turne his backe to his aduersary without any impeachment of his credit or diminishing of his valor or lessening of his honor or slander to his reputatioÌ„ But of this we haue spoken sufficiently before therfore we wil proceed Lastly it may be obiected that vnder the Obiect law of Moses when any man had killed his neighbour the auenger of blood might slay the murtherer whensoeuer and wheresoeuer he met him Numb 35 19. If a man had killed any person at vnwares and hated him not before he must flie to one of the Cities of refuge and abide in it vnto the death of the high Priest which was annointed with the holy oyle but if the slayer shall at any time come without the border of the Citty of refuge whither he was fled 〈◊〉 27. and the reuenger of blood finde him without the borders of the City of his refuge and the reuenger of blood kill the slayer he shall not be guilty of blood If then he be not guilty of blood how is it that God aloweth no priuate reuenge but commandeth to render good for euill to pray for them that curse vs and to doe good to our enemies and such as persecute vs I answer the politicke lawes serue not to bring men to perfection such as are made for ciuill gouernment When God speaketh as king of Israel and maketh statutes tending to outward peace and tranquility he aimed not at the spirituall perfection which is contained in the moral law which is the rule of
with suspicion of adultery when as oftentimes she is innocent I answere Answer that God dealt with his people two wayes sometimes he commandeth that which is simply and in it selfe good and honest and forbiddeth that which in it selfe and owne nature is euill as when he commandeth to restore and forbiddeth a witch to liue and infinite such like precepts Againe sometimes he winketh at some euils that could not be auoyded as it were bearing with an inconuenience to remedy and to preuent a mischiefe To the end they might sly from the greater he tolerateth and permitteth the lesser euill This we see euidently in the cause of diuorse Deut. 24.1 He suffereth them to put away their wiues vpon priuate grudge and dislike as he doth allow it simply in the case of adultery Matth. 5.32 and 19.8.9 Not that he euer approued of it but Christ saith it was for the hardnesse of their hearts howbeit from the beginning it was not so The like we might say of marrying many wiues a common custome among the Patriarkes and godly kings which was as a mighty streame bearing all things before it it was permitted but neuer allowed Mal 2.15 it was practised but neuer pronounced to be lawfull Sometimes therefore God giueth lawes as Lord and God to their consciences which did binde them for euer and sometimes as a Lawgiuer he tolerateth that which he could not take away as Princes doe such abuses as haue taken roote among their subiects and are growne to an head so that custome is turned into another nature For to beare with corruptions is one thing and to remooue them is another So in this place howsoeuer the iealous head of the surmising husband offendeth against God when vpon euery light occasion and suspicion he accuseth his wife that is innocent of adultery yet lest he being wayward and head-strong should rage and rise against his wife in fury and lay violent hands hands on her and so be his owne iudge and executioner it pleased God to remedy that mischiefe allowing them an ordinary meanes to make tryall of their wiues whether they were guilty or not guilty of vnfaithfulnes and falsehood toward them In the meane season God alwayes condemneth iealousie suspicion arising without iust causes forbids to receiue a false accusatioÌ„ not only against their wiues but against any their friends neighbors or enemies as we shall shew more afterward And the Priest in this case if he saw no cause of suspition that he could approue off no doubt both might and did put backe the husband and reiect his needlesse tryall and therefore he is commanded when he intendeth such a matter to goe first of all to the Priest euen as the leapers were sent to the Priest who did pronounce them either cleane or vncleane and was made a competent iudge in the matter So that al husbands were not altogether left to their libertie to accuse without cause to try without proofe and to suspect without occasion And albeit the same allowance be not giuen to the wife to make tryall of the suspected husband yea though the spirit of iealousie come vpon her yet the husband was warned hereby that he is no lesse guilty in the sight of God who would also find him out in his sinne and that he ought to deale with all meekenesse and moderation with his wife as it is noted touching the Pharisees when Christ said to them that would haue the woman taken in adultetery to be stoned Ioh. 8.7 9. Let him that is without sinne among you cast the first stone at her they which heard it being conuicted by their owne conscience went out one by one beginning at the eldest euen vnto the last Thus much touching the first Question Againe others may obiect and say What Obiect 2 needed this solemne meanes of purgation which was to be put in practise by so many seueral ceremonies some to be done by the husband some by the wife some by the Priest forasmuch as there was a neerer course and a more ready way to bring the matter to light For the high Priest hauing on his breast-plate might in all doubtful and difficult cases whatsoeuer haue asked counsell of God and giuen answer vnto men as Numb 27.21 Exod. 28.30 and in the bookes of Samuel This was practised oftentimes when the people of God were in distresse and vncertaine what to doe Whereas this law of tryall of the suspected wife was not often if at any time it was practised As for that which is read and found in the forged and counterfeit Gospel of Iames Daâ—â—d 〈…〉 that the blessed Virgin espoused to Ioseph had these bitter waters giuen vnto her and that she dranke of them and thereby cleared her selfe is no better then a grosse fable of some idle head hammered in the times of darknesse and vented abroad to deceiue the simple I anwere â—â—swer to the obiection that the hauing of one means is not the taking away of another True it is that it is needlesse to be done by more which may be done by fewer but repetition and iteration of moe meanes in Gods matters is not needlesse In earthly things we say commonly that store is no sore and that if a man haue two strings to his bow it is the better â—tle 4.9 so that in all things two are better then one A more plentifull prouision doth not hurt but helpe Howbeit it pleased God to adde this meanes also to diuers others to declare how greatly he hateth and detesteth adultery and that thereby he might terrifie all women and make them afraide to commit secret sinne through the reproach and infamy they were compelled to vndergoe if they should giue any suspicion of adultery vnto their husbands Obiect 3 Lastly the question must be asked what is meant in this place by the spirit of iealousie when it is said If the spirit of iealousie come vppon him verse 14. â—â—swer I answer it is an Hebrew phrase and manner of speaking noting thereby an eager and earnest desire a feruent and forward inclination vnto any thing which are deepely rooted in their hearts So that the Hebrewes cal all earnest inclinations and passionate affections by the name of the spirit as the spirit of lying 1 King 22.13 the spirit of giddinesse Esay 19.14 the spirit of drowsinesse Esay 29.10 the spirit of vncleannesse Zach. 13.2 the spirit of fornications Hos 14.12 the spirit of errour 1 Ioh. 4.6 In all which places it signifieth the exceeding forwardnesse and wonderfull pronenesse of mans corrupt nature vnto those euils as though the soule were wholly set vpon them and minded nothing else Againe by a figuratiue speech it pointeth out vnto vs the chiefe author and principall cause from whence it is deriued euen Satan the vncleane spirit the euill spirit the worker of all wickednesse the first father and founder and fountaine of all sinne whatsoeuer For euen as when we reade of the
peace when there is no peace So then we must know that wee make our selues accessaries to other mens sinnes except we admonish them for albeit we are to conceale their imperfections yet we are not to abstaine from admonitions If any be fallen through infirmity Gal. â— 1. they that are spirituall must restore such a one by the spirit of meeknesse considering themselues lest they also be tempted If any man doe erre from the faith we must labour his conuersion assuring our selues that he which conuerteth a sinner from the errour of his way shall saue a soule from death and shall hide a multitude of sinnes Iam. 5 19 20. It is our duty therefore to couer their frailties while there is hope of amendment but if by this meanes the sinne concealed bee not reformed and repented of we are bound to proceed farther euen in loue and charity to declare it and make it knowne to those that may correct the persons and amend the sins So did Ioseph deale toward his brethren Gen. 37 2. He brought vnto his father their euil report And Christ saith If he heare not thee take with thee one or two more that in the mouth of two or three witnesses euery word may be established Mat. 18 16. 15. Then shall the man bring his wife vnto the Priest and hee shall bring her offering for her the tenth part of an Ephah of barley meale he shal powre no oyle vpon it nor put frankincense thereon for it is an offering of iealousie an offering of memoriall bringing iniquity to remembrance 16. And the Priest shall bring her neere and set her before the Lord. 17. And the Priest shall take holy water in an earthen vessell and of the dust that is in the floore of the Tabernacle the Priest shall take it and put it into the water 18. And the Priest shall set the woman before the Lord and vncouer the womans head and put the offering of memoriall in her hands which is the iealousie offering and the Priest shall haue in his hand the bitter water that causeth the curse Hitherto we haue spoken of the allegation or propounding of the cause which is put in the former words Now wee must goe forward to see the proceeding in it how it is decided and determined wherby it commeth to passe that the same which before was doubtfull vnknowne and vncertaine to wit whether the woman were defiled or not now becommeth plaine and manifest That which from the beginning was knowne onely vnto God and the persons themselues that sinned or else are suspected to haue sinned is made knowne to others both to the Priest and to the whole Congregation This is done two waies first by setting downe such things as goe before the triall secondly by adding such things as are ioyned more neerely with it The things going before are of two sorts to wit the workes or actions that are vsed and then the words that are spoken The actions vsed are in this diuisioâ— the words of execration that are vttered are to bee considered afterward These workes that are commanded and are here in order rehearsed in the text do concerne either the duties of the husband or of the Priest to whom she was brought First the husband must bring his suspected wife to the Priest with an offering to wit the tenth part of an Ephah of barley meale that is an Omer as appeareth Exod. 16 36. but he is charged to powre no oile vpon it nor to put any frankincense to it forasmuch as it is an offering of iealousie and bringeth iniquity to remembrance either committed or supposed and suspected to be committed Before we proceed any farther we are from hence to answer sundry questions that may be Question 1 asked and demaunded in these words For wherefore is the husband charged both to accompany and bring his wife and to set her before the Priest that triall might be made of her and not rather some other man I answer â—â—swer first because he supposeth himselfe to be iniuried and no man else and therefore seeing it most concerneth him it is fittest to be done by him Or if he be not wronged he wrongeth his wife by needlesse suspitions Besides he was to be an eye-witnesse either of her innocency or of her guiltinesse that he might esteeme of her accordingly and know where the fault resteth in himselfe or in his wife Lastly it behoueth that the people of God be free not onely from crime but from suspition of crime and to abstaine not onely from euill but from all appearance of euill 1 Thess 5.22 as we shall shew more at large afterward Question 2 Againe it may be asked why hee bringeth barley meale rather then other and why without oyle and incense I answer â—â—swer is was an offering of the lowest and meanest graine vsed of the poorest of the people forasmuch as this was a signe that should put the woman in mind to humble her selfe being now brought by her husband not onely into the presence of the Priest but into the presence of the Lord himselfe It must be offered without oyle and frankincense because they haue no affinity or concord with this matter neither was this offering of the nature of others Oyle did signifie the graces of Gods Spirit and therefore it is said that Christ was annointed with the oile of gladnesse aboue his fellowes Psal 45 7. Heb. 1 9. Psal 133 2. Incense was a signe of sweet sauour and delight that we should take in the seruice of God and of Gods acceptation of his guifts and our duty performed vnto him in his Sonne Christ Psal 141 2. where the Prophet saith Let my praier bee directed in thy sight as incense and the lifting vp of my hands as the euening sacrifice so that neither of them did accord or agree with this oblation wherein there was no gladnesse nor ioyfulnes of heart forasmuch as the cause or originall of it was sadnesse pensiuenesse and discontentment And this is the reason rendred by Moses himselfe verse 15. For it is an offering of iealousie not an offering that they could goe vnto with alacrity and cheerefulnesse For wheresoeuer there is either a party suspecting or a party suspected there can be nothing but feare sorrow care and a traine of such like tormenting affections Thirdly heere is mention made of the tenth Question 3 part of an Ephah The question heereupon may be asked what the Epha was a measure much vsed and oftentimes mentioned in the old Testament both in the Law and the Prophets I answer Answer the first place that mention is made of it to my remembrance is at the gathering of Manna when the people were in the wildernes where it is said that euery man was stinted and had an Omer for his allowance and Moses addeth in the end that an Omer is the tenth part of an Ephah Exod. 16.36 If then we learne what an Omer was we may quickly easily and readily know
dead are there and that her guests are in the depth of hell Such naughty women are called euery where in this booke strangers though they be too familiar and well known and thrust themselues into the company of others because they should be strangers vnto vs and not of our acquaintance There is nothing more common in them then to entice young men by wanton gestures lasciuous words and plausible perswasions to dalliance and delight It is a great fauour of God to be preserued from their baites and kept from their snares yea it is a farre greater mercy to be secured from harlots then to be kept from the pestilence they shew greater wisdome that shun and passe by their houses and company then they that forsake places persons that are infected with some dangerous and deadly disease Euery one is forward to beware hee come not neere any pest-house for feare of his life but if we assemble into harlots houses we run in danger of soule body It is an easie matter to fall into a pit where a man may be drowned but it is not so easie to get out of it The wanton woman is as a deepe ditch and a narrow pit and a dangerous hole whereinto a man may slip hastily at vnwares but he shall hardly come out from thence or deliuer himselfe without the speciall goodnesse of God pulling him as it were out of the fire and setting his feete in safety For as a theefe lurketh in a denne or wood to get a prey so doth she lye in waite and vseth baites to steale away the hearts of men and thereby preuaileth mightily with many in the world Among all dangers this is not the least that Salomon speaketh of â— 2 19. None that goe vnto her returne againe neither take they hold of the pathes of life These words do not absolutely deny repentance to them that are falleÌ„ or shut the gate of mercy against them that haue sinned but the meaning is that few yea very few escape destruction returne to saluation because they sildome repent It is a very rare thing to see a penitent adulterer they leaue the sinne when it leaueth them because they can follow it no longer but they do not repent of it they do not sorrow for it they do not flie from it Hence it is that you shall hear many old men whose strength is decaied whose bodies are withered whose feet are already entred in a manner into their graues laugh heartily at the remembrance of their tricks of youth and talke wantonly filthily of the prankes which they haue plaied so that from the abundance of the heart â—h 12 34. the mouth speaketh and their corrupt communication testifieth that they neuer soundly repented of their vncleannesse No maruaile therefore if the wise man peremptorily declare that few or none of those that are giuen ouer to this lewdnesse of life do come to repentance for albeit some few find grace yet in comparison of such as run on headlong liue securely to the end in their wickednes they may worthily be said to be none at all They are so blinded besotted that they cannot see their own filthines they are so dull and deafe that they cannot heare those that admonish them nay they hate those that reproue them The Apostle Paul exhorting the Corinthians to flye fornication â— 6 18. which was most common in those daies â—â—es to a â—fornica and esteemed a slight or no sin at all vseth many notable reasons of great weight importance worthy to be considered of vs. One reason or motiue is this that our bodies are the Lords and must be seruiceable vnto him â— 6 13. The body is not for fornication but for the Lord. Wherfore hath he giuen to vs our body but that we should serue him in our body We are not to yeeld our members as instruments of vnrighteousnes vnto sin â—6 13. but we ought to yeeld our selues vnto God as those that are aliue from the dead and so make our members as instruments of righteousnes vnto him First therefore the Apostle reasoneth froÌ„ the end of our creation Secondly the Lord Iesus is ordained appointed to be the Redeemer Sauiour not only of the soule but also of the body therefore he saith the Lord for the body 1 Cor. 6 13. Fornication and sanctification cannot stand together but are contrary one to the other so that they cannot abide in one subiect Christ came into the world to this end that he might redeeme our bodies by his death out of the power of the diuell and sanctifie them by his Spirit If then we giue our selues as seruants to obey the lusts of the flesh wee make void the glorious worke of our redemption wherein mercy iustice and truth kissed one another For herein we see the truth of Gods promise accomplished Gen 3 15. that the seed of the woman should bruise the serpents head and the truth of his threatning fulfilled that man offending shold die the death Herein we may behold the wonderfull iustice of God that because man had sinned man must be punished for otherwise he had not bin a iust God Lastly hereby appeareth the vnspeakable mercy of God toward mankinde who albeit his iustice were such that rather then sin should goe vnpunished he would punish it in his Son 1 Pet. 2 24. Esay 53 12. who bare our sins in his body and made intercession for our transgressions yet found out a way how to redeeme vs when we cast our selues headlong into all misery and made our selues subiect to the greatest thraldome that euer was We are deliuered from the hands of our enemies sin the world and the diuell that we should be holy vnto him that hath called vs. The third motiue is drawne from the glorious resurrection of our bodies as the former was froÌ„ the gracious redemption of our bodies If we would haue them liue with him for euer that shall raise theÌ„ vp we must abstaine from filthy lusts which defile the body therfore the Apostle saith God hath both raised vp the Lord 1 Cor. 6 14. wil also raise vs vp by his own power The author of this great benefit and wonderfull worke is God which passeth and exceedeth mans reason Hence it is that he putteth vs in minde of his power because he is almighty If it were not vnpossible vnto him to create our bodies out of the dust of the earth why shall it not bee possible to raise them out of the dust againe Nay if he were able to make theÌ„ of that which was nothing inasmuch as the Apostle teacheth Heb. 11 3. that the things which are seene were not made of things which doe appeare how much more shall he bee able to giue to euery one his body which he had before Again he teacheth that God hath raised already the Lord Christ froÌ„ death to life therefore
will raise vs also We are the members he is the head Therfore if the head be aliue he will no◠leaue the members dead so that if he be risen frō the dead we shall rise againe How thē shall we that are appointed to glory defile our bodies beastly lustes the end and wages whereof is shame and ignominy Seeing then Christ Iesus hath determined to make our bodies glorious let vs not make them foule and infamous for as much as the reward of fornication is shame not glorie If then we look that these fraile and mortall bodies should be partakers of immortality at the last day let vs keepe them as fit vessels to receiue honor and glory and euerlasting life It is no small offence to pollute the body of Christ with filthines and vncleannes which God raiseth frō the dead and maketh it sit most glorious in the heauens The fourth motiue to worke in vs the detestation and to lay before vs the danger of whoredome is this the members of Christ are not to bee made the members of an harlot but our bodies are the members of Christ therefore we ought not to make them the members of an harlot Now the bodies of the faithful are called the members of Christ because Christ is the head of the church and performeth the office of an head vnto it into which all the elect are grafted by faith If any man were asked whether he would willingly rent or pull away a member from Christes owne body to make it the member of an harlot he would vtterly deny it he would be ashamed of it he would be ready to defie him that should charge him with it Howbeit the Apostle feareth not to lay that imputation vpon such as commit fornication they separate themselues quite away from Christ so that it must needs be a deadly sin which parteth and pulleth vs from him Wherefore hee saith Know ye not that your bodies are the members of Christ 1 Cor. 6 15. Shall I then take the members of Christ and make them the members of an harlot God forbid Hereby then we must learne how heinous whoredome is because wee are the members of Christ but by it we make our bodies the members of an harlot which is as much in effect as to turne Christ himselfe into an harlot and to make him a whoremaster then which nothing is more reproachfull and dishonorable vnto the glory and maiesty of Christ Colos 1 18. Eph. 1 22. For the Church is the mysticall bodie of Christ which hee hath redeemed with his blood whereof hee is the head and by his Spirit so ioyneth it to him that it is made one spiritual body with him So then euery faithful person is one member for his part of the body of the Church and of Christ the head ioyned with him by faith quickned by his Spirit He that ioyneth himself therfore to an harlot is made one body with an harlot so that of the members of Christ hee shall make them the members of an harlot and thereby cease to be any longer the members of Christ then which what can be more dangerous to vs or more reprochful to Christ or more dishonorable to God The fift motiue to disswade from fornication is because this sin is committed against the body whereas all other sins are without the body He that committeth whoredom defileth and abuseth his own body and leaueth a proper staine and blot vpon it making it both the subiect and the obiect of his sin It is not so with the theef or the murtherer or the slanderer they deale with the life with the goods and with the good name of another But the whore-master vseth his bodie as the instrument and sinneth against his owne body more then any other Hence it is that the Apostle saith Flie fornication euery sinne that a man doth is without the body 1 Cor. 6. ◠but hee that committeth fornication sinneth against his owne bodie If a man kill himselfe he hurteth indeed his owne bodie howbeit he vseth sworde or knife or fire or water or some such like instrument which is out of the body but the fornicator both vseth and abuseth his owne body he maketh it either instrument or obiect or subiect or all of them The sixt motiue that is vsed is this That our body is the Temple of the holye Ghost whereupon the Apostle would haue it inferred that a fornicator is a sacrilegious person because he hurteth and wrongeth the temple of God But Whosoeuer defileth the Temple of God him shall God destroy for the temple of God is holy which temple we are 1 Cor. 3. ver 17. Temples are ordained and appointed for holinesse and pure actions and are not therefore to be prophaned with filthinesse forasmuch as they be consecrated and dedicated to God which is most pure and holy To this purpose he speaketh and argueth What 1 Cor. 6 13. Know yee not that your body is the temple of the holy ghost which is in you which ye haue of God If our bodies be Temples they ought to bee kept cleane and decent of vs. The Apostle nameth the bodie in this place as hee did also before in regard of the matter he hath in hand to the end hee might withdraw vs from the defiling and poluting of our bodies Wee heard alreadie that our bodies are the members of Christ heere he saith Our bodies are the Temples of the holy Ghost not that our soules are excepted and exempted for they are made partakers of Christ and we are the Temples of God in soule and bodie as hee speaketh in the second Epistle Ye are the Temples of the liuing GOD. 2 Cor. 6 16. If he dwell in vs let vs beware of fornication because he will not inhabite and abide in defiled bodies He is the spirit of purity therefore we must be pure he is the spirit of holinesse therefore we ought to be holy otherwise we are not his He will dwell in a clean house therfore not in a stye of vnclean and filthy swine Let vs take heed we greeue not the spirit of God whereby wee are sealed vnto the day of redemption Eph. 4. The Gentiles knewe by the light of nature that they ought to keepe their temples swept and garnished Christ whipped out of the temple such as bought sold in it yet what are these but lime stone and such corruptible stuffe how much more then ought wee to looke to our selues our souls bodies that we do not defile them and God destroy them The Temple of Ierusalem was burned and the Arke carried away for the sinnes of the people there is no holinesse of place can priuiledge vs if sound Religion be wanting in them that inhabit it Thus was it also at the destruction of Ierusalem foretolde in Scripture after the Gospell of Christ was preached the abhomination of desolation was set in the holy place so that one stone was not left vpon another
that was not throwne downe If then God spare not most holy places consecrated to his seruice thorough their sinne that abuse them let vs not doubt but our owne bodies shal be smitten by the hands of God except we keepe them pure and vndefiled The last motiue to keepe vs from this sin is to know that we are wholly Gods and not our owne to do what wee list or to dispose of our selues Wee are Christs therefore it is our duty to glorifie him by liuing chastly and continently He hath redeemed vs from the power of the deuill by paying the price of his precious blood as of a Lamb vnspotted God hath good right to challenge vs as his owne forasmuch as he bought vs at a deere rate and we cost him more then a worlde nay a thousand worlds of riches and treasures Christ gaue his life for vs a price far greater then all men ca◠conceiue For what can be imagined so precious as the dignity the maiesty the glorie of God which were all after a sort changed and diminished when hee tooke our nature vpon him and suffered in it the cursed and shamefull death of the crosse Therefore it is that the Apostle saith 1 Cor. 6 19 20. Ye are not your owne for ye are bought with a price therefore glorifie God in your bodye and in your spirit for they are Gods It is the propertie of Iustice to giue to euery one his owne and not to vse that which is another mans as his owne Our bodies are another mans right therefore we may not abuse them to filthines at our owne carnall pleasures Wee haue not authority ouer our selues to dispose of our selues therefore we are as another mans seruants We belong to Christ and to GOD therefore we must liue according to his will Christ hath bought vs with a great price and hath redeemed vs from hell from satan from death and from sinne therfore we be Christs we pertaine as a proper possession to him and no man can lay claime vnto vs. Let vs liue as becommeth his seruants our profession our calling and our redemption but they that follow after fornication serue his enemy forasmuch as our sinnes were the enemies that put him to death Vse 3 Lastly let all married persons liue chastly and keepe the vessels of their bodies in holynesse and in honor There is indeed a twofold chastity one of the single life the other of the married Chastity of single life is with al carefulnesse with fasting and prayer to keep their minds affections and bodies in holines Chastity in marriage is when the pure and holie vse of wedlocke is obserued Hence it is that the Apostle saith Heb. 13 4. Marriage is honorable in all and the bed vndefiled but Whoremongers and adulterers God wil iudge Matrimony is an holy league or couenant as it is called in the Scripture If a man forge or falsify a couenant that is made in bargaine and sale either by conueying some secret title or interest to himselfe or by suborning false Witnesses it is and ought to be sharpely and seuerely punished But behold by an vncleane life the chiefe and most holy Couenant that can be in the worlde is broken and violated A solemne declaration is made of the faith that the husband oweth to the wife and the wife to her husband they come into the church as it were into the presence and before the face of God they call vpon him to be a witnesse and Iudge if either of them keepe not promise yet oftentimes all this vanisheth away and commeth to nothing Hence it is that the Lord complaining against the people of Israel and conuincing them of whoring and such like wickednesse threatneth them that Therefore the Land shall mourne and euerie one that dwelleth therein shall bee cut off with the Beastes of the fielde and with the fowles of the heauen and also the Fishes of the sea shall bee taken away Hosea chap. 4. and the 2. 3. verses This sinne spreadeth farre like a foule and vncleane Leprosie The seuerall kindes of whoredome and catcheth hold of one part after another till the whole bodye bee defiled like to fire that being once kindled runneth from one place to another vntill all bee consumed There is an adulterie of the heart Math. 5 28. condemned by our Sauiour Christ which being once entertained is compared to a burning or boyling 1 Cor. 7.9 that so disturbeth and disquieteth the soule and the exercises of the soule that it cannot suffer a man to serue the Lord in a quiet mind and a pure conscience There is an adultery of the eyes which are as the windowes of the heart 2 Peter chap. 2. verse 14. as Saint Peter speaketh of fleshly minded men Whose eyes were full of Aduiterie This made Iob to make a Couenant with his eyes that they went not astray and caused him to go astray The looking after a woman to lust after her is called by Christ the committing of Adulterie And the Prophet reprooueth the daughters of Sion because they walked with out-stretched neckes and wanton eyes Esa chap 3 verse 13. There is an adultery of the eares the which wee fall into when wee listen vnto vnchaste and vncleane talke vttered by others when wee haue itching eares after it and are content to heare it and yet shew no dislike vnto it no hatred of it There is another adultery and that is of the tongue when wee take delight in vnchaste speeches and filthie Ribaldry by which the heartes of others are corrupted and our owne are manifested to bee corrupt already forasmuch as from the abundance of the hart the mouth speaketh Mat. 12. What religion soeuer we professe it is in vaine wee deceiue our owne hearts except we learne to bridle our owne tongues Iam. 1 26. And the Apostle giueth this exhortation Ephes 4 29. that no corrupt communication should proceede out of our mouths but that which is good to the vse of edifying that it may minister grace to the hearers And in another place he teacheth 1 Cor. 15 33. that euill communications corrupt good manners Lastly there is an adultery which is outward in fact and is called sin finished all the former are as steps degrees leading to this and in the end bring it foorth as a birth which they haue conceyued For wherefore do vncleane persons nourish in themselues the adultery of the heart of the eyes of the eares and of the tongue but because they purpose to commit the outward acte when time and place and person and other occasions shal be offered vnto thē But wee must bee carefull to auoide all these kindes which should not bee named among Christians Ephes 5 3. as becommeth the Saints of GOD. No maruell therefore if this wickednesse bee punished of God with heauy iudgements as that which in an high degree sinneth against God The greeuousnes of the sin of adultery against our neighbour and against our selues
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 theÌ„selues 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 SacrameÌ„ts of which more afterward Chap. 11. Gen. 25. â—4 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 reÌ„der al praise thaÌ„ksgiuing 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 coÌ„trary 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— doâ—â—â— we must asâ—â— 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 Maâ—th 2.4 Act. 15.2 2 Chron. 3
and his memoriall for euer to all generations but he must speak some such like words as if God were delighted with copy and variety of words or did hunt after letters and syllables or as if it were a fault to speak as God speaketh or as if Moses could better deliuer his message in his owne words then in the words of God Againe when the Prophets came from God to the people and brought their warrant and commission with them from him and cryed out Thus saith the Lord the meaning must be according to the conceite of these men God hath not commaÌ„ded to speak the same words nay hee hath forbidden and restrained them that they may not vse them This is most ridiculous both in respect of God and of the people For when God saith to the Prophets Thus ye shall speake to the people they make him say Take heede ye vtter not these words but speake freely to the same effect spare not and varie them at your pleasure And when the holy Prophets came to the people and as they were directed and appointed saide Thus saith the Lord it shall bee as much as if they should say vnto them If yee doe thinke that God hath spoken to mee these words which I am to deliuer you do much deceyue your selues hee hath spoken the like but not the same I may not speak to you from his mouth I must speake from mine owne mouth What can be more childish and foolish then thus to interprete yet all this is necessarily inferred vpon the answer of such as professe theÌ„selues to be our aduersaries Therefore when Christ saith pray thus it is as much by their interpretation as if he had said take heed ye pray not in the same wordes but vse the like of your owne abstaine from mine I giue you liberty to vse what other yee list your selues all which we see to beare no colour or shew of reason I would gladly know of such as are contrary to vs in iudgement practise whether it bee not lawfull to say this part of the prayer Hallowed be thy name If this bee lawfull is it not as lawful to adde the next words in the next place Let thy kingdome come and to this I haue heard they yeeld and confesse it lawfull If this be good why not afterward to adde the rest of the petitions is one more lawfull then another Or can one part be allowed and not the other Thus doe they confound themselues and giue vs an answer out of their owne mouthes â—biect Againe they tell vs that reading is one thing and praying is another and thereupon conclude that a man cannot pray reading I answer â—â—swer they differ indeed being diuers and sundry things so that neither is reading praying nor praying reading howbeit they are not contrary one to the other A man may reade and not pray he may pray not reade and yet he may pray reading and reade praying The like wee might say of speaking and kneeling Speaking is one thing and praying is another a man may speake and not pray he may pray and not speake and yet hee may pray speaking and speake praying So kneeling is one thing and praying is another a man may kneele downe and not pray he may pray and not kneele and yet hee may pray kneeling and kneele praying Wherefore euery reading of a prayer is not praying except withall there be a lifting vp of our harts to God I will shew this by a familiar example touching the Lords praier when we conclude our vnperfect prayers with it we make request to God and consequently pray vnto God But when wee publikely or priuately reade the sixt chapter of Matthew in which the Lords prayer is contained wee reade the words and heare them read yet wee confesse we pray not We haue then no intent to pray but to informe our selues in the will of God set downe in the Scripture So then praying and reading differ thus the one is a powring forth of the supplications and requests of the heart the other is a receiuing into the soule such things as are read These two wee may do easily at one and the same instant if y fault bee not in our owne nature more then in the nature of the things themselues Thirdly Obiection they pretend that stinted prayers cannot bee made as necessity requireth but they tie vs to our bookes and cannot be inlarged according to our wants I answer Answer there be things necessarie to be prayed for at al times and of al men which indeede are the most things that wee are to begge of the Lord of these there may be prescript formes for all times and persons as for other things the prayer is to be applied to the time and necessity For this wee haue the Elders of the Church to help vs to whom we are directed to send Lastly they obiect Obiect we must pray as the Spirit mooueth vs for the Spirit helpeth our infirmities Rom. 8. I answer Aâ—sw euery one receyueth not such a measure of the Spirit as enableth him to this dutie We haue but the first fruites of it and must vse all good helpes to make supply of our wants as the sicke of the palsie when he could not go to Christ of him selfe was borne by his neighbors Mar. 2 3 4. We are like to a sicke man newly recouered who cannot walke without his staffe or leaning vpon the shoulders of another or except hee be stayed by the hand Many men haue grace in the heart who want wordes of vtterance to expresse it All weake ones need help to minister matter of prayer Wherefore the helpe of the Spirit standeth wel enough with outward helpes Neither let them reply that the Spirit is sufficient and that no other are mentioned for when the Scripture will set forth the worke to be his alone and the force and efficacie from him all other meanes are suppressed and depressed all helpes whatsoeuer are concealed and cast downe and may not come in acount or comparison with him Neuerthelesse fasting lifting vp of the eyes and of the hands kneeling and prostrating of the bodie are outward meanes to make the prayer more feruent and do not take away oâ— derogate any thing from the Spirit Secondly we are directed from hence to Vse 2 vse publike and priuat praiers more reuerently and religiously then commonly wee doe both prayers in the Church and prayers in families being warranted by the word though they be read out of the booke by the Minister of the Church or the master of the family For though the prayers bee common yet ought they not to be the lesse regarded There bee two sorts of people which be both in extreamities and iustly to be reproued The one son do so highly magnifie the common prayers allowed appointed by authority that they regard no other but brand them with the title of conceited prayers and so doe account the preaching of the word as
I dare boldly affirme and auouch that the greatest sort of men are such Egyptians and do daily practise such Egyptian tricks making more account of this life theÌ„ of the life to come of man more then of God of the earth more then of heauen Let not therefore temporall things dazle our eies to make vs senslesse as blocks If rotten things shine it is but in the dark and in the night and if these transitory riches do besot any it is such as are blind and cannot see the glory and beauty of the world to come which if we could behold with the inward eies of a sanctified mind it would wholly possesse and carry vs into a loue admiration of it But such as are nothing but a lumpe of flesh can sauour nothing but of the flesh All their cares and cogitations are spent about the world their hands and harts are full of it that they leaue no roome for better things Tel these men neuer somuch of religion of the word of God the fear of his name you sing a song to a deafe man by and by they reply Who wil shew vs any good that is any profit Psal 4.6 they care for nothing els but for the flesh-pots It is most strange to consider that the life of man which should bee spent chiefly to prouide for the soule which is immortal yet this for the most part is the least of our thoughts We are altogether plodding about getting of riches and prouiding for the body and the belly which are framed of the earth and dust Gen. 3 1â— 18 27. Iob 4 15. We dwell in houses of clay our eies do euery where behold the vncertainty and vnstability of them yet we cheefely prize and pamper this vassall and slaue of death and forget vtterly or remember at leysure the soule and cast all our hopes on the peace which we trust to make at the parting which is an high presumption no better then a laughing of God to scorn And when we haue done all and gotten store of goods what comfort shall they minister at the last day for all this is but with the Egyptians to striue for onyons and garlike it is no better And when the body must turne to the earth we must lay downe this Tabernacle whose foundation is in the dust what good will our onyons and garlike do vs Wil not a little Manna at that day stored vp stand vs in more stead and bring greater comfort to the soule then to sit by these flesh pots of Egypt Alas my brethren all the wealth of this world if we could heape it vp together is no better then onyons and garlike in comparison of spirituall things Why then should we exalt the body so high which must lye so low and returne to dust and ashes and in the meane season neglect the soule which shall liue when the body is dead and rotten either in euerlasting life or in euerlasting fire Such notwithstanding is our madnes that all the stir which here we make is for onyons and garlike Wee labour for nothing but for the belly meats and yet God shall destroy both it and them â—or 6 13. The rich man is said to fare deliciously euery day howbeit hee made ill prouision for his soule 〈◊〉 16 23. 〈◊〉 12 20 for it was carried to hell and torments Ver. 7 7 9. To enlarge and set forth the sin of these prophane persons Moses dcscribeth what this Manna was It was not a naturall Meteore vsuall common in those quarters 〈◊〉 lib. 3. 〈◊〉 cap. 1. as many haue imagined For this fell among them euery part of the yeare winter summer and that alike It serued to satisfie many thousands It fell not at all vpon the Sabbath day howbeit on the sixt day fell twice so much as there did ordinarily other daies If it were kept vntill the next mourning it putrified but reserued on the sixt day it rotted not but serued them for their vse vpon the seuenth day Nothing could hinder the comming or falling of it 〈…〉 in Moses in 〈◊〉 16. nor frost nor raine nor heate nor cold but this blessing of God alwayes accompanied them whither soeuer they went When they were entred into the possession of the Land of promise then it ceased but not before Lastly Aaron was commanded to keepe a pot full of it for a memoriall of this miraculous worke of God and it rotted not nor stanke It is called the bread of Angels 〈◊〉 Manna â—â—lled the â—d of Anâ— Psal 78 25. not that the Angels do eate any corporall or materiall food beeing themselues spirits but because of the excellency of it or because the Angels were Gods instruments in preparing of it It was food not onely for the body but for the soule it was both a visible Manna and an inuisible both open and hidden both earthly and heauenly This was a type and figure of Christ the true bread that came downe from heauen 1 Cor. 10 3. Iohn 6 ver 33 35. It was a type of the word which is the foode of our soules Hebrewes 5 verses 13 14. as also of the sacraments by which we are nourished 1 Corinth chapter 10 v. 3. These three are right Angels food dainty and delicious fare sweeter then wafers made of hony or of the best confection that the Apothecary can affâ—ord Doctrine God hath prouided a very large and liberal diet for his children This teacheth vs that God hath prouided a very large and liberall diet yea most excellent dainty fare to nourish his children The heauenly blessings of God contained in his word the exercises of our religion the holy sacraments especially the Lord Iesus himselfe the bread of life whom whosoeuer eateth hath eternal life abiding in him are costly plentifull and heauenly feasts the meanes of spirituall nourishment and encrease to his seruants which God hath ordained for his sonnes and daughters The Prophet speaking of the soules prouision which God our good Shepheard maketh for the sheepe of his pasture saith Psal 23 5. Thou preparest a Table before me c my cup runneth ouer Thus is wisedome the Sonne of God broght in by Salomon to haue killed her beasts to haue mingled her wine and to haue furnished her Table Prou. 9 verse 2. Come eate of my bread and drinke of the wine which I haue mingled verse 5. And Math. 22 verse 4. the Kings seruants call the guests and tell them he hath prepared his dinner his oxen and his fatlings are killed and all things are ready So the Prophet speaketh Esay 25 6. and Christ himselfe Luke 14 verse 16. and Psalm 36 19. So then the soules food fare is notable good cheere the best that euer was tasted For these heauenly blessings and this sustenance Reason 1 for the soule doth as fully sustaine and satisfie nourish and maintaine the state and strength of the soule as any outward prouision
others from wrath wee might haue some couer for our sinnes but all this can doe vs no good we lie open to Gods punishments This serueth to reproue many carnall and Vse 1 formall Christians that oftentimes encourage themselues in euill and strengthen themselues by the example of others and especially by the fall of such as they finde recorded in holie Scriptures They alledge for themselues that Noah fell into drunkennesse Dauid into adultery Lot into incest Peter denied his master Thomas one of the twelue doubted thorough infidelity and such like These examples are written not to the end we should follow them and doe the like Why the fals of the faithful are recorded in Scripture but that others should bee warned by their fals not to do the like and be stirred vp by repentance after their example Nay these are the rather to be reproued who seeme to builde vpon such examples because they finde that these men were plagued punished for the euilles which they committed The Scripture doth not set down their offence and then hide their punishment but ioyneth the one with the other as if this were written before our eyes Do not the like Seeing therefore others before vs haue beene visited with great iudgements for the same sins feare least the same befall to vs also that befell to them If we will follow multitudes to euill because such sinnes are in fashion and in common practise if we will do as the most doe let vs take heede there is no comfort in such companie neither shall it ease any one to goe to hell in a throng Let vs not regard the number or authority or learning of euill men but rather follow the truth in matter of faith and profession for otherwise we shall quickly be remoued from it Acts. 28 22. The truth was euerie where spoken against It hath beene the portion of the truth in all ages Esay 55 1. Who hath beleeued our report None of the Princes or Gouernors beleeued in Christ Iohn 7 48 49. but a few of the people whom they pronounced and accounted to be cursed Vse 2 Secondly from hence we ground a reproofe for children and seruants following their Parents and masters and thinking it a sufficient discharge to themselues because they doe as they see them do before them Wo vnto those that giue them euill example and lay a stumbling blocke before them Such parents are greatest enemies to their owne seruants Parents many times are the greatest enemies to their own children We must follow our heauenly Father before earthly fathers our Master in heauen before our masters on the earth Wee must follow them when they command vnder God not when they command aboue him or against him We must follow our teachers so long as they sit in the chaire of Moses and teach vs out of the Law and the Prophets Matth. 23 2 3. When the mother of Christ saide vnto him by way of taxing him for not following them he answered Luke 2 49. Wist ye not that I must bee about my Fathers businesse The Disciples of Christ replied vnto the Councell charging them to preach no more in the name of Christ Whether it be right in the sight of God to hearken vnto you more then vnto God iudge you Act. 4 19. And Paul willeth the Corinthians to be followers of him as far forth as he was of Christ 1 Cor. 11 1. Wee must giue an account to God whose steps we follow and therefore wee ought to say Wee ought to obey God rather then men Actes chap. 5 ver 29. Vse 3 Thirdly wee may gather from hence a reproofe of sottish and ignorant Recusants standing and grounding onely vpon their Forefathers such as can giue no other reason of their religion but that they were borne and bred in it Psal 78 8. They should not bee like their Fathers a stubborne and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God And indeede what doe these poore seduced soules say for themselues which the Turkes and Infidels may not obiect and alledge as well as they For haue not they sucked in their superstition and impiety together with their mothers milke and continued from father to sonne for manie hundred yeeres It is an horrible abhomination wherein they haue bene nuzled can it be a good argument therefore from their birth and nurture to conclude their continuance in that damnable religion If they thinke this to be a grosse comparison wrongly applyed vnto them because they hate that superstition and professe the Christian religion I would know of them whether they thinke vs to be right or not The most learned and best approoued amongst them deny vs to bee any church at all because we liue not vnder the gouernment of the byshop of Rome yet this is the Religion that we were borne and bred in wee haue had it from our Fathers we haue seene the practise of no other If then they will not allow vs to reason in that manner and to make the example of our Fathers a president to our selues how is it that they take liberty to builde their faith vpon others and to follow the footsteps of their forefathers But as our religion thogh we be ready to defend it to bee good because it is builded vpon the foundation of the Prophets Apostles yet it is not therefore good because we haue receiued it by tradition from men but because wee haue learned it from the word of God so if they haue no more to say for the truth of their religion and the iustification of their faith then that they were born and brought vp in it they build their faith and religion vpon the sand which cannot continue when the raine falleth and the winde bloweth vpon it Fourthly this should perswade euery one of vs how to carry our selues namely that we Vse 4 should not take any approbation or liking of the euill of other neither ought we to imitate any in sinne how holy soeuer they seeme to be neither giue consent to them by our practise forasmuch as Gods hand hath ouertaken them at one time or other If a man surfet on that meat which he hath seene another before him to surfet no man will pitty him or if he see another drinke a cup of poyson and therevpon to fall downe dead before him if he notwithstanding will aduenture to drinke of the same cup he must needs be without all excuse and perish iustly so is all euill as a cup of poyson he that taketh and toucheth it shall speed no better then we know thousands haue done before vs who haue bought their pleasures of sinne at too deare a rate If men cry out vnto vs as the children of the Prophets did There is death in the pot 2 Kings 4 40. what do we but bring death and damnation vpon our owne soules and as it were willingly lay hands vpon our selues if we
they may be bold and confident in dangers Psal 23 4. No enemy shall hurt them no danger shall ouerthrow them The enemies may oppresse them for a time but God is not farre off if he be on our side who shall be against vs Vse 2 Secondly woe be vnto all the enemies of God they cannot stand nor prosper which serueth to terrifie all euill dooers They are as out-lawes or rebels that liue no longer vnder the protection of law or Magistrate so are the vngodly proscribed of God and lye open to iudgement They are as souldiers without weapons they haue neither shield nor buckler nor brest-plate nor helmet nor sword their loynes are vngirt their feet are vnshod their heads are vncouered in the day of battell they lie open as naked men to be wounded and destroied They haue nothing to defend them or to doe them good all creatures are against them nay the Creator himselfe Vse 3 Lastly it is the duty of the faithfull to look to their waies seeing the Lord is with them and dwelleth among them He is a God of pure eies he seeth vs and all our waies let vs therefore carry our selues vnspotted of the world and labour to be holy as he is holy Leuit. 11 44. and 19.1 and 20 7. lest we giue him iust cause to leaue vs. If we haue any friend come vnto vs we are willing to giue him the best entertainment we can we are loth to depart from him we are willing to content him how much more ought wee to receiue the Lord for we may expect more of him and bee assured of defence protection from him greeue him not therefore nor his Spirit by our sinnes So long as they are fostered in vs he cannot be welcome vnto vs neither shall we be welcome vnto him They will driue him away make him depart from vs. Our bodies should be the Temples of the holy Ghost 1 Cor. 6 19. and therefore we must remember that as we are not our owne but bought with a price so we ought to glorifie God in our body and in our spirit which are Gods 10. But all the Congregation bade stone them with stones and the glory of the Lord appeared in the Tabernacle of the Congregation before all the children of Israel These rebels had raged against God no maruaile therefore if they raged against his seruants who notwithstanding had not vsed any rigour or force against them onely they perswaded theÌ„ to trust in the promise of God and boldly to proceed on their iourney toward the Land But this is accounted as an hainous crime and they deale with them as men worthy of death according to the saying of Salomon Prou. 9 7. He that reproueth a scorner getteth to himselfe shame and hee that rebuketh a wicked man getteth himselfe a blot Thus we see how wicked men can abide no reprofe nay they cannot suffer a word of exhortation they cannot abide that others should do better then themselues Againe such as are carnal and corrupt are prone to hatred malice and reuenge yea when no cause of offence is offered vnto them See also how God protecteth his seruants in times of danger But to passe ouer these points from hence obserue that such as are Gods seruants Doctrine Such as are gods seruâ—â—â— shall be eâ— intreated and stand for good causes shall be persecuted maligned and euilly intreated as if they were murtherers and malefactours Though they deserue to be fauoured and loued yet they shall be hated cursed and contemned So it was with Moses when he came to Pharaoh moued him to let the people goe Exod. 5 1 2 5 6. Dan. 3 19 and 6 16. Acts 4 20 21. and 5 18. Iohn 16 2. 1 Kings 13 4. Thus was it with Eliah and Elisha thus was it with Michaiah Ieremy and thus it was with all the Prophets Math. 23 34. The reasons because the world hateth the Reason 1 truth and the professors of it The Preachers and professours of it because they manifest publish the truth Gal. 4 16 The truth it selfe because men loue darkenesse more then the light inasmuch as their owne deeds are euill Iohn 3 19. They are chosen out of the world therefore the world hateth them whereas if they were of the world the world would loue his owne Iohn 15 19. Secondly Satan is their enemy and seeth Reason 2 that by them his kingdome is in danger to be ouerthrowne hence it is that he rageth and raiseth persecution that thereby he may stop their mouthes stop the course of the truth Reuel 2 10 and 12 13. Thirdly God will haue his seruants tryed Reason 3 in their faith patience constancy and obedience Reuel 2 10. We must learne to walke through good report and euill report and bee ready to renounce all rather then the truth which we must buy at any rate Prou. 23 â— but neuer sel it though we might gaine all the world because all such gaine is the greatest losse Math. 16 verse 26. The vses follow First maruaile not at it wheÌ„ Vse 1 we see this come to passe neither condemne the truth or the professours of it 1 Iohn 3 13. Maruaile not if the world hate you Let vs comfort our selues with this consolation that it is no rare thing neither is our case singular neither do we suffer alone it hath beene the lot of all Christians nay of Christ himselfe let vs not seeke to be better then he was the seruant may not be aboue his Lord if they haue persecuted him they will persecute vs Ioh. 15 2. Christ himselfe pronounceth such as suffer for righteousnesse sake to be blessed for so did they persecute the Prophets that were before vs Math. 5 12. Many men in the world are discouraged from godlinesse of life and walking in a sincere profession because they see the godly persecuted and the vngodly to prosper and flourish therefore Iohn doth forewarne not to maruaile heereat because this ought not to seeme strange vnto vs it hath beene so from the beginning and so it hath continued The world though it be full of changes yet changeth not his nature neither taketh vpon it any other shape Wherefore we must not ceasse from godlines for hatred of the world but rather goe more zealously forward remembring the words of Christ Math. 11 12. The kingdome of heauen suffereth violence and the violent take it by force Secondly we must reioyce vnder the crosse Vse and be glad when we suffer for the truth not as euill doers 1 Pet. 3 17 and 4 15. but for well doing So did the Apostles Acts 5 41 so did the Hebrewes chap. 10 34. They considered with themselues that they had in heauen a better an enduring substance they accounted it a great honour that they were accounted worthy to suffer for his Name they knew that they were made partakers of the sufferings of Christ and that the trying of their faith would worke patience Iam.
sheweth in these words the persons to whom they belong of whom they must bee practised they belong euen to the strangers soiourners among the Israelites as well as to the Israelites themselues namely if they were circumcised as it is saide before touching the eating of the Passeouer chapt 9. One law is appointed for the one and the other â—rine The doctrine is this â—hurch is â—e body â—ded the lawes The members of the church of what place people soeuer they are are one entire body and are to bee ruled by the same lawes Exod. 12 48 49. Eph. 1 22. and 3 15. 5 21. Coloss 1 18. To this purpose it is called sometimes a body sometimes a city somtimes a temple and sometimes a family But it may be obiected if it be one body one temple one city one family how is it that we reade of many Churches as of the Romanes of the Corinthians and of the seauen churches of Asia I answer there is one Church but it hath many particular parts as the great Sea though it be one yet there are many parts according to the seueral coasts and countries by which they run as the Britan the French the Spanish the German seas and yet all but one sea â— 1 2. The reasons First the ruler thereof is one God and one Lord ouer all who is blessed for euer This one God hath one church hath prepared for it one place and one saluation Eph. 4 5 6. Secondly the body tied as it were by ioynts and sinewes in the same the members are diuers but they make but one body there is one hope one inheritance one baptisme one faith being vnited by meanes of the ministery Ephes 4 12. They haue the same Sacraments they eate one bread and they drink of the same cup. This inward meanes is one Spirit by which they walke 1 Cor. 12 13. Thirdly they are ruled by one head which coupleth them together For as one body can haue but one head so one head can haue but one body and thogh the members be many yet the body is but one Col. 1 18. Vse 1 The Vses First the tolleration of diuers contrary religions is not lawful As the church is one body so it is to be ruled by one law one law is appointed for all This tolleration and dispensation is like the sowing of diuers seeds together in one fielde or the mingling of linnen and wollen together in one garment as if a Painter should ioyn to the head of a man the neck of an horse 〈◊〉 de art then adde to the body sundry feathers of diuers sorts and make the picture beneath to end like a fish what a monster would this be So this linsy-wolsy Religion consisting of contrary parts not one agreeing to another would make the church a very monster and it is directly contrary to the first and second commandement and the office of the Magistrate appointed and ordained to maintain the pure worship of God Ahab and his people are reproued for halting with God and wauering between his opinions Salomon is reproued for this 1 Ki. 11. and contrariwise the best Kings Iosiah Hezekiah Asa and Iehoshaphat are commended for their constant profession and perseuerance in the same truth Secondly all monuments of idolatry and superstition must be demolished and pulled down and idolaters should be slain Deut. 12.2.3 4. 7 4 5. and 13 1 2. Gal. 5 12. Reuel 2 14.15 20. Good king are reproued for suffering hil-altars and Groues not taking them away Besides it is a means to ouerthrow church and kingdome 1 Ki. 11 19. If a church be corrupt in the foundation of the doctrine and the substance of Gods worship we ought to separate from it 2 Chro. 11 14 Acts 19 9. 2 Cor 6 16. Reuel 18 5. not ioyn as a member with it of the same body This vnhappy toleration is accompanied with sundry mischiefes it sheweth a coldnesse in Gods cause and litle or no zeale in defacing the monuments of idolatry and no hatred of them at all being content to giue the glory of God to another which he wil not haue to be giuen It nourisheth a serpent in the bosom and setteth vp vncertainty of faith and religion leaueth men in a mammering what to do and to which side to ioyne himself maintaineth confusion in Gods worship fostereth schismes troubles seditions and rebellions among subiects breaketh the sweet comfortable knot of the vnity and amity of brethren and lastly bringeth danger to Prince and State It is directly against sincere profession Ioshua 24. verse 19. 2 Ioh. 10 1. The Samaritans serued euerie one the god of his country and so serued not God at all The Apostle saith There is one faith Ephes 4 5. an house diuided against it selfe cannot stand Mat. 12 25. FroÌ„ such separate 1 Tim. 6 3. Now let vs see what may be obiected in defence of toleration First it is said Obiect it giueth to euery one contentment Answer and therefore it is a safety to a commoÌ„wealth I answer Contentment must be giuen by lawful meanes otherwise discontentment is better as iust warre to be preferred before vniust peace Againe Ier. 22 15 16. there is no true safety without Gods blessing and as the heathen Philosopher reasoneth against coÌ„munion of all things Arist pol. lib. 2. so we may against the toleration of all religions He taught That whatsoeuer is cared for of all is cared for of none so wee may say whatsoeuer giueth contentment to all giueth indeed contentment to none Hence it is that there are so many iars and contentions which indeed are the ruine of a kingdom Neh. 2 19 20. from 1. ver to the 16. This was the most diuellish policy of Mahomet to patch vp his Alchoran with shreds of all sorts of errors schismes and heresies borrowed from Iewes and Gentiles that there might bee somewhat to content all persons that so some of all sects might be allured vnto that superstition Secondly Obiect the Iewes warranted by the word did suffer amongst them the idolatrous Gentiles Deut. 14 21. Exod. 12 44. therefore we may do the like I answer Answer priuate toleration in conuersation did not allow any open profession or practise of idolatry in those Nations Deu. 12 1 2 3. Again thogh they by reason of their weake estate suffered many Deut. 7 22. yet afterward in a perfect state we finde not any Lastly some things were tolerated contrary to morall lawes as we see in the case of diuorce for trifling causes and of vsurie to strangers which we may not now tollerate Obiect Thirdly corrupt manners in well-ordered gouernment haue had open tolleration therefore the roote from whence they spring may also which is corrupt religion as tolleration of polygamy and of vsury to strangers Answ I answer first the sequele is false for there is great difference betweene manners and false worship yea betweene
Alâ—est 11 â—catech 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 caÌ„not 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 daÌ„gerous 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 coÌ„mitted with an high hand that is proudly scornefully arrogantly despitefully and desperately against God And therefore it is said that he reprocheth the Lord and hath broken his couenant such a one must be cut off from his people This cutting off for iniquity some vnderstand of excommunication by the censure of the Church others of killing by the sword of the Magistrate but which way soeuer it be taken it sheweth the greatnesse of this crime And because there is no kinde of sacrifice set downe for the expiation of this sin some do hold â—tus that it figureth out the sinne against the holy Ghost which sinne being vnpardonable Math. 12 32. 1 Iohn 5 16 there remaineth no sacrifice for it but a certain looking for of iudgement and fiery indignation which shall deuoure the aduersaries Heb. 10 26 27. Howbeit I rather thinke that no sacrifice is expressed because there is no new addition prescribed touching any sacrifice as there is of the other because this is already handled in the booke of Leuiticus chap. 6 2 c. And this sinne is opposed against the sinne of ignorance but all sinnes of presumption are not the sinne against the holy Ghost God forbid we should so entangle mens consciences and hold all presumptuous sinnes to be that vnpardonable sinne â—hat comâ— in Num. Neither can I be of their opinion that thinke God would haue no sacrifice offered for such sinnes lest the sacrifices should waxe vile and contemptible and men should thereby bee encouraged to giue themselues ouer to commit sinne with greedinesse and neuer regard whether they sin ignorantly or presumptuously It is no encouragement to sinne of ignorance because the meanes is set downe to be cleansed of it And who will willingly wound himselfe albeit he haue a Physition that can cure it â—ctrine From hence we may gather a difference betweene sinne and sinne â—re is a â—erence beâ—ene sinne sinne all breake the law and deserue eternall death Ezek. 18 4. Rom. 6 23. Neuerthelesse some are greater and some are lesser There are therefore of sinnes sundry sorts Iude verse 22 23. Hence it is that sinne is diuided diuers waies eyther it is originall which we draw from our parents and bring with vs into the world this is an hereditary sinne it is the inheritance that all parents bequeathe vnto their children as Psal 51 5. Ro. 5 14. Or else it is actuall which is a fruite of the former such are euill thoughts words and workes such as agree not with the law of God This distinction is proued Rom. 5 14 and 7 20. and 9.11 Againe there is a raging and reigning sinne when the sinner maketh no resistance by the grace of the Spirit Rom. 6 12 and 1 Iohn 3 8. He that committeth sin to wit of set purpose and delighteth therein is of the diuell it is so called because we foster and cherish it and become bondslaues vnto it and likewise because it hath rule ouer man carrieth him headlong to destruction Such are all sinnes in the vnregenerate and so continue till there be a new birth and some also in the regenerate in their slidings and fallings against their conscience and there is also a sinne not reigning which the sinner repelleth and resisteth by the grace of the Spirit daily reneweth his repentance for them Such are the sinnes of ignorance omission and infirmity which remaine in the regenerate so long as they liue which they acknowledge bewaile hate and resist and pray daily that they may be forgiuen them saying Forgiue vs our debts 1 Iohn 1 8. Rom. 7 17 and 8 1. Many other such differences of sinnes might be noted but these are sufficient to shew that there is difference betweene sinne and sinne And no maruaile because the commandements Reason 1 of God are not alike but some are greter and some lesser The lawes of the first Table are called the first and great commandement Math. 22 38 and do concerne the Lord himselfe The lawes of the second are inferiour to these as they that concerne our brethren like to our selues Secondly there is great difference in the Reason 2 manner of sinning some sinne ignorantly some wittingly Psal 19 12 13. 1 Tim. 1 13. Some are principall and ringleaders in the sin others are onely accessaries some are onely in thought others in deed some offend of malice some offend of weaknesse some commit sinne others besides this haue pleasure in them that do them Rom. 1 32. Thirdly in respect of God himselfe all sins Reason 3 do not alike dishonor him neither is his wrath kindled alike against all some are desperate sinners that will not be reclaimed and despite the Spirit of grace with whom the Lord cannot but be more offended then with such as are humbled for their sinne This difference serueth to condemne such Vse 1 as make all sinnes equall none greater or lesser then others none before or after other True it is Campian rat 8. and Duraeus in his defence the Church of Rome lay this errour to our charge as also they falsely do many other as if we were of the sect of the Stoikes holding an absurd opinion touching that absurd doctrine of the equality of all sinnes which sheweth that they are farre spent and drawne dry and cannot charge vs with true crimes when they are constrained to obiect against vs such grosse opinions as we detest and condemne haue confuted more then they both in Schooles and Pulpets What errors and heresies thinke you will these men be afraid to broch against vs among their owne disciples that take vp al things vpon trust at the second hand and what imputations wil they not dare to lay vpon vs in their Sermons which they know shall neuer come to be examined forasmuch as their hearers are forbidden to reade any of our writings when they blush not neither are ashamed to publish to the view of the whole world such open and manifest vntruths Obiect But they obiect that we teach all sinnes to be mortall and to deserue death euen the least of them Answer I answer we teach no other doctrine then the Scripture teacheth vs Rom. 6 21 23. Iam. 2 10. Neuerthelesse it followeth not by
by true and vnfained repentance 1 Cor. 5. Thirdly except we do renounce their company we cannot keepe the commandements Reason 3 of God and obey him The Prophet kept his mouth as with a bridle while the wicked was before him Ps 39.1 We must not cast pearles before swine lest they trample them vnder their feet and turne againe and rent vs Matth. 7.6 Therefore doth Dauid say Depart from mee Psal 119. ◠yee euill doers for I will keepe the commandements of my God as if while he was in their company and they in his he could not doe it This sheweth the folly of such as taxe those Vse 1 with a note of purity singularity which vppon a good ground refuse to associate themselues with vngodly persons They taxe them of pride and terme them selfe-conceited brethrē reuiling them taunting them with one breath For they call them brethren no otherwise then in the spirit of scoffing selfe-conceited in the spirit of Shemei railing at them as he did at Dauid as if they did it for no other end but because they would bee thought better holier and wiser then other men or as if they said Stand apart for I am holier then thou Esay 65.5 Thus they accuse them to be vncharitable men and to disdaine their neighbours and to thinke no company to bee good enough for themselues All these are false accusations alledging false causes of their separation It is not because they are new fangled and so forsake their old friends and companions and cast off all good fellowship it is the commandement of God that doth require it and their owne both duty and safety that calleth for it Secondly it reprooueth such as can brooke Vse 2 and digest all manner of people and neuer refuse or finde fault with any It is no greefe to them to heare and see any thing 2 Pet. 1. ◠they neuer vexe their soule for it as righteous Lot did and the reason is because they want his righteousnesse and therfore therfore they can brooke swallow and digest vnrighteousnesse They are not led by the same spirit that Lot was who greeued at the vncleane conuersation of the Sodomites neither is it with them as it was with Dauid who cryed out in the bitternesse of his soule Woe is mee that I remaine in Meshek Psal 120.5 that I dwell in the tents of Kedar If they bee in company with Ruffians swaggerers blasphemers and drunkards they can liue and conuerse with them as well or better then with others And yet euen these when they come among those that feare the Lord can discourse of points of Religion they can report what excellent Sermons they haue heard and giue a good testimony of many good preachers Thus do they gild and ouer-lay their tongues with fine gold whereas there is nothing else but corruption and rottennesse within Take these when they are at the best they are no better then hypocrites for certaine it is they must counterfet on the one side or on the other Prou. 26 7. But without crauing any pardon we may wel conclude of these that when they liue among the worst sort their behauiour is naturall but when they conuerse among the better sort it is meerely artificiall among the one they shew without any vizard what they are among the other they put on a vizard to appeare that which they are not Vse 3 Lastly it teacheth vs to beware of voluntary society and vnnecessary fellowship with wicked men least being partakers with their sinnes wee be also partakers of their punishment If the danger of the sinne cannot preuail with vs to cause vs to shun it let the consideration of the punishment teach vs to refraine from them 1 Cor. 5 5. and 2 Cor. 6 17. Come out from among them and be ye separate touch no vncleane thing and I will receiue you If any aske what society is necessary and what is vnnecessary I answer If it be in necessarie things it is either for this life or for the life to come As for example a man may conuerse with such in Faire or Market to buy and sell to trade and trafficke or in the priuate house if our particular calling and abode there doe require it or if a man goe to them to seeke their reformation by exhorting and admonishing of them or if a man haue publike society with them in the hearing of the word or in receiuing the Sacraments or in ioyning together in prayer this is also a necessary a lawfull and warrantable society and it doth not wrap a man in the guilt of those sinnes which are in them with whom we conuerse therfore such as are of the Separation haue litle reason and lesse conscience to separate themselues from the Church of God because of the wickednesse of some men which are therein For bee it granted that such are admitted to the publike exercises of our religion it will wrappe those onely in the guilt of their sinnes that haue power and authority to remooue them and not those that doe necessarily conuerse and communicate with them No man may forsake the Church because some wicked men are in it Notwithstanding heere we are to marke that albeit there be some necessary society which is lawfull yet vnder a colour heereof we may not plead for that which is voluntary and vnnecessary for thus their sinnes become our sinnes A blessed martyr sometimes made this prayer O Lord deliuer me from my other mens sinnes from my guilt of the sinnes of other men howsoeuer he did not commit them himselfe yet because being present he did not reproue them he acknowledged himselfe guilty of them So if we haue inward and priuate society with them and we freely go to their houses inuite them home to our houses and can be content to hear their oathes and blasphemies and not haue an hart and tongue to reproue them for the same wee are thereby made partakers of their sins whatsoeuer they be Thou hast power in thine own house to reprooue them there thou art both a Magistrate and a Minister Euery man is a King and a Byshop in his owne house a Magistrate to rule and a Minister to teach and to reprooue If thou doe not therefore discharge these duties it shall stand vpon thy score and reckoning thou shalt giue an account for it We haue sinnes in great number of our owne and therefore we need not draw the guilt of other mens sinnes vppon our owne head to answer for those also which wee did neuer commit in our owne persons The burthen is alreadie too great let vs not therefore by this adding to it make the burthen thereof altogether intollerable 27 So they gate vp from the tabernacle of Korah Dathan and Abiram on euery side and Dathan and Abiram came out and stood in the doore of their tents and their wiues and their sonnes and their little children 28 And Moses saide Heereby ye shall know
then Christ is not yet risen from the dead ver 13 15 16. but he is already risen and death shall haue no more dominion ouer him Rom. 6.9 and if the head be risen then the members shall rise also The head cannot be without the members and how can that head be said to haue life in it if all the members should lie couered in the dust and neuer be vnited to the head neither one to another The second reason Againe if no resurrection then of all men the beleeuers were most miserable vers 19. Here they are vexed with sundry enemies Satan the world and the flesh Lazarus heere wanteth and suffereth hunger while the rich glutton is clothed with purple and fareth deliciously euery day Luk. 16.19 The godly weepe and lament while the vngodly reioyce and be glad Ioh. 16.20 At this stone the godly haue often stumbled Psal 73.2 3. Ier. 12.1 2. and from hence the reprobate take occasion to harden their hearts in wickednesse because they thinke there is no God will reward them that seeke after him Mal. 3.14 but they are greatly deceiued Psal 58.11 For woe were it to all Gods seruants if there were no resurrection eternall life But they are not the most miserable because they are pronounced blessed by the mouth of Christ Matth. 5.4 6 10 11. Luk. 16.25 2 Thess 1.5 6 c. The third reason Thirdly if there should be no resurrection of the godly from death to life then the first Adam should be more mighty and powerful then the second so that the second Adam should be impotent and weake if hee should not be able to deliuer them from the iawes of death Adam and Christ are compared vnto two trees Adam and Christ comâ—red and both of them communicate to Vse 4 their boughes and branches such things as they haue of their owne Adam was as an euill and rotten tree and therefore communicateth so men these properties and no better Christ is the good tree and full of sap and life and he infuseth into his members goodnesse and life and no worse then these It is not possible that an euill tree should bring foorth good fruite or a good tree euill fruit Mat. 7.17 Fourthly The fourth reason all our enemies and the enemies of Christ are to be taken cleane away made subiect to Christ and to vs ver 25 26. All shall be put vnder his feete Psa 8. and he must raigne vntill all his enemies be made his footestoole Psal 110.1 The last enemie of the head and members is death this shall be quite abolished at the last day and not before True it is that Christ himselfe can die no more Rom. 6.9 Heb. 7.25 yet hee accounteth it his enemie because it is an enemie to his children How death is Christs enemy and how ours and he accounteth that as done to himselfe which is done to any of his members Act. 9. And it is our enemie because it daily cutteth off part of our life and seeketh to take hold of it it weareth and wasteth our dayes by his messengers or harbengers to wit troubles and calamities sickenesses sores and aches it bringeth sundry paines and dolours it separateth the dearest and neerest friendes that euer were the body and the soule it leadeth the body captiue and clappeth it vp in a loathsome prison full of wormes and filthinesse and rottennesse it destroyeth that Tabernacle which was at the first a most glorious creature and as farre as lyeth in it it would depriue the body of eternall life and keepe it in ignominy for euer vnder the earth so that it is a most spitefull malicious enemy raging vpon vs without any mercy or compassion Fiftly The fift reason If there were no resurrection to what end and purpose are any baptized for dead if the dead rise not at all Verse 23. why are they then baptized for the dead This place is darke and commonly vnderstood of the Sacrament of Baptisme but then it will not necessarily proue the point for w e it is brought and it is brought to proue the resurrection Wherefore to make the Apostles reason good we must vnderstand it either of the washing and cleansing of the bodies of the deceassed as the word baptisme often signifieth Mar. 7.4 He. 9.10 for this was a common custome among the people of God that first they washed the dead bodies and then annointed them Act. 9.37 yea among the heathen themselues which was a certaine testimony to the liuing of the resurrection of the bodies of the dead To this purpose doth Seruius alledge an old verse of the Poet Ennius Tarquinij corpus bona foemina lauit vnxit Serui. in Aeneid lib. 6. That is A certain deuout woman washed and annointed the body of Tarquinius The like doth Pliny auouch in one place of his naturall histories Pliny as the same Seruius testifieth and expresseth the cause that thereby they might make tryall whether the vitall spirits yet remained in the body or not And Virgil Virgil. Acâ—â—â— lib. 6. declaring how the Trojanes solemnized the funeral of Misenus hath these words Pars calidos latices ahena vndantia flammis Expediunt corpusque lauant frigentis vngunt That is Some brought the waters warm with heat and cauldrons eke appoint The body cold they wash and then with ointments it annoint These witnesses doe sufficiently prooue that the Gentiles did ordinarily vse to wash their dead and then to annoint them and this was a very ancient practise among them Or else we may vnderstand the place of the death and afflictions of the Saints of GOD which they suffer for righteousnesse sake in which they are ouerwhelmed as the body is plunged in the waters and thus the word is taken Luk. 12.50 Matth. 20.22 23. where our Sauiour calleth them backe from their ambitious thoughts of superiority ouer their fellowes and warneth them to prepare themselues for troubles yea for death it selfe This is the cup that all must drinke off 2 Tim. 3.13 Act. 14.22 Baptisme properly signifieth a dipping or plunging into the water and the crosse is a certaine plunging into calamities Thus then the reason is framed If there be no resurrection then should they doe foolishly that would seale vp the trueth of the Gospel with their blood and lay downe their liues for the testimony of God but such as resist vnto blood and suffer persecution for the words sake are not foolish Life is precious and deare vnto them as well as vnto others they would not therefore be so lauish and prodigal of it as to lay it downe except they looked for a better life which the Apostle farther amplifieth by his owne example Matth. 10.39 33. 2 Tim. 2.12 and 4.7.8 1 Cor. 15.30 31. Act. 5.41 16.25 Ioh. 21.19 â—he sixt reaâ—n Lastly the Apostle reasoneth thus If there be no resurrection of the flesh then the Epicures and Libertines taught well that
of knowledge as is giuen of God to a spirit which cannot be little There is much more knowledge in man then is in a bruit beast by reason of that nature which God hath giuen to man aboue the beasts And there is much greater knowledge in the diuell then in all men because of his spiritual substance He hath not a body which may hinder him to see the nature quality and operation of a spirit A bruit beast is only corporal and visible man is partly corporall and visible and partly spirituall inuisible the diuell is wholly spirituall and inuisible so that being a spirit hee hath the knowledge of a spirit and consequently greater familiarity with our spirits then otherwise he could haue Secondly by his creation for he was in his first estate by creation a good angell before his fall and set by God in the Paradise of heauen as Adam was in the Paradise of the earth so that he had the same measure of knowledge giuen of God which hee gaue to other Angels So then what knowledge soeuer is in a good Angel by creation the same knowledge is in Satan by his creation and therefore must be exceeding great I will not dispute whether this knowledge be any way diminished forasmuch as hee still beareth the stampe of his creation this way Thirdly since his Apostacy he hath encreased his knowledge both of things on earth and of the wayes of God by long obseruation and continuall experience he knoweth the age of man his affections inclinations nature and disposition hee knoweth what pleaseth him best in his youth and in his age If any one man had liued from the beginning of the world vnto this day perfect in sense in body in memory in minde in reason and the like and had daily obserued all things that had fallen out heretofore he might be able to discouer wonderfull things and make himselfe much admired in the world Therefore the diuell must needes haue great knowledge seeing he hath had all these he goeth about in euery countrey and kingdome he compasseth the earth to and fro Iob 1.7 and 2.2 obseruing what is done in euery place and is well acquainted with their conuersation Fourthly he encreaseth his knowledge by communication with God or rather by receiuing commandement from God to execute his will which hee maketh knowne vnto him The Lord commanded him to appeare before him to giue an account of the works he had done God had no sooner named Iob Iob 1.8 9 10 11. but by and by he knew him well enough he knew his substance and how God had blessed him therfore neuer asketh who hee was or where hee was hee knoweth euery man by Name and hee knoweth that man is ready to make shew of religion in prosperity and in aduersity through impatience to fall away from his profession God gaue him liberty to afflict Iob in his goods in his children in his body whence then hath he this knowledg but from the reuelation of the Lord he knew that Iob should be visited with great sickenesse and with great losses in his children and goods and thus hee knoweth many other things which are to come to passe afterward And when hee hath them thus reuealed and made knowne vnto him hee goeth many times to witches and wizards and telleth them thereof and they tell it to others before they happen by which meanes he many wayes enlargeth his kingdome Fiftly by the reuelation of the Prophets in former times he attained to great knowledge by whoÌ„ many things were foretold in which also he hath knowledge can alledge Scripture to serue his turne Matth. 4.6 Lastly by continuall obseruation of naturall causes An Astronomer that is skilfull in the starres can tell nay foretell many things but Satan is skilfull in all Artes he can speake all languages in the world he is the best artist and linguist that any where can be found The second thing wherin Satans power consisteth is in his deeds and actions He mooued Caine to kill his brother and preuailed He tempted our first parents and preuailed He commeth to a witch in the shape of Samuel and taketh vpon him to tell what successe Saul should haue in the battell with the Philistims and Saul thought it had beene Samuel Hee was wont to talke familiarly with men and therefore God gaue a Law that if any consulted with familiar spirits he should die Deut. 18.11 Leuit. 20.27 which law had beene in vaine if none had consulted familiarly with them So he was a lyar in the mouth of all the false Prophets of Ahab though themselues did not perceiue it So hee possessed mens bodies as we see in the Gospel whom Christ oftentimes cast out Matth. 8.28 and being cast out they entred into an heard of swine and threw them headlong into the waters where they perished And when certaine Exorcists would haue cast out diuels in the name of Iesus the euill spirit ran vpon them and ouercame them so that they fled out of the house wounded Actes 19.16 Thus we see that Satan is of wonderfull power to teach vs not to be carelesse in resisting of him but to looke diligently to our selues 1 Pet. 5.8 9. Neuerthelesse this is our comfort that his power is limited he is as a raging beast but is tyed vp with chaine he is the strong man armed but a stronger then hee commeth and taketh all his armour from him wherein he trusted Luk. 11.21 22. And albeit he make shew to worke miracles he hath no such power and therefore hee doth them not openly but closely and in the darke as they that doe euill Lastly it reproueth the miracles wrought Vse 3 in the Church of Rome of which they talke and write so much The works wherof they boast and wherein they glory are darke and obscure they are not plain open and euident They tel vs many a sober tale in sundry legeÌ„ds of Saints liues of puling souls that haue appeared out of purgatory and haue taught prayer for the dead adoration of Saints worshipping of images such like superstitious practises all tending to abuse the people and to confirme false doctrine repugnant to the Scriptures August de vnitat eccles ca. â— of all which wee may say as Austine doth that they are vel mendacia fallacium hominum vel portenta mendacium spirituum That is either cosening trickes of deceitfull men or wonders of lying spirits But to passe ouer these let vs by this property of a true miracle examine the miracle of all miracles much made off and mightily maintained to bee in the Sacrament of the Altar so called by the Church of Rome wherein after the Priest hath vtterred and muttered a few words they teach that a great miraculous worke is brought forth because the substance of the bread which was vpon the altar is changed into the body of Christ by a strange Metamorphosis If this were true Transubstaâ—tiation no â—racle it were indeed
Angel of the Lord had guided them the Arke had gone before them and Manna from heauen had fedde them yet now all is forgotten they beleeue not in God but tempted and prouoked the holy one to anger And yet behold more prouocations then these in these chapters following where we shall see how they complaine and cry out through scarsity of water and through wearinesse of their life when they were stung with the fiery serpents But let vs consider the words of Scripture as they lie in order in this chapter 1 Then the children of Israel came with the whole Congregation into the desert of Zin in the first Moneth and the people abode at Kadesh and Miriam died there and was buried there 2 And there was not water for the Congregation and they assembled against Moses and against Aaron 3 And the people chid with Moses spake saying But would wee had perished when our brethren died before the Lord. 4 And wherefore haue yee caused the Congregation of the Lord to come into this wildernesse that we and our cattell should die there 5 And wherefore haue yee made vs to come vp from Egypt to bring vs into this miserable place No place for seede nor Figges nor Vines nor Pomgranates Neither is there any water to drinke 6 Then Moses and Aaron went from the face of the assembly vnto the doore of the Tabernacle of the Congregation and fell vpon their faces and the glory of the LORD appeared vnto them 7 And the LORD spake vnto Moses saying 8 Take this Rodde and gather thou and thy brother Aaron this Congregation together Of this Râ— and the waters gushing out of it 〈◊〉 more befâ—â— in the next chapter that ye may speake vnto this Rocke before their eyes and it shall giue foorth his waters and thou shalt bring them waters out of this Rocke so thou shalt giue this Congregation and their Cattell drinke 9 Then Moses tooke that Rod from the presence of the Lord as he commanded him 10 And Moses and Aaron caused the Congregation to assemble together before that Rocke and he said vnto them Heare now O ye Rebelles shall we bring you waters out of this Rocke 11 Then Moses lift vp his hand and smote that Rocke with his Rod twice and much water gushed out so the Congregation and their Cattell dranke 12 Wherfore the Lord spake to Moses Aaron Because ye haue not beleeued in me to sanctifie me before the eies of the childreÌ„ of Israel therfore ye shal not bring this CongregatioÌ„ into the Land which I haue giuen them 13 These are the waters of strife where the children of Israel stroue against the Lord he sanctified himselfe among them In this Chapter we are to consider three seuerall things First the murmuring of the people secondly the purpose of the Israelites to passe toward Canaan by the borders of Edom. Thirdly the death of Aaron in the Mountaine in whose stead Eleazar his sonne succeedeth and for whom the people a long time lamenteth All these particulars are amplified in the beginning of the Chapter by the circumstances of time to wit the first moneth of the 40 yeare after their departure out of Egypt as appeareth chap. 33 38. and likewise of the place â—t 2 14. of Kadesh a City in the borders of Edom at which time also Miriam the sister of Aaron and of Moses died These circumstances being set downe the History of their murmuring followeth which we haue often before seene and considered declaring that whensoeuer wheresoeuer any aduersity happened by and by they became impatient vnthankfull and forgetfull of present mercies and fauours A like history to this we saw before Exod. 17. which is not the same recorded in this place but differing in time place as may appeare by collation conference of both the places Now let vs marke their behauiour in this want of water in the wildernesse First they wish they had died by the stroke of Gods hand with the seditious rout of rebels that coÌ„spired against God whom notwithstanding they call their brethren Secondly they expostulate with Moses and Aaron that they had brought them out of Egypt into the wildernesse being barren without fruite miserable without haruest and dry without water Whereas they should comfort themselues in the former mercies of God rest in the experience of his power and remember his helpe euer ready in time of neede they rise vp against Moses and Aaron in shew but in deed against God whom they serued setting downe their present condition and comparing their abode in Egypt where they had tasted all miseries felt all oppressions and groned vnder the heauy burthens with their present estate to amplifie the woe and wretchednesse therof such is their blindnesse and vnthankfulnesse â—mb 12 3. But what doth Moses whose meeke and patient spirit they greeued and whose righteous soule they vexed froÌ„ day to day with their vngodly murmurings Hee doth not heere turne himselfe to them nor dealeth with them to reclaime them as he did chapter 16. but went with Aaron to God flying to the Tabernacle as to a Sanctuary throwing downe theÌ„selues on their faces and comforting themselues in his power presence and protection who being alwaies neere to them that call vpon him shewed forth his glory and commanded them to take the Rodde and speake to the Rocke promising them water and assuring them of an happy issue of all their troubles necessities Now as God commandeth so Moses obeyeth and taketh the Rod. Here a question may be asked Question what Rod God meaneth and Moses taketh for we reade of two Rods famous among them and well knowne one the Rod of Moses that he vsed when he kept sheepe in the Land of Midian Exod. 4 2 3 7 8 19 14 1â— and 17 5. Numb 17 8. Hebr. 7 4. whereby hee wrought afterward many myracles in Egypt and at the red Sea in the wildernesse the other the Rod of Aaron which did bud and beare blossomes to confirme the calling of Aaron and to declare that God had separated the Tribe of Leui to serue in the Tabernacle I answer Answer we are to vnderstand in this place rather the flourishing Rod of Aaron first because Moses made mention of this in the last place not long before to wit chap. 17 the other is not spoken off in this booke so that we are rather to referre it to Aarons Rod before specified then to the other not named Secondly this serued more fitly and fully to confirme their calling of rule and gouernement ouer the people which by these conspiratours was called into question As if they shold say Do you doubt of our calling aske by what authority we do these things Behold this rod do ye not know it this florishing rod shall conuince you and serue to beare witnesse against you Thirdly Moses and Aaron were fled into the Tabernacle verse 6 now chap. 17 10. it is
and out of which he is shortly to depart Or will he be patching that Tent and Tabernacle which hee hath pitched for a day or two We dwell in earthly Tabernacles as in houses of clay 2 Cor. 5 4. 2 Pet. 1 14. What wisedome then is it to bestow daies and moneths and yeares in plotting plodding for the world for riches and the vanities of this life Let vs also prepare and prouide before hand for the day of our dissolution that such as God hath blessed with this worlds good set their houses and their estates in order as the Prophet in this regard warneth Hezekiah Esay 38 1. Set thine house in order for thou must dye And we may learne this necessary practise of Ahitophel though liuing in wickednes and dying in despaire of whom the Scripture saieth wheÌ„ he saw that his counsell was not followed he went home vnto his City put his house in order hanged himselfe 2 Sam. 17 23. This duty is to be thought vpon in health as that which deepely concerneth our selues and our posterity When we haue rightly disposed the things of this life let vs prepare for a Nunc dimittis let vs commend our spirits into the hands of God let vs resigne vp our selues willingly to death when we must enter into a particular iudgement For so soone as the soule is departed and separated from the body God holdeth his Sessions to which we are summoned by his messenger death to come into his presence to receiue in part according to our workes whether they be good or euill Euen as we see in the affaires of this life how Iudges and Iustices keepe their sessions and assises wherein malefactors brought out of prison are arraigned so God holdeth his time of iudgement and iustice to reward euery one according to his works We haue all a cause and case to bee tried the greatest the weightiest the worthiest that euer was handled not touching siluer gold not concerning house or land not of titles or inheritances but of the euerlasting saluation or daÌ„nation of our soules for euer and therefore it standeth vs in hand to be well armed thoroughly appointed that we come not as the foolish Virgins without oyle in our lampes or as the vnprepared guest without our wedding garment We see in temporall Courts when men haue a cause to be tried and an action to be determined either of goods or good name how carefull they are before hand to reade Euidences to produce witnesses and to search Records that the suite may passe on their sides how much more carefull ought wee to be to answer before the eternall Iudge where no man shall be admitted to appeare by his Atturney but all must come in their owne persons none shall be suffered to put in sureties This wil be a great day wheÌ„ the whole world shall appeare together at once high and low Prince and Subiect noble and vnnoble according to the description that Iohn maketh I saw the dead both great small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things which were written in the booke according to their works Reuel 20 12. And was buried there Hitherto of the death of Miriam now of that which followed her death to wit her buriall See heere when life was departed what they did with the body they committed it to the earth The Doctrine from hence is this that it is a necessary duty to bury the dead Doctrine A commendable duty 〈◊〉 bury the dead This appeareth by many examples of the godly which haue practised this duty Gen. 23 4. Abraham the father of the faithfull bought a possession of burial of the Hittites who by the sight and light of nature had their Sepulchers therefore answered Abraham Gen. 23 6. 35 29 50 12 13. Thou art a Prince of God among vs in the cheefest of our Sepulchers bury thy dead none of vs shall forbid thee his Sepulcher but thou maist bury thy dead therein So ch 25 8 9. when Abraham yeelded the spirit and died in a good age and was gathered to his people his sonnes Isaac Ishmael buried him in the Caue of Machpelah in the field of Hephron where Abraham was buried with Sarah his wife The like we see done to Isaac when he gaue vp the ghost being old and full of daies his two sonnes Esau and Iacob buried him Now as Iacob did to his father so his children do to him according as hee had commanded them for his sonnes carried him into the land of Canaan and buried him in the Caue of the field of Machpelah which Abraham had bought The like may be said of Moses Deut. 34 5 6. for albeit the people buried him not neither knew of his Sepulcher lest they shold abuse it to idolatry yet rather then he should want buriall he was buried of God The men of Iabesh Gilead are praised of God and rewarded of Dauid because they buried King Saul and his sonne and aduentured their liues to do vnto him their last duty 2 Sa. 2 5 6. The same might be said of the rest of the Patriarks Prophets Iudges Kings Gouernours and Priests yea of Christ himselfe whose buriall albeit he were able immediately to haue raised and restored himselfe to life is set downe in the Gospel that his death might be confirmed and his farther humiliation manifested These examples teach that it is a christian and commendable duty of the liuing to be performed to the dead of children to bee performed to their parents and of the people of God one to another to commit the body of the deceased to the graue to put dust to dust and so to couer earth with earth And no maruaile For first among all creatures Reason 1 man is most loathsome and vgly when life is departed As in his birth and bringing foorth into the world of all creatures hee is most fraile and feeble without strength to stand without helpe to defend himselfe so being dead he is most fraile filthy and deformed He that a litle before gloried in his beauty comelinesse feature proportion is now become the mirror and spectacle of a deformed and mishapen carkasse Such a confusion and wracke hath sinne wrought and brought into our nature This made Abraham to say to the Hittites I am a stranger a forreiner among you giue me a possession of buriall to bury with you that I may bury my dead out of my sight Gen. 23 4. This is noted in Lazarus who hauing lien buried but foure daies his bâ—dy stanke Iohn 11 39. Reason 2 Secondly buriall is promised as a blessing from God and the want of it threatened for a plague and iudgement God offereth it as a mercy to Abraham â—5 15. that he should be buried in a ripe age and to Iosiah that he should bee put in his graue in peace â— 22 19 and
receiued Thus he dealt with Dauid whom hee greatly fauoured and aduanced to the kingdome when he fell into grieuous sins 2 Sam. 12.9 10. Thou hast killed Vriah the Hittite with the sword and hast taken his wife to bee thy wife and hast slaine him with the sword of the children of Ammon Now therefore the sword shal neuer depart from thine house and I will raise vp euill against thee out of thine owne house So soone as Salomon set vp idolatry and wrought wickednesse in the sight of the Lord he stirred vp aduersaries vnto Salomon 1 King 11. â— 14. and afterward rent the greatest part of the kingdome out of the hands of his sonne This serueth to conuince all such prophane persons as presume of Gods patience and abuse his mercy to all loosenesse and licenciousnesse saying God is mercifull and yet continue in their sinnes But we must know that as he is mercifull so hee is iust as his mercy is toward the penitent so his iustice is toward the obstinate who spareth not his owne people that forget his Law and therefore will deale more fiercely against strangers Vse 3 Thirdly measure not the fauour and loue of God toward our selues or others by outward blessings or outward crosses by prosperity or aduersity which come alike to the godly and vngodly Nay oftentimes the wicked flourish when the faithfull are in great misery as Psal 73.3 4 5. So Salomon teacheth Eccle. 9.2 Therefore Christ our Sauiour correcteth the wrong iudgement of the disciples supposing that such as Pilate slew were the greatest sinners of all the rest that dwelt in Ierusalem because they suffered those things Luke 13.1 2 3. If then we would find sound comfort in our hearts and feele vnfained testimonies of Gods fauour towards vs wee must not seeke for them in outward blessings or in want of outward blessings both which are common to the godly and vngodly but in ioy in the holy Ghost in remission of sinnes in repentance from dead workes in the spirit of adoption in faith in Christ in peace of conscience which passeth all vnderstanding As for other things place not thy heauen and happinesse in them if blessings come receiue them thankefully if crosses learne to beare them patiently Fourthly wee are hereby put in minde to Vse 4 search our owne wayes to suruey our owne hearts and to prooue by the touchstone of the word our owne thoughts words and workes that we haue conceiued spoken and done what we haue iustly deserued if God in iustice should proceede against vs examining seriously our owne life mourning bitterly for our sinnes past and turning vnfainedly vnto God with all our hearts This duty is vrged by Ieremy the Prophet Lam. 3.39 40 41 42. This is the marke that God shooteth at this is the end that he respecteth euen by his afflictions to bring vs home to himselfe not to destroy and confound vs for euer Heb 12.5 10. Let vs not dispise the chastenings of the Lord nor faint when we are rebuked We haue had the fathers of our bodies which corrected vs for a few daies and we gaue them reuerence should wee not much rather be in subiection to the Father of spirits who chastneth those whom he loueth and scourgeth euery sonne whom hee receiueth Fiftly let vs labour to strengthen our faith Vse 5 by the word and Sacraments and by such ordinary meanes as hee hath appointed for that purpose Hereunto the Apostle exhorteth 1. Cor. 11.30 To examine our selues and so to eate of that bread and drinke of that cup declaring that the iudgements of God were broken in among the Corinthians insomuch that many were weake and sicke among them and many slept Wherefore whensoeuer wee find the hand of God sore and heauy vpon vs it is our duty to seeke strength of faith by the vse of the word and Sacraments whereby wee shall learne to find out the true cause of those iudgements and submit our selues vnder his hand that striketh vs as a father For the Scriptures serue to direct vs the Sacraments serue to comfort vs Psal 116. â— Without which the Prophet had perished in his afflictions Lastly seeing God chastiseth his when Vse 6 they offend then most assuredly the wicked that are not his shall not escape his reuenging hand If he correct the flocke of his own pasture the children of his owne houshold the citizens of his owne kingdome and the members of his owne body fed at his owne table in this life and made heires of heauen in the life to come really possessing that inheritance with what plagues punishments torments will he visit the rebellion of aliants and strangers If the Lord deale sharply toward these to whom he is a mercifull Father and gracious Sauiour and whom he often preuenteth with his liberall blessings Surely his reuenging wrath full of rage Psal 21.8 2 King 21. shall find out all his enemies whom he wipe will away as a man wipeth a dish turneth it vpside down This is that which Salomon teacheth in the Prouerbs Behold â— 11.31 the righteous shall bee recompenced in the earth how much more the wicked and the sinner There remaineth a day of iudgement when they shall be punished as they deserue either in this life or in the life to come With this the Apostle Peter sweetly accordeth 1 Pet. 4.17 18. The time is come that iudgement must begin at the house of God if it first begin at vs what shall the end be of them which obey not the Gospel of God And if the righteous scarcely bee saued where shal the wicked and the sinner appeare Where we see that God will scourge whip his owne children for their frailties and infirmities appearing in them But he correcteth the godly in mercy the vngodly in anger the godly as a louing father the vngodly as a iust Iudge the godly to amend them the vngodly to condemne them the godly albeeit humbled and cast downe with one hand are comforted and raised vp with another whereas the punishments that fall vpon the heads of the vngodly are but the beginnings of sorrow and as the flashings of hell fire Now the earth is not properly the place of vengeance and iudgement For we must vnderstand that God hath appointed three places earth heauen hell for three seuerall purposes â—ree places 〈◊〉 need for ree seuerall â—poses the earth to be a place of working the heauen a place of rewarding hell a place of punishing earth as a shop of labour heauen as a pallace of glory hell as a prison of torment Notwithstanding rather then sinners should escape and sinne goe vnpunished the Lord wil call a priuy or petty Sessions euen in this life and make the earth his gaile or house of correction If then God will visit their transgressions with such heauy strokes Alas what shall become of al prophane persons vnrepentant offenders obstinate sinners such as contemne God and his word euery
band knitteth faster nor bindeth closer then this while loue and liking lasteth so no contention is so bitter no hatred so deadly as that of brethren and others that are neere in blood when the knot is broken and dissolued The tender glasse when it is once broken will neuer be set together againe No water proueth so exceeding colde as that which was once heated exceeding hot so no hatred prooueth like to the hatred of brethren which are often found mercilesse one toward another such as can neuer be appeased as we see in the malice of Cain toward Abel This is it that Salomon pointeth out in Prou. 18 19. Prou. 18 19. A brother offended is harder to win then a strong City their contentions are as a barre of a Castle For as they loued most entirely deerely before so when once they grow enemies they hate one another most extremely whose hearts are as stony wals that cannot be pierced and as barres of iron that cannot bee broken Now as the Prophet teacheth That it is a good and comely thing for brethren to dwell together in vnity Psal 133 1. so it is a noisome and vnnaturall thing to behold greatest enuy and most mortall malice where the greatest and neerest bands of kindred should knit together Secondly how much more is it required of those that spiritually are knit together in the profession of the same faith to loue and helpe one another that haue one God to bee their Father one Church to bee their Mother one Christ to be their elder Brother one Heauen to be their hope and one Faith to be their assurance These considerations are of far greater might and moment then al bands of other societies which begin in the flesh and end in death Wherefore the Apostle handleth this at large Eph. 4 3 4 5 6. Ephe 4. â— 5 6. Endeuour to keep the vnity of the spirit in the bond of peace There is one body and one spirit euen as yee are called in one hope of your vocation There is one Lord one Faith one Baptisme one God and Father of all which is aboue all and through all and in you all To this purpose Christ our Sauiour teacheth that there is a neerer coniunction betweene himself the faithfull as also betweene the faithful among themselues then betweene brethren and kinsfolkes in the flesh For when some of his hearers saide Behold thy Mother and thy Brethren stand without desiring to speake with thee he answered and saide to him that told him Math. 12 â— 48 â—9 5â— Who is my Mother and who are my brethren And hee stretched forth his hands towards his Disciples and saide Behold my mother and my brethren for whosoeuer shall do my Fathers will which is in heauen the same is my brother and sister and mother Lastly there is no man in the world but we are after a sort charged with him to affect him as a brother to account him as a friend to help him as a neighbour and to loue him as hee is a man Albeit hee be neuer so far remoued from vs albeit we neuer saw him albeit wee know him not in the flesh yet we are appointed as his keeper and guardian to doe him good all the dayes of his life Esay 5 â— defending him from wrongs garding him from enemies sauing him from dangers It was a prophane voice of a prophane man who being asked where his brother was answered I cannot tell Genes â— Am I my brothers keeper Therefore our Sauiour in the Parable of him that fell among theeues teacheth Luke â—â— Rom. â— that euery man is to be called and accounted our neighbor It is not for any to aduance and lift vp himselfe aboue his brethren in disdaine or pride of heart be he neuer so high great in the world but to acknowldge from whence hee came and in that respect to make himselfe equall with them of the lowest sort Thy Brother Israel Hitherto we haue spoken of the strength of the reason and considered the words not simply in themselues but as they are referred to the point they argue that is to perswade their passage Now we wil weigh them as they stand by themselues They declare in their plea that there is a coniunction betweene them in the flesh Doctrâ—â—â— Amon◠〈◊〉 kinde â—â—tain bâ— hood â—â—â—mon 〈◊〉 The Doctrine from hence arising is this Among kinsfolkes and generally among all mankind is a certain brotherhood acquaintance familiaritie and vnion one toward another True it is there is not fleshly kindred immediately among all men to make them so neere of blood as to cal one another kinsmen and to descend of the same line and linage but there is a certaine common kindred in generall to ioyne bind vs one to another So then all mankind thogh seated and placed farre one from another by large and many Countries and distinguished by seuerall languages rites lawes religions and customes are one blood one flesh yea all as brethren issuing out of one fountaine hewne out of one Rocke Euery one is of kin to euery man whether Iew or Grecian Turk Barbarian Scythian French Spanish Italian German c. This appeareth in many places of the word of God 〈◊〉 20.32 â—3 Thus Ahab calleth Benhadad King of Aram his Brother that is his Friend So Christ compriseth euery man vnder the name and title of a neighbor This also the heathen knew and acknowledged well enough as the Apostle testifieth Acts 17 26. God hath made of one blood all mankinde to dwell on all the face of the earth and hath assigned the seasons which were ordained before and the bounds of their habitation declaring hereby that there is an vnion and coniunction among all mankinde Reason 1 The Reasons are these First we had all one beginning from God who is the Creator and Maker of all things visible and inuisible and therefore hee being the efficient cause of all there must be some dependance vpon him and some fellowshippe among the workes of his hands This the heathen confessed as the Apostle alledgeth out of their owne Poet Acts 17 29. 〈◊〉 17 29. We are the generation of God Hee is the Creator we are the workes of his hands he is our Father we are his children consequently brethren one to another Reason 2 Secondly as we had one beginning so we al were made of one mould and matter being framed of the clay and dust of the earth which the Lord tempered and fashioned to make man as appeareth in the history of the Creation So then the matter of all mankinde is remembred vnto vs to be the earth This Moses teacheth Gen. 2.7 3 19. Heereunto the Apostle accordeth 1 Cor. 15 47 The first man is of the earth earthly Thus the most noble and notable creature of a wonderfull frame and composition representing in it the glory of the world was made of the most base matter
the Canon the clattering of Armor crying in our streetes for then it were to be hoped we would turne vnto God in our misery repent vs of our iniquity and flie vnto God in our aduersity We see by wofull experience that peace prosperity haue lulled many of vs asleepe in a bed of case haue done the Church more harme then cruell war and bloody persecution True it is the blessings of God are not hurtfull of themselues but our corruption turneth that into a curse which God bestoweth as a blessing So that he which should haue beene vpright is laden with fatnesse Deut. 32 15. and spurneth with his heele Therefore God is constrained to punish vs to take his benefits from vs and to bring vs into order and obedience by the want of them Vse 3 Lastly seeing afflictions and chastisements draw vs to God as losse of the battaile did heere the Israelites we learne that whensoeuer they lie vpon vs and presse heauily vpon our bodies our soules our neighbours our familes our friends whether they be common or priuate calamities then it is high time to turne vnto God and to search out the cause of our affliction This must be our practise feeling when his hand is vpon vs when he scattereth the brands of his fire and shooteth the Arrowes of his Quiuer when he draweth out his glittering sword and his hand taketh hold of iudgment wheÌ„ he sendeth famine dearth of bread or the famine of his word which is the sorest and sharpest famine as the Prophet affirmeth Amos 8 verses 10 11 12. Then is cause of humiliation then it is time to cast downe our selues at the foorstoole of God to cry to him to spare his people The Lord thretening by his prophet a great and fearefull iudgement vpon the Land that shall turne their feasts into mourning and make it as the mourning for an onely sonne Doth he meane the sharpenesse of the sword or the arrowes of famine or the inuasion of enemies or the deuouring of wilde beasts or the raging of the pestilence or the carrying away into banishment and captiuity which are the things that worldly minded men feare and regard No But a famine of hearing Gods word that they shall wander from sea to sea and from the North euen to the East shall they runne to and fro to seeke the Lord and shall not find it In that day shal many perish for thirst according to the doctrine of Salomon Pro. 29.18 Where vision ceasseth the people perish Howsoeuer therfore carnall prophane men haue no sense or feeling of any thing but of earthly losses yet the Spirit of God teacheth and euery faithfull soule acknowledgeth that as there is no blessing like to the blessing of the word so there is no worke of his iudgement like to the want of his word And howsoeuer the Pastor may not want the people in respect of the meanes of his maintenance inasmuch as God hath ordained that they which preach the Gospel 1 Cor. 9 1 should liue of the Gospel yet the people want the Pastor more as the child wanteth the nurse more then the nurse the child as Lamen 2.11 12. The babes sucklings swound in the streets of the city they haue said to their mother Where is bread and drinke when they gaue vp the ghost in their mothers bosome Now the Ministers are called not onely the Fathers but the Nurses of the Church 1 Thess 2. We were gentle among you euen as a Nurse cherisheth her children and the Apostle exhorteth that as new borne babes we desire the sincere milke of the word 1 Pet. 8 â— that wee may grow thereby because we haue tasted that the Lord is bountifull And thus much of the end and vse of afflictions which God sanctifieth to the good of his Church that thereby they may draw neerer vnto him Israel vowed a vow vnto the Lord and said If thou wilt deliuerer this people into mine hand c. The people pray promise and vow vnto God the destruction of men cities if God would deliuer them into their hands We learne hereby that vowes are lawfull Doctrinâ— It is lawfâ— to vow anâ— such are tâ— performeâ— so vowing we are to performe the same This we see practised by Iacob going to his vncle Laban for auoiding the fury of his brother Esau Gen. 28.20.21 Hannah vpon condition of hauing a sonne 1 Sam 1 â— Pâ—al 6â— 1â— 132 2 5. vowed him for a perpetuall Nazarite to the Lord. So doth Dauid oftentimes make vowes to God in the time of his trouble vpon condition to be deliuered out of his trouble Thus in this example of the Israelites in this place wee see that if God would bee on their side when their enemies rise vp against them to swallow them vp quicke and deliuer them as a bird out of the snare of the Fowler Psal 124 â— they promise and vow the performance of an outward and bodily exercise So then out of this place the doctrine of vowes may bee strongly confirmed and the lawfull practise of them sufficiently maintained and warranted to be good and godly Reason 1 For to come to the reasons whereupon the doctrine standeth a lawfull and holy vow is a profitable helpe to further vs in the worship of God True it is a vow is not a part of Gods worship no more then fasting is as fasting is no more a part of Gods worship then feasting or eating and drinking is which in it selfe and by it selfe considered pleaseth God no more then externall and bodily exercises doe â—m 4.8 yet it is an helpe and furtherance of the true seruice of God a prop and stay to further the same The kingdome of God standeth not in outward things as the Apostle teacheth It is not meat and drinke but righteousnesse and peace and ioy in the holy Ghost Romanes chapter 14.17 But when wee promise to God with full purpose of hart some outward duty it serueth the better to excite and stirre vs vp to repentance and thankesgiuing toward God And thus the seruants of God haue vsed it Reason 2 Againe it is farre better neuer to vow then hauing vowed not to pay and performe that which is gone out of our lips so as wee may reason as Peter doth with Ananias Acts 5.4 Likewise may it be said to such as breake their lawfull vowes offered vnto God was it not in thy liberty to vow or not to vow how theÌ„ hast thou conceiued this wickednesse in thy heart to lie not to men but vnto God Vowes were prescribed or appointed by the Law of God as testimonies of faith â—ron in Ecâ— cap. 5. and bonds of that reuerence and obedience which we owe vnto him therefore to vow and not to pay performe the solemne promise and couenant that we haue made is impudently to mocke God and consequently to pull great punishment vpon our owne heads This the Wise man
9. Acts 2 23. Luke 19 8. The reasons First because repentance onely Reason 1 made generally confusedly for knowne sins is neuer true repentance but a common hypocriticall repentance of one resolued and setled to continue in sin not yet touched with a true feeling thereof True it is for secret and vnknowne sins which we in weaknesse ignorance commit the Lord accepteth a general confession as we see in the practise of the Prophet Dauid saying Who can vnderstand his faults Cleanse me from secret sins Psalm 19 12. Thus did the rest no doubt of the godly deal such an acknowledgment of their vnknown sins which they tooke not to be sins did they make in a general manner which were hidden not onely from other men but euen from theÌ„selues This we may say of their polygamy or their marrying of many wiues and other their dail infirmities Secondly we must make a particular account to God at the houre of death when we Reason 2 must pleade guilty or not guilty at his bar A generall reckoning and account will not then be taken neither will the Lord set before vs grosse summes but the account shall be made of specials which may cause the stoutest and strongest men to tremble and quake for very feare of that day All the sinnes of thy former life shal be represented before thee like â— squadron of enemies ready set in battell aray to assault thee to giue in euidence against thee This is taught and witnessed vnto vs by the Apostle Iohn describing the manner of iudgement to which we shall be summoned Reuel 20 12. I saw the bookes opened and the dead were iudged of those things which were written in the bookes according to their works It standeth vs vpon in regard of these bookes to make vp our bookes and to looke to our reckonings forasmuch as we must gaue an account of our stewardship Luk. 16 2. Let vs now make vse of this doctrine First Vse 1 we learne from hence that it is not enough to say we are sinners and so to cry God mercy for a paâ—g or a brunt and so away or to desire God to forgiue vs our sinnes but we must vncase our selues and vncouer our particular trespasses if we would haue God to couer theÌ„ with the precious garment of Christ If a sicke man come to the Physition and onely tell him he is sicke and neuer shew him his particular greefe and disease that troubleth him in what part he is pained and in what sort he is taken he can neuer look to be cured and restored to health If we come vnto God the Father of spirits and Physition of soules and onely say We haue sinned we cannot assure our selues of pardon We declared before that we must coÌ„fesse our vnknowne sinnes generally but our knowne sinnes we must confesse particularly without any excuse or defence without any hiding or diminishing of theÌ„ as the same Prophet doth after he had sinned in numbring of the people I haue sinned greatly because I haue done this thing â—hro 21 8. c. Wherfore â—t standeth vs vpon with great greefe heauinesse of heart to confesse our speciall sinnes to giue sentence against our selues and to pray with earnestnes of spirit as for life and death for the pardon of our offences which we haue committed at such and such times in such places with such persons and in such manner otherwise our repentance is only in shew and for fashion sake which is neuer acceptable to God being done in hypocrisie and without a conscionable feeling of sinne in the soule Vse 2 Secondly this particular confession ouerthroweth and ouerturneth sundry corruptions and abuses in the case of repentance It condemneth all impenitent persons such as liue continue in one estate neuer sorrow for any sinne neither at any time turne from it neither haue any feeling or â—â—eefe for sinne neither know what it meaneth This is a dangerous estate and a most perilous iudgement For as a sick man is then most dangerously sick when he hath no feeling of his sicknesse and is ready to say he is well and hath small sense or none at all of any paine or perill so sinfull man is then in greatest misery by reason of his sinnes when hee thinketh himselfe to bee no sinner Such one is farre off from mourning sorrowing for sinne from turning from them and returning to God seeing be taketh himselfe to be in good â—ase and to stand in need of no repentance Such were the Pharisies in the dayes of Christ whom he reproueth Mat. 9 12 13. Besides it coÌ„demneth ceremonial repentance which carrieth an outward shew of dying to sinne but is separated from the inward truth of a sound heart Thus Saul repented 1 Sam. 15.74 and 26 21 and 24 17 18. And Ahab rent his clothes but not his heart hee fasted from food but not from sinne 1 Kin. 21.27.29 Thus the hypocrites repent mentioned in the Prophets when a man afflicteth his soule for a day Esay 58 5. Mic. 6 7. and boweth-downe his head as a bulrush yet looseth not the bondes of wickednesse and therefore immediately afterward he imbraceth his former sinnes and returneth to his old wayes as Phazaoh did who being annoied with the frogs smitten with the haile terrified with the thunders troubled with the grassehoppers pestered with the flyes disquieted with the darkenesse this was the euenâ— and issue of all as soone as he had rest giuen vnto him he hardned his heart and hearkened not vnto the Lord. This is the common sicknes of the common repentance that men ordinarily practise in these daies whereby they deceiue themselues and their owne soules dealing in hypocrisie dissembling with the Lord catching at the shadow instead of the body resting in shewes instead of the substance Lastly it condemneth all such as haue hardened their hearts in sinne and are growne therby to be past feeling such as cannot discerne betweene good and euill nor tremble at Gods iudgements but draw sin â—o themselues as it were with cart-ropes and worke all vncleannesse euen with greedinesse These haue their conscience seared with an hot Iron and it accuseth them not for any sin but bringeth them into a reprobate minde so that they are so farre from confessing their proper and particular sinnes that they haue no sense or remorse of any sin but are full of all wickednesse and vnrighteousnesse Lastly it behooueth vs to search out our waies to see what we haue left vndone and Vse 3 what lyeth most vpon our consciences and especially bewaile the same otherwise there is in vs no sound conuersion This the Prophet testifieth Lam. 3 40 41. Some are specially inclined to lust vncleannesse some to couetousnes some to surfeiting drunkennes some to enuy reuenge some to swearing blaspheming some to pleasures delights of the outward man now where we are weakest Satan will be strongest where our defence is
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 â—l 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 â—l â—â—6 12 〈◊〉 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 〈◊〉 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 â—e 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 〈◊〉 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 siâ—â—e 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
bringeth foorth sin and sin when it is finished 〈◊〉 7 14. bringeth forth death Likewise it is a leauen which leaueneth the whole lumpe and therefore no maruel if it proceed by little and little from one degree to another Reason 2 Secondly euill men are giuen ouer of God into a reprobate sence by his iudgement so that it is no maruell if they become vile and abhominable This Paul declareth Rom. 1 26 29 30. This is likewise noted of the sonnes of Eâ—i who albeit they were reproued of their father that they caused the lords people to trespasse Yet they continued in their sinne and obeyed not his voice because the Lord would stay them 1 Sam. 2 24 25. And the Apostle writing to the Thessalonians maketh mention of the vnbeleeuing Iewes who killed the Lord murthered the Prophets persecuted the Apostles withstood the truth and forbad them to preach vnto the Gentiles that they might be saued To fulfill their sinnes alwayes for the wrath â—f God is come on them to the vtmost Seeing therefore such as cast away the warnings of God are theÌ„selues cast off and giuen ouer of God to fill vppe the measure of their sinnes and seeing sinne is of it selfe fruitfull branching and budding as a Tree fretting as a canker sowring as a leauen growing as a childe multiplying as the fish in the waters wee are not to maruell if men once beginning to sinne cannot be staied and stopped from whatsoeuer they haue imagined to do Now let vs apply this doctrine to our vses Vse 1 First seeing the vngodly proceed and perseuer in sinne assuredly great shall bee their iudgement and as they increase in sin so shal they increase their punishment and hoord it vp as a treasure against the day of wrath This the Apostle setteth downe as an euident trueth Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance But thou after thine hardnesse and heart that cannot repent heapest vp as a Treasure vnto thy selfe wrath against the day of wrath c. This ought to bee a terror to all the vngodly to consider that as their hearts are hardened and their consciences seared so the plagues and punishments of God attend vpon them and alwayes grow according to the degrees of their sinnes This the Lord threatneth in the Law Leuit. 16 21 23 24. If ye walke stubbornly against me and will not obey me I will then bring seuen times moe plagues vpon you according to your sinnes but if by these ye will not bee reformed by me but walke stubbornly against mee c. Thus we see the equall proportion betweene our sins and Gods punishments Secondly see how dangerous it is once to make shipwracke of faith and a good conscience and to wound our soules by falling into sinne The further a disease runneth and the longer it continueth the more vncureable it is The further a fire spreadeth the more it consumeth The more sin groweth to an head the more the Spirit of God is quenched the worke of grace is diminished the assurance of comfort is weakned and lessoned Let vs therfore alwayes keep a diligent watch ouer our soules let vs seeke to cut off all occasions of euill and endeuour to stoppe the first beginnings If a disease be taken in the beginning before it spread and seize vpon the vitall parts it is easily cured A fire when it is first kindled is quickely quenched The Spring of the yeare is the best and fittest season to purge out euill humours and to apply medicines vnto the naturall body When a shippe hath an hole that it beginneth to leake it is soone stepped So if we will labour and striue to purge out the olde leauen betimes beforâ— it gather strength we shall with more ease lesse difficulty be able to withstand the force thereof whereas the more sinne is practised the more the heart is hardned according to the saying of the Prophet Ier. 13 23. Can the Blackmoore change his skin Or the Leopard his spots Then may ye also do good which are accustomed to do euill Therefore the Lord seeing that Cain had offended and that his countenance was deâ—ected which were the fore-runners of murther stirred him vp to looke vnto these things Gen. 4 7. If thou do well shalt thou not be accepted And if thou doest not well sinne lyeth at the doore This is that vse which the Prophet pointeth out Esay 5.11 18. Wo vnto them that draw iniquity with cords of vanity and sins as with cartropes Woe vnto them that rise vp early to follow drunkennesse and to them that continue vntill night till the wine do enflame them Where hee teacheth the wofull and miserable condition of all those that runne from euil to worse as it were adding drunkennesse vnto thirst and warneth vs to take heed lest at any time there be in any of vs an euill heart and vnfaithfull to depart from the liuing God Vse 3 Lastly seeing the vngodly being reproued of God and checked of their own conscience continue in their euill we must know that on the other side it belongeth vnto the faithfull according to the trueth of the word reuealed vnto them to grow in grace more and more and to make euery day some step to the king dome of heauen So many as are truly grafted into Christ as it were into a vine must draw iuice from him continually and bring foorth fruite plentifully according as hee teacheth Iohn 15.22 Euery branch that beareth not fruite in me he taketh away and euery one that beareth fruite he purgeth it that it may bring foorth more fruite It is the commendation of the Church of Thyatira Reuel 2 19. That their works were more at the last then they were at the first Let vs begin to beleeue in Christ and to expresse the power of godlinesse neither let vs be terrified and dismayed from a constant resolution to forsake sinne and embrace righteousnesse with the hardnes and difficulty with the lets and stumbling-blockes that lye in our way with the troubles and tentations that abide for vs all these are hard in the beginning A setled course and a continuall practise of faith and repentance shall make the matter easie and the way plaine before vs. An Apprentice that first beginneth to learn his trade and occupation is much troubled at the strangenesse of it he findeth in himselfe great vnfitnesse and vntowardnesse he saith he shall neuer attaine vnto it he shall neuer go through with it and the reason is because he hath not vsed it but when once he is entred into that course he taketh delight in it and wondereth at his owne folly and simplicity A Scholler that first beginneth to reade to write or to learne any liberall Art is discoraged through the hardnesse of it and if he might bee put to his choise had rather giue ouer then hold out but vse and custome makes it easie
idle thing to desire his last end to be like the righteous We see the vngodly liue and wax olde Iob 21 7 9 13. and grow in wealth their children prosper their houses are peaceable without feare the rod of God is not vpon them they spend their dayes in pleasures and sodainly they goe downe to the graue They are not afflicted with tedious diseases they are not tormented with long sicknesses they go away many times quietly as a Lambe their life is with greater delight their death is with greater ease then the life and death of the righteous But after this life beginneth the trouble and torment of the Reprobate Here they haue receiued their pleasures and the righteous their paines therfore these are comforted and the other confounded They must appeare before the iudgment seate of God they must come after this life to their triall they must all stand at the bar and pleade guilty or not guilty The consideration of this day of account immediately after the separation of the soule from the body made Balaam in this place cry out in the sight and feeling of the blessednesse of the Church Oh let my last end be like his From hence wee learne this principle of our faith Doctrine The reasonable soule of man is immortall That the soule of man is immortali hauing a beginning yet is without ending being seuered from the body it liueth in place either of ioy or of torment either it receiueth the reward of godlinesse or it is plagued and punished for wickednesse This appeareth by many testimonies of the word of God When the Lord had made mans body of the dust of the ground He breathed in his face the breath of life and the man was a liuing soule able to liue of it selfe Gen 2 7 and by it self And afterward it is said Genes 5 24. with Heb. 11 17. Henoch walked with God and he was no more seene for God tooke him away to shew that there was a better life prepared and to be a testimony of the immortality of the soule and the resurrection of the body seeing hee was translated that he should not see death neyther was hee found for God had translated him Hereunto commeth the prayer of Simeon Luk. 2 29. Lord now lettest thou thy seruant depart in peace according to thy word he was ready willing to be loosed from the prison of the body and calleth death a departure from hence Likewise it is sayde in the Parable that Lazarus dyed and was carried by the Angels into Abrahams bosome Luk. 16 22.23 the rich man also dyed was buried and was throwne into the torments of hel And at the passion of Christ hanging on the crosse when the penitent theefe praied Lord remember me when thou commest into thy kingdome hee said Verily I say vnto thee to day shalt thou bee with me in Paradise Luke 23 43. Furthermore when the Lambe had opened the fifte seale Reue. 5 6 9. Iohn saw vnder the Altar the soules of them that were killed for the word of God for the testimony which they maintained Reason 1 The Reasons of this Doctrine are to bee known and considered of vs. First if the soule were not of an immortall Nature the godly of all other should be most wretched their life most miserable vnlesse they did beleeue that a time of refreshing should come from yâ— presence of God and contrarywise the condition of the vngodly should be most blessed and happy This the Apostle setteth downe 1 Cor. 15 19 20. And if the soule did not remaine after this life being separate from the body all Religion and piety were in vaine our preaching and your faith were in vaine Why are we in ieopardy euery houre and why suffer we affliction for righteousnes sake nay why do we not eate and drink for to morrow we must dye Reason 2 Secondly nothing that is immortall and transitory can cite a man before Gods Tribunall or terrifie for sinne vnknowne to any other But the soule of man accusing him for secret sinnes makâ—th him hold vp at his hand at the barre of Gods iudgement seate This we see in Belteshazzer when he saw the palme of the hand that wrote vpon the plaister of the wall of his palace Daniel 5 6. His countenance was changed his thoughts troubled him his knees smote one against another Before he was thus awaked he contemned the true God and blessed his Idols but when God manifested a small token of his power and presence he did shake tremble euery ioynt of him for feare of that sight This is the iustice of God reuenging the sinne of men that they should tremble at his iudgements that wretchedly abuse his mercies The like example we see in Felix albeit he loâ—ked for a bribe and set iustice to sale at offer and proffer yet when he heard Paul dispute of righteousnesse and temperance and of the iudgement to come he quaked and quiuered at that discourse and was not able to endure the mention of it Now if the soule were subiect to mortality and to perish with the body it would not it could not thus accuse man nor draw him before the iudgement seate of God Thirdly the soule of man can reason of immortality Reason 3 it is vnsatiable in seeking knowledge and is not changed or altered with the estate of the body it contenteth not it selfe to rest satisfied with any thing in this life The more it knoweth 1 Cor. 8 â— the more it coueteth desireth to know the more it is able to learn It desireth blessednesse and happines it respecteth glory and good estimation after death it hath many actions and operations aboue sense and the naturall appetite of the body as to loue God to feare God to put our trust in him to beleeue in him to imbrace religion to cleaue vnto God with full purpose of hart The senses of the body cannot climbe and ascend so high to know God and to meditate on heauenly things nay they cannot reason define diuide number or order any thing Therefore the soule that performeth these things is a spirituall substance like vnto Angels not subiect to death or mortality Now let vs come to the Vses of this point Vse 1 of Religion and principle of our Fayth First it serueth to confute condemn all Atheists Epicures Libertines Sadduces and the late vpstart family of loue raised out of the ashes of the olde Saduces Ioseph antiâ— 18 cap 2 â—bel Iudaiâ— cap. 7. which deny the immortality of the soule These defie all Religion and deny any spirits either Angels of God or spirits of diuels or soules of men all which standing at defiance against heauen and bidding battel to the Lord himselfe shall one day know that they had once giuen vnto them immortal spirits when they shall be cast into vnquenchable fire and endure euerlasting torments The Euangelist noteth out this damnable sect of
teachablenesse meeknesse humblenesse of minde is the beginning of wisedome Pro. 1 7. This is so necessary a worke that GOD euermore wrought it in his seruants before he reuealed himselfe vnto them Thus hee dealt with Abraham Gen. 15 12. when he made a fearefull darknesse fall vpon him Thus he dealt with Iacoh Gen 28. He was afraid and said How fearefull is this place This is none other but the house of God and this is the gate of heauen Thus he dealt with the Israelites and with Moses himselfe Exod. 19 12 Heb 12 21. at the deliuering of the Law and entring into couenant with them Thus he dealt with Paul at his conuersion to the faith which before hee destroyed there shâ—ned suddainly a light round about him from heauen Acts 9 4.6 Whereat he fell to the earth trembling in body astonied in minde and troubled in conscience Thus he dealt with the Apostle Iohn when hee saw a vision of Christ Reuel 1 17 hee fell at his feetâ— as dead The want of this reuerent feare lifteth vs vp against God causeth vs oftentimes to check the word to be bold to controlle it that wee cannot suffer our selues to be checked controlled by it This feare ariseth in our hearts and is wrought partly by the consideration of Gods Maiesty and partly by the meditation of our owne infirmity and serueth to correct our natural pride and to redresse our corrupt affections Thirdly we must bring with vs faith in Christ and beleeue in the promise and word of God that it is infallible as Heb. 4 2. Vnto vs was the Gospel preached as vnto theÌ„ but the word that they heard profited them not because it was not mixed with faith in those that heard it This is that gift of God that purifieth the heart boreth the eare and maketh the way for other graces to follow Lastly if we would heare with profit we must haue good and honest hearts sanctified vnto euery good worke This our Sauiour sheweth in expounding the Parable of the Sower That which fell in good ground are they which with an honest and good heart heare the word and keepe it bring foorth fruite with patience Luk. 81 5. This the apostle Iames to the same purpose who charging vs to be swift to heare slow to speak addeth Wherefore lay apart all filthinesse superfluity of maliciousnesse and receiue with meeknesse the word that is grafted in you Iam. 1 21. The want of this preparation maketh so many vnprofitable and fruitelesse hearers No man is so simple and sottish to sow his seede cast away his Corne vpon ground vnploughed vntilled Shall we haue this knowledge vnderstanding in earthly things and shall wee discerne nothing in heauenly things but suffer the immortall seed of the word to vanish away thorough want of due preparation Hence it is that the Prophet exhorteth to breake vp our fallow ground and not sowe among the Thornes to be circumcised to the Lord and to take away the fore-skinnes of our hearts lest the wrath of God come foorth like fire and burne that none can quench it Ier. 4 4. Vse 4 Fourthly it serueth to guide and direct the Ministers of the Gospel to speake the word with all reuerence as the Embassadours of God that our preaching be with power and authority and so minister grace vnto the hearers 1 Corin 4 1. to the end they may thinke of vs as of the Ministers of Christ and disposers of the secrets of God For how shall the people heare it with reuerence if we be not carefull to deliuer it with reuerence as the word of our master that sent vs Hereunto commeth the exhortation of the Apostle Paul 2 Tim. 2 15. And the Apostle Peter speaketh to the same purpose 1 Pet. 4 11. Now that this gracious deliuery of the word may bee retained some things are to be obserued in the very action Touching the fitting and preparing of our selues to the worke of the Ministery that wee may preach with fruite and speake with comfort it is necessarily required of vs to vse praier reading study meditation and such like helpes as may further vs in our calling For albeit we haue wits quicke to conceiue memories firme to retaine and tongues ready to vtter See the faithful Shepherd yet wee must not abuse these excellent gifts to ydlenesse or vaine-glory but when we haue done all that we can account all our paines and labours too little saying with the Apostle Who is sufficient for these things 2. Cor. chap. 2 verse 16. The Prophets and Apostles of Christ were endued with extraordinary gifts and had a plentiful measure of knowledge giuen vnto them yet they ceased not to study the Scriptures Peter pronounceth of them all that They tooke great paines in their Prophesies the Prophets enquired and searched diligently the things that concerne the saluation of the Church 1 Pet. 1 10. Peter read the Epistles of Paul 2 Pet. 2 16 and Daniel the Prophesies of Ieremy Dan. 9 2. Paul receiued the Doctrine of the Gospel by reuelation was taken vp into Paradise and heard words which himselfe durst not expresse and the Saints were not able to conceiue hee was ready to lay downe his life saw himselfe at deaths dore yet he had a desire still to profite as appeareth in that he willeth Timothy to bring the Books and Parchments with him 2 Tim. 4 1â— when he came vnto him Wherefore it beseemeth not the weightinesse of the worke which we handle nor the presence of the people to whom wee speake nor the reuerence of the place wherein wee stand nor the worthinesse of the person whom we represent to step vp suddenly to stand in the stead and roome of God like horses that runne away with an empty Cart and set forward in the way before they haue their load No man dareth to speake of Princes affaires before Princes with leuity no man dareth giue sentence of life and death rashly The Minister speaketh of Christ before God and Angels He setteth before his hearers life and death heauen and hell and pronounceth the sentence of saluation or damnation vpon theÌ„ as Moses testifieth Deut. 11 26 27 28. Behold I set before you this day a blessing a curse the blessing if ye obey the Commandements of the Lord your God and the curse if yee will not obey Thus much for the preparation In the action it selfe we must vse all seemely and decent behauiour comely and reuerent gestures of the body haue alwayes a sober looke and modest countenance that it may appeare to others that we are inwardly moued and touched our selues with that we speak We must vtter gracious words to worke godly edifying in the spirit not ridiculous iestes to procure laughter We must lay aside the perswasible words of humane wisedome We must not relate stories and tell merry tales to fill vp the time and to make our auditors merry We
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 〈◊〉 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 â—â—h 5 21. as well as with the other Lastly they containe sundry things that disagree from the true Scriptures of God likewise from theÌ„selues 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 〈…〉 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 〈◊〉 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
of the world and hunting after vaine-glory which haue receiued all their reward they can looke for no other at the hands of almighty God This property Christ obserueth to be in hypocrites Math. chap. 6 verses 2 5 16 and 23 3. They blow a Trumpet before their almes they stand and pray in the open streetes they disfigure their faces when they fast and all these ceremonies and circumstances are vsed that they may bee seene and praised of men But we must in all our works looke vnto God and know that his eye is vpon vs who seeth vs in all places and will reward vs openly To conclude we are all to take knowledge of these fruites and effects of hypocrisie that we be not ouertaken with it and on the other side let vs first seeke the glory of God reforme our owne wayes preferre the statutes of God obserue the weighty things of the Law and content our selues to be seene of God that so we may haue praise not of men but of God Thirdly it teacheth vs what to thinke of Vse 3 coniuring sorcery enchantment Sorcerers and Witches will seeme to doe all things in the name of God they vse many good words they haue the Name of God and of Iesus Christ continually in their mouthes would be thought to worke wholly by the diuine power of almighty God wherby they shamefully take his Name in vaine and notoriously deceiue such as resort and repaire vnto them and therefore wee see how God maintained his owne glory and reuenged the abuse done vnto his holy Name in the Acts chap. 19 13 16. by the example of those which tooke vpon them to coniure and cast out diuels in the Name of God and to name ouer them which had euill spirits the Name of the Lord Iesus saying We adiure you by Iesus whom Paul precheth for the man in whom the euill spirit was ran vpon them and ouercame them and preuailed against them so that they fled out of that house naked and wounded Neither let any obiect and say there is no sinne in seeking to them seeing they vse good words whereof followeth a good effect to wit recouery of health and restoring of the sicke For heerein lyeth the deep subtilty of Satan vndermining craftily to hide his purpose He knoweth that if he were knowne and his hand seene in it al men would abhorre and abiure him Therefore he vseth to assaile men disguised 1 Cor. 11 14 changeth himselfe into an Angel of light that wee may be the sooner deceiued and he the better receiued Now he can finde no fitter colour thē to make shew of the Name of God which is horribly abused and prophaned euen by such as are accounted cunning men and cunning women These the more they vse the Name of God the more wicked they are and therfore albeit they speak of God and Christ his Son teach such as come vnto them to vse good words to weare some part of Iohns Gospel to do all in the Name of Christ yet they are the instruments of the diuell prophaners of the Scriptures abusers of holy things and takers of the Name of God in vaine whom God will neuer hold guiltlesse Exod. 20 7. The diuels are not driuen out with good words he is with stood with the shield of faith Eph. 6.16 where the Scriptures are not hanged about the neck but written in the heart by the Spirit of God and the soule throughly armed with the power of them as with a spirituall sword that is able to wound the enemy Lastly we learne from hence to ioyne to Vse 4 our outward profession true sanctification inward holinesse of conuersation True profession bringeth with it true godlinesse For al such as haue this honour giuen vnto them to be the people of God and his precious inheritance must be an holy people to God as Moses teacheth Thou hast set vp the Lord this day to be thy God and the Lord hath set thee vp this day to bee a precious people vnto him that thou shouldst keepe all his Commandements to make thee high aboue all Nations in praise in name in glory c. Deut. 26 17 18 18 19. Let vs not content our selues to haue GOD in our mouthes but labour to be sincere and first of all begin to looke to our hearts He that looketh to haue good fruite of his Trees looketh to the rootes He that would haue cleere waters in the chanels looketh to the Fountaines So if wee would cleanse our wayes in Gods sight this is the right order to be obserued to begin first to cleanse the heart This Christ teacheth the Pharisies being proud hypocrites Ye make cleane the vtter side of the Cup and of the Platter but within they are full of bribery and excesse thou blinde Pharisie cleanse first the inside of the Cup and Platter that the outside of thē may be cleane also Math. 23 25 26. This duty must of euery one of vs be practised First giue vnto God the heart that made it be careful to begin the worke of repentance there take heed of all hypocrisie Luke 12 1. which may deceiue others and will deceiue our selues but cannot deceiue God Counterfet holinesse is double vngodlinesse both because it is vngodlinesse Aug in Psal 63 and also a counterfetting which God abhorreth Oh hypocrite saith one if it be a good thing to bee good indeed Chrys in Math. hom 7. what reason hast thou to appeare to bee that which thou wilt not be And if it be an euill thing to be euill indeed why wilt thou bee that which thou wouldst not seeme to be If it be a good thing to appeare good it is better to be so indeed and if it be euill to appeare to be euill it is worse to be euill indeed Wherefore eyther appeare as thou art in truth or bee in truth as thou appearest For what shall it profit thee to seeme to all others a very Saint and to bee to thy selfe nay to thy God a diuell It is much more to thy profit and comfort to bee that indeed to thy selfe Senec. epist 78. which thou wouldst seeme to be to others A wicked man counterfetting godlinesse is most vngodly the deeper his hypocrisie is the greater is his iniquity and impiety Verse 28. So Balak brought Balaam vnto the toppe of Peor that looketh toward the Wildernesse Then Balaam saide c. Hitherto of two Doctrines arising partly from the person of Balaam and partly from the person of Balak One more remaineth to be considered in the shutting vp of this Chapter from the practise of them both In all this businesse we haue seene more their pollicy then their power and how they haue behaued themselues cunningly and craftily to bring their purpose to passe Hitherto commeth Balaks sending from farre and hyring of a sorcerer to curse the people Hitherto cometh Balaams consenting and comming for lucre and loue of money
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 despiâ—â—ng 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
many men of a proud and prophane spirit in our dayes For when the wife who ought to bee an helper vnto her husband shall with modesty and meeknesse of spirit it admonish him for the bettering of his estate for the benefite of his wealth for the comfort of his family anâ— for the profit of his owne soule to forsake his euill company to renounce his drunkennesse or other wickednesse wherein hee delighteth what is more common then for his companions to say vnto him Wilt thou bee ruled and gouerned by her Wilt thou endure her to be thy master Wilt thou suffer her to crow and to carpe ouer thee And thus while they think to become wise men they shew themselues fooles For are we wiser then our father Abraham who accounted it no reproofe or reproach vnto him to obey the counsell of his wife when she perswaded him to cast out the bondwoman and her sonne out of his house No woman in Scripture more renowned and commended for subiection and submission to her husband yet she gaue him good counsell to her great praise and Abraham is commanded to listen vnto it for God sayd vnto him In all that Sara shal say vnto thee heare hir voice Gen. 21 12. Away then with the pride peeuishnesse of all those that take it as a discredit vnto themselues to be put in minde of theyr duty by others and refuse all counsel whereof themselues are not the authors Let vs put on the spirit of humility and decke our selues inwardly wiâ—h lowlynesse of minde to hearken to euery one that can direct vs in the which is good On the other side it behooueth vs to beware of euill counsell and of euill counsellors for they are as the instruments of the diuell and lye in waite to entrap vs. It is impossible to be free from these sonnes of Belial we shall be assaulted by them and therefore thou must be so throughly prepared against them that if thy father that begate thee or thy mother that bare thee or thy wife that lyeth in thy bosome 〈◊〉 13 6. or thy friend that is as thy owne soule shall entice thee secretly or openly to any impiety against thy holy faith or obedience remember from what bâ—tter root it proceedeth and say vnto him as Christ did vnto Peter Come behinde me satan For when Peter began to disswade him from that gâ—eat worke vnto which the Father had sanctified him and sent him into the world he sayd vnto him Get thee behinde mee Satan thou art an offence vnto me because thou sauourest not the things that are of God but the things that are of men A notable example for vs all to follow when we are moued any way to dishonour our God and to wound our owne conscience by committing of sinne 15 And he vttered his Parable and said Balaam the son of â—eor hath saide and the man whose eyes weâ—e opâ—ned hath sâ—â—â—e 16 He hath said that heard the word of God hath the knowledge of the most High and saw the vision of the Almighty and being in a trance had his eyes vncouered 17 I see that but not now I behold it but not neere there shall come a Starre oâ—t of Iacob and a Scepter shall rise out of Isrâ—el and â—hall smite the coasts of Moâ—b and shall destroy all them that are behinde me 18 And Edom shall bee possessed and Seir shall be a possession to their enemies for Israel shall do valiantly 19 Hee also that shall haue Dominion shall bee of Iacob and shall destroy the remnant of the Citie 20 And when he looked on Amalek he vttered his Parable and sayde Amalek was the first of â—â—e Nations but his latter end shall come to destruction 21 And he looked on the Kenites and vttered his Parable and said Strong is thy dwelling place and put thy nest in the rocke 22 Neuerthelesse the Kenite shall bee spoyled so long as Ashur shal hold them câ—ptiue We haue shewed already that the prophesies of Balaam doe concerne either Israel or such as were strangers from the Common-wealth of Israel The prophesie belonging to the Israelites hath bene already handled Now Moses proceedeth to set downe other speciall prophesies which Balaam vttered concerning other particular Nations For it pleased God to vse the meanes and ministery of this wicked man to foretell the troubles and destruction that should come vpon them The first of all those prophesies is against the Moabites and Edomites the second against the Amalekites the third against the Kenites Against all these he prophesieth and foresheweth the ruines of their seuerall States and Dominions Now because al these were great weighty matters belonging to the subuersion not of priuate persons or families but of whole Countries and kingdomes he vseth that preface and introduction which he did before to procure credit and authority to his prophesy declaring that he was inspired by the Almighty to speake of which we haue spoken already in the beginning of this chapter Touching the prophesie against the Moabites and Edomites which is the fourth in number The fourth prophesie of Balaam and the first of those that concerne other nations that were strangers from Israel hee sheweth that the glory of the Israelites shall bee so great their dominion so large theyr kingdome so mighty and magnificent that it shal shake the Moabites Ammonites and Midianites and men of the East in peeces yea shal subdue Edom and enter into their Cities and country as their owne possession This shall be the victorious conquest of the Israelites whose glory is expressed by the name of a Starre and whose kingdome is vnderstoode by the name of the Scepter which is amplified in the beginning of the words and prooued in the end of them It is amplified by the preuenting of â—n obiection which is â—â—â—ting and may bee thus supplyed When shall this be Obiect Or is the time thereof neere that it should bee by and by looked for The answer Answer followeth I see and plainly perceiue the certain and vndoubted trueth thereof howbeit the season is not yet at hand thou O King hast no cause to feare it for it is not reserued for thy dayes bâ—t must be fulfilled after many generations For Dauid liued foure hundred years after the vttering and deliâ—ering of tâ—is prophesie in whom it was accomplished Thus he comforteth the King and declineth enuy against himselfe He proueth and confirmeth his prophesy by the courage and valour of the Israelites for they shall doe valiantly and destroy the enemies that remaine Now in this prophesie thus propounded wee are to obserue two things First thâ— interpretation of som things mentioned herein and then consider when it had his accomplishment and fulfilling which is the soundest way to vnderstaÌ„d a prophesy The words that require interpretation are in the end of the 17. verse It shall destroy all them that are behinde me Some reade them thus Shall destroy all the sonnes of Sheth
youth Shall wee make a mocke of it and a may-game at it These prophane beasts haue filled vp the measure of their sinne and are set downe in the seate of the scorners God alloweth no more liberty in sinning to youth then he doth to age The wise man willeth such to remember their Creator in the daies of their youth Eccl. 12 1. 11. and telleth them that for all the lustes of their eyes the vanity of their mindes the swinge of their pleasures and the lewdnes of their harts God will bring them to iudgement The Apostle teacheth That whoremongers and adulterers shall not inherite the kingdome of God 1 Corinth chapter 6 verse 9. The wise Salomon saith He that committeth adultery with a woman destroyeth his owne soule Prou. 6 verses 22 33. and so is accessary to his owne death And in another place he saith He shall finde a wound and dishonour and his reproch shall neuer be put away and shall wee make a sport of it to delight our selues in it We are admonished by the Apostle Paul that our bodies are the Temples of the holy Ghost 1 Corinth 6 19. so that seeing God vouchsafeth vs this honor to choose our vile bodyes which are dust and ashes earth and rottennesse to make them Temples and Tabernacles for his holy Spirit to dwell in let vs not turne them into filthy stables and vncleane styes and so driue him from vs who would possesse vs as his mansion and dwelling place Heereby then we vnderstand that wee are not to iudge of whoredome after the common opinion of men which make but a sport and pastime of it as we see how scoffers iest at it and despisers of God make a game of it Such mockers were risen vp long agoe in the dayes of the Apostle of whom he exhorteth vs to beware For hauing said that no whoremonger neyther vncleane person hath any inheritance in the kingdome of God he addeth in the next place Let no man deceiue you with vaine words for for such things commeth the wrath of God vpon the children of disobedience Eph. 5.5 6. And this example of the people of Israel which now wee haue in hand in this Chapter is able to strike a terror and feare into our hearts for euer breaking out into this iniquity The life of man is precious and deare vnto God we are creatures created according to his image he taketh no pleasure in our destruction Now in that hee destroyed such a number of his owne Images and Creatures for this sinne must not this sinne of fornication be great greeuous which kindleth such a fire of his vengeance and indignation that flamed out so farre and could not bee quenched but with the slaughter of so many thousands Thirdly it behoueth euery one according Vse 3 to his place and calling to punish this sinne seuerely that so euill may be taken out of Israel But such as haue a light estimation of this sinne which is the cause of the encrease of it do obiect the example of Christ who hauing a woman brought before him Obiect that was sound committing adultery in the very acte would not condemne her nor pronounce sentence of death vpon her but said vnto her Goe and sinne no more Iohn 8 11. Heere our Sauiour seemeth to free her from the law of Moses Leuit. 20 10. I answere this is Popish Diuinity Answer taught in the dayes of darknesse which cannot beare the tryall of the light For this is to make it not onely a venial sinne but no sinne at all Christ forgaue her freely and denounced no punishment at all against her neither of limb nor life nor chasticement nor other mulct bee inflicted vpon her so that if it doe not proue that the Magistrates should not punish whoredome sharply it proueth as well that he ought not to punish it at all if it ought to receiue no correction we cannot acknowlenge it for any transgression Furthermore the Iewes beeing in subiection vnto the Romanes and constrayned to beare the yoke of forraigne gouernment had the ciuill punishments of death eyther wholly taken from them or at least suspended vpon the will and pleasure of their officers which were sildome vpright often corrupted This is it which the Pharisies confesse in the Gospell For when Pilate willed them to take Christ to iudge him after their owne Law although the malice of their hearts and the cruelty of theyr hands were against him yet they sayde vnto him It is not lawfull for vs to put any man to death Iohn 18 31. Lastly the office of Christ was not to be an earthly Iudge to giue sentence of death but to be a Sauiour to call sinners to repentance Hence it was that hee refused a temporall kingdome when it was offered vnto him Iohn 6 15. and denyed to diuide the inheritance when he was requested as wholly impertinent vnto his calling and therefore he said Man who made me a Iudge or a diuider ouer you Luke 12 14. So then this Obiection being remoued it belongs to all Magistrates to be zealous in punishing this sinne and to sharpen the law against this other sins that bud vp and grow apace among vs lest they ouerthrow good Corne. Yea it appertaineth not onely to Magistrates but generally to all men to bring such offenders to open shame that so they may come to amendment of life The Apostle speaking of vnclean liuers saith If any that is called a brother bee a fornicator or couetous or an idolater or a railer or a drunkard or an extortioner with such an one eate not 1 Cor. 5 5 11 and speaking of an incestuous person he chargeth the Corinthians to put him from among them and to deliuer him to Satan for the destruction of the flesh that the spirit may bee saued in the day of the Lord Iesus Such vncleane liuers should bee swept out of the Church of God and haue the sword of excommunication drawne out against them that so they might learne not to transgresse But so long as wee beare with such persons and foster them in the bosome of the Church as the practise is too common neyther are we their friends neyther are we the friends of the Church neyther indeed are we the friends of almighty God For if we were their friends and loued them aright we would seeke their conuersion and repentance wee would vse the meanes to bring them to a shame of their offences to a sight of their sinnes and vnto a confession of their iniquities And if we were the friends of the Church we would labour to separate the vncleane from the cleane and the infected from the sound knowing that a little leauen leaueneth the whole lumpe And if we were the friends of God we would be zealous of his glory and not suffer his Name to be prophaned through the lewde and wicked life of such rotten members For so long as such are harboured in the Church which is the body of
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
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 Câ—rist 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 eâ—ernall 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 fellâ—â—ship 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 thâ—â— 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
blood haue they shed like water and there was none to bury them Psal 79 2 3 4 5. Neuerthelesse they shal not be able to separate them from God Rom. 8 35. If we be the children of God nothing shall bee able to hurt vs though death come vpon vs sodainly as it hath done vpon many it shall bring vs to God not diuide vs from his presence Wee do for the most part take vpon vs through a generall corruption to iudge those the most greeuous sinners that suffer the greatest sorrows as it appeareth by Iobs friends and Christs followers Luke 13. howbeit this is an opinion that must be reiected as full of error and empty of charity 15 And Moses spake vnto the Lord saying 16 Let the Lord the God of the spirites of all flesh set a man ouer the congregation 17 Which may goe out before them and which may go in before them and which may leade them out and which may bring them in that the Congregation of the Lord be not as sheepe which haue no sheepheard 18 And the Lord said to Ioshua c. 19 And set him before Eleazar c. Heere is offered vnto vs the second occasion of the election and inauguration of Ioshua to wit the prayer of Moses Wee must not thinke that hee vsed no more words then heere are expressed for this is onely the substance and cheefe effect of his prayer In it wee are to note first the preface or entrance into the same for no man ought rashly to enter vpon this holy worke but well aduised and throughly prepared Secondly the prayer it selfe The Preface containeth a description of God by his titles and effect giuing life and breath to all creatures for thorough him wee liue and mooue and haue our being Act 17.28 The prayer it selfe is that he would appoint a mā ouer the congregation to succeede him in the administration and gouernment of the Commonwealth considered farther by the ends that being endued with the Spirit of God he may be able to performe the duties of his calling and go before them by his example expressed by going in and out before them and by leading thē out and bringing them in as Salomon prayeth for wisedom and vnderstanding for the same purpose 2 Chron. 1 10. 1 Chro. 27 1. Secondly that the people may not be as sheepe without a sheepheard scattered vpon the mountains but may keepe together liue in order and society one with another to performe such mutuall duties as are required for this life the life to come Thus much of the occasions now we come to the calling of Ioshua and separating him to beare office among the people wherein wee must obserue the commandement of God the obedience of Moses The commādements of God are many Take him c lay thine hāds vpon him set him before Eleazar the Priest c. giue him charge c. and Eleazar must aske counsell of the Lord for him after the iudgement of Vrim and Thummim What the Vrim and Thummim were Exod. 28 30 What this Vrim and Thummim were is diuersly vnderstood it were endlesse and fruitlesse to rehearse the seuerall opinions of all neither is it easie to determine Some of the Hebrew Doctors thinke they were not the work of any Artificer but that they were a mystery deliuered to Moses from the mouth of God or they were the worke of God himselfe as the two Tables of the Law were and that when the Priest asked counsell of God by Vrim hee made answer by liuely voice 1 Sam. 30 8. The words are both plurall and the Septuagint doe translate them The manifestation and the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but properly they signifie the lights and the perfections and both of them were a figure of Christ who communicateth vnto vs from his father the true light and perfection being made our wisedome and righteousnesse 1 Cor. 1.30 for in the heart of him beeing our great high Priest the true Aaron were the gifts of the holy Ghost without measure Ioh 3 34. Col. 2.3 Againe others thinke that as those words holinesse to the Lord were grauen on a plate and put on Aarons forhead so these words Vrim and Thummim were likewise grauen on a golden plate and put in the brest lap which was double for something to bee put therein Lastly others thinke they were no other then the precious stones spoken of Exod. 28 and that they put the Priest in mind of his office that hee must instruct the people both by the light of his doctrine and by the integrity of his life But whatsoeuer they were it is most certaine that the vse of them was to enquire of GOD and likewise to receiue an answer of his will as appeareth in this place and in sundry others Iudg. 1 1 20 18 28. 1 Sam. 23 9. 10 11 12. These were lost at the captiuity of Babylon and wanted at the peoples returne Ezr. 2 63. Neh. 6 65 neither do wee reade that euer God gaue answer by them any more thus much of these The obedience of Moses is set downe generally particularly he did as the Lord commanded hee tooke Ioshua and set him before Eleazar and put his hands vpon him gaue him a straight charge to execute his office faithfully in the gouernment of all the people committed vnto him Let the Lord the God of the spirits of al flesh This is the preface or preparatiue to the prayer The faithfull were alwayes wont to make some entrance or introduction into this holy exercise as it appeareth in the forme of prayer left to the church by Christ our Sauiour In these words Moses acknowledgeth the Lord to be the God of the spirits of all flesh as before chap. 16 22 whereby he meaneth Doctrine God is the creator of the soule that he is the Creator of our soules and hath giuen them vnto vs. The doctrine God is the Creator and maker of the soules of men and hath giuen vnto them not onely their bodyes but also their soules Gen. 2 7. Iob 27 3. Eccl. 12 7 c. And how can it be otherwise For first he it is that hath formed al things Reason 1 he is the creator of things visible and inuisible Col. 1 16 that are in heauen or in earth and without him was nothing made that was made Iohn 1 3. Secondly he is the father of our spirits so called of the Apostle Heb 12 9 if then he be the Father of them doubtles hee is the former of them It is confessed that God is the Creator of the soule neuerthelesse it will not follow from hence necessarily that it is created immediately or giuen immediatly by him as it is certaine it was at the first creation And albeit many places bee produced to proue an immediate creation yet the opinion is rather weakned by those testimonies from whence it is thought to be established as for example Eccl. 12 7 The
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
iustly destroy thē They remember not to cast themselues vpon his protection they consider not that he may make their bed their graue and neuer bring them to see the light and the Sunne againe They neuer yet truely learned that in him wee liue and moue and haue our being Acts 17 28. Howbeit we that should continually remember the kindnes of the Lord and pray to him and praise him at all times doe for the most part forget him from morning to euening from euening to morning and one day and weeke and moneth after another and therefore it often falleth out that God giueth vs little rest and quiet Deut. 28 67. But in the morning thou shalt say would God it were euen and at euen thou shalt say would God it were morning for the feare of thine heart wherewith thou shalt feare and for the sight of thine eyes which thou shalt see 9 And on the Sabbath day two Lambs of the first yeare without spot and two tenth deales of flower for a meate offering mingled with oyle and the drinke offiring thereof 10 This is the burnt offering of euery Sabbath beside the continuall burnt offering and his drinke offering Heere is the law set downe touching the solemnity of the Sabbath before we had the daily burnt offering in these words wee haue the weekely offering wherein all things are doubled Euery day wee should set aside a part of it to God and cut off somewhat from our owne businesse to lift vp our hearts to him but the seuenth day should wholly bee spent to his glory Before they offered one Lambe now two Lambes before one tenth deale of flower now two tenth deales c. So then we are to speake of the Iewish Sabbath Doctrine The Ievvish Sabbath and the vses therof to our selves and the vses thereof to our selues This was first prescribed and appointed to Adam in the time of his innocency Gen. 2 2 this was the seuenth day from creation It is repeated in sundry other places of the word of God Exod. 16 26 they might not gather Manna vpon this day Exod. 35 2 3. and 34.21 and 31 13. Reason 1 Many reasons are rendred Exod. 31 why they must obserue this Sabbath First it is a signe betweene God and them that it is hee that doth sanctifie them Secondly it is ordained for theyr benefit and commodity and therfore should be holy to them as Christ farther teacheth Mark 2 27. The Sabbath was made for man not man for the Sabbath Thirdly the necessity of keeping it appeareth because they that did not keepe it should surely dye Fourthly it is consecrated to God it is a Sabbath of rest vnto him verse 15. Fiftly the Lord propounded his owne example for hee created the world in sixe dayes then rested the seuenth See more to this purpose in the vses afterward First this rest prescribed in the law that Vse 1 they must do no manner of worke was mysticall pointing out our spirituall and internall rest and cessation from the works of sinne Esay 58 14 and 66 27. We must not do our owne wayes nor seek our own will we must ceasse from our owne workes to follow after the works of God Thus wee begin a spirituall Sabbath in this life or else we shall neuer enioy the eternall Sabbath in heauen We must begin our Sabbath here we shal finish it hereafter Therefore the Apostle saith Hebr. 4 10 11. Hee that entred into his rest hee hath also ceased from his owne workes as God did from his let vs labour therefore to enter into that rest lest any man fall after the same example of vnbeliefe All sinnes are truly and properly our owne workes because we naturally do them and can doe nothing else and we are Satans house wherein he inhabiteth Math. 12 44 we cannot please God but bring vpon our selues by them all miseries and calamities yea death it selfe So then we keepe a true Sabbath when we abstaine from our euill wayes when wee mortifie the deeds of the flesh when wee are quickned by the Spirit to leade a new life when we do those things that are well-pleasing in his sight For what shall it auaile or aduantage a man to abstaine from the works of his hands and the labour of his calling and in the meane season to nourish sinne and all euill in his heart What comfort on the Sabbath can the day-labourer find in resting from his worldly labours if hee labour nothing at all to deny vngodlinesse and all worldly and sinfull lusts What fruite shall the tradesman finde to cease from the workes of his calling when he maketh a trade and occupation of sin vpon that day to cease from making garments for others and not himselfe to learne to put on Christ What benefit hath the Physician to cease his prescriptions and to abstaine from giuing his receipts for bodily health if himselfe seeke not after the health of his owne soule may it not bee truly said to him Physician heale thy selfe Luke 4 23. What shall it auaile the traueiler to cease his trauell and yet neuer require seeke after the kingdome of Heauen What good shall the Inne-keeper or Tauerner receiue by ceasing from their ordinary victualling if they prouide not for themselues the meat that neuer perisheth and the bread that came downe from heauen but famish and pine away their owne soules Or what profit shal arise to such as wil neither buy nor sell vpon the Sabbath day when in the meane season they neuer go about to buy the truth of Gods word Pro. 23 23 not to sell away of their owne corruptions that hinder them from the best things To what end and purpose do we abstain from mustring training of souldiers if we do not learn on the lords day to fight the lords battels against the world the flesh and the diuell which are the most capital and deadly enemies that we haue not to our bodies onely but to our soules And why do we cease to put on our bodily armour our shield our head-peece our sword if wee doe not put on the whole armour of Goe the helmet of saluation the shield of faith the brestplate of righteousnesse and the sword of the spirit that we may stand fast in the day of tryall Eph. 6 16 17. Thus then wee see who they bee that keepe a good Sabbath euen they that learne to rest from sinne and cease from all their euill wayes Secondly the Sabbath also is Symbolicall Vse 2 in that it is a pledge vnto vs of our euerlasting rest in the kingdome of almighty God as the Apostle sheweth in the Epistle to the Colossians chapter 2 verse 17. The Sabbath dayes are a shadow of things to come and Heb. chap. 4 verse 9. There remaineth a rest for the people of God and farther he proueth it out of the Prophet in Psalme 95 where God promiseth not an outward such as was the ceremoniall rest of the Sabbath
made and then how performed The making thereof was wont alwayes to be ioyned with prayer to note that the faithfull alwayes lifted vp theyr hearts to GOD crauing his blessing Psalm 61 5. Gen. 28 20. Iudg. 11 ver 30 31 so that such as were fit to vow must be faithfull iustified before God and reconciled vnto him otherwise they can neuer call vpon him aright And as they must be made with prayer so they must be performed with thanksgiuing Psal 61 5 otherwise it were better neuer to haue vowed and promised vnto God that cannot be deceyued Fourthly it behoueth vs to know the right ends of vowes which are these First The true and right ends of vowes concerning Gods glory and the aduancement of his worship Secondly to testifie our speciall thankfulnesse to God for blessings which we haue receyued at his hands Thirdly to chastice our selues that thereby we may preuent the wrath of God for by iudging of our selues we escape his iudgement 1 Cor. 11 Fourthly to make our selues more circumspect and watchfull ouer our owne wayes for when we haue fallen into some sinne we do heereby make ourselues more wary and heedfull for the time to come Fiftly to binde our selues more strongly as by a two-fold cord which is not easily broken to yeeld obedience to God Lastly to strengthen the weaknes of our faith hope and other spirituall graces and to giue vs greater assurance of the mercy of GOD which we shall receyue at his hands Lastly it is a duty belonging to euery one Vse 3 to consider diligently what vowes they haue vowed to God We are ready and not sparing to vow in times of our afflictions troubles O that we were as carefull to performe them Psal 66. But if we haue not vowed this way there is a common vow which we haue all vndertaken the vow of our baptisme that wee will beleeue in God and serue him that wee will forsake the diuell and all his works and this is the answer of a good conscience toward God 1 Pet. 3 21. The master of the Sentences calleth baptisme The common vow because therein men protest promise and professe to consecrate themselues theyr soules bodies vnto God both which are his by right of creation and redemption Ierome maketh holinesse in body and spirit the matter of a Christian vow In Esay lib. 7. cap. 19. And S. Austine to this purpose in many places teacheth that to beleeue in God to hope for eternall life and to liue according to his commandements August in Psal 75 131. are the things which we are to vow to God And in another place What doe we vow to God but to be the Temple of God These Christian duties containe the truth of the Iewish vowes They vowed external sacrifices and oblations bound themselues to the outward seruice in the exercise whereof it pleased GOD for a time to traine that people howbeit in all these he called them to the true practice of piety to the inward affections of praise thankesgiuing Psal 4 5 50.14 23 51 17 107 22 115 17. Ionah 2 9. Hos 14 13. Neyther is the holy Scripture silent what their ceremoniall vowes imported to them and to vs. The vow of humbling and afflicting themselues by fasting did teach them to forbeare their owne desires to renounce their own wils to subdue their owne corruptions and to abstaine from cruelty oppression Esay 58 6. Mic. 6 as appeareth by the reproofe of the Prophet when he chargeth them that in the day of their fast they sought their owne wils verse 3. This wee see notably in the vow of the Nazarites a principall one among the rest of which wee haue spoken before The meaning of the vow of the Nazarits whereby they were separated to the Lord Numb 6 2. And this was the chiefe intendment of that ceremony to signifie the common condition of all that people that the Lord their God had separated them from all other people and therefore they must be holy vnto him because the Lord himselfe is holy and hath separated them from other people that they should be his Leuit. 20 24 26. And this is that which Balaam vttered concerning Israel Numb 23 9 Loe the people shall dwell alone shall not be reckoned among the nations This then was a speciall vow of ceremonial obseruations wherein by abstayning from many outward things as separating themselues from wine strong drinke suffering no rafor to come on their head and other outward things expressed in that place they were diuided from the common and prophane conuersation both of themselues and others among that people howbeit a special spiritual respect was had of preseruing inward piety holines toward him so that such diuided persons were so many spectacles and examples of the condition of all the faithfull of whom Christ our Sauior hath told vs and taught vs that they are not of this world but he hath chosen thē out of the world Iohn 15 19 they must flye the corruption that is in the world 2 Pet. 1 4 and they must heare the voyce of God calling and crying vnto them Come out from among them separate your selues from them and touch no vnclean thing and then hee will receiue them 2 Cor. 6 17. In al which he alludeth to the vow of the Nazarites who were a separated and selected people retiring themselues from others of which see more before chapter 6. So then the vowes that temaine in the Gospel and belong vnto vs are the vowes of prayer of praise thankesgiuing of obedience to God of denying our selues of subduing our sinnes of mortifying the corruptions of the old man of mercy and compassion toward our brethren and briefly of keeping our selues holy vnto God and vnspotted of the world Psal 27 8 58 12. 79 13. 80 17. 86 11.119 34 35.106 Mat. 16 24. Col. 3 5. Rom. 6 13 12 1. 2 Cor. 6 20. These are the holy and solemne vowes that we promised to God in our Baptisme wherein wee were dedicated and consecrated vnto God and these we doe continually renue when we come to the Table of the Lord. Let vs diligently thinke of these vowes and be careful to practise and performe them that God may be duly glorified in vs. 3 If a woman also vow a vow vnto the Lord and binde her selfe by a bond being in her fathers house in her youth 4 And her father heare her vow her bond wherewith she hath bound her soule and her father shall hold his peace at her then all her vowes shall stand and euery bond c. 5 But if her father disallow her in the day that he heareth not any of her vowes c. shall stand and the Lord shall forgiue her because her father disallowed her 6 And if shee had at all an husband when shee vowed or vttered ought out of her lippes wherewith she
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 thē 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
saide that it is saide of Ishmael that was cast out of the house of Abraham and was the sonne of the bond woman that hee also gaue vp the ghost and dyed and was gathered to his people as well as of Abraham of Isaac of Aaron of Moses and of many others 2 Kings 22 20. Iudg. 2 10. Acts 13 36. I answer Whether Ismael repented this phrase may imploy with good probability the repētance of Ishmael that he dyed in the faith of Abraham and was carryed into his bosome For hee ioyned with his brother in the burying of his father and the Scripture taketh speciall notice of his whole age and setteth downe how long he liued but no reprobate hath the age of his whole life recorded And thus the prayer of Abraham may seeme to be heard Gen. 17 18. O that Ismael might liue before thee But if he liued and dyed a wicked man then by his fathers to whom hee was gathered we must vnderstand the soules of wicked men that liued before him as Caine and his posterity that were carried away with the flood which now are spirits in prison 1 Pet 3 19. But howsoeuer it be this necessarily must be concluded that the soules of all men liue when the body is turned into earth and hath his subsisting afterward Math. 22 23. Hebr. 12 21. Obiect It will be obiected that the wise man saith the condition of men of beasts is all alike Eccl. 3 19. As the one dyeth so dyeth the other so that a man hath no preheminence aboue a beast This is not spoken simply but in respect They are both alike and equall in the necessity of dying imposed vpon both and man hath no aduantage to glory ouer the beast which serueth to humble him and to proclayme his vanity Againe Salomon speaketh according to the opinion of prophane Atheists such as the Saduces afterward were for they say Who knoweth the spirit of man that goeth vpward and the spirit of the beasts that goeth downeward to the earth These are they that also say Let vs eate and drinke for to morrow we shall dye 1 Corinth 15 32. But when he speaketh according to truth he telleth vs afterward that the spirit returneth to God that gaue it chap. 12. Againe they produce sundry testimonies that the dead cannot praise him it must be the liuing the liuing that must doe it Psal 6.5 In death there is no remembrance of thee so 30 10 and 88 11. Esay 38 18. I answere death and the graue haue two significations according to the different maner or estate of those that are dead Answ For some are dead spiritually that are reiected of God and in torments with the damned these cannot praise God at all neyther doth God accept praise at their hands Others are dead onely corporally not spiritually these cannot praise GOD in the Church visible together with the faithfull yet in their soules they neuer cease to acknowledge and praise God together with innumerable company of Angels and Saints departed yea it is their whole practice delight and exercise they doe nothing else Lastly the Apostle seemeth to make it peculiar to God to haue immortality 1 Tim. 6 16 he onely hath immortality I answer God hath this of himselfe the Angels the soules of men by grace and communication they receiue this from him whereas whatsoeuer God is he is it of himselfe Obiect Furthermore another question may bee moued wherefore in mustering this army and sending them to fight Phinehas the Priest was to be among them for what had he to doe with this maner of warfare who was to serue in the Tabernacle and was not numbred among the other tribes that were to goe out to warre I answere Answer Moses sendeth him because hee had giuen a notable proofe of his zeale in slaying the Israelite and the Midianitish woman with his iauelin he is sent not to draw his sword or to bee captaine of the hoste but to exhort the people to teach and keepe them in the feare of God and to put them in hope of victory This was commanded of God when they went to battel against their enemies the Priest was to stir them vp to courage that they should not faint nor feare but be assured that the Lord would go out with them and fight for them to saue them Deut. 20 2 3 4 so the Priests were ready to go with Dauid when he fled out of Ierusalem 2 Sam. 15 24. And when it is said Phinehas went with the holy instruments some vnderstand the Arke others the Vrim and Thummim to aske of God touching the successe of the battell Howbeit it is not likely that he doubted of the end that had his warrant from God to begin it And if Moses had meant this of the Arke no doubt hee would haue expressed it by his name as he doth oftē before besides if he had pointed to this he would rather haue vsed the singular number thē the plural haue said the holy instrument not instruments It is rather to be thought that he meaneth the two Trumpets of which see before chap. 10 and these he addeth in the next words by way of exposition or interpretation as if he had saide the holy instruments that is the Trumpets as Iudg. 8 27. Heereby then we see the absurd collection of Bellarmine De not eccl cap 17 18. who making the vnhappy ende of the enemies of the Church a note thereof alledgeth the death of Zuinglius who was slayne in battell But why might not Zuinglius go with his people into the battell as well as the Priests that were commanded to doe it Hee was as a good Shepheard that gaue his life for his flocke and would not leaue nor forsake them fighting for the defence of the Gospel Neyther may we account it a plague or punishment to dye in battell or a token of one forsaken of God as we see in good Iosiah and many others and the experience of all times teacheth vs the truth of that which Dauid saith The sword deuoureth one as well as another 2 Sam. 11 25. Thus much of the questions Auenge the children of Israel c and Moses saide Arme your selues c. By Moses speaking of warres we may see they haue beene ancient in the world and being commanded of God in this place we see also that they are lawfull of which see before chap. 1 and 24 and 25. But heere diuers other points directing warres and warriers are to bee obserued First obserue that an army is heere spoken off as mustered and gathered together for the battell Doctrine Before battel an army must be gathered The Doctrine is this Before men goe to battell an hoast of men must be appointed gathered together and sufficient forces must be leuied Exod. 17 9. Iosh 8 3. 2 Chron. 13 3 and 32 6. 1 Sam. 15 4. Iudg. 20 17. Reason 1 The causes are euident First that a number may be
and contayneth the commandement of God in these verses and the execution of it in those that follow In the commandement it may seeme very strange Obiection why God would haue the prey and booty diuided betweene the souldiers that had taken it and the rest of the Israelites that went not out to battell For what reason is it may some say that such as sate still in theyr tents should haue as much as they that aduētured their liues or should they that did nothing be made equall vnto them which haue borne the burthen and heate of the battell I answer Answer such as went not forth did not hang backe of purpose or slip their neck out of the coller thorough feare or faintnesse but because they were not appointed to the worke And no doubt while their brethren were fighting Moses and Eleazar and the rest of the people were earnest with God in prayer as we see vpon like occasion Exod. 17. For God will haue equity and iustice obserued among his people Againe a reason is rendred of this 1 Sam. 30 24 where the prey taken from the Amalekites is diuided by Dauid betweene those that went downe to the battell and others that abode by the stuffe and he teacheth it to be a part of common charity equity to reward such as stayed by the stuffe who do no lesse intend the common good then others that fought the battell Now heere wee may consider the greatnesse of the battell and victory by the rich booty which they obtained with no losse at all as appeareth verse 49. God therefore for the sin of these Midianites dealt most seuerely with them wherein they lost their goodes and themselues This teacheth vs That the Lord as he will destroy the wicked that prouoke him Doctrine Gods iudgements are full of seuerity so when hee doth it he wil doe it fearfully and seuerely Psalme 50 22. To this purpose hee oftentimes vseth two mercilesse elements and enemies which hee armeth to execute his will the fire and water which are without pitty and compassion they spare neither yong nor old as hee destroyed the olde world with water Gen. 7 Iude 4 so hee destroyed Sodome by fire and will destroy the world againe by fire 2 Pet. 3 thereby making it manifest that hee can destroy sharpely and fiercely Psal 21 9. 97 3. And no maruell if we consider the grounds thereof Reason 1 For first the Lord layeth euen vpon his owne children very strange and fearful iudgments as we see how he visited his seruāt Dauid Psal 32 4 yea sometimes hee bringeth such heauy things vpon them that the vngodly take occasion to triumph ouer them If then he do it to his owne what will he doe to the wicked and the reprobate Prouerbs 11 31. Luke 23 31. 1 Pet 4 17. A seruant may well gather that if the master of the family bee so rough and rigorous to the children then hee will be more sharpe and seuere towards him Reason 2 Secondly the wicked grow obstinate desperate they harden their hearts and depriue themselues of all meanes that might do them good They leaue the Lord and therefore hee leaueth them is it then any maruell if GOD deale sharpely with them Christ our Sauiour putteth forth a Parable vnto the Scribes and Pharisies Mat. 21 35 that the owner of a vineyard sent foorth his seruants to his tenants that they might receiue the fruite of it but they abused and killed them and his sonne also and then demandeth of them what will the Lord do vnto those seruants They answer that it is iust that he should cruelly destroy them Thus they giue sentence against themselues shew that such as grow obstinate against the Lord and his people abusing his Ministers contemning his word and resisting his ordinances can expect nothing at his hands but this that hee should destroy them in his wrath and sweep them away in his fury Thirdly this is the nature of God he is as Reason 3 a mighty and consuming fire Heb. 12 verse 29. Deut. 4 29. Now we know that fire hath two qualities to purge and to consume He is as a consuming fire to the good and bad to the godly and vngodly Hee is a fire vnto the good but a purging or purifying fire to consume their drosse as golde is purified in the fire 1 Pet 1. But when he commeth to deale with the wicked he setteth aside his mercie and alwaies giueth them iudgement without mercy when he commeth to his owne hee commeth with iudgement and mercy So then the point is very manifest that when God entreth into iudgement with the vngodly hee will destroy them vtterly fearfully finally and fully Vse 1 This reproueth those that walke on boldly and presumptuously in their sins and yet neuer feare his iudgments but dreame of a God altogether framed of mercy and thereby flatter themselues in their sinnes and then run on in euill till iudgement take hold of them And therefore Moses exhorting the people to obedience by the remembrance of the workes which they had seene sheweth that such as do blesse themselues in their heart saying I shal haue peace though I walke in the imagination of mine heart c. The Lord will not spare him but his anger and iealousie shal smoke against that man c Deut. 29 19. It behooueth vs therefore to beware of abusing Gods mercies lest the curses written in the booke of God fall vpon vs and he blot out our name from vnder heauen And let vs take heede of impenitency hardening our selues in our sinnes because thereby wee dishonor God we deface his image we make our selues like to satan whom by sin and disobedience wee resemble Our sinnes are as a thicke cloud that separate betweene the Lords mercy and vs and hide the comfortable light of his countenance they prouoke the anger of God against vs 1 Cor. 10 22 they bring distrust of Gods prouidence and fatherly protection and weaken our faith in all his promises They bring temporall scourges in our bodies in our goods in our name in our labours and greeue Gods Spirit to cause him to depart they bring a wounded conscience and weaken our assurance of his fauour and therefore let vs not be encoraged to proceed in euill because God is mercifull Secondly let no man fret at the prosperity of the wicked and obstinate sinners for albeit Vse 2 God do long beare them with patience yet a fearfull destruction shall bee their end and reward If they were to bee destroyed after an easie and gentle manner as the grasse that fadeth away yet euen then there were no cause to enuy at them Ps 37 1 much lesse therfore those that shal cruelly fearfully be destroied If a man should haue sentence to dye the most honorable death that a State can afford as to haue his head stricken off yet for this no man is so foolish as to enuy him though hee bee not burned or
There was no king like him ouer all Israel neuerthelesse euen him did out-landish women cause to sinne This was the cause of the great wickednes of Ahab who solde himselfe to worke euill in the sight of God because he tooke Iezabel to wife 1 Kings 16 31. And wherefore did Iehoram forsake the steppes of his godly father and commit grosse idolatry but because hee linked himselfe in an idolatrous stocke and married the daughter of Ahab 2 Kings 8 18. Mal. 2 11. Ezra 10 1 2 3. Lastly they are to be reproued who are present with their bodies before the abominable idoll of the Masse whether it be of a fansie or for fashion whether of curiosity or for feare of punishment and to bow downe to an image thinking to be excused if they reserue theyr hearts to God Discommodities of being present at the Masse whereby they robbe God of his glory they giue scandal and offence to the weake brethren they spoyle the Lord of his right they cast themselues wilfully into desperate danger they depriue themselues of a good testimony of their owne saluation and lastly they deny the Lord IESVS and his truth before men and therefore must take heed that he deny not them before his Father in Heauen Math. 10 33. Obiect Neither let them think this any defence or comfort vnto them that they reserue their hearts to God Answ and for his pure worship For if this were true then were the holy Martyrs of God simple fooles that were content to endure all torments yea to lay downe theyr liues for a testimony to the truth rather then giue the least outward approbation to idolatry Then were those three seruants of God greatly deceiued who chose rather to be cast into the fiery fornace then bow downe to the idol that was set vp Dan. 3 18 we are bought with a great price and therefore we must glorifie God in our body and in our spirit for they are Gods 1 Cor. 6 20. Rom. 12 1. Mat. 4 9 Exod. 20 4. 1 Ioh. 5 21. What husband would endure that his wife should prostitute her body to commit whoredome albeit she should pretend and protest that shee reserued her heart chast and pure for him only Then how much lesse will the Lord admit such a bad and blind excuse when they that professe themselues to be his spouse shall commit spirituall whoredome with idols in their bodies Secondly we must learne from hence that Vse 2 it is impiety to worship images with any kind of worship whatsoeuer For if we be commanded to abstayne from familiarity with them that be idolaters much more are we charged to abstayne from idols and from all worship of the idols It is a greeuous sinne to giue the honour of God whereof he is iealous to any but onely to himselfe To robbe God and thereby to enrich another must needes be acknowledged to be a sinfull and wicked practice much more then is it a sinne to giue the same to such base stuffe as stockes blocks and stones and images Not to honour the king is wickednesse To giue the honour due to the King to his Peeres and Nobles must needs bee a greater sinne and offence but to giue it to a base and contemptible person must needs be greater wrong and wickednesse then any of the rest So is it in this case for men not to honour God is euil Idolatry much abuseth the dignitie of man to giue his honour to any mortall man is more sinfull but for a man made after the image of God to giue it to base and senselesse idols is most wicked of all which are the workes of mens hands The basest image-maker that liueth is farre better then the image that liueth not as the workeman is better then the worke And what a grosse and senselesse thing is it that the liuing image of the liuing should performe worship or seruice to the dead image of a dead Saint It were much better therefore and lesse absurd to worship him that made the image who is the creature of God then the image it selfe which is the creature of man So then we oght carefully to take heed to our selues that wee worship not any image or idol with any worship whatsoeuer It is not lawful for a subiect to worship his Prince or for a sonne to worship his father with any religious worship much lesse lawfull is it then for a man to worship such things as these that haue eyes and see not eares and heare not feete and walke not neyther doth any sound passe from them A man would be much ashamed to be found or seene worshipping a tree that groweth a bird or beast that liueth much more then ought we to be ashamed of this grosse kind of worship that we should bow downe to such things as are beholding to vs for theyr forme and fashion so that there is farre more reason that the image should worship his maker then the maker worship the image that hee made Let vs learne to feare GOD and reuerence his worship and flye all kinde of worshipping of images whatsoeuer to abhorre the same as the imiattion of the Gentiles and the very excrements of Antichrist himselfe Whosoeuer they be that practise such impiety in these dayes of grace are fallen from grace It may be that in time of danger and persecution a man may be forced to doe that which goeth against his conscience to saue life but for a man to stand out in these times and to approue such maner of worship he is certainly fallen from Christ and deserueth iust condemnation and destruction and therefore let no colour or pretence or perswasion whatsoeuer draw vs away to the committing of this sinne but let vs labour to keepe our selues pure by cleauing to the worship and seruice of God and by giuing honour and glory vnto him Obiect But they tell vs that they worship not the image of any false God The Scripture indeed cryeth out against the images of false gods and such as are no true Saints but wee for our parts worship nothing but the Images of the true God and of true Saints I answer Answer there is a great difference betweene the Images of true Saints and of false Saints but there is no difference at al in the action it self forasmuch as it is idolatry to worship the Image of the true God as well as of the false And the reason is because it is to giue worship to that which by nature is no God at all Paul and Barnabas were true Saints yet if the men of Lystra had worshipped them they had sinned against GOD as much as when they worshipped Iupiter and Mercurius which were no other then fayned gods Acts 14 12. Therefore that distinction falleth to the ground Deut. 4 15. Obiect Esay 40 18. Rom. 1.23 1 Cor. 10 20. Deut. 27 15. Psal 97 7. But some of the Papists tell vs that images are Lay mens bookes to looke vpon
comming shall haue fanned away all the reprobate and blowne them by the breath of his mouth and the power of his sentence into hell as the doome of their deserts then shall innumerable multitudes of the elect stand vp and lift vp their heads because their redemption is accomplished and cry with a loud voyce Hallelu-iah Thirdly let no man be dismayed at the great Vse 3 number of the wicked and of prophane persons that couer the earth as grassehoppers and swarme in euery place as hornets Idolaters heathen barbarians and others out of the Church together with vnbeleeuers and scorners in the Church The Apostle saith the whole world lyeth in wickednesse 1 Ioh. 5.19 neuerthelesse God hath a very great people euen a world of people that belong vnto him Eliah could see few when indeed there were many when he thought he had beene left alone what saith the answer of God vnto him I haue reserued to my selfe seuen thousand which haue not bowed the knee to the image of Baal Rom. 11.4 And God telleth Paul hee had much people in one onely citie Act. 18.10 yea by the preaching of Peter three thousand soules were gained vnto God in one day Act. 2.41 Let vs not therefore be offended at the paucity or scarcity of the godly which embrace the Gospel as if the haruest were little neither let vs doubt of the trueth thereof nor start backe from the profession of it because few embrace it beleeue it and confesse it It hath alwayes beene the manner of men for the most part to haue respect to the greatest multitudes and to haue the faith in respect of persons Iam. 2.1 because they thinke it best to do as the most do and to beleeue as the greatest number doe without any farther search or triall of the truth These time-seruers and men-pleasers perswade themselues that it is incredible and vnreasonable that God should suffer the greatest number to run into the way of error to fall into the pit of destruction This made the Pharisees say Ioh 7.8.49 Haue any of the rulers or of the Pharisees beleeued on him But though these beleeue not shall the promise be to none effect No doubtlesse the Church shall abound with many children as a fruitfull mother and shall stretch forth the curtaines of her habitations But how then is it said to be a little flocke and they to be few that enter into the straight gate and the narrow way This is spoken by comparison of the vngodly reprobate who as they abound in euill so they doe in multitude and therefore Christ saith Many are called but few chosen Mat. 20.16 There are many reprobates but few elected The Apostle saith Though the number of the children of Israel be as the sand of the sea yet but a remnant shall be saued Rom. 9.27 Neuerthelesse the people of God considered in themselues are many wee shall not be alone we shall haue much company to goe with vs to the kingdome of heauen Vse 4 Fourthly iudge not rashly of particular persons whether they be in the number of the reprobate or of the elect whether they be vessels of mercy or vessels of wrath This is one of the secrets of God which is hidden from vs. Against curiosity in the affaiâ—es of God No man ought to search into the secrets of a Prince but who shall presume to pry into the highest mysteries of God It is enough for vs that he hath admitted vs to be of his court howbeit he hath not made vs of his priuy counsell To presume aboue that which we ought is a labour like vnto his who not contented with a knowne and safe foord will vndertake to passe ouer the greatest riuer where hee is ignorant of the depthes for so doth the one lose his life the other his iudgment and vnderstanding We behold the Sun and enioy the light thereof as long as we look toward it but tenderly and circumspectly we warme our selues safely while we stand neere the fire but if we seeke to outface the one or enter the other we are immediately either blinded or burned The Apostle saith Hath God cast away his people no in no wise not any one of these which he foreknew Rom 11. â— 2. And elswhere he saith 1 Cor. 4.5 Iudge nothing before the time vntill the Lord come who will bring to light the hidden things of darknes and make manifest the counsels of the heart He hath many sheepe that are without and therefore we must hope the best of all and not despaire of the conuersion of any We are not to despaire of any mans conuersion though they be vnbeleeuers and vnregenerate For the power of God is greater then our weakenesse and his mercy is greater then our sinnes It is in his hand to deliuer the offender out of prison and to loose the fetters of vnbeleefe It is our duty to pray for them vnto God that he would giue them faith to beleeue in his onely begotten Sonne our redeemer If the Sonne make them free then they shall be free indeed Vse 5 Fiftly let vs vse all good and lawful means to draw on others seeking to winne those that are contrary minded to vs and to vnty the cordes of sinne whereby Satan keepeth them as bondmen in chaines of â—ron Wee must labour to draw them to a loue of the truth and cast out the net of the Gospel it may be at length we may catch some The disciples had laboured and toiled all night and caught nothing yet neuerthelesse at the commandement of Christ they were content to let downe the net and when they had done so they inclosed a great multitude of fishes Luke 5.5 6. We should be all fishers of men especially the Ministers but generally all to exhort to admonish to teach to stirre vp and to instruct one anoother Such a fisher was the woman of Samaria who left her water pot at the well and ranne into the city and prouoked them to come foorth and heare the Lord Iesus Ioh. 4.28.29 Such a fisher was Andrew who findeth his brother Simon first and saith vnto him Wee haue found the Messias which is being interpreted the Christ Ioh. 1.41 and hee brought him to Iesus And as Philip like a fish was taken with the net of Christ verse 43. so by and by he playeth the fisher for he findeth Nathaniel and saith vnto him we haue found him of whom Moses in the Law and the Prophets did write Iesus of Nazareth verse 45. Happy are they that be found such fishers and happy are they that gaine one soule to God yea happy and thrice happy are they that as good fish are taken with the hook and bait of the Gospel Lastly we are bound to praise God for the Vse 6 encrease of his people when he addeth vnto the Church such as shall be saued When a member of the body that was without feeling and taken as it were with a dead palsy is
quickned and the vital spirits begin to work all the rest of the members reioyce So it should be with vs when it may be said This my brother was dead and is aliue againe hee was lost and is found it is meete we should make merry and be glad Luke 15.32 When the sheepe that went astray is brought home into the sheepefold why should we not reioyce there is ioy in the presence of the Angels of God in heauen ouer one sinner that repenteth verse 7.10 When the hand of the Lord was with the Apostles so that a great number beleeued and turned vnto him they were glad and exhorted them all that with purpose of heart they should cleaue vnto the Lord Act. 11.23 and 13.48 When therefore we see the Church grow in grace and increase in number and florish in peace we cannot but reioyce and be glad This is a notable signe and infallible token that we are fellow members of that body and that the word of God hath gotten roote in our hearts This vse is taught by the Prophet Psal 47.6 7 8 9. Sing praises to God sing praises sing prayses vnto our king sing praises for God is the king of all the earth and reigneth ouer the heathen c. The faithfull were wont to giue him thankes for the encrease of their priuate houses much more then ought we to doe it when the house of GOD encreaseth and his sauing health is made known more and more But of this doctrine see more chap. 23.10 CHAP. XI Ver. 1. AND when the people complained it displeased the Lord and the Lord heard it and his anger was kindled c. HEere beginneth the second part of the booke 〈◊〉 secâ—nd 〈◊〉 of the â—â—â—ke according to the diuision obserued before wherein we are to consider the iournies of the children of Israel according vnto their particular murmurings against God Of this chapter there are two parts which are two of their murmurings both of them fell out in their twelfth remouing as appeareth in the 33 chapter afterward where their seuerall stations are particularly distinguished The first is in the three first verses opening vnto vs their sinne their chastisement and the euent thereof The cause of their murmuring and the words of these murmurers are not expressed but may in part be gathered from the end of the former chapter where it appeareth they departed from Mount Sinai three daies iourney without resting or intermission with all their luggage and portage as it were with bag and baggage they had rested long at the foot of the Mountaine now therefore it is tedious and toilsome vnto them to goe so long together so that they begin to fret and rage to murmure and complaine against Moses or rather against God himselfe The iudgement followeth the sinne and ouertaketh the sinner for God is offended at it and sent a fire from heauen which consumed the vttermost part of the Campe and no doubt burnt vp many of them in the same God hath all creatures in his owne hand sometimes he drowneth with water sometimes hee consumeth with fire somtimes he infecteth with the aire and sometimes swalloweth vp in the eatth neuer leaueth sinne and rebellion vnpunished so long as there is any creature in the world to arme against the sinner Lastly we haue the euent and issue of all the people cryed to Moses whom they contemned before and he vnto God who was intreated to spare them and a monument both of their sinne and of Gods iudgement is described by the place which is named Taberah that is a burning vpon this occasion First of all let vs consider their murmuring This is a greeuous sinne or rather an heape of many sinnes compacted together as pride disdaine vnthankfulnesse infidelity impatience forgetfulnesse tempting of God and a violent insurrection ioyned with fretting and chasing against him and many such like corruptions The doctrine Doctrine from this example is this that it is the property of carnall men Carnall men are ready to murmure against God vpon euery occasion whensoeuer any thing falleth not out according to their corrupt desire to murmure against God as Prou. 19 3. This was the common behauiour of the discontented Israelites while they wandred in the wildernesse and sometimes they wished they had died in Egypt rather theÌ„ they would any way be crossed in their humours Exod. 16 and 17 3. This male-contentednesse died not with Reason 1 them for first euery one would haue what him listeth and regardeth not what God appointeth and approueth Ier. 44 16 17 and 18 verse 12. Secondly euery man would haue present helpe in trouble he cannot abide quietly to be one moment vnder the Crosse and if it be not by and by remoued he sheweth the corruption that is in him We are like to him that hauing receiued a wound will be healed presently or else he will not be healed at all Thirdly they want faith and hope to beleeue in God and to waite vpon him Now faith is the substance of things hoped for the euidence of things not seene Heb. 11 1. And if wee hope for that which we see not we do with patience waite for it Rom. 8 25. Fourthly they deuise and inuent to themselues false causes of their crosses and neuer enter into their owne hearts to consider the true cause as Deut. 1 27. Ye murmured in your tents and said Because the Lord hated vs hee hath brought vs foorth out of the Land of Egypt to deliuer vs into the hand of the Amorites to destroy vs. They should haue accused themselues and not God they should haue confessed their owne sinnes not haue alledged the hatred of God which was to make that the cause which was not the cause and not to make that to be the cause which indeed was the true cause The vses This serueth iustly to reproue all Vse 1 such as mutter and murmure when they haue not their owne will like waiward children that will neuer be quiet but wheÌ„ their mouths are ful How many are there that mislike their places and callings and fret against God if he do not please them in all things If they bee touched with pouerty famine sicknes losses or any kinde of aduersity they are offended and discontented with the Almighty If God send out any contagious sicknesse or blasting or mildew or foule weather c. how do we take on and vex our selues We are like the Israelites we breake out into impatiency we neuer thinke vpon our owne deseruings nor consider we haue deserued far greater plagues We may say as Moses doth The Lord heareth the murmurings of the people Exod. 16.12 Or rather these are like that prophane beast in the booke of the kings when in extremity of famine 2 King 6.33 he faid Behold this euill commeth of the Lord shall I attend on the Lord any longer Some there are that smell rankly of the smoke of the Romish religion who will seeme to cast
manner we vse to inueigh against the Iewes for crucifying Christ and deliuering vp the Lord of glory into the hands of sinners ◠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 thē 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