according to the number of the persons there might be an equall diuision and distribution of their functions Now for the better vnderstanding of this numbring heere commanded and executed we must know that the reckoning vp of the Leuites is not done after one manner but is much differing not only from the other tribes but also from it selfe so that this Tribe is numbred diuers waies The first is from a moneth old and vpward as we haue learned out of the third chapter because then they were fit to be offered to the Lord. Numb 3 15. The second is at fiue and twenty yeare old at what time they began to be tried and proued whether they were fit or not this is set downe chap. 8 24. The third is at 30. years of age vntill 50 when they executed their office fully without any denying or gainsaying Thus we see the different account that is taken of this Tribe and the reasons thereof now let vs proceede to the order obserued in this chapter Heerein we are to obserue two parts The first containeth a commandement touching the numbring of the Leuites from 30. yeares old vnto 50. together with a description of the proper and distinct office of euery family Secondly the obedience of Moses in the execution of the commandement of the Lord. Touching the commandement of God we are to consider that the whole seruice of the Tabernacle is parted according to the wil and pleasure of almighty God the author of the Ministery among the three families springing out of Leui and spoken of in the former chapter namely the Kohathites the Gershonites and the Merarites Heere Moses doth a little inuert the former order and beginneth with the Kohathites because the Priests were chosen among them and he insisteth longer vpon them then vpon other both because many things are spoken of them which notwithstanding are not properly to be restrained to them alone but generally to be applied to the rest and likewise because they had a more worthy honourable office so that the chiefest charge was committed vnto them The commandement is generall in this diuision then particular in the verses following The generall sheweth who among them were to be numbred to wit all persons from thirty yeares old to fifty to do the seruice of the Tabernacle Thus much touching the order â—o obiect â—wered Before we come to the doctrines we are to answer two questions thereby as it were to vnloose the knots that might trouble those that are weake in knowledge and slender in iudgement â—estion As first of all it may be demanded why the Lord commanded the Leuites in this place to be numbred that were full 30. yeares old â—swer and not before I answer it was because he would haue those that serued him in the Sanctuary and did as it were represent his person to the people and were to teach them to be ripe in knowledge in iudgement in experience in moderation in learning and such like gifts of his holy Spirit Young men for the most part haue greene heads light braines rash wits shallow iudgements head-strong passions being altogether vnsetled and vngrounded Thus it was in Rehoboams Counsellers 1 Kings 12 8. where we see young Counsellers young counsell graue Counsellers graue counsell as the men are so is their counsell Such as were to follow the warres were numbred from 20. yeares old and vpward Moses the muster-maker tooke their names and enrolled them at the age of twenty but such as were the Lords warriers to fight his battels â—ings 2 12. and as it were the Chariots horsemen of Israel must not be fresh-water or white-liuerd souldiers they must not turne their backes to their enemies nor be afraid to looke them in the face nor shrinke backe at the push of the pike nor haue their sword rusty in their sheath but alwaies be prepared stand ready for the encounter But if such had beene admitted to this office as were yong in yeares their lightnesse in gesture and behauiour might haue cast a contempt vpon the holy things of God and caused the people to abhorre the word which they deliuer and the Sacraments which they administer whereof we haue an example 1 Sam. 2 in Elies sonnes The sinne of the young men was great and they caused the people to contemne the offerings of God To this end the Apostle aduiseth and admonisheth Timothy chap. 4 12. Let no man despise thy youth but be thou an ensample to the beleeuers in word in conuersation in charity in spirit in faith in purity But of this we shall haue occasion to speake more afterward Secondly a man may aske the question Question whether the Priests and Leuites ceassed the execution of their office at the age of fifty For seeing God commandeth in this place all to be numbred that were imployed in the worke of God and none were numbred that were vnder thirty and aboue fifty it may seeme to some that they did nothing afterward What then Were they as souldiers dismissed of their seruice and put to their yearly pension Or were they released from all labours as those sword-players Horat. epist lib. 1. epist 1. that had a rod deliuered vnto them in token of discharge I answer this was done for diuers causes Answer First such as execute this holy calling ought to be qualified with iudgement grauity sobriety integrity diligence yea with power courage strength and to haue agility and ability in mind and body that they may doe all things wisely exactly studiously constantly But all these agree to a man most fitly and fully betweene the age of 30. and 50. limited in this place Youthfull age may be adorned with strength courage and earnestnesse but it is not so well furnished with iudgement grauity skilfulnesse and staiednesse On the other side old men in their declining age albeit they be filled with knowledge and vnderstanding and seasoned with moderation of affections yet through weaknesse of nature debility and other infirmities that follow them grow dull and heauy Analys Iun. in 3. Numer slowe and cold and haue not that quicknesse and readinesse of dispatch which they had and others haue so that their body is not answerable to their mind nor the outward man to the inward Againe this was the ordinance of God that they should giue place to younger men that vnder them they might be trained vp to the seruice of the Sanctuary that he might neuer want any to attend in that calling Whereas in the multitude and encrease of that Tribe to so many thousands if they had all serued during the terme of their liues many of them could neuer haue beene imployed whose labor might be profitable in the church So then they were at that age to ceasse to make way and passage for the imployment of younger men Thirdly as religion is more precious then all earthly things so God heereby tooke order and prouided that the weaknesse
that in order followeth after the other Moses declareth the performaÌ„ce of Gods promise touching the multiplying of their seede together with the myraculous gouernment of that people wandering vp and down and iourneying heere and there without any setled estate more then 38. yeares in the Wildernesse When Moses was to bee gathered vnto his Fathers Deut. 32 49 50. and to go the way of all flesh GOD commanded him to go vp vnto the Mount Nebo which is in the land of Moab and from thence to behold as it were in a moment the Land of Canaan and the seuerall parts of it In like maner if wee from this place as from an high Mountaine and as it were looking from the vpper ground shall take a view of the parts proportion of this booke we shall throughly vnderstand what is the purpose and purport of it and what are the ends for which it was committed and commended vnto vs. Wherefore for our better and more orderly proceeding heerein let vs generally obserue and consider these particular points First we will speake of the Author of this booke secondly of the inscription or Title thereof thirdly of the ends and vses and last of all of the seuerall parts and diuision of it The Author for that is the first branch is double either principall or instrumentall The cheefe author of this booke is God For who is the inditer of the Scripture but he or from what spirit can it proceede but from his The Prophets alwayes begin their preaching and prophesying with this note b Esay 1 10. Hab. 1 1. 2 1. Thus sayeth the Lord Heare ye the word of the Lord the vision of Isaiah the burthen which Habakkuk did see Thus the Apostles shew their calling froÌ„ God c Rom. 1. ver 1 Galat. 1 1. Reuel 1 1. Paul a Seruant of Iesus Christ called to bee an Apostle not of men neyther by man but by Iesus Christ The Reuelation of Iesus Christ shewed to his seruant Iohn Thus Zachary in his song teacheth that d Luke 1 70. God spake by the mouth of his holy Prophets which were since the world began To this accordeth the saying of Peter e 2 Pet. 1 20.21 No prophesie of the Scripture is of priuat motion for it came not in old time by the will of man but holy men of God spake as they were mooued by the holy Ghost And the Apostle affirmeth f 2 Tim. 3 16. That the vvhole Scripture is giuen by inspiration of God Al which serue to teach vs that the words of all the holy Prophets are to bee receiued and embraced as the words of God but the doctrine handled in this booke is a part of the word of one of the most ancient most holy most excellent and most diuine Prophets and therefore consequently the doings heere registred and the doctrines heere deliuered are to be holden as a portion of the vndoubted word of God So then as Christ spake to his Disciples g Math. 10 20 It is not you that speake but the spirit of your Father which speaketh in you so may we truly say it is not Moses that speaketh heere but the Spirit of God that spake in him and wrote by him in which respect it may iustly be affirmed He that heareth him heareth God and he that despiseth him that is the writer dispiseth God that is the inditer And as the Author of this Booke appeareth to be the Lord himself by an argument drawn from the generall to the speciall so the authority of it will euidently appeare and easily bee demonstrated out of sundry particular places and circumstances out of the booke it selfe Such is the full consent and sweete agreement betweene the old and new Testament that one of them serueth to confirme ratifie and establish the other Hence it is that Christ Iesus himselfe and his Apostles writing by his spirit do alledge sundry examples produce sundry testimonies proue sundry doctrines and disproue sundry errors as by an authenticke witnesse taken from this book of Moses which now we haue vndertaken to expound Moses the man of God reciteth and reckoneth vp in sundry places h Numb 20 21. 25. compared with 1. Cor. 10 1 2 3 4 5 6 7 c. of this Booke on the one side the great mercies of God to his people that he gaue them and they did eate Manna that is bread from heauen and dranke water out of the rocke and on the other side their wretched vnthankfulnesse toward him they lusted after flesh they murmured against him they committed fornication and perished manie thousands of them The truth of these thinges is confirmed by the Apostle Paul 1. Cor. 10. testifying that they did all eate the same spirâ—tuall meat and all dranke the same spiritual drinke drinking of the rocke that followed them and thereupon alluding vnto the history he saith i Num. 21 6 8 compaâ—d with 1 Corin. 10. Iohn 3 Let not vs commit fornication as some of them committed fornication and fell in one day three and twenty thousand Againe we reade heere how â—od brought among them in the wildernesse fiery Serpents k Numb 12 6 7 compared with Hebr. 3 2 5. that destroyed them but vpon their repentance and humiliation hee was reconciled commanded Moses to make the resemblance and representation of those fierie Serpents and set it vpon a pole that so many as were bitten m ght looke vpon it and liue The truth of these appeareth both by the testimony of Paul 1 Cor. 10 9. Neither let vs tempt Christ as some of them tempted him and were destroyed by Serpents by the words of Christ himselfe Iohn 3 14 15. As Moses lift vp the Serpent in the wildernesse so must the Son of man be life vp that whosoeuer beleeueth in him should not perish but haue eternall life Moses in the 12 chap. saith l Num. 11 29. compard with Iames 4 5. If there be a Prophet of the Lord among you I will be knowne to him by Dreame or vision my seruant Moses is not so who is faithfull in all his house Heereunto the Apostle to the Hebrues alludeth Consider Christ Iesus the high Priest of our profession who was faithfull to him that hath appointed him euen as Moses was in all his house Moreouer in the former chap. when Ioshua saw the two Elders in the hoste to prophesie m Iunius in paralel hee feared that Moses his reputation and authority would be diminished therefore ran to him in haste that hee should forbid them but Moses saide vnto him Enuiest thou for my sake Heereunto the Apostle Iames alludeth Think ye that the Scripture saith in vain Doth that spirite which dwelleth in vs lust vnto enuy Lastly to omit sundry Testimonies that might be produced n Numb 24 14. and 31 16. compard with 2 Peter 2 15. Iude 12. Reu. 2 14. and are remembred by others we haue at large laide
And if we beleeue not yet abideth he faithful 2 Tim. 2 13. he cannot deny himselfe No greater comfort can be giuen no greater promise can be made then to assure vs of the pardon and forgiuenesse of our sinnes which make a separation between God and vs. To haue a feeling of this mercy is as sweet Incense vnto the soule and as precious balme vnto the heart Let vs therefore comfort our selues with this promise howsoeuer Satan sift vs and seek by all means to take from vs this peace of conscience which passeth all vnderstanding we must shroud our selues vnder the safety of his worde which abideth for euer and when we are tempted to doubt of his goodnesse in the remission of our sinnes let vs lay hold on the former promises and know that the heauens themselues shall fall and be moued out of their places before the truth of his word which is truth it selfe shall be diminished or disanulled Fourthly is God constant of his word and Vse 4 faithfull of his promise then it is required of vs to be like our heauenly Father in truth and faithfulnesse When God hath promised any blessing to his people he is true of his worde and bringeth it to passe The Lord sayde to them Iet 29 10 11. Dan 9 2. After seuenty yeares bee accomplished at Babel I wil visit you and performe my good promise toward you and cause you to returne to this place for I know the thoughts that I haue thoght toward you euen the thoughts of peace and not of trouble to giue you an end and your hope This did hee accomplish by the meanes of Cyrus whose spirit hee stirred vp to make a proclamation throughout his kingdome that whosoeuer would should goe vp to Ierusalem to builde it and inhabite there Now as God is faithfull in his word so let vs follow his example and make conscience of our words sayings that thereby we may assure our selues to bee the children of our heauenly Father Wee must therefore know that all iust couenants and contracts all promises bargaines must be perfourmed albeit they bee made to our hurt and hinderance and binde vs in conscience and duty by the Law of God man so farre forth as hee pleaseth to require them to whom they haue beene made The Prophet asking the question Who shall dwell in the Lords Tabernacle rest in his holy Hill maketh this answere Hee which sweareth to his hurt and changeth not Psalm 15 4. Iosh 9. This wee see in Ioshua toward the Gibeonites and in the booke of Iudges chapt 1. when the Spies saw a man come out of the City and said vnto him Shew vs we pray thee the way into the City and we will shew thee mercy Iudg. 1 24 25. when he had shewed them the way into the City they smote the City with the edge of the sword but they let the man all his houshold depart Hence wee should learne to be wary and watchfull in our promises considering as well whether wee be able to performe them as whether wee be willing and examining our hearts whether they be in our owne power nor not and whether if they be it be lawfull for vs to performe them For some things are lawfull in themselues to pay and perfourme which are in no sort in our power and other things may be in our power which are not lawfull to be done This fidelity in keeping promise is a weighty point of the Law Math. 23 Math. 23 23. Gal. 5 22. and a fruite of the Spirit and therefore it standeth vs vpon to make conscience thereof If any man were asked the question whether hee thinke it his duty to endeuour to be like God and to striue to resemble him as the childe resembleth his father he would be ready to answere It is his duty to do it and his comfort that it is so If then we acknowledge the necessity of it let vs follow him in constancy and true dealing studying to be perfect as our heauenly Father is perfect This is that vse which the Apostle vrgeth 2 Cor. 1. 2 Cor. 1 17 18 20. When I was thus minded did I vse lightnesse Or minde I those things which I minde according to the flesh that with me should be yea yea and nay nay Yea God is faithfull that our word toward you was not yea and nay for all the promises of God in Christ are yea and are in him Amen vnto the glory of God through vs. The Apostle in these wordes declareth that he was wrongfully slandered and vniustly charged with loosenesse and lightnesse of promise and vnconscionable breaking of his word inasmuch as he had alwaies before him the example of God whom he acknowledgeth to be faithfull in his words and promises This serueth to reproue those that will rashly promise any thing as Saul did to Dauid as Laban did to Iacob and then changed their minde as the weather-cocke doeth at euery blaste of winde These are like the reede that bendeth too and fro but it must not bee so with vs we must purpose and not alter we must promise and then perfourme carefully what we haue promised Lastly whensoeuer God hath made good Vse 5 the words of his mouth and accomplished his promises vnto vs which wee haue long looked for expected it is our duty to praise his name and to giue him the glory of the worke to whom alone it is due Hath he fed vs in time of famine and made vs to see Deut. 8 3. Mathew 4 4. that Man liueth not by bread onely but by euery word that proceedeth out of his mouth Let vs not sacrifice vnto our net nor burne incense vnto our yarne but say with the Prophet Not vnto vs O Lord not vnto vs Psal 115 1. but vnto thy Name giue the glory for thy louing mercy and for thy truths sake This duty we see practised by King Salomon 1 Kings 8. 1 Kin. 8 15 20 Blessed be the Lord God of Israel who spake with his mouth vnto Dauid my father and hath with his hand fulfilled it the Lord hath made good his word that he spake and I am risen vp in the roome of Dauid my father and sit on the Throne of Israel as the Lord promised and haue built the house for the name of the Lord God of Israel A worthie patterne and president for vs to follow whensoeuer we taste of the grace and bountifulnes of God to offer vp vnto him a song and sacrifice of thanksgiuing And if wee must doe this for temporall blessings much more are we bound to do it for such as are spirituall If God haue for a season hidde his face from vs that we haue seene no light of his grace but all these things haue been couered with darknesse and discomfort as it were the Sunne in a Cloud if our sinnes as the waues of the sea haue gone ouer our head and beene a
estate and do murmure grudge at the hand of God vpon them and withall repine at the good estate of others Thus it fared with the people of Israel sundry times sometimes through want of bread Exod. 16 2. Sometimes through want of water Exod. 17 2. Sometimes through want of flesh Numb 11 4. Sometimes through feare of their enemies Numb 14 2. Sometimes through danger of the way by which they were to passe Numb 21 5. They were neuer long contented with one estate but brake out through impatience against God and brought vpon themselues diuers plagues and iudgements whereby they were consumed Thus is it with many in our daies if we be pressed with any want of good things or if we be chastened with the feeling of any euill things we break out into rage and choller and will not submit our selues to him that striketh vs. If we be bitten a little with famine and haue not our necessities by by supplied we cry out against God and man we are ready to say What shal we eate or what shall we drinke or what shal we put on If we fall into any sicknesse that continueth with vs we thinke God hath forgotten vs or forsaken vs if he do not presently remoue his hand from vs and that no man hath felt that which we feele If we be in any trouble by losses of temporall things though they be but trifles by and by we imagine wee are vndone it is too late with vs to think how to liue and we are more out of patience then if we had lost the loue and fauour of GOD. Thus doth the bitter roote of infidelity sticke in our hearts it brancheth forth into open rebellion against God like the child that murmureth vnder the rod for as that is the cause that the father taketh vp the whippe to whip him againe so our resisting the hand of God when it is heauy vpon vs doth not call in the iudgement but rather constraineth the Lord to scourge vs againe to lay vpon our backs more strokes and stripes then he did before The way to call in his corrections is to submit our selues vnto him to confesse our offences to acknowledge his iust iudgements according to the saying of the Prophet I was dumbe and opened not my mouth because thou diddest it Psal 39 9. Secondly it reproueth such as vse vnlawfull meanes vngodly shifts The second reproofe wicked policies to enrich themselues These men care not what waies they vse or what courses they take to get goods to heap vp riches for themselues their posterities whō they desire to raise vp on high and to make great in this world This vnsatiable humour is as the dropsie or rather as the graue that neuer saith it is enough It is euer crauing more as a gulfe or whirle-poole ready to receiue but not apt to shew what it hath receiued and therefore doth God oftentimes crosse and not giue any blessings to their labours These make themselues vnfit for holy desires for heauenly meditations and for the kingdome of God If any should aske them whether their meaning be to make thēselues drudges to the world bond-slaues to the Diuel and so to cast themselues headlong to destruction both of body and soule they would quickly answer No and defie those that should charge them with it Notwithstanding this inordinate affection bewrayeth what lieth in the heart and discouereth that they goe about to cast themselues away wittingly and willingly and to vndoe themselues vtterly Wherefore to the end we may vse our riches aright How to vse our riches aright wee are to practise two points First we must be poore in spirit not glutted in them nor glued to them for then we shall be deceiued by them according to the counsell of the Psalmist Psal 62 10. Trust not in oppression become not vaine in robbery if riches increase set not your heart vpon them We must not be tied to our riches that we can neuer get from thē but so to account of them that whensoeuer it shall please God to make vs poore and to take our riches from vs to render vp the whole into his hands to forgoe them willingly and to resigne them vp to him that gaue them is able to restore them When Iob had lost all his cattell and children and was fallen from the top of felicity to the lowest vale of misery he could say with a quiet spirit Blessed be the Name of the Lord it is he that hath giuen it is he that hath taken them away This willingnesse to depart from them at the Lords call doeth make it manifest that hee neuer made the wedge of gold his hope nor saide to the fine gold Iob 31 24. Thou art my confidence he reioyced not because his wealth was great nor because his hand had gotten much as he declareth in the protestation that he maketh of his integrity Whereby he sheweth that there passeth a secret communication conference betweene the rich man and his riches applauding himselfe for his money that he hath True it is a man will not speake vnto his riches nor cannot heare his riches answere him there passeth not an expresse dialogue betweene the monied man and his money when he openeth his chest or vnlocketh his coffer but he vseth this manner of speech by way of faigning the persons to set foorth the folly vanity of such as haue store and abundance they make a secret kinde of compact and conspiracy with their gold and siluer they set downe their rest in it they repose their trust vpon it and will rather leaue all then depart from it Neuerthelesse he doth not reproue all ioy and gladnes when their goods encrease It is lawfull to reioyce in all the blessings of God that he giueth and we receiue He requireth this at our hands as it is expressed Deut. 12 7. Ye shall eate before the Lord your God and ye shal◠reioyce in all that ye put your hand vnto ye and your housholds wherein the Lord thy God hath blessed thee This mirth and gladnes is so far frō displeasing God that it is rather a fruite of the faith and feare which is in vs toward him Calu. Serm. on Iob. forasmuch as wee learne thereby to praise his name to confesse his goodnes to yeeld him thankes for the benefits which he bestoweth vpon vs. He speaketh therefore of a blinde reioycing of carnal mirth and prophane iollity such as is among worldlings who are carried away with a loue of their riches so that they forget God remember no more their owne frailty and mortality This is a franticke ioy that turneth vs away from God and maketh vs drunken in the pleasures of this life Secondly while we enioy possesse the things of this world we must not keepe them to our selues but know how to vse them moderately as God hath commanded They are giuen vnto vs to be vsed
Shepheard to leade them in greene pastures Mat. 9 36. Is it not a wofull miserable thing to see Satans kingdome flourish and to see him ruling in the hearts of men and as it were dancing in their soules No greefe or sorrow should be like vnto this to see so many thousands perish euerlastingly But there is no other way to destroy his kingdome to make him fall downe like lightening then to haue the glad tydings of the Gospell spread abroad in the earth Luke 10 42. Is it not a miserable thing to see a City besieged round about and to haue no watchman to watch it and giue warning of the approch of the enemy Who can doubt but such a City is neere to be taken and surprized God hath made the Ministers his watchmen they must blow the Trumpet Ezek. 3 18 and 33 9. and warne the wicked that they turne from their wickednesse and euill wayes and so dye not in their iniquity Is it not a grieuous thing to haue meate ready to putrifie and corrupt and yet want salt to season it The Ministers of the word are not onely the light of the world but also the salt of the earth Math. 5 13. without which the people are as vnsauoury flesh and stinking carrion in the nostrils of God or else what needed this salt Lastly is it not a miserable thing to be pittied of all men to stand vpon the shore and to see many ready to bee drowned and cast away To behold them tossed vp and downe with the waues and at euery blast of the winde like to be swallowed vp in the seas But thus it is with vs by nature we cannot chuse but perish except this meanes be prouided for vs as an Arke to saue vs. Alasse how many dead carkasses may wee see swimming and floating in the glassie sea of this world that haue no life in them This point is pointed out vnto vs in the vision that appeared to Paul in the night Acts 16.9 There sâ—â—od a man of Macedonia and praied him saying Come ouer into Macedonia and helpe vs whereby he gathered assuredly that the Lord had called him to preach the Gospel vnto theÌ„ There are many things may bring vs into misery are able to make vs miserable but the want of Gods word and the sauing hearing of it bringeth a misery of all miseries euen an heap of all miseries which are as it were included in one by the Spirit of God speaking of the estate of the ten Tribes that had driuen away the Priests of the Lord 2 Chr. 15 3. Now for a long season Israel hath beene without the true God without a teaching Priest and without law Where mark that the holy Ghost ioyneth these three together God the Priest and the Law they that were without a teaching Priest were also without God and he that is without God is without all those things that should doe him good The like we see in the 13. chapter of the same book where Abijah concludeth against Israel that they could not prosper because they had banished the Priests of the Lord the sonnes of Aaron from them and on the contrary he saith concerning himselfe and Iudah As for vs the Lord is our God and wee haue not forsaken him 2 Chr. 13 10 and the Priests which minister vnto the Lord are the sonnes of Aaron and the Leuites waite vpon their businesse Verse 12. and afterward Behold God himselfe is with vs for our Captaine and his Priests with sounding Trumpets to cry alarme against you O children of Israel fight yee not against the Lord God of your Fathers for you shall not prosper If then wee would haue God to be with vs we must bee content to accept and make account of his Ministers if we cast them out with contempt from vs we say to the Lord also Depart from vs for we desire not the knowledge of thy waies Iob 21 14 15. who is the Almighty that we should serue him and what profite should wee haue if we pray vnto him Iob 21 14 15. Likewise the Prophet complaining of the desolation of the Sanctuary Psal 74 9. saith Wee see not our signes there is no more any Prophet neither is there among vs any that knoweth how long It was a great punishment inflicted vpon Caine to be driuen from the face of God Gen. 4 14 also vpon Agar Ismael the bond-woman and her sonne to bee cast out of the house of Abraham which was the Church of God Gen. 21 14 21. For that is as much as to bee separated from God to be banished from the word to be separated from his kingdome The Ministers are the guides to leade vs the way without them wee cannot but wander out of the way we are blind vnderstand nothing they open our eyes that we may see the truth Acts 8 31 and 26 18. â—he second â—proofe Secondly this reprooueth the vaine conceite and proud imagination of their hearts who hauing learned the principles of religioÌ„ and some grounds of knowledge proceed no further as if they had no more vse of the word whereas there is matter of instruction alwaies to be learned out of the word for all persons When wee haue eaten one kinde of meat one day we eate the next day as hungerly of it as we did before So ought we to come to the great Supper that God hath made vs againe and againe alwaies hungring and thirsting after the same This is most certaine and set it down as a most true rule the more knowledge we haue the more still we desire knowledge the greater our faith is the more we desire to haue it strengthened It is our daily praier that God would giue vs our daily bread Math 6 11. how much more then ought wee to craue at Gods hand the gift of spirituall food belonging to our soules that wee may be nourished to eternall life He is a foolish builder that when he hath begun to builde and laid the foundation giueth ouer Luk. 14 29. and neuer proceedeth to finish the worke but suffereth all men that passe by to laugh at him There is no people ought to be without the ministery it must alwaies remain among them that it may build them vp forward Eph. 4 13. and finish that which is begun Till wee all come in the vnity of faith and the knowledge of the Sonne of God vnto a perfect man vnto the measure of the stature of the fulnesse of Christ Would we haue it saide of vs and obiected against vs This man began to build but was not able to make an end This man laide his hand to the plough but now he standeth still and looketh backe There is as great vse to be made of the word after wee are conuerted to the faith regenerated by the Spirit of God as when we first beleeued They theÌ„ are greatly deceiued that being puffed vp with an
to all Churches therefore hee reprooued them because they neglected an ordinary duty Secondly he commandeth them that themselues should take him away saying Put him out from among you but it had beene vnreasonable to require a myracle at their handes which he knew they were not able to worke Thirdly if he had intended such a miraculous action as they performed against hypocrites and enemies of the truth what neede had there beene of a solemne assembly and consent of the Church But in putting of him out the Congregation had an interest ver 4. When ye are gathered together c my spirit with the power of our Lord Iesus Christ â—r 5 4. Fourthly this appeareth also by the ende for which he was to be deliuered to Satan for the destruction of the flesh that the spirit may bee saued in the day of the Lord Iesus â—r 5 5. that is that he may repent of his wickednesse in this life and so be saued in the life to come This also is noted to be the end wherefore he deliuered Hymeneus and Alexander to Satan that they might learne not to blaspheme that is that they might renounce their heresies and imbrace the true faith and so repent of their former impiety and iniquity Therefore hee would not haue him smitten with sudden death and taken out of this life and so the time and gift of repentance to be cut off from him Fiftly what it is to deliuer to Satan and to take away the Apostle expresseth in other places keepe not company with them with such eate not purge out the old leauen that they may blush and be ashamed so amend their euill waies Sixtly if this had beene meant of such extraordinary punishments the Apostle might haue done this by his Apostolicall authority and needed not to haue troubled the whole Church with it Seuenthly that which the Apostle heere commanded the Church no doubt practised but they did not take him away out of this world by any myracle neyther deliuered him to bee possessed and punished bodily by the diuell but rather proceeded against him with the censures of the Church as appeareth in the second Epistle where he willeth them to comfort him being afflicted â—or 2 6 7. to receiue him being penitent and to cure him beeing wounded Lastly if he had willed them to kill him he had willed them to rush into the Magistrates seate which he would neuer doe for this is proper to the Magistrate alone that beareth the sword Seeing therefore we haue the commandement of Christ and the practise of the Apostle to warrant the sentence of excommunication there shall alwayes bee place for it in the Church euen where the Christian Magistrate is setled established Paul would haue them assemble together in the Name of Christ â—or 5 12. that is by his will commandement and afterward hee sheweth that the Churches office is to iudge them that are within albeit the Magistrate haue a sword put into his hand by the ordinance of GOD. What then There is a twofold sword materiall and spirituall he taketh vp the materiall sword and striketh with it The Church handleth the spirituall sword which is the word of God so that the Magistrate taketh away the wicked one way the Church another way The Magistrate killeth and taketh away life if the cause require the Church medleth not with corporall punishment and shedding of blood The Magistrate proceedeth directly according to the Lawes against offenders albeit they repent because he respecteth the execution of iustice and the reuenge of the dishonour done to God The Church proceedeth not in that order but obserueth the degrees appointed by Christ Math. 18 15. If thy brother shall trespasse against thee goe and tell him his fault betweene him and thee alone c and if the offenders repent they are ready to forgiue theÌ„ For this is the marke whereat excommunication aymeth and the end whereto it tendeth that the sinners being ashamed may be brought to repeÌ„tance that such as liue in the church might not be corrupted forasmuch as a little leauen leaueneth the whole lumpe Lastly it may be said that we should rather Obiection 3 labour how and which way to bring more into the Church then to exclude any out of the Church Men are ready to goe faâ—â— enough out of it but they returne slowe enough to it We are to endeuour to call men to the Sacraments which are encouragements to godlinesse rather then to keepe them froÌ„ them for their wickednesse It is a signe we lacke charity toward them when wee hide from them that which should do them good I answer Answer it is our duty to do both of them to wit both to encourage them to godlines and yet to keepe them from them so long as they lye in open wickednes not repented of not the first without the latter nor the latter without the first lest wee bee compelled to giue that which is holy to dogges Did the Lord himselfe want charity toward Adam wheÌ„ he sent him forth from the Garden of Eden Gen. 3 22. lest he put foorth his hand and take also of the Tree of life and eate liue for euer The Sacraments of God cannot profite or helpe wicked men The Supper of the Lord is onely auaileable and comfortable vnto them which come worthily to wit with true repentance with sound faith and with vnfained charity touching others it turneth to greater iudgement and condemnation This doth the Apostle teach 1 Corin. 11 27. Whosoeuer shall eate this bread and drinke this cup of the Lord vnworthily shall be guilty of the body and blood of the Lord. Is it not a worke of charity to stay his course that is running into daÌ„ger and like to hurt himselfe to hinder our brother from such an action as that he eateth iudgement to himselfe and maketh himselfe guilty of horrible sinne This were a strange kinde of charity to suffer a man to thrust himselfe through with his sword or to cast himselfe downe headlong from a steepe Rocke when we may hinder him from so doing The Apostle Iude giueth vs other direction in his Epistle that we should haue compassion of some making a difference and others saue with feare Iude 22 23. pulling them out of the fire Wherefore there is no wrong done to impenitent persons if they be excommunicated and consequently barred from the Supper but rather a great benefit is bestowed vpon them and their saluation furthered by this means Neither let any say Obiect that the Church vsurpeth vpon the Magistrate and taketh from him his office For if this were a good reason Answer it was neuer lawfull neither euer shall bee for the Church to excommunicate any offenders because it belongeth to the Magistrate as his duty to punish offences whether he be a Christian or no Christian How then is it that wee take away this authority from the Church in the time of a
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
reckoning He that thinketh he can make sufficient amends to men that there shall be no farther enquiry into the matter reckoneth without his host and therefore must reckon once againe Hence it is that the Apostle saith 1. Thess 4 6. Let no man goe beyond and defraud his brother in any matter because the Lord is an auenger of all such We must know that God hath to do with it and will punish seuerely for the breach of his law There are many sorts of coniunctions whereby mankind is coupled combined one to another as the coniunction of consanguinity of affinity of amity of city of country of humanity some haue more of these bands linked together all haue some of them to vnite them in one and thereby as it were to binde them to the peace to their good behauiour that they should abstaine from all violent and fraudulent conueyances one from another Among all knots that serue to linke vs and locke vs together as friends which are as our owne soule none is greater or faster then that coniunction which we haue with Christ our head and which the members of his body haue one with another whereby it commeth to passe that we are al made in himselfe of twaine one new man Eph. 2 15. and euery man of vs members one of another Rom. 12 5. This spirituall coniunction is more effectuall to procure the mutuall good of the parties conioyned then either that which is naturall or that which is ciuill Neuerthelesse we must do no wrong to any man God hath made vs keepers of the body of the substance of the dignity of the honour and of the good name of our brethren if they be men and bee alied vnto vs no other way but by the commō band of humanity we must do them no iniury although they be our vtter enemies If wee haue farther bands to chaine vs together it is so much the greater sinne if wee breake those cords and will not suffer our selues to be tied with them And marke the reason that the Apostle vrgeth he doth not say If we doe any way defraud them or circumuent them the Iudge shall iudge it or the Magistrate shall punish it but God is the auenger of all such dealings and will not suffer them to escape The like threatning we reade in Moses Exod. 22 22 23 24. If the oppressed cry God will heare their cry so that they shall be deliuered and their oppressors punished If we could suffer this consideration to enter into our hearts that though all should acquit vs or no man durst lay hold vpon vs yet God himselfe will take their cause and quarrell into his hands execute sentence vpon their enemies it would be an effectual argument to moue vs to make conscience of all sinnes euen of such as immediately and directly do concerne men and not onely of such as concerne God and his worship If we were assured that the iniuries which we do vnto others should be answered before the Magistrate and we stand at the bar to plead guilty or not guilty we would be afraid to deale hardly with them or to shew any indignities toward them How much more then ought we to tremble and to quake euery ioynt of vs to consider that the time of vengeance shall come when we must appeare before the throne and tribunall seate of Iesus Christ our Lord to receiue according to the workes that we haue done in this flesh Foure crying sins mentioned in the Scriptures Sundry of the ancient haue obserued foure crying sinnes mentioned in the Scriptures the which albeit they goe away many times vnpunished in the world yet vengeance will not suffer such to liue but God findeth them out in their sinnes as the crying of blood the lust of the Sodomites the noise of the oppressed and the hire of the labourers these are often passed ouer with silence and tollerated among men but they sound shrilly in the eares of God ascend vp to his iudgement seat Albeit there be no man to accuse them that commit these sinnes yet without farther processe or enditement they suffer them not to rest but summon them to his barre and call without ceasing for iudgement against them The first is wilfull murther and shedding of innocent blood for when Abel the righteous was slaine Gen. 4 11. the Scripture saith The voice of thy brothers blood crieth vnto me from the ground whereby is signified that the godly though secretly and seditiously slaine of the vngodly patiently bearing the iniuries offered them without murmuring and complaining yet after death when their mouthes seeme to bee stopped and their tongues tied ceasse not to accuse their murtherers as guilty before God and to lift vp their voices out of the earth to call downe vengeance against them The Prophet saith Psal 116 15. The death of the Saints is precious in the sight of the Lord and Psal 72 12 14. He shall deliuer the needy when he cryeth the poore also and him that hath no helper he shall redeeme their soule from deceit and violence and precious shall their blood be in his sight So likewise the soules of them that were slaine for the word of God and for the testimony which they held Reuel 6 10. cry with a loud voice O Lord holy and true doest thou not iudge auenge our blood on them that dwell on the earth This ought to minister contentment vnto them and to teach them patience forasmuch as God hath a care of them and a tender respect vnto them He numbreth the haires of their head Math. 10. He gathereth their teares in a bottell Psalm 56 8. He heareth their sighes Psal 69 33. He telleth their steps and ordereth their goings Psal 56. He vnderstandeth their complaints Psal 145. He hearkneth to their praiers Psal 34 6. and he keepeth all their bones The second crying sinne is lust and vncleannesse of which the Lord speaketh Gen. 18 20 21. Because the cry of Sodome and Gomorrah is great and because their sinne is very greeuous I will goe downe now and see whether they haue done altogether according to the cry of it which is come vnto me and if not I will know True it is those Cities were culpable of sundry sinnes as Ezek. 16 49. Pride fulnesse of bread abundance of idlenesse and contempt of the poore howbeit when the Lord saith their sinne is very greeuous he pointeth out this outragious and accursed sinne which the pure God abhorreth as a fruite of impurity See heere the difference betweene the Spirit of God and the spirit of the diuell Such as are filthy liuers and possessed with the spirit of vncleannesse doe account fornication and adultery to be tricks of youth and sports of pleasure whereas God maketh them in his word to be sinnes that lift vp their voices cry vnto him for vengeance When Pharaoh King of Egypt had taken away Sarah Abrahams wife Gen 12. ◠The
had ouercome his enemies now he might ouercome himselfe and his owne affections Cicero orati pro Marcel which was a greater and nobler victory then the former Thus he sheweth himselfe religious toward God as well as righteous toward men The like we see in the Law set downe by an expresse commandement Exod. 22.10 11. If a man deliuer vnto his neighbour an asse or an oxe or a sheepe or any beast to keepe and it die or be hurt Deut. 21.8 or driuen away no man seeing it then shall an oath of the Lord bee betweene them both that hee hath not put his hand vnto his neighbours goods and the owner of it shall accept thereof and he shall not make it good This precept directeth when and in what cases to take an oath to wit when the matter is doubtfull and cannot otherwise be decided forasmuch as the owner of the goods is charged to rest therein and to acknowledge himselfe well satisfied This we see farther in the Apostle Paul 2 Cor. 1.21 I call God for a record vpon my soule that to spare you I came not as yet to Corinth He did not breake out into this swearing of an ordinary custome but the glory of God and the saluation of that Church required it in which cases we are allowed and warranted to vse it and not otherwise Reason 1 The reasons will better confirme this vnto vs then bare testimonies taken out of the Scriptures which neuerthelesse out to be sufficient where no farther proofe is vsed First God will not hold him guiltlesse that abuseth his Name negligently or vnnecessarily He will surely punish them that sweare vainely This penalty or punishment is annexed to the commandement Exod. 20. The Lord will not hold him guiltlesse that taketh his Name in vaine It is an heynous sinne albeit it bee thought light before men and then the iudgement also shall be heauy that hangeth ouer their heads that transgresse this Law The free forgiuenesse of sinnes is the fountaine of all happines both present and to come Psal 32.1.2 for the man is blessed whose sinnes are forgiuen and whose iniquity is couered blessed is that man to whom God will impute no wickednesse and therfore we must needs be in continuall misery so long as our sinnes are retained This is a fearefull thunderbolt to afright vs from the prophaning of his Name he will honour those that honour him but such as despise him shall come to destruction Secondly the end of practising an oath is Reason 2 to decide strifes and to determine controuersies which disturbe peace and hinder Christian charity It cannot be but offences will come and many occasions of quarrels and contentions about matters of this life arise daily betweene man and man which could not conueniently be taken vp except we had the lawfull vse of an oath to confirme some necessary truth as when it serueth to manifest the glory of God or to cleere the good name of our brother or to obey the commandement of the Magistrate or to maintaine our owne credit This is set downe Heb. 6.16 Men verily sweare by the greater and an oath for confirmation is to them an end of all strife I call that a necessary trueth when a doubtfull cause called into question cannot be decided without an oath as we see the practise Rom. 1.9 God is my witnesse whom I serue with my spirit in the Gospel of his Sonne that without ceassing I make meÌ„tion of you alwayes in my prayers It was necessary for the furtherance of the saluation of the Romanes that they should be perswaded of the Apostles affection toward them but the testimony of men failed to prooue this trueth and therfore he was driuen to take vp an oath and to appeale vnto God This is also at large deliuered by Salomon in that prayer which hee made at the dedication of the Temple 1 King 8.31 If any man trespasse against his neighbour and an oath be laid vpon him to cause him to sweare and the oath come before thine altar in this house then heare thou in heauen and doe and iudge thy seruants condemning the wicked to bring his way vpon his head and iustifying the righteous to giue him according to his righteousnesse Thus we see the constant and continuall vse of an oth among Gods people in matters of weight and importance in their most serious and substantiall affaires Thirdly the Name of God is most fearefull Reason 3 in praises glorious in holinesse great in might and doing wonders and therefore it ought not commonly to runne in our mouthes without necessary cause This is vrged by the wise man Eccles 5.2 Be not rash with thy mouth and let not thy heart be hasty to vtter any thing before God for God is in heauen and thou vpon earth therefore let thy words be few And the Lord saith Deut. 28.58 Iudg. â— If thou wilt not obserue to doe all the words of this Law that are written in this booke that thou mayest feare this glorious and fearefull Name The Lord thy God he will make thy plagues wonderfull and the plagues of thy seed c. If then the Name of God be great and glorious it is not commonly to be vsed of vs to be turned in our tongues and to be trodden vpon with our feet Vse 1 Now let vs consider what vses may be made of this vnto vs. It reprooueth sundry abuses corruptions both in opinion and practise in iudgement and in life As first of all the Anabaptists a proud and fantasticall crue of cursed and damnable hereticks that trouble heauen and earth ouerthrow Church and Common-wealth destroy Magistracy and Ministery disanull the word and Sacraments and make religion to be no better then a doctrine of liberty These teach that it is vnlawfull to sweare at all either in priuate vse or in place of iudgement This is to runne into another extremity and to faile as much in the defect as other doe in the excesse For albeit all swearing be not lawfull yet it followeth not that all swearing is vnlawfull But to abolish all manner of swearing and all vse of an oath because some abuse it and vse it vainly â—r in vita â—g is like vnto him who to take away drunkennesse abolished the vines and would not suffer any to grow in his common-wealth or as if a man would suffer no corne to grow because some will surfet with it There is no good thing but hath beene or may be abused The doctrine that is according to godlinesse is many wayes abused When Paul magnified the mercies of God in his sonne Christ so that where sinne abounded â— 5.20 grace abounded much more men of euill spirits arose that abused this to carnall liberty and turned the grace of God into wantonnesse and wrested the Scriptures to their owne perdition sect 1 The obiections of these heretikes are not many but somewhat they alleadge for themselues First they obiect the commandement
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
is beâ—â—ne God 〈◊〉 sinner forasmuch as it is a free contract betweene the Lord and a sinner concerning the pardon of sinne and life euerlasting through faith in Christ Iesus This couenant he made with Iewes and Gentiles This was made with sinfull man immediately after the fall Gen. 3 15. This succeedeth the former which is of workes so soone as it was broken for the latter which is the couenant of grace had not beene made if the former had not bin broken and so made insufficient and vnpossible Heb. 8 7. Rom. 3 23. Gal. 3 21. True it is the new Couenant which offereth saluation vnto a sinner is but one in substance but in regard of circumstances it differeth For in the old Testament it was shadowed out by types by figures and by shadowes before Christs comming in the flesh This yoke was taken away when Christ was exhibited and all these ceremonies abolished to the great manifestation of Gods loue toward vs and the speciall comfort of all the faithfull Secondly that dishonour is done to God violence to the Sacraments and iniury to the Fathers by such as hold that the Sacraments of the old Testament were only significatiue and meere shadowes For the Apostle speaking of the Fathers saith Acts 15 11. We beleeue that through the grace of the Lord Iesus Christ we shall be saued euen as they but they were not saued by shadowes of grace for how can the rocke be accounted a meere shadow and nothing else seeing the Apostle calleth it Christ 〈◊〉 Rocke â—â—â—eth 〈◊〉 If it be Christ then doubtlesse they dranke Christ himselfe which dranke of that rocke euen as if the bread be the body of Christ and the cup the blood of Christ sacramentally it cannot be denied but that all they which eate the bread and drinke of the cup of the Lord worthily must necessarily eate the body drinke the blood of Christ spiritually If any obiect â—â—â—ect that Christ had not yet taken flesh of the virgin Mary neither was exhibited to the world I answer Answer it is true but nothing to the purpose because faith is the substance of things hoped for the euidence of things not seene Heb. 11 1. This made the flesh of Christ present though he had not yet taken our nature vpon him neither were partaker of flesh and blood Heb. 2 14 And thus they did finde saluation in the flesh of Christ who was the Lambe slaine from the beginning of the world Reuel 13 18. because God had promised euen in the garden Gen. 3 15. that the seed of the woman should bruise the serpents head so that we may say with the Apostle Iesus Christ the same yesterday and to day and for euer Hebr. 13 8. And how could the Fathers vnder the Law haue eternall life otherwise forasmuch as this was euermore a true saying Except ye eate the flesh of the Sonne of man and drinke his blood yee haue no life in you c. Iohn 6 53 54. So then the Israelites did seek obtaine saluation in the flesh of Christ which he was to giue wheÌ„ the fulnesse of time came for the redemption and saluation of the world And through faith they receiued Christ not onely in the word but also in the Sacraments Thirdly from hence it appeareth that the eating and drinking of the body and blood of Christ is meerely and wholly spirituall for by faith it is that we are vnited vnto Christ as branches to the vine and draw from him euerlasting life and by faith he dwelleth in our hearts Eph. 3 17. This communion is common to the Fathers and vs but the Fathers could not coÌ„municate with Christ any otherwise then by faith in the Word and Sacraments seeing he had not taken our flesh vpon him and therefore so it is with vs our communion is not carnall but spirituall Christ ouerthroweth the real presence And such a communion did Christ himselfe teach Iohn 6 where he ouerthroweth and destroyeth the carnall eating of his body both by telling them of his ascending into heauen verse 62. What if yee shall see the Sonne of man ascend vp where he was before as if he should say I will carry vp my flesh with me into heauen whither your mouth cannot reach nor enter and by shewing that such kinde of carnall eating can profit nothing v. 63. It is the Spirit that quickneth the flesh profiteth nothing the words that I speake are spirit and they are life This only is necessary sufficient vnto saluatioÌ„ the corporal carnall eating which is now maintained and defended by the Church of Rome and others iâ— neither necessary nor profitable nor sufficient nor any way auaileable vnto saluation Nay to many it is hurtfull dangerous deadly and damnable These are like to the Capernaites that did adhere seruilely to the letter wil seeme to sticke closely to the words of Christ howbeit he saith not The words of institution expounded in the bread or vnder the species of the bread is the body but This that is this bread which I haue blessed broken and deliuered into your hands to be eaten with the mouth of the body is my body to be broken for you vpon the Crosse But if the bread it selfe be the body of Christ theÌ„ cannot the body of Christ be said to be in the bread Wherefore the words of institution do not teach or require or confirme the carnall presence of the body of Christ in the bread Secondly if the body and blood of Christ had beene really in the bread and wine Christ should haue eaten himselfe euen his owne body and drunke his owne blood which was not yet really and actually shed but rested remained within the veines For it is holden that he did eate of the bread and drinke of the wine with his Disciples and therefore he sayeth I will not drinke henceforth of this fruite of the Vine vntill that day when I drinke it new with you in my Fathers kingdome Math. 26 29. And as he was circumcised for vs not for himselfe and was baptized for vs not for himselfe and did eate the Passeouer also with his Disciples so it may well be thought that he did partake of the Supper as well as of the other Sacraments Moreouer Christ is ascended really into heauen with his body which must containe him vntill his coming againe Acts 3 21 and 1 11. When he ascended he left this world with his body Iohn 16.28 We haue the poore euer with vs but him we shall not haue euer Math. 26 11. It will be said that Christ saith Loe I am with you to the ende of the world Math. 28. It is true in respect of his Deity for the promise is made to the Church of his perpetuall presence prouidence and protection by his Spirit Againe if he were alwaies vppon the earth he could not be our Priest to make intercession for vs as Hebr. 8 4. If he were on earth
hee would make good his owne promise and all the words of his mouth shold be found true notwithstanding the want of meanes and the abundance of mouths that were to be filled with flesh The people are sixe hundred thousand footmen c. Shall the flocks and the heards c Or shall al the fish of the sea be gathered together c Here is the distrust of Moses though some labour to discharge him of it and to free him from it Moses dâ— distrust as if hee had desired onely to know the meanes that God would vse according as the Virgin Mary desireth to bee farther informed of the Angel Luke 1 34 But this is disproued by the answere of God who setteth downe his own power not the meanes how hee would effect it Wherefore I think the learned Iunius in this place is deceiued Annot. i◠〈◊〉 locum et â—lys in Num. and we neede not to labor too curiously to cleere the faithful of the remnants of sinne other infirmities forasmuch as he and other the best of Gods seruants haue their failings in faith and obedience as we see in the examples of Abraham Lot Noah Isaac Iacob Dauid Peter Thomas Zacharie Doctrine Many are 〈◊〉 failings of 〈◊〉 Gods seruiâ—â— and which of them not 2 Chron. 15 17 16 12 Rom. 7 17 18 19. because wee know in part and we prophesie in part wee are yet in our iourney and walke in our way and runne in a race we are not yet attained to our iourneies end we haue not yet obtained the crowne Againe we proceede all from an vnclean fountaine Iob 14 4. There is a combat remaining in vs betweene the flesh and the Spirit Rom. 7 23. Gal. 5.17 and these are contrary the one to the other and can neuer be reconciled The Vses hereof are first to shew that we cannot keepe the Law but in many things we Vse 1 sinne all Rom. 3 22 23. and therfore are subiect to condemnation The Church of Rome teacheth that a man may keepe the Law but they are ignorant of the law and of the iustice of God of sinne and of themselues For may they compare with the faithful before named 2 Secondly we do all neede the benefit of Christs blood 1 Iohn 1 7 8. and are iustified by him Rom. 3 24. but if we could keepe the law or could be without sinne then Christ had dyed in vaine Gal. 2 21. 3 Thirdly they are deceiued which holde the Virgin Mary to haue bin conceiued without originall sinne contrary to the tenour of the Scriptures which layeth open sundry her infirmities contrary to her owne confession who acknowledgeth her selfe to haue needed a Sauiour Luke 1 47. For seeing shee was borne after the common course of the nature of man who shall exempt her from the corruption and staine of nature The concâ—â—ti n of the blâ—ssed virgâ—â— made equâ—â— to Christs And what need was there that Christ Iesus should be conceiued by the holy ghost if he might haue a pure conception free from originall sinne without it Wherefore they may as well say that the blessed Virgin was conceiued also by the holy Ghost as affirme that shee was conceiued without sinne and so communicate the property and prerogatiue of Christs birth to her For if she were conceiued without Originall sinne her conception was miraculous whereas the conception of Christ could bee no more 4 Lastly let vs not rashly censure others for sin Iam. 3 24. but admonish with meekenesse considering our selues Gal. 6 1 2. They are most sharpe and seuere iudges of others that forget their owne infirmities Moreouer marke here the ground of Moses his vnbeleefe it is drawne from the course of naturall reason 〈…〉 rea◠〈…〉 ene◠〈◊〉 â—ith and from the consideration of the want of ordinary means Obserue from hence that naturall reason and carnall Wisedome are oftentimes enemies vnto faith The yeelding too much to our owne thoughts the beholding of things with an eye of flesh doe often make euen the faithfull doubt of Gods promises We see this in Sarah Gen. 18 12. in Nicodemus Iohn 3 4. in Zachariah Lu. 1 20. Math. 16 23. 1 Cor. 1 23. Thus wee are prone euermore to trust vnto humane wisedome For the things of God are oftentimes foolishnesse vnto those that think themselues wiser then God 1 Cor. 2 14. Secondly the carnall reason that remaineth in the regenerate is not subiect to the Law of God neither indeede can be Rom. 8 7. for no man is wholly regenerate the best consist of two men for they are partly the olde man and partly the new man they are partly regenerate and in part they remaine vnregenerate The Vses Therefore we must not counsell with flesh and blood in the matters of God Vse 1 in the mysteries of faith Rom. 4 19 20. Gal. 1 16. Prou. 3 5. Let vs consult with the Scriptures and make the word of God our Counsellers and learne to submit all that is in vs to the wisedome of God The eye is not able to looke vpon the brightnesse of the Sun so the eye of our reason is dazled at the glorious things of the gospell of Christ which things the Angels desire to looke into 〈◊〉 1 12. This is the cause that maketh many shrinke backe when they see the greatest number to walke in the broad way that leadeth to destruction when they see the Church for the most part to consist of the poorer sort and religion to be chiefly embraced of them they are offended WheÌ„ they see wicked men to prosper for the most part they walke by reason and not by Faith by the light of the eye not by the light of the Scripture But wee are euen the best of vs fooles and blinde in the matters of God and we must know our selues to be fooles before we can learne the wisedome of God and submit our selues vnto it Maruell not therefore if few beleeue and obey Vse 2 Secondly the naturall man cannot please God Rom. 8 5 6 7 8. all his knowledge reason wisedome and vnderstanding cannot make him accepted Tit. 1 15. Hee is without faith which purifieth the heart and therefore all his workes are vnsauoury before him Wofull therefore is the condition of an vnbeleeuer whatsoeuer hee doth is sinne in euerie thought word and deede he sinneth waking and sleeping he sinneth euen in the actions of religion and euery worke encreaseth his reckoning and addeth to the account that hee is to make And as the faithfull man the longer hee liueth the more gracious and acceptable he is to God so the vnbeleeuer the longer hee liueth the more he addeth to the heape of his sinnes and the day of his reckoning will be so much the more fearfull and dreadful Gen. 15 16. For as the Ammorites were daily filling vp the measure of their sinnes and so hasting vnto iudgement so is it with the vnregenerate person The sooner he dieth and is
good master will not turne out of his dores an olde seruant that hath beene faithfull to him but keepe him for the seruice hee hath done him in his youth and some will doe as much to their very dogge when hee is growne olde Much more then ought it to be so with the Minister hee should not bee turned out to the wide world but reape the fruit that hee hath sowne in his youth Others while they are in poore and low estate preach diligently but when they are once growne warme and haue feathered their nests and haue caught that for which they fished can bee content to holde their peace and hang vp their nets and say nothing at all These lye vnder a fearefull curse ◠16 Woe vnto them because they preach not the Gospel These men grow rich themselues but it is to be feared they make a poore people The flocke hath fedde them to the full but they will not feed the flocke but suffer them to remaine empty Secondly this teacheth what loue ought Vse 2 to be betweene the Minister and the people seeing there is so much required of one toward another If there bee true loue on the Ministers part toward the people it cannot be that he should giue ouer but rather spend his strength and his time onely for the good of those that are committed to his charge This made the Prophet Esay answer the Lord Esay 6.8 and 8.18 Heere am I send me When he heard the voyce of the Lord saying Whom shall I send and who will go for me Behold I and the children whom the Lord hath giuen me So doth Christ charge Peter as he loued him to feede his sheepe and his lambes Ioh. 21.15 On the other side it is a great discouragement to the Minister if hee finde not some loue againe from the people answerable in some sort to his care and diligence Neuerthelesse if he finde no fruits of loue from them it shall not excuse him if hee hold his peace forasmuch as God will giue him his reward vpon whom he is to depend Lastly great comfort should arise from Vse 3 hence to euery faithfull Minister and make him conscionable in his calling to know that God requireth of him to perseuere in teaching and therefore he must neuer giue ouer to speake in the Name of God Such as lay their hand vpon the plough and looke backe are vnfit for the kingdome of God Luke 9.62 As then it is said of euery Christian man that if hee be faithfull vnto the death hee shall receiue the crowne of life Reuel 2.10 so it is true of euery Christian Minister if hee bee faithfull in preaching the Gospel vnto the death hee shall receiue an incorruptible crowne of glory not otherwise The prophet Ieremy would haue ceassed crying and haue holden his peace but the word was as fire within him that it could not bee smothered and suppressed but the flame of it brake out We haue no promise except wee continue Let no man therfore faint and waxe weary let no man giue ouer but hold out constantly to the end 20 And the Lord spake vnto Moses and vnto Aaron saying 21 Separate your selues from among this congregation that I may consume them in a moment 22 And they fell vpon their faces and saide O God the God of the spirits of all flesh hath not one man onely sinned and wilt thou be wroth with all the Congregation 26 And he spake vnto the Congregation saying Depart I pray you from the tents of these wicked men and touch nothing of theirs lest ye perish in all their sinnes Now doth the Lord take the cause into his owne hand and reuealeth to Moses what hee will doe that he would vtterly destroy these conspirators and al that belonged vnto them Touching the prayer of Moses and Aaron who humbled themselues so soone as they heard the threatning of God it teacheth that Gods children haue soft and tender hearts if they heare the sound of Gods threatning behind them for it is as the cracke of a terrible thunder like to rent the hard rockes in sunder whereas the vngodly are senselesse and feele nothing albeit the threatning doe concerne themselues see more of this before chap. 14. Againe Behold the loue of God to the faithfull behold how in this destruction God prouideth for the safety of his seruants hee could doe nothing till they were departed and separated from the wicked The like we see in Gods dealing toward Lot hee being mercifull vnto him Gen. 19.16 for the Angels professe that they could doe nothing till he were gone v. 22. and chap. 18.32 We see then how the vngodly doe fare the better for the company of the godly for why were these seditious persons spared so long but because many good men were among them and so soone as they were departed from them the earth opened and swallowed some of them and a fire came from heauen and consumed others When the Sodomites were taken prisoners and carried away as captiues they were rescued and deliuered but it was for Lots sake because he was among them So then wicked men may thanke the godly for their deliuerance 2 King 3.13 14. Iob 22.30 Act. 27.24 And why doth God spare this wicked world Doubtlesse it is for his childrens sake but when once the number of them is accomplished then will he raine down fire and brimstone vpon the reprobate Now from this commandement of God giuen to Moses and by Moses to the people for the separating of themselues from the Synagogue and departing from the assembly of these sinfull men Doctrine we learne that they which haue society and familiarity with incurable and incorrigible persons Such as haue society with wicked persons shal be partakers of their punishment whē God commeth to iudge and punish shal be partakers of their punishment Gen. 14.12 The Sodomites had much good in that Lot was among thē but Lot had no good by his being among the Sodomites They were freed from captiuity because they had him in their company but he was led captiue by the enemies because he had them in his company The Scripture is plentifull in this point Pr. 9.6 and 4.14.15 Act. 2.40 Re. 18.4 Reason 1 The reasons are first because either they commit the same sinnes with them or els they are drawne after a sort to consent vnto them if not in word or deed yet at least by their silence and then it will follow in equity that they which consent with offenders shall also haue one punishment with them So it is with God in this case they that partake with other men in their sinnes shall also partake with them in the punishment For as there is an euill in word so there is an euill in silence Secondly all vnnecessary society is a countenancing Reason 2 and a confirming of them in their euil and consequently it keepeth them from a sight of their sins from turning vnto God
then it skilleth not whether men study or not or seeke to attaine to knowledge and to better their knowledge because they may doe more good with lesse gifts I answer Answer this ought to make no man negligent or carelesse but rather to double his care and diligence For what greater encouragement can we haue to performe the duties of our calling then to heare this voice full of comfort Well done thou good and faithfull seruant thou hast bene faithfull ouer a few things I will make thee ruler ouer many things enter into the ioy of thy Lord Mat 25 21. So then no man ought to grow carelesse because God will blesse small gifts for that were to continue in sin that grace might abound Rom. 6 1. Lastly from hence some will obiect that then it skilleth not whom the Officers and Ouerseers of the Church do chuse and ordaine how ignorant and vnsufficient soeuer they be I answer they are to follow the ordinary rule to appoint such as are apt to teach 1 Tim. 3 2. Again God supplieth the wants of such as he chuseth as appeareth in the Disciples which men cannot Lastly there is difference betweene such as haue meane gifts and such as haue none the one sort are Gods Ministers the other are mens not Gods Vse 1 The vses remaine First we see it is a speciall gift of God not a fruite of learning for a Minister to conuert soules to GOD by preaching of the word for this grace and fauour is often denied to many famous seruants of God Esay 6 10 and 53 1 and 49 4. Christ himselfe conuerted not all to whom hee preached he often complaineth of their infidelity and hardnesse of heart they would not be gathered whom he would haue gathered and gained to the faith Mat. 23 37. Neuerthelesse we shall be rewarded not according as we haue conuerted which lyeth not in our power but according as wee haue laboured which lyeth in our power If learning could do any thing of it selfe then the best learned should doe most good But as the most learned do not most labour so they doe not see the greatest fruite of their labour We must therefore all of vs whatsoeuer our gifts are depend wholly vpon God for his blessing forasmuch as Paul planteth Apollos watereth but God giueth the increase 1 Cor. 3 6 7. nay he beginneth and maketh an end of his owne worke it is he that giueth vs grace to will and to do of his good pleasure Vse 2 Secondly euery one ought to make it the speciall end of our Ministery the edification of the Church therby to bring many children vnto Christ This doubtles is the reason why so many great Doctors and deepe Diuines are very drones aad altogether vnprofitable in their places albeit peraduenture profitable enough to their owne purses they looke altogether to the rewards of learning as they call them to popular fame as though they that had greatest rewards had alwayes greatest learning or they that had greatest learning had alwaies greatest conscience wheras they shold looke to the benefit of the people These hunt after the praise and glory of the world desire to be called great Rabbines and therefore oftentimes God casteth dung in their faces that they may learne to bee ashamed so that wee may say vnto them as Christ doth Iohn 5 44. How can ye beleeue which receiue honour one of another and seeke not the honour from God onely Whereas we ought to bee like our Lord and Master to be able in some measure to say with him I seeke not mine owne glory there is one that seeketh and iudgeth Ioh. 8 50. Such a one as can truely speake thus so far as humane frailty will suffer him shall haue his defects supplied and God will accompany the labour of his Ministery with the power of his Spirit One such meane learned man that hath zeale with knowledge and knowledge with conscience conscience with diligence maketh the ends of his Ministery the good â—f the people the glory of God is worth an hundred of those proud Pharisies that loue the vppermost seates and to be saluted in the market Mat. 23 6. The Apostle sheweth in himselfe requireth of others another spirit He made himselfe a seruant vnto all that hee might win the more 1. cor 9 19. Neuer came there greater detriment in former daies or present times to the Church An vnconscionable learneâ— man is a plague to the Church then by vnconscionable vnfaithfull learned men Who vsurped greater tyrrany in the church then they Who hath starued moe soules and sent them headlong in throngs to hell then they Who haue fallen into the sin of Non-residency and idlenesse in their residency more then they Who haue bin greater hindrances to the free passage of the Gospel then they Who haue more disturbed the peace of the Church and bin the causes of atheisme popery carnall liberty and open prophanenes then they by reason of their reputed knowledge who stand so much vpon their swâ—lling titles and places of superiority and yet want conscience of their dutie lowlinesse of mind loue to God and compassion to his people What shall all their profound learning auaile them when they want an humble heart to season and sanctifie their learning withall Obiection What then will some say doe you goe about to condemne learning so great an ornament in all I doe not goe about to disgrace learning Answ or to contemne any learned men or to barre the rewards of learning much lesse to bring in ignorance the mother of barbarisme Learning is a precious iewell it is a great blessing of God it is a notable ornament ioyned with true godlinesse wheresoeuer and in whomsoeuer they meete and are coupled together there followeth an exceeding blessing For as an vnfaithfull learned man is a great plague to the Church so I hold this as a certaine rule No greater good cometh to the church then by conscionable learned men there neuer came greater good to the Church then by a conscionable learned man I wish as Moses said to Ioshua that all the Lords people were Prophets and that he would powre out his spirit vpon them all Numb 11.29 I greeue at no mans learning I enuy no mans preferment I desire that all had the tongue of the learned to speake the language of Canaan Esay 50 4. yea the tongues and gifts of Angels 1 Cor. 13 1. whose names they beare Reuel 1.20 and 2.1 but withall I adde that as a sword is a good thing and of necessary vse to defend offend yet being put into the hand of a tyrant or a mad man it doth muâ—h hurt because it is abused so learning is a great blessing of God and maketh vs differ not only from the bruite beasts but from other men also it is profitable to proue and improoue reforme instruct but being powred into a giddy spirit and an vnconscionable man as
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
was the ordinance of God to build one Temple and to chuse one place to which man shold resort to worship him yet this order is now abolished euery coast and countrey is Iewry euery towne and city is Ierusalem euery faithfull company and godly person is a Temple to worship God in 1 Cor. 6 1â— 1 Cor. 6 1â— 1 Tim. 2.8 Psal 127 4. We may call vpon God euery where and lift vp pure hands in all places no land is a strange land no ground is vnholy ground And touching their abstinence from flesh on certaine times for religion sake it is a doctrine of diuels 1 Tim. 4 1 3. Lastly it reprooueth such as propound to themselues false and wrong endes of vowes as conceit of merit and opinion of deseruing the fauour of God and euerlasting life For the ends which we respect must be good as to exercise and stirre vp the gifts of faith prayer obedience repentance and other graces of the Spirit and to testifie our thankefulnesse to God for blessings receiued at his hands The intent therefore and meaning is heere to bee considered and we must be well aduised not onely that our vowes be directed to God but for what purpose and how we vow to God not to binde God vnto vs but to binde vs the closer to God to render all honor vnto him Now if we would examine the vowes practised in the Church of Rome by these things before deliuered we shall easily perceiue the fondnesse and falshood nay the wickednes of them For here are condemned all vowes of pilgrimages and abstinence from flesh for religion noted before Bellar lib. â— de Mâ—â—â—â— cap. 36. their doctrine that children may enter into their orders and cloisters against the counsell and consent of their parents and that persons contracted either to other may vow continency without the liking and approbation of the other party which cannot stand with the doctrine of the Scripture or ancient councels Num. 30 â— Coâ— Gâ—â— cap. 16. For the word establisheth the authority of parents ouer their children which the former vowes abridgeth and cutteth short and teacheth that if a woman vow vnto the Lord and bind her selfe by a bond being in her fathers house in time of her youth if her father disalow her the same day that hee heareth all her vowes and bonds they shall not be of value Lastly by the former obseruations fall to the ground the ordinary vowes of single life voluntary pouerty and Fryarly obedience to vaine and superstitious men which they absurdly make and tye themselues necessarily to obserue For such vowes are directly and flatly against the former rules prescribed deliuered vnpossible intollerable beyond our owne strength calling a will worship Col. 2.16 according to the decrees and traditions of men and directly contrary to the commandement of God 1 Cor. 7.9 1 Tim. 4.1 2 Thess 3. â— Againe they are not in the power of him that voweth for no man can promise perpetuall chastity in single life out of the estate of wedlocke Continency is the speciall and proper gift of God who giueth it not vnto all but to whom he will and as long as he will This our Sauiour teacheth Matth. 19. All men cannot receiue this thing saue they to whom it is giuen he that is able to receiue this let him receiue it To this accordeth and agreeth the doctrine of the Apostle 1 Cor. 7. I would that all men were euen as my selfe am but euery man hath his proper gift of God one after this manner and another after that Furthermore they abolish Christian liberty in the lawfull vse of the good creatures and ordinances of God as riches and marriage food and apparell making that absolutely necessary which God hath freely left to our liking and liberty Lastly they are made most commonly to Saints and not to God and they are made for merits sake therby to deserue saluation and the substance of religion and worship of God is made to consist in them whereas the Apostle teacheth 〈◊〉 4 6. That bodily exercise profiteth little but godlinesse is profitable for all things Therefore these vowes practised and defended by the Church of Rome being vnlawfully rashly vnconscionably â—â—ontra â—l is â—ref superstitiously meritoriously made and vnpossible to be performed cannot binde the conscience but are better broken then irreligiously kept â—si de beno 〈◊〉 ca. 10 in Leuit. according to the doctrine of the former Churches Thirdly seeing vowes be lawful which are promises made to God 〈◊〉 3. of some duty to bee performed to him to some good end the vow which all beleeuers haue made in Baptisme is to be kept of euery one wherein wee promised to beleeue in Christ to obey God to bring foorth the fruites of true repentance to renounce the workes of the diuell the allurements of this present euill world and the lusts of the flesh which lust against the spirit And albeit wee are bound to these duties by our calling redemption without any new vow yet we may lawfully renew our couenant with God and so binde our selues faster and faster As he that hath bound himself in a bond may yet giue greater and better assurance bind himselfe more then before So bee that is bound to haue faith in Christ and to yeeld obedience to all his commandements may yet further and faster bind himselfe to helpe his dulnesse coldnesse and want of zeale and to make himselfe more forward and seruent in duties of the first and second table according to the practise of Dauid I haue sworne and will performe it â—â—19 106 that I will keepe thy righteous iudgements He was bound hereunto without and before his oath yet he kindled his zeale and reneweth his couenant with God by this oath to stirre vp the gift of God that was in him and to helpe his owne infirmity We haue all in baptisme vowed to consecrate our selues euen our soules and bodies to God by renouncing the diuell the world and the flesh if wee goe backe as cowardly Souldiers from this our vow shall wee not bee conuinced as false and vnfaithfull to God And how shall we conscionably keepe any other vowes that breake the first vow we made to God What a fault is it accounted among our selues to promise and then to breake But haue we kept this our generall and common vow Hierom. in Esa lib. 7. cap. 19 August in Psal 7â— 131. Lumba sent lib. 4. dist 38. to fight vnder the banner and enfigne of Iesus Christ against the diuell and all his works Or rather haue we not walked and do we not still walke in the workes of darknes after the inuentions of our owne hearts And do not our open sins cry out and proclaime as much to the dishonour of God and our owne reproch So that all such as walke in the blindnes of their own minds haue besides all their other sinnes this great
Sun the Moone and the Starres should bee pulled out of heauen Deut. 4.19 Ier. 7.18 in as much as the whole hoste of heauen haue beene worshipped as gods So the bread and wine in the Lords Supper should be abolished seeing they haue beene horribly abused to palpable idolatry Besides wee must make a double difference in the deciding of this doubt First betweene the ordinances of God abused to superstition and the inuentions of men abused to superstition The meere deuices of men when once they are abused may be taken away but the ordinances of God which he hath appointed must not bee repealed and refused for the abuse of them Againe wee must make another difference betweene the ordinances of God instituted vpon speciall and particular occasion for a temporall benefit at some one time and such ordinances of God as haue necessary and perpetuall vse which for no abuse are to be omitted and cut off as the Sunne the Scriptures the Sacraments and such like But the brazen serpent was not so wherefore by Hezekiah it was religiously demolished and destroyed albeit at the first setting vp it were a comfortable and profitable ordinance of God for the present good of his people yet being grosly abused and then no necessary vse of it remaining to the Church counteruailing the danger of the continuance thereof 2 Kings 18.4 he is commended by the Spirit of God for his zeale toward God in stamping it to powder and vtter defacing that brazen stuffe Neither did he account it sufficient to withdraw worship from it or to forbid the people to burne vnto it or to send out the Leuites to instruct them better in the seruice of God or to punish such as gaue the glory of God whereof he is iealous to a molten image Esay 42.8 but cast it downe in detestation and the better to auoyde the sinne tooke away the occasion which was as a stumbling blocke before their eyes Verse 4 5. The soule of the people was sore greeued because of the way for the people spake against God and against Moses c. Heere we see how they fall againe into their former sin and murmuring so often noted in this booke and elsewhere as Exod. 15.24 and 16.2 3 and 17.2 3. for the greatnesse of their labour for penury of water for lacke of flesh for want of dainties delicates they distrust Gods great prouidence and for these rebellions they had beene often greeuously punished yet loe they fall into the same sinne againe Their tents were replenished with his heauenly blessings all places did yet smoake with the fire of his iudgements yet beholde there is no ende of their rebellions verifying the saying of the Prophet Can the Blacke-Moore change his skin Ier 13.23 Nazian orat 1 â—n Iulian. or the Leopard his spots then may ye also doe good that are â—â—â—stomed to doe euill Heereby wee learne four our instruction Doctrine Our weakenesse is such that we are ready to fall againe inâ—o the same sins which we haue renounced that lamentable is our condition if God leaue vs we fall into the same sinnes againe and againe which before we refused and renounced I say such is our great frailty and weaknesse if we be not stayed and vnderpropped by the assistance of the Spirit that we returne with greedinesse vnto our former sinnes which wee seemed to haue forsaken and abiured This the Prophet plentifully teacheth Psal 78.40 41. How oft did they prouoke him in the wildernes and greeue him in the desert yea they returned and tempted God and limited the holy one of Israel Thus did Pharaoh Exod. 9.37 38. I haue now sinned the Lord is righteous but I and my people are wicked pray ye vnto the Lord for me for it is enough and I will let you goe but when the haile was gone and the thunder ceassed and the iudgement was remooued his heart was hardened and hee continued in his sinne The like we see in Saul who could cleare Dauid more then he His owne conscience rouzed him vp which before was asleep and he confesseth with teares Thou art more righteous then I 1 Sam. 24.17 18 and 26.21 22. for thou hast rendred me good and I haue rendred thee euill thou hast shewed this day that thou hast dealt well with mee for as much as when the Lord had closed me in thine hands thou killedst me not yet the same Saul fell againe into the same sinne and acknowledgeth his owne wickednesse I haue sinned come againe my sonne Dauid for I will doe thee no harme because my soule was precious in thine eyes Wee see this in the example of the Israelites in the booke of Iudges Iudg. 3.7 12 and 4 1 2 and 6.1 2. they committed euill againe and againe they transgressed by idolatry they knew what that sinne was they had experience of Gods seuerity against it they had confessed it and cryed for mercy yet the same people and the children of the same people not taught by their former falles nor admonished by former iudgements nor instructed by former deliuerances doe proceed in the same sinne and prouoke God to punish them by their relapse into the selfe same iniquities Heereunto commeth the allegory and similitude of the vncleane spirit that wandred in the wildernesse and ranged vp and downe without rest but in the end found his house empty Mat. 12.45 46 swept and garnished so that he tooke seuen other spirits worse then himselfe they enter in and dwell there So the places of the Apostle Heb. 6. Do directly offer this point that many sinne againe after the receiuing and acknowledgment of the truth according to the faying of the Wise man Pro. 26.11 As the dog turneth againe to his owne vomit so a foole turneth to his foolishnesse So that except the Lord vphold and hold men backe they fall into the same sins before committed and prouoke him afresh by those sinnes which before they refused Reason 1 For first of all who is the author of constancy and perseuerance in any good worke Is it of our selues Is it of our owne power Nay as euery good giuing and perfect gift is of God so he that in his nature is vnchangeable giueth vs the gift to stand and preserueth vs from falling as the Apostle teacheth Rom. 11.18 19 20. Where he taketh away all occasion of boasting from the Gentiles against the Iewes reasoning from their chargeable condition not being firmely fastened and deepely grounded as the roote it selfe but mooueable and mutable as the boughes and branches knit to the root being easie to be broken off So then God is the author of constancy and of perseuerance Phil. 2.13 Who worketh in vs both the will and the deed not man by his own proper strength who if he be not stayed by him that is the stay and strength of Israel he falleth into horrible sinnes and such as goe against his owne conscience as may appeare very euidently
heerein a speciall worke of Gods prouidence preseruing his owne truth and reseruing it to all posterity Few are found in the world to affect or regard the pure and sincere word of God in comparison of the multitude that seeke after humane wisedome and labour to know the nature of â—irds of Beasts of Fishes of Trees and of earthly things which delight the outward senses and rauish the vnderstanding of naturall men yet see how those bookes of Salomon that handle meere matters of humane Pâ—ilosophy which the wise men of the world hunt after are vtterly lost whereas the diuine bookes which he wrote by inspiration lesse regarded and more contemned are notwithstanding by the watchfull eye of God remaining and are reserued for the comfort of the Church for euer Lastly we reade of the Prophesie of Enoch Obiect 4 in the Epistle of Iude verse fourteenth who prophesied of the second comming of Christ in power and great glory with thousands of his Saints which Prophesie also seemeth to be among those bookes which are lost I answer Answer this could bee no Apochryphall Booke of holy Scripture for Moses was the first Penne-man or Scribe that wrote the holy Scripture whose fiue bookes are perfect and contained in them sufficient instruction for that CHVRCH whereas that Prophesie did not nor indeed could not Secondly it cannot appeare that this Prophesie was euer written Iude ver 14. It is said he prophesied foretolde the end of the world by the Spirit of God in that most corrupt age that hasted to destruction to the end that such as were ordained to eternall life might beleeue and the rest being hardened might bee made without excuse but it is no where said It was written It is said to bee a Prophesie but no word or mention is made of the writing of this Prophesie so that it seemeth the Apostle learned it by tradition from the father to the sonne as the Apostle Paul setteth downe the names of the sorcerers that withstood Moses and Aaron Neither let the Church of Rome lay the foundation of vnwritten traditions vppon this ground-worke seeing we deny not al vnwritten traditions conueied from hand to hand but only such as are made rules of Gods worship matters of faith and parts of religion necessary to saluation To conclude therefore seeing the prouidence of God the fidelity of the Church and diligence of the faithfull is so great that the whole body of the Canonicall Scripture hath beene kept entire and perfect without losse or lacke of any part or parcell of it of any booke or sentence we must detest the blasphemous shufflings shiftings of the Church of Rome that make the Scripture to be a maimed lame and vnperfect doctrine Censu Colon. dial 6. Concil Trident. sess 4. not containing all things necessary to faith and saluation whereas the Apostle teacheth that the whole Scripture inspired of God is able to make vs wise vnto saluation 2 Tim. 3 15 16 17 through the faith which is in Christ Iesus and is profitable to teach to conuince to correct to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good works Verses 10 11 12 13. And the Children of Israel departed thence and pitched in Oboth c. Here we haue painted and portraied out as in a Table certaine stations and iournies of the Israelites wherein wee may behold as in a glasse the prouidence of God protecting theÌ„ and the obedience of the people following him We see how they remoue from place to place in the wildernesse they are neuer long at one stay but either they went forward or backward as the sea continually ebbeth or floweth Now as the Land of Canaan was a figure of their rest in the kingdome of heauen so their wandring vp and downe in the wildernesse did figure and represent the condition of their life to bee vaine and transitory in this world Doctrine The faithfull are forreigners and strangers in this life We learne from hence the state of the faithfull what it is we are pilgrims and strangers in this life we are as guests lodging heere for a night but by and by we must depart and be dislodged we haue heere no continuing City This the faithfull haue in all ages confessed Iacob being brought into the presence of Pharaoh saith The whole time of my pilgrimage is an hundred and thirty yeares few and euill haue the daies of my life beene Gen. 47 9. But we may say the daies of our pilgrimage are threescore yeares and ten if haply we reach so farre to which not one amongst an hundred cometh few indeed and euill we may truely call them This Abraham pleadeth Gen. 23 4 Gen 15. â—3 wanting a place of buriall to interre his dead I am a stranger and a forreigner among you giue mee a possession of buriall with you Thus he confesseth it went with him in Canaan neither was his estate any better elsewhere This the Prophet Dauid acknowledgeth though a great King Psal 39 12. Heare my praier O Lord and hearken vnto my cry keepe not silence at my teares for I am a stranger with thee 1 Chr. 23 15 and a soiourner as all my fathers our daies are like a shadow vpon the earth and there is none abiding So then we see what our life and condition is wee are altogether vanity like grasse that soone withereth wee are as tenants at the will of the Lord our age is as nothing it passeth as a tale that is soone told it is as an hand-breath quickly measured surely euery man in his best estate is altogether lighter then vanity it selfe The reasons First all our daies are stinted Reason 1 and limitted as they are short and vaine so they are vncertaine and vnknowne The strongest natures and constitutions that seeme to be framed setled as a sure building to continue for many yeares yet are soone cut off are no more We see this confirmed by the daily experience of many examples as in Vzzah suddenly smitten 2 Sam. 6 7 in Iobs children quickly ouerwhelmed Iob 1 19 in Ananias and Sapphira presently destroyed Acts 5 5 10 in the rich man that had his soule in one night taken from him Luke 12 20 and in a continuall beholding the hand of God striking as pleaseth him If then vncertainty be an apparent argument of vanity we may conclude from hence our life to be vaine transitory inasmuch as God reuealeth not when or where or how we shall die and bee taken out of this life We know not when we shall die at euen or at midnight at the Cocke-crowing or in the dawning When we lie downe we know not whether we shall rise againe when we arise whether wee shall lie downe againe except we be laid in our graue and make our bed in the dust Moreouer we know not where we shall die at home or abroad When we go out of our houses wee know not
them so they shall not be afraid of themselues their owne hearts shall minister comfort vnto them for they shall be at peace with themselues so that Howsoeuer all the daies of the afflicted person are euill yet a good conscience is a continuall feast Prou. 15 15. Behold what a blessed and comfortable thing it is to bee a true christian in whose heart is no guile O consider this yee sonnes of men that such as haue a sound faith in Christ and leade a godly life are at peace with God! Wherefore let vs conclude with the saying of the Prophet Psal 31 11. Be glad ye righteous and reioyce in the Lord and be ioyfull all ye that are vpright in heart seeing that neither life nor death nor Angels nor Principalities nor powers nor things present nor things to come nor height nor depth nor any creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Rom. 8 38 39. Thirdly see the difference betweene the Vse 3 godly and vngodly betweene a good and an euill man Nothing can make the faithfull man wretched and miserable nothing shall be able to daunt him or dismay him He shall not be afraid of euill tydings for his heart is fixed and beleeueth in the Lord who in his good time will deliuer him Psal 112 7. He reposeth himselfe on the heauenly prouidence of God and casteth all his care vpon him that careth for him being bold as a Lyon like the childe that in danger runneth to the lap of his father This the wise man further declareth Prou. 3 21 23 24 25 26. This is the condition of the godly both at home and abroad with themselues and with others in the day time and in the night season when terrors most trouble the heart and enemies most practise mischiefe conceiue malice they shall be safe and secure without trouble and perplexity of spirit But the wicked man is neuer at rest he knoweth not what the peace of conscience meaneth which indeed passeth all vnderstanding hee feareth where no feare is euery creature helpeth to encrease his misery yea the things that are not trouble him no lesse then things that are and the greatest terrour that he can neuer shake off is his owne conscience WheÌ„ Felix onely heard the Apostle reasoning and disputing of the iudgement to come he trembled and commanded him to depart out of his sight Acts 24 25. When they take themselues to be most sure and speake peace vnto their owne soules then they shall bee taken with feare Psal 14.5 and 53 5 because God is in the generation and assembly of the iust This the Prophet Esay teacheth chap. 57 20 21. The wicked are like the raging sea that cannot rest whose waters cast vp myre and dirt there is no peace saith my God to the wicked I create the fruite of the lippes to be peace peace vnto them that be farre off and to them that are neere saieth the Lord for I will heale him Where the Prophet maketh a flat opposition betweene the faithfull and vnfaithfull he calleth the elect by the preaching of the Gospel which is the power of God to saluation 2 Cor. 5 20. So that they breake out into this admiration of the mercy of God and into a ioyfull imbracing of the Messengers sent vnto them How beautifull are the feete of them whish bring glad tydings of peace and bring glad tydings of good things Rom. 10 15. Contrarywise the vnfaithfull and impenitent are neuer at rest and quyet but as a troubled sea tossed with the violence of the windes And howsoeuer they seeme to them selues and to others to be happy and sleepe securely in sinne yet the terrors of the night and the troubles of their owne Conscience shall awake them and rouze them out of this security Prou. 23 34. So that they shall bee as one that sleepeth in the middest of the sea and as he that sleepeth in the top of the Mast that is alwayes in danger Thus we see that the feares of prophane persons are not rightly ordered but euilly placed For what doe they feare Not God not his heauy displeasure who is able to destroy soule and body in hell and cast them into vtter darknesse where shall bee weeping and gnashing of teeth Matth. 10 28. nor to commit sinne for that is their delight So that they eate the fruite of their owne way and be filled with their owne deuices 〈◊〉 31. The things that they cheefely feare are afflictions troubles crosses losses and temporal calamities like those that dread their friends and familiars They are more troubled for outward damages of this life then for the losse of Gods fauor like prophane Esau who preferred a messe of pottâ—ge before the blessing and like the carnall Gadarens who preferred their filthy Swine before Christ the Lord of life The Lord Iesus compareth the Iewes to children sitting in the Market place Luke 7 â—2 so are wicked men in the bestowing their feare like vnto litle children Tell them of bugs or beggars of goblins or shadowes that are nothing and cannot hurt they are greatly afraide but of fire and water of candle or knife such like edge-tooles which are hurtfull and dangerous they are bolde fearing no harme or perill Thus it is with all the vngodly Tell them of sinne of hell of death of damnation of eternall separation from the most sweet and comfortable presence of God and of the fellowship with the diuell and his angelles they are not mooued at all but dally with their owne soules But if they heare of afflictions feare any losses to come vpon them which cannot hurt or hinder our saluation if we be in Christ they are oftentimes brought to their wits end and breake out into all impatiency of spirit But the godly feare nothing more then to offend God their merciful Father nothing is more bitter vnto them then to feele his anger and the turning of his louing countenance from them and therefore there is as great a difference betweene the feare of the one and the feare of the other as betweene heauen and earth as betweene good and euill as betweene light and darkenesse Vse 4 Lastly seeing euill men feare whereas no feare is this ouerthroweth all Atheists Epicures Libertines and loose liuers which do thinke there is no God at all teaching euery man to doe what seemeth best in his owne eyes and hold Religion to bee nothing else but a pollicy and inuention of man to keepe the people in order and obedience This prophanenesse and Atheisme is a greeuous sinne it is the very top and height of all impiety and iniquity committed of those that aâ—e forsaken of God and giuen ouer to worke all vncleannesse with greedynesse The Apostle speaking of one onely part of religion sayeth If there be no resurrection of the dead then Christ is not risen and if Christ be not raised then is our preaching vain and your
pressed sore vpon him he sought to the witch at Endor which had a familiar Spirit raysed vp the diuell in the likenes of Samuel The like is approoued vnto vs by the practise of Amaziah King of Israel in the second book of the Kings the first chapter and the second verse When hee was fallen thorough the Lattice window in his vpper Chamber which was in Samaria and thereof grew sicke vnto the death hee directed Messengers to goe and enquire of Baallzebub the god of Ekron whether hee should recouer of this his disease So did Haman likewise an enemy of the Iewes and one of the race of the Amalekites thirsting after the blood of Mordecai and the destruction of the whole Church dealt by Sorcerie for to effect his intended purpose Ester chap. 3 verse 7. And cast Pur that is a Lot to know when hee might haue a luckie and prosperous time to enterprize this businesse Moreouer it is noted by the Prophet that when Nebuchadnezzar King of Babell was come out of his kingdome with a mightie hoast and stoode at the parting of the way doubting vnto what place he should go whether against the Ammonites or against the Tribe of Iudah as in the one and twentieth chapter of Ezekiel and the eleuenth verse He consulted by Diuination and made his Arrowes bright he consulted with Idolles and looked in the Liuer Heereunto commeth the threatning denounced against the Egyptians by the Prophet Esay in chapt 19. verses 3 4. The spirit of Egypt shall faile in the middest of her and I will destroy their counsell and they shall seeke at the Idolles and at the Sorcerers and of them that haue spirits of Diuination and at the Soothsayers And I will deliuer the Egiptians into the hand of cruell Lords and a mightie King shall rule ouer them saith the Lord God of hoastes Thus wee see it was very vsuall with the wicked when they saw no other helpe at hand to seeke vnto witches and to resort vnto enchanters The Reasons hereof are these first Reasoâ— because they want Fayth and beleefe in God they trust not in him they looke not for saluation from him they dare not repose theyr confidence in him This we see in Saul when he had once forsaken God in breaking his commandement by sparing the Amalekites in offering sacrifice in killing the Priests in persecuting the Saints in refusing to consult with God as a needlesse thing and proceeding from one degree of wickednesse to another in the end he sayde vnto his seruants 1. Sam. chap. 28. verse 3. Seeke me a woman that hath a familiar spirit that I may goe to her and aske of her This is that reason which the Spirit of God poynteth out in the first booke of the Chronicles and the tenth chapter Saul dyed for his transgression that he committed agaynst the Lord euen against the word of the Lord which he kept not and in that hee sought and asked counsell of a familiar spirit and asked not of the Lord therefore hee slew him and turned the kingdome vnto Dauid the son of Ishai True it is wee reade in the first of Samuel chapter 28. verse 6. that he asked counsell of the Lord and heere we heare hee asked not counsell of the Lord these are not repugnant and contrary one to another no more then these words in the eleuenth Chapter of S. Matthew and the fourteenth verse Iohn Baptist is Elias and Iohn Baptist is not Elias Christ sayde of Iohn Baptist This is Elias Iohn Baptist sayd of himselfe I am not Elias Iohn 1 21. Notwithstanding heere is no contradiction for Christ vnderstoode it one way Iohn another Christ meant he was Elias in spirit Luke 1 17. as comming in the spirit and power of Elias Iohn meant hee was not Elias in person which the Pharisies thought and imagined So these words seeme contrary in shew but are not in substance and in deed In deed he asked of the Lord but not in faith nor with a purpose to cast himselfe vpon God but in hypocrisie and with resolution to goe to the witch As Ahab consulted with the Prophet of the Lord 〈◊〉 â—2 15. but he was before determined what he would do whatsoeuer the Prophet should say Wherefore that which was not done rightly and religiously is as it were not done at all as the Apostle speaking of vnreuerent comming to the Lords Table saith This is not to eate the Lords Supper 1 Cor. 11 20. Where he denyeth that absolutely which many did corruptly Againe no maruaile if the wicked forsake God in their troubles 〈◊〉 2. betake themselues to Sorcerers and Wizards which are the enemies of God seeing sorcery is the inuention of the diuell and a manifest worke of the flesh If then it came from the father of lyes and be a fruite of our owne corrupt nature it is not strange or to be wondred at that carnall and corrupt men giue themselues ouer to this practise This the Apostle teacheth Gal. 5 19 20. The works of the flesh are manifest which are adultery fornication vncleannesse wantonnesse idolatry witchcraft and such like Seeing therefore euill men want faith ioyning to God purifying the heart working by loue making vp the marriage betweene God our soules and seeing witchcraft is a worke of the flesh it is naturall to naturall men in their distresses to vse vnlawfull meanes as charming figure-casting and such curious actes and artes as are wrought by the deuice of the diuell Now let vs make vse of this Doctrine First Vse 1 this condemneth the common custome and practise of the people in our dayes who when the hand of God is any way on them or theirs when they be strangely visited or their children greeuously afflicted or their Cattle eyther lost or languish with any extraordinary disease at which time especially they should acknowledge Gods ouer-ruling and ouer-swaying prouidence that not a silly Sparrow falleth to the ground without the will of our heauenly Father by and by they send out to that cunning man or that cunning woman so forget God that made them These men will not tarry the Lords leysure nor waite vpon his mercy for ease and comfort they will haue present helpe or else they will runne to the diuell resort to witches and fetch health out of hell it selfe This is the folly and vanity of such as know not God neither acknowledge that all things are disposed according to his purpose and good pleasure Let vs beware of this sinne which is a forsaking of the true God a renouncing of helpe from his holy place and an entertainment of familiarity with the diuell which is the very height and top of all iniquity This the Lord himselfe teacheth Leuit. 20 6 7. If any turne after such as worke with spirits and after soothsayers to go a whoring after them then will I set my face against that person and will cut him off from among his people Sanctifie your selues
in the Morning and sadled his Asse and went with the Princes of Moab Hitherto wee haue heard the message and sending out to this cunning man seeking to draw him to come to curse the people Now followeth the second part of the Chapter wherein is published how Balak preuailed with him by offering him present gifts and promising to him future honors And because in the former message Balaam had rather cunningly delayed then flatly denyed them and rather craftily allured them by protracting the time then withstood them by giuing theÌ„ the repulse to the end they should buy his cunning the dearer as well became a man of his trade and occupation therefore heere the Spirit of God proceedeth to declare how the message is continued the suite renewed and their purpose obtained Wherein we are to obserue these three things First the departure of the Magitian with the messengers Secondly the anger of God for his departure Thirdly the entertainment which Balaam sound at the hands of Balak when he was come vnto him The first part touching the iourney of Balaam hauing obtained leaue or rather wrung it from God by his importunity is contained in the words before remembred and recited wherein behold how the desires of men are kindled encreased by delay Greg. hom 23. and giue them no rest vntill they enioy the things hoped for Balak the King and Balaam the false Prophet are heere described being pointed and painted out vnto vs in very liuely colours Balak proud in his Riches ambitious in his honours prodigall of his gifts scorning to receiue foile or repulse On the other side Balaam base in minde couetous after money thirsting after honour as vnwilling to giue a deniall as the other to take it Wherefore as he sendeth a new ambassage so he imployeth more honorable men to credit and countenance the action the better hee furnisheth them with other gifts he promiseth him in the word of a king to promote him to some place of dignity and omitteth no humane policy to draw him to his lure The messengers mindefull of their charge and commission and considering the waightinesse of the cause doe bend all their wits and set on worke all their cunning to effect the matter committed vnto them they stir him vp to be forward they adde great promises of high honours they allure him with great hope of rich rewards which were effectuall baites to intrap and indeede the mightiest Rhetoricke to perswade and to preuaile with a couetous man This was the Message of the King thus was the employment of the Messengers Now let vs consider the answer of Balaam wherein a man at the first sight would thinke hee carried himselfe most vprightly toward men and most religiously toward God like a true-harted man and a faithfull Prophet hee telleth them If Balak would giue him the Riches and reuenewes of his Kingdome he cannot goe beyond the will of the Lord his God But all is not Gold that glistereth as the Prouerbe teacheth sometimes a subtile Serpent lurketh in the greene grasse A man would likewise coniecture Whether God were not pleâ—â—d with Balaams iourney that when God bad him goe with the Messengers hee was pleased with his iourney but the wrath of the Lord was kindled against him for his disobedience and presumption which was no better then a tempting of God So in this answer of the Wizard we are not to consider the outward sound of the words but the inward purpose and intent of the speaker For his replye is thus much in effect as if hee had said vnto them Why do you thus solicite and importune me Do you thinke it resteth in my will to come or not to come Or if I doe come that I can in this case do what I list Or that the God of Israel is like the gods of the other Nations Hee compelleth me to tarry heere he forbiddeth me to go with you he is stronger then I and I am constrained to obey him You know my desire but it lyeth not in my power to curse your enemies vnles I can charge and charme their God to leaue forsake them albeit the King would giue me a great reward What saide I a rich reward Nay if he would fill for me this Pallace with siluer and gold replenish all his storehouses with treasures I cannot accomplish mine own purpose I cannot performe the desire of mine owne heart The God of the Israelites is too powerfull and mighty for me he it is that restraineth me by whom notwithstanding I must onely worke in this my businesse or else I cannot profit you nor pleasure my selfe nor effect my purpose Neuertheles be not discouraged and discomfited I am yet in good hope to preuaile and I will yet try him the second time although before he vtterly denyed mee to go with you This is the summe and effect of Balaams answer which consisteth of two parts First he stayeth them to be aduised what to do Secondly he granteth their request to goe with them Touching the staying of them when he hath excused his former refusall and deniall to go with the former messengers inasmuch as he could not alter and change the decree of the Lord whom he saw to ouer-rule him in all this busines he promiseth to try him againe whether he could draw him to stand with theÌ„ and to withstand the Israelites And here againe as before v. 8. Iohn 11 9. obserue how bee worketh not in the open day and in the light of the Sunne which is the fittest season to worke in Gal. 5 19 20. but as Coniurers vse to do he chuseth the night season for his purpose For as Sorcery is one of the fruites of the flesh and the worke of darknesse and proceedeth from the Prince of darknes so it fitteth best the children of darknes serueth to be practised in the time of the night according to the saying of him that is the author of life and light Euery man that euill doth Iohn 3 20 21. hateth the light neither commeth to light lest his deeds should be reproued but hee that doth truth cometh to the light that his deeds might be made manifest that they are wrought â—ccording to God Well God appeared vnto â—im and made himselfe knowne vnto him whatsoeuer his purpose and intent were not â—y any force of his sorcery but for diuers and sundry other reasons first Why appeaâ—â— Bolaaâ— Sorceâ—â— because he would put an hooke in his iawes and a bridle in his mouth to stop him from cursing Israel For his whole drift and meaning was to curse theÌ„ in the accomplishment whereof he is hindered and stayed by the appearance of God vnto him Secondly because he would hinder the diuell from giuing Balaam an answer and so deluding him as in former times hee was wont to do when he was hyred and sent vnto for such purposes Thirdly it serueth greatly for Gods glory to make his Name knowne euen among
obstinate offenders True it is the man of God should be patient toward all men 2 Tim. 2 25 suffering the euill instructing the ignorant and waiting for the repentance of such as are falne but when they refuse to hearken or pull away their shoulder and stop their eares and make their harts as an Adamant stone it is both lawfull requisit after a sort to insult ouer them not that their persons should be scorned and contemned but that their prophanenesse should bee corrected and amended Thus doth Salomon deale Eccl. 11 9 when hee hath to deale with proude and insolent young men that thinke themselues priuiledged by their age to runne riot with all greedinesse and without all controllment Reioyce O yong man in thy youth and let thy heart cheare thee in the daies of thy youth and walke in the wayes of thine heart and in the sight of thine eies but know that for all these things God will bring thee to iudgement This we see practised by the Apostle 1 Cor. 24 38. If any man be ignorant let him be ignorant And the Apostle Iohn speaketh after the same manner Reuel 22 11. He that is vniust let him be vniust still and hee that is filthy let him be filthy still Whereby we see that the Spirit of God doeth not giue leaue neyther doth encourage or command men to be filthy or vniust but seeing them in a setled rage and wilfull course obstinately bent and resolued to go forward that they will not be hindred nor hearken vnto any wholesome counsell he telleth them they may proceede but they shall smart for it in the end If the Ministers in the zeale of Gods Spirit treade in these steps follow the example of God of Christ of the Prophets and Apostles they haue a faire warrant set before them cannot bee reprooued for this imitation They may say vnto the stubborne and stiffe-necked contemners of the word If ye will needes be ignorant be ignorant still but God wil finde you out in your blindnesse and ignorance If yee haue the light and yet will willingly and wilfully shut your eyes go forward yet God wil open them in the day of his visitation that ye shall see your owne misery If ye haue the bread of life and foode of saluation brought vnto you and yet ye will needs sterue and famish what remedy Pine away your soules and sterue them but know that it will be bitter in the lâ—tter end Vse 2 Secondly seeing this scoffing at euill is lawfull let men take heede they deserue not thus to be dealt withall When wee haue the word of God in all meeknesse and gentlenes with all patience and long suffering offered vnto vs let vs rest in it and not reiect it from vs let vs beleeue it and obey it and grow euery day from faith to faith When Micaiah the Prophet saw Ahab addicted to flatterers and false informers two very dangerous plagues to Princes hee iudged him not worthy to haue the truth reuealed vnto him and therefore in derision he sayth vnto him Go vp and prosper and the Lord shall deliuer it into the hand of the King 2 Kings 22 15. It is a greeuous thing to be scorned and derided and we hardly brooke that indignity If then wee would not be so roughly and tantingly handled in the ministery of the world let vs heare the voyce of God while it is called to day lest being hardned through the deceitfulnesse of sinne the Lord be compelled so to deale with vs. It is vsed for our benefit and saluation albeit it be bitter and sharpe But many times bitter things be most wholesome and healthfull And this answereth the obiection of carnall men when they are admonished to turne to the Lord with all their hearts to attend to the ministery of the word and to walke before the Lord with a perfect minde they answer If I shall come to bee a professor and make profession of the word I shall be mocked euery one will deride and flout at mee I shall be a laughing stocke to the world I shal become a Prouerbe vnto them and the drunkards will sing songs against me But choose whether thou wilt indure a reproch here for a season or be mocked of the Lord for euer It is better for thee here to suffer affliction with the people of God then to haue the Lord scorne thy folly for euer Therefore the wise man teacheth vs this doctrine Prou. 1 25 26. Because ye refused my counsell and would none of my correction I will also laugh at your destruction and mocke when your feare commeth And the Prophet Dauid declareth that when the wicked band themselues against the Lord and against Christ Hee that dwelleth in the Heauens shall laugh the Lord shall haue them in derision Psal 2 3 4. True it is this is spoken according to our capacity and vnderstanding not that there is any disposition of laughing or affection of scorning in God but he leaueth men in their miseries and maketh them oftentimes a mocking stocke to the world They shall haue no comfort from his presence he shall reioyce in the day of their calamity which shall bee to them as bitter as death and as hard to be born as hell it selfe Lastly Vse heereby a doore is not set open to fleering and flouting one of another which proceedeth from the scum and froth of many mens wits For as all deriding is not vnlawfull so all taunting is not lawfull Wherefore whatsoeuer mocking proceedeth from the gall of our hearts from the contempt of our brethren from pride disdain lightnesse bitternesse biting disgracing and reproaching of others cannot stand with our holy profession but is a fruite of the flesh a corruption of the old man which must bee pulled vppe Therefore the Apostle writing to the Ephesians and instructing them to walke in loue as Christ hath loued vs saith Ephes â— Fornication and all vncleannesse or couetousnesse let them not be once named among you as it becommeth Saints neyther filthinesse neither foolish talking neither iesting which are things not comely but rather giuing of thankes Where hee doth not simply forbid all mirth and iesting but the peeuish humour of many men that delight in iesting and gibing against others who regard not what iests they breake vpon their brethren so they may reuenge their owne malice and disgorge the venome of their owne hearts These men seek to build vp their owne names by the ruine of others and desire to grace themselues by the disgrace of others Such persons may wel be in loue with their owne wits but all discreete men may espy the want of much wisedome in them This biting and bitternesse one toward another cannot stand with our calling to the truth and profession of the faith We haue not so learned Iesus Christ We must account the good name of our brethren as their chiefest Iewell The credite and reputation of many men is as their chiefest
the end wee may not deceiue others nor flatter our selues in the good motions of the Spirit wee must carefully obserue these few rules and directions following First we must beginne to cherish in our harts a loathing and detestation of all sinne Not of some few sinnes and retaine others that agree with our corrupt Natures but we must hate all sinne If the olde subtle Serpent get in his taile he wil winde in his head also and after followeth al the body If we giue him scope to possesse vs in any one knowne sinne he will thereby bring vs to destâ—uction as wee see in Saul Herod Iudas Ananias and Sapphira Wherefore wee must truly turne to God and repent vs of all sinne Secondly we must be changed and renewed in our mindes and consciences bring forth fruites worthy amendment of life otherwise we may still suspect our selues that sauing grace is not yet planted in the heart Let vs carefully looke to our hearts that the worke of regeneration be truly begunne there If wee haue once giuen our hearts to God all other parts will soone follow Our eares our feete our eyes will not be farre behind where the heart leadeth the way This is it which Salomon teacheth in Prou. 23 25. My sonne giue mee thine heart and let thine eyes delight in my waies One can take no pleasure but where his heart is Thirdly we must not stand at a stay or looke backe wee must not thinke wee haue knowledge fayth zeale and obedience enough therefore the Apostle saith touching his own practise Philip. 3 12. Brethren I count not my selfe that I haue attained to it but one thing I do I forget that which is behinde and endeuour my selfe vnto that which is before and follow hard toward the marke for the price of the high calling of God in Christ Iesus And indeed in our Christian race there is no standing at one stay For either we go forward or else we go backward If we do not increase we do decrease like the sea that neuer rests but euer ebbeth or floweth To stand still is the first step to declining and declining the first degree of decaying and decaying the forerunner of a finall falling away and falling away the worker of our confusion and destruction as the water that hath beene heate first waxeth luke-warme afterwards turneth to be key-cold Lastly we must endeuour euery day to grow better and better more strong in faith more constant in hope more rooted in charity more setled in obedience more abounding in all good workes This is made the commendation of the church of Thyatira Reu. 2 19. I know thy workes thy loue and seruice and faith and thy patience and thy workes which are more at the last then at the first So the Apostle Paul exhorteth the Thessalonians in the Lord Iesus that they increase more and more as they had receyued of the Apostles how they ought to walke please God Heereunto accordeth the doctrine of Christ where he teacheth Ioh. 15 2. That euery branch that beareth not fruite in him hee taketh away c. And Peter wriâ—ing to the dispersed Iewes dwelling here and there stirreth them vp as new borne babes to desire the sincere milke of the word that they might grow thereby c. 1 Pet. 2 2.3 But alas where is this increasing proceeding and perseuering to be found Hee that was ignorant is ignorant stil hee that was faithlesse is faithlesse stil he that was vniust is vniust stil he that was filthy is filthy stil Reu. 22 12. Behold the Lord Iesus cometh shortly his reward is with him to giue euery maÌ„ according as his work shall be Vse 2 Secondly seeing the wicked do desire the death of the righteous it is plaine and euident that the godly cannot but dye well theyr end shal be in rest their departure shal be in peace Their sorrow shal be turned into solace their pain into pleasure their mourning into mirth their heauinesse into happines God will wipe away all teares from theyr eyes No man so happy as the faithfull Christian He that liueth well cannot choose but dye well whether he dye sodainly or leysurely whether he bee taken away by a naturall death or by a violent death whether it bee by land or by sea in youth or in age Precious in the sight of the Lord is the death of his Saints the Lord redeemeth the soules of his seruants and none that trust in him shall perish Psal 116 15. 34 22. Blessed are they that die in the Lord for they rest from their labors and their workes follow them Reu. 14 13. Let vs solace our selues and comfort one another with these words All men naturally haue a desire of saluation wheÌ„ God toucheth their conscience and summoneth them to answer at his barre Aske the most wicked and notorious liuer that forgetteth God and contemneth him euery day that neuer thinketh of godlinesse that giueth himself to blasphemy prophaning of the Sabbath whoredome couetousnesse drunkennes cruelty hatred slandering and backbiting his brother aske him I say whether he would be saued and inherit euerlasting life hee will by and by answer It is his whole desire and he will thinke you offer him the greatest wrong that may bee to make a doubt of it But these words are no better then Balaams wish Balaam would dye the death of the righteous but he would not liue the life of the righteous for hee loued the wages of vnrighteousnesse and thirsted ambitiously after the honour of vngodlines and therefore he continued in his sorcery went still to fetch his diuinations So likewise many in these dayes haue the wishes of this Wizard Greg lib. 23. mora cap. 21. they desire the death of the righteous but they neuer regard their life they desire their end but they will not walk in their way they are willing to end with them but not to begin with them they catch for the Crowne but will not come to the Crosse they would taste the sweete but they cannot abide the sweat If wee will liue with Christ for euer 2 Tim. 2 we must here dye with him for a season if we will reigne with him in heauen we must first suffer with him on earth we can neuer dye comfortably vnlesse we be careful to liue vnblameably â—ornard ser in Canticâ— 21 If we would finde life and peace in the end of our dayes wee must heere seeke it If we would haue God to bee our God in sicknesse wee must bee his people in our health If we hate and abhorre the life of the righteous they are foolish and vaine wishes of carnall men to desire to dye the death of those that are spirituall For what shall it profit vs to come nere them in our words and to flye from them in our workes Wherefore as the vngodly cannot abide the life of the righteous nor seeke to cut off the least lust nor endure the doctrine
of the purpose of Esau Genes 27 41 46 that when the dayes of mourning for his father shold come he would slay his brother beeing desirous to preserue them both but especially Iacob conueyeth him out of the danger she goeth and alledgeth that the daughters of Heth were a greefe of minde and a wearinesse of life vnto her and so sendeth him away from his fathers house for a season She pretendeth the cause to be to take a wise at Padan Aram but concealeth her principall purpose from her Husband and dealeth not only lawfully but wisely and politickly The like we see in Paul perceyuing a dissention in the assembly and a diuision in iudgment amongst his accusers consisting of two parts one of the Pharisies that held the immortality of the soule and the resurrection of the body the other of the Saduces which denyed the one and the other he tooke the occasion and opportunity by his calling and cryed out in the Councell Men and Brethren 〈◊〉 3 6 7 8 I am a Pharisie the sonne of a Pharisie I am accused of the hope and resurrection of the dead whereby he set a rent among them and by that meanes the knot was broken and so theyr malice was abated A lawfull cause and a wise course bring a blessing with them vpon those that delight to follow them A good cause well and wisely handled shall finde a comfortable yssue in the end This we shall attaine vnto if wee make the word of God our Counsellers Ps 119 24 98 99 100. The Prophet found by experience that by his commandements he was made more wise thē his enemies more learned then his teachers more skilfull then the ancient For whosoeuer doth submit himselfe to Gods word shall not onely be safe against the practises of his enemies but also learne him more wisedom then the masters and professors of it Secondly it is our duty to pray vnto God Vse 2 to bee deliuered from them and trust in him for his helpe For vnlesse our helpe bee in the name of the Lord which hath made heauen and earth they will go beyond vs and ouer-reach vs. They deale warily and circumspectly they worke by all meanes lawfull and vnlawfull iust and vniust let it be our wisedom therefore to trust in the wise God and to beg this grace at his hands as the Apostle Iames teacheth chap. 1 5 We must neuer looke to liue in peace or that the world should be reconciled vnto vs neuer maruell as if some strange thing did befall vs when the enemies set their wittes on worke to deuise some mischeefe our refuge must be in God in the time of trouble It is our helpe to craue this helpe This was the hope of Dauid whē mighty buls closed him and the roaring Lyons gaped vpon him he desired God not to bee farre from him because trouble was neere for there was none to helpe him Be not far off O Lord my strength hasten to help me deliuer my soule from the sword my desolate soule from the power of the Dog Psal 22 11 12. So the Apostle craueth the prayers of the Church 2 Thes 3 1 2. So long as we make God our trust and refuge in our affliction be our enimies neuer so cunning and wise wee shall not fall downe vnder the burthen but stand vpright thorough the power and wisedome of God who shall catch the crafty in their owne craft destroy the wisedome of the wise and cast away the vnderstanding of the prudent Iob 5 12. Esay 29 14 1 Cor. 1 19. Thus Dauid prayeth to the Lord 2 Sam. 15 31. O Lord I pray thee turn the counsel of Ahitophel into foolishnes This the Lord heard and brought his heauy iudgement vpon his counsell and person for his counsel was crossed by another hee himselfe was hanged by his owne hand The like we see in Herod in whom wee may behold exceeding craftinesse ioyned with extreame sottishnes and his fury ouercome by excessiue foolishnes How easie a remedy had hee at hand either to haue gone himselfe seeing he supposed it to concern his crowne and kingdome or to haue sent some of his Courtiers vnder colour of accompanying the wise men and so hee could not haue doubted to catch him in his clawes But the wise men go alone Matth. 2 8 9. hee neyther detayneth them with him nor sendeth any with them Thus the Lord from time to time deliuereth his Church from the paw of the Lyon from the tuske of the Bore from the horne of the Vnicorn and striketh all their enemies with the spirit of giddines and astonishment that they become foolish and cannot see the way before them He scattereth the deuices of the crafty so that theyr hands cannot accomplish that which their harts haue enterprized An excellent and sweet comfort to all the seruants of God not to feare the high reaches deepe deuices of their enemies seeing they serue that wise God which taketh the wise in theyr craftines and maketh the counsel of the wicked foolish Vse 3 Lastly this serueth to reproue two sorts of men that esteeme not aright of this worldly wisedome of wicked men For some are offended at their wisedome because it is so great others rest contented in it because it is so excellent This is the weaknes and infirmity of the children of God when they see the glory prosperity and wisedome of worldly men that they are able to reach so farre and ouer-reach by theyr policies many others they are ready to account them the happyest men to ioyne with them and to say Certainly we haue cleansed our hearts in vaine and washed our hands in innocency Psal 73 13. For though they talke presumptuously set theyr mouth against heauen yea and their tongue walketh through the earth yet God hath set them in slippery places and casteth them downe into desolation Looke vpon the wicked liues and wretched deaths of the great wise men of the world that were deepe wise men in their own eyes and in the eyes of the world but not in God nor with the godly and wee shall see they haue bene sodainly destroyed and horribly consumed Looke vpon the example of Pharaoh Saul Ahithophel Herod Haman such like and tell me whether thou wouldest haue their fearfull ends for all theyr naturall gifts and exchange the wisedome of the Spirit for all theyr worldly wisedome The true wisedome which is from aboue Iames 3 17. is first pure then peaceable gentle easie to be intreated full of mercy and good fruites without iudging and without hypocrisie Who then is a wise man indeede and endued with knowledge euen such an one as sheweth by good conuersation his workes in meeknes of wisedome As for the cunning heads of the world and such as haue nothing in them but humane and prophane wisedome they may for a time haue the applause and praise of men but they and their policies shall come in the end to nothing This wisedome
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
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