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
family which was the Church of God not onely Isaac the sonne of promise in whose seede the nations of the earth should bee blessed but Ismael that was borne after the flesh that mocked his brother persecuted him that was borne after the spirit and in the end was cast out of the Church Gen. 21.9 10. Gen. 21.9.10 Gal. 4.30 Gal. 3.30 And as it was with the father so was it with the son for we see this in the children of Isaac who stroue and struggled within the wombe of their mother Gen. 25.22 and when the time of her deliuerance came she brought foorth not only Iacob Gen. 32.24 who afterward was sirnamed Israel obtaining a farre more honourable name then all the Affricani or Germanici or Asiatici among the Romanes whose praise was wholly from the earth and a blast of the mouthes of mortall man whereas he wrastled with God in Peniel and preuailed but also prophane Esau Heb. 12 16. so branded as it were in the forehead by a marke of yron by the Spirit of God who sold his birth-right for a messe of pottage For the children being not yet borne neither hauing done any good or euil that the purpose of God according to the election might stand not of workes but of him that calleth It was said vnto her Iacob haue I loued but Esau haue I hated Rom. 9.11.13 Rom. 9.11.13 Samuel was a man that feared God exceedingly and gouerned the people vprightly so that he appealed to the people and to the consciences of all men to witnesse his innocency and integrity what wrong he had done them whose oxe he had taken and whose asse he had taken or at whose hand he had receiued any bribe to blinde his eyes 1 Sam. 12.3 1 Sam. 12.3 Yet when hee was old and made his sonnes iudges ouer Israel they walked not in his wayes but turned aside after lucre they tooke bribes and peruerted iudgement 1 Sam. 8.3 1 Sam. 8.3 Dauid was a man after Gods owne heart yet he had not onely Salomon that was beloued of God 2. Sam. 13.14 and 15.16 1 Kin. 1.5 but also incestuous Amnon ambicious Absolon and trecherous Adonijah the first defiled his owne sister and wrought folly in Israel the other two rebelled against their father and sought to take away the kingdome from him The like we might say of Eli who sate vpon a seat by a post of the Temple and by his residence on his charge and daily attendance to giue answeres to the people that came vnto him gaue testimony of his godlinesse yet his sonnes were the sonnes of Belial and knew not the Lord 1 Sam. 2.12 1 Sam. 2.12 To conclude for the examples that might be brought to this purpose are infinite who was more Godly then Iosiah who remembred his creator in the dayes of his youth and reformed religion betimes in his kingdome yet his children followed not the wayes of their father but did euill in the sight of the Lord according to all that their wicked forefathers had done 2 King 23.32 37. 2 King 23. Iere. 22.18 Iere. 22.18 To all these testimonies of Scripture if we adde also the testimony of common experience of all ages and times and places and persons we may gather that all the children of the faithfull haue not beene alwayes continued vnder the covenant of God nor followed the steppes of their faithfull parents to be like vnto them Now because this is a point diligently to Reason 1 be marked of vs let vs consider the reasons whereby it may be better confirmed vnto vs. First to shew the election of God which is the highest steppe of our saluation to stand vpon the free wil and purpose of God and not vpon ordinary succession or naturall generation or any causes in our owne selues to the end that all both parents and children should confesse that such as haue receiued this power and prerogatiue to beleeue in the Name of Christ Iesus are borne not of blood nor of the will of the flesh nor of the will of man but of God Ioh. 1.13 Ioh. 1.13 This reason is noted concerning Iacob Rom. 9.11 that the purpose of God might stand according to election not of any workes but by him that calleth this was it that made difference betweene him and his brother Secondly that the best seruants of God Reason 2 may acknowledge that they can by no means conuey to their posterity the graces of God the gifts of sanctification repentance from dead workes which themselues haue receiued from God by supernaturall meanes and not by naturall they begetting naturally children of wrath as well as other men euen sinfull children tainted and defiled with originall corruption Adam begate Seth in his owne image that is in his naturall inclination to euil Gen. 5.3 Gen. 5.3 Hence it is that Dauid acknowledgeth he was shapen in iniquity and that in sinne his mother did conceiue him Psal 51. Psal 51. So then as the corne that is purged from the chaffe and made cleane bringeth vp corne againe together with the chaffe and as the father that is circumcised begetteth children that are vncircumcised so such parents as are sanctified themselues cannot leaue to their issue any sanctifying graces which must come onely from aboue from the Father of lights Reason 3 Thirdly God hath a purpose to shew his iustice in the destruction of the stubborne and disobedient as he doth his mercy in the saluation of those that are godly and obedient This is the reason rendred by the Spirit of God that albeit the sonnes of Eli were reproued by their father yet they hearkened not vnto his voyce because the Lord would slay them 1 Sam. 2.25 â— Sam. 2.25 God is determined to glorifie himselfe and his great Name in their destruction as they resolued and setled themselues their whole liues to dishonour him to their confusion Reason 4 Lastly the children euen of faithfull and godly parents doe oftentimes want the good meanes of a godly education and therefore no maruell if their hearts not being ploughed vp doe bring forth cockle and darnell in stead of good corne For the children of God doe themselues through humane frailty and infirmity sometimes faile in the performance of this duty They cocker them and are too choice and nice ouer them they dare not offend them or speake a word against them which ouerweening and suffering of them to haue their will too much God punisheth in their children whereof we haue a worthy example in Dauid toward Adonijah who exalted himselfe against his father saying I will be king and he prepared him chariots and horsemen and fifty men to runne before him The occasion of this presumption and rebellion is noted to be thus King 1.6 His father had not displeased him at any time in saying Why hast thou done so He failed toward him more then Eli did toward his sons for he said
not cleere the wicked Although Princes doe not make statutes against it yet the statute law of God hath decreed against it and condemned it set a great penalty vpon the breach of it We haue sundry lawes that none abuse our names but we haue none for the preseruation of Gods Name and therefore God will looke to it and take order for it No commandement hath had more visible iudgments executed vpoÌ„ the breakers of it then this The plague of God shall not depart from his house that is a swearer one iudgment or other shall ouertake him and if he do escape the greater torment is reserued for him in the life to come The Prophet Zachary Zach. 5.4 telleth vs that God will consume the timber and stones of his house The sonne of the Israelitish woman that blasphemed the Name of the Lord and cursed is brought foorth without the campe and stoned to death Leuit. 24.14 15. and thereupon a Law established Whosoeuer curseth his God shall beare his sinne It is lamentable to consider the wretchednesse of prophane men notwithstanding the greeuousnesse of this sinne Many are of such a ruffian-like spirit that they feare not to teare in peeces the Lord of life and to crucifie againe the Sonne of God as much as in them lyeth We our selues are iealous of our own names and the names of our parents and posterity no maruell then if God be exceeding iealous ouer himselfe If we wil not glorifie him he will glorifie himselfe and his Name in our destruction He may winke at vs for a time as also at our manifold and monstrous oathes but he hath not forgotten them he keepeth a booke of accounts as a register against vs and when the great day of the Lord shall come he will bring forth the records and set our sinnes in order before vs. Let vs not thinke to escape Eccles 8.11 because sentence is not speedily executed the more he delayeth the more he hoardeth vp punishment for vs. The longer the arrow is in drawing the deeper it will pierce when it is shot out against vs. Hee suffereth them to liue in security for a time but they shall taste of seuerity in the end Iob 24.23 and 21.30 The wicked is reserued to the day of destruction they shal be brought forth to the day of wrath 23 And the Priest shall write these curses in a booke and he shall blot them out with the bitter water 24 And he shall cause the woman to drinke the bitter water that causeth the curse and the water that causeth the curse shall enter into her and become bitter 25 Then the Priest shall take the iealousie offering out of the womans hand and shall waue the offering before the Lord and offer it vpon the Altar 26 And the Priest shall take an handfull of the offering euen the memoriall thereof and burne it vpon the Altar and afterward shall cause the woman to drinke the water Hitherto wee haue seene the things that goe before the tryall now we come to such as are more neerely ioyned with it which are these He must write the curses in a booke and then blot them out with the waters of bitternesse before remembred But before the woman drinke of the waters he must take the offering out of her hand and waue it before the Lord and then offer it vnto the Lord. Lastly he is to burne a part of it vpon the altar and afterward cause the woman to drinke the water Obiect Heere the question may be asked wherefore the curse must be written and afterward blotted out If it must be blotted out what need it to be written If it must be written why should it be blotted out I answer Answer it was written to note out the stablenesse of Gods iudgements and the certainety of his trueth And therefore also it was vttered in words expressed in actions and established by writing In word of the adiuration in worke of the drinking vp of the water in writing of the whole fact as it was done before the Lord. Neuerthelesse this writing was so extant that it continued not long but was so cleane defaced that none could reade it because God would not haue the remembrance of such filthy causes and iealouses and suspicions to remaine to posterity lest any be inflamed with the like passion and so bring into imitation such like practises Verse 23.24 c. And the Priest shall write these curses c. We see in this place the former ceremonies and circumstances farther vrged and pressed neere to the conscience of her that was suspected and stood before the Lord to be tryed She is caused and commanded to drinke of these waters prepared for this purpose These waters that cause the curse shall enter into her and become bitter This is the meanes that God wil vse to manifest things that yet are hidden in secret and such as should bring an heauy iudgement vpon her that was guilty We learne from hence Doctrine Adultery â— albeit secâ— coâ—â—â—â— punished of God that whoredome is alwaies punished of God and neuer escapeth vnpunished Howsoeuer adultery be not regarded among men and thought either no sinne or a little and veniall sinne yet God findeth it out and ceasseth not to plague and punish it both temporally and eternally both in this life and in the life to come This we see set foorth before vs at large throughout the whole booke of God Gen. 6 1â— What was the cause that brought the flood vpon the old world and swept away the inhabitants thereof was it not for their vncleannesse and the lusts of their eyes and the loosenesse of their life The like we might say of Sodome and Gomorrha and the cities about them who giuing themselues once to fornication Iude 7. and going after strange flesh are set forth for an example suffering the vengeance of eternall fire When Balaam was not suffered to curse the people of God he gaue the Moabites and Midianites this damnable counsel to allure them to commit fornication by which meanes many perished as we shall shew afterward in the 25 chapter of this booke whereunto also the Apostle alludeth 1 Cor. 10.8 when he saith Neither let vs commit fornication as some of them committed and fell in one day three and twenty thousand It must needs be a greeuous sin that brought downe so greeuous a iudgment A like fearefull example we haue in the booke of Iudges when the Leuites wife was abused vnto death there followed the destruction of the beniamites 〈◊〉 20 35. 〈◊〉 21.3 so that there fell of them fiue and twenty thousand almost one whole tribe of Israel was wanting This is it which the Lord threatened to his people Leuit. 18.24.25 20. Ye shall not defile your selues in any of these things among which this was one to defile themselues with their neighbours wife by carnall copulation for in all these the nations are defiled which I will cast
receiued Thus he dealt with Dauid whom hee greatly fauoured and aduanced to the kingdome when he fell into grieuous sins 2 Sam. 12.9 10. Thou hast killed Vriah the Hittite with the sword and hast taken his wife to bee thy wife and hast slaine him with the sword of the children of Ammon Now therefore the sword shal neuer depart from thine house and I will raise vp euill against thee out of thine owne house So soone as Salomon set vp idolatry and wrought wickednesse in the sight of the Lord he stirred vp aduersaries vnto Salomon 1 King 11. â— 14. and afterward rent the greatest part of the kingdome out of the hands of his sonne This serueth to conuince all such prophane persons as presume of Gods patience and abuse his mercy to all loosenesse and licenciousnesse saying God is mercifull and yet continue in their sinnes But we must know that as he is mercifull so hee is iust as his mercy is toward the penitent so his iustice is toward the obstinate who spareth not his owne people that forget his Law and therefore will deale more fiercely against strangers Vse 3 Thirdly measure not the fauour and loue of God toward our selues or others by outward blessings or outward crosses by prosperity or aduersity which come alike to the godly and vngodly Nay oftentimes the wicked flourish when the faithfull are in great misery as Psal 73.3 4 5. So Salomon teacheth Eccle. 9.2 Therefore Christ our Sauiour correcteth the wrong iudgement of the disciples supposing that such as Pilate slew were the greatest sinners of all the rest that dwelt in Ierusalem because they suffered those things Luke 13.1 2 3. If then we would find sound comfort in our hearts and feele vnfained testimonies of Gods fauour towards vs wee must not seeke for them in outward blessings or in want of outward blessings both which are common to the godly and vngodly but in ioy in the holy Ghost in remission of sinnes in repentance from dead workes in the spirit of adoption in faith in Christ in peace of conscience which passeth all vnderstanding As for other things place not thy heauen and happinesse in them if blessings come receiue them thankefully if crosses learne to beare them patiently Fourthly wee are hereby put in minde to Vse 4 search our owne wayes to suruey our owne hearts and to prooue by the touchstone of the word our owne thoughts words and workes that we haue conceiued spoken and done what we haue iustly deserued if God in iustice should proceede against vs examining seriously our owne life mourning bitterly for our sinnes past and turning vnfainedly vnto God with all our hearts This duty is vrged by Ieremy the Prophet Lam. 3.39 40 41 42. This is the marke that God shooteth at this is the end that he respecteth euen by his afflictions to bring vs home to himselfe not to destroy and confound vs for euer Heb 12.5 10. Let vs not dispise the chastenings of the Lord nor faint when we are rebuked We haue had the fathers of our bodies which corrected vs for a few daies and we gaue them reuerence should wee not much rather be in subiection to the Father of spirits who chastneth those whom he loueth and scourgeth euery sonne whom hee receiueth Fiftly let vs labour to strengthen our faith Vse 5 by the word and Sacraments and by such ordinary meanes as hee hath appointed for that purpose Hereunto the Apostle exhorteth 1. Cor. 11.30 To examine our selues and so to eate of that bread and drinke of that cup declaring that the iudgements of God were broken in among the Corinthians insomuch that many were weake and sicke among them and many slept Wherefore whensoeuer wee find the hand of God sore and heauy vpon vs it is our duty to seeke strength of faith by the vse of the word and Sacraments whereby wee shall learne to find out the true cause of those iudgements and submit our selues vnder his hand that striketh vs as a father For the Scriptures serue to direct vs the Sacraments serue to comfort vs Psal 116. â— Without which the Prophet had perished in his afflictions Lastly seeing God chastiseth his when Vse 6 they offend then most assuredly the wicked that are not his shall not escape his reuenging hand If he correct the flocke of his own pasture the children of his owne houshold the citizens of his owne kingdome and the members of his owne body fed at his owne table in this life and made heires of heauen in the life to come really possessing that inheritance with what plagues punishments torments will he visit the rebellion of aliants and strangers If the Lord deale sharply toward these to whom he is a mercifull Father and gracious Sauiour and whom he often preuenteth with his liberall blessings Surely his reuenging wrath full of rage Psal 21.8 2 King 21. shall find out all his enemies whom he wipe will away as a man wipeth a dish turneth it vpside down This is that which Salomon teacheth in the Prouerbs Behold â— 11.31 the righteous shall bee recompenced in the earth how much more the wicked and the sinner There remaineth a day of iudgement when they shall be punished as they deserue either in this life or in the life to come With this the Apostle Peter sweetly accordeth 1 Pet. 4.17 18. The time is come that iudgement must begin at the house of God if it first begin at vs what shall the end be of them which obey not the Gospel of God And if the righteous scarcely bee saued where shal the wicked and the sinner appeare Where we see that God will scourge whip his owne children for their frailties and infirmities appearing in them But he correcteth the godly in mercy the vngodly in anger the godly as a louing father the vngodly as a iust Iudge the godly to amend them the vngodly to condemne them the godly albeeit humbled and cast downe with one hand are comforted and raised vp with another whereas the punishments that fall vpon the heads of the vngodly are but the beginnings of sorrow and as the flashings of hell fire Now the earth is not properly the place of vengeance and iudgement For we must vnderstand that God hath appointed three places earth heauen hell for three seuerall purposes â—ree places 〈◊〉 need for ree seuerall â—poses the earth to be a place of working the heauen a place of rewarding hell a place of punishing earth as a shop of labour heauen as a pallace of glory hell as a prison of torment Notwithstanding rather then sinners should escape and sinne goe vnpunished the Lord wil call a priuy or petty Sessions euen in this life and make the earth his gaile or house of correction If then God will visit their transgressions with such heauy strokes Alas what shall become of al prophane persons vnrepentant offenders obstinate sinners such as contemne God and his word euery
continuance of the Church and truth of God that it may flourish after vs and not dye with vs or bee buried in the earth for euer This appeareth by the Apostle Peter I will endeuour alwaies that yee also may be able to haue remembrance of these things after my departure 2 Pet. 1 15. Heereunto accordeth the care of the Apostle Paul writing to Timothy Watch thou in all things suffer aduersity do the worke of an Euangelist cause thy Ministery to be throughly liked of for I am now ready to be offered and the time of my departing is at hand 2 Tim. 4 5 6. This we see many waies in Moses who would not leaue the people without a guide as sheepe without a Shepheard and therefore praied for a fit Gouernor Let the Lord God of the spirits of all flesh appoint a man ouer the Congregation â—â—b 27 16 who may goe in and out before them And therefore it is said Deut. 34 9. that Ioshua the sonne of Nun was full of the spirit of wisedome For Moses had put his hands vpon him and the children of Israel were obedient vnto him and did as the Lord had commanded Moses â—â—ro 2â— 9. Likewise Dauid at the point of death exhorteth the Officers of his kingdom and Salomon his sonne which was to sit vpon his Throne to know the God of his fathers and to serue him with a perfect heart with a willing minde assuring him that if he seeke him he will be found and threatning him if he forsake him that God will cast him off for euer Reason 1 And great reason it is wee should haue this care and consideration of the good beauty of the Church For the Church is our Mother who hath conceiued and brought vs forth to liue a spirituall life to God wee haue sucked her breasts and through her we haue here begun our heauen happinesse What vnkindnesse and vnthankfulnesse were this to leaue her destitute who hath trauailed in paine of vs vntill Christ be formed in vs and to withdraw all duty and endeuor from her touching her condition to come Were it not a note of an vnnaturall a lewd a shamefull childe to forsake his owne mother who bare him in her wombe nourished him with her brests dandled him in her lap refused no base seruice for his good cared for him wheÌ„ he could not care for himselfe in whose eyes he was tender and deare were it not I say a note of great infamy to leaue her in misery or as a prey to the enemy 〈◊〉 19 16 27. We see the Lord Iesus Christ being on the Crosse prouided for his Mother committed her to the care of the Disciple whoÌ„ he loued In like manner the Apostle requireth this duty 〈◊〉 5 â— 16 If any faithfull man or faithfull womaÌ„ haue widowes let them minister vnto them And if there be any that prouideth not for his owne hee denieth the faith and is worse then an Infidell Whosoeuer therefore hath beene brought vp in the bosome of the Church begotten by the immortall seed of the word nourished at the Table of Christ and taught to looke for an eternall inheritance in the heauens can neuer assure himselfe to bee the true childe of his mother but rather a base and bastardly brood vnlesse he shew it by the continuall care hee hath of the safegard and protection of the Church Gal. 4 2. which is the mother of all the faithfull Besides greeuous and greedy wolues enter Reason 2 vpon the labours of faithfull and painfull Pastours to make hauock of the Church and to seduce the people of God For Satan is neuer idle though neuer well occupied and as a reuerent father once said Latimer he is the most diligent Bishop in his Diocesse he neuer resteth but alwaies compasseth the earth too and fro Iob 2 2. and walketh therein He hath his instruments which he setteth on worke that poison the church with the leauen of false doctrine and sowe the Lords field with the Darnell of their diuellish deuices Therefore the Apostle exhorting the Elders of Ephesus Acts 20 28 29 30 saith Take heed to your selues and to all the flocke wher of the Holy Ghost hath made you Ouerseers to feede the Church of God which he hath purchased with his owne blood for I know this that after my departure shall greeuous wolues enter in among you not sparing the flocke Moreouer of your selues shall men arise speaking peruerse things to draw Disciples after them Now it remaineth to see the vses heereof Vse 1 First we learne from hence the conâ—inuance of the Church vpon the earth and the perpetuall remaining of it so long as the earth endureth and so long as the Sun abideth a faithfull witnesse in the heauens Though it bee sometimes driuen from place to place and abideth not in one stay and state like the Moone that sometimes shineth in the full Aug epist 48. sometimes in the wane and sometimes in the eclipse Reuel 12 6. as the woman constrained to flie into the wildernesse where she hath a place prepared of God that they should feed her there and as the reigne of Ahab when Elias thought himselfe left alone as a Sparrow vpon an house top 1 King 19 10. Psal 102 7. yet there alwayes hath beene a Church from the beginning and euer shall bee a Church to the end from Adam the first to the last man that shall stand vpon the earth This the Prophet teacheth Psal 72 5. 102 26 27 28. Let the enemies fret and storme let them rage roare neuer so much they labour in the fire and sweate in vaine they shall perish fall down but the Lord that is able of stones to raise vp Children vnto Abraham holdeth vp the heads of his people that they stand as an house built vpon the Rocke the raine falleth the floud cometh the winde bloweth and beateth vpon that house yet it abideth firmely and falleth not for it is grounded on the Rocke Math. 7 24 25 like the bush that burned with fire but was not consumed Exod. 3 â— Secondly seeing our care must be that the Vse 2 truth of God may liue when we are dead and remaine after our departure It is the duty of all the Ministers of God to preach the word of God in season and out of season 2 Tim. chap. 4 verse 2 3 to be instant in reproouing rebuking exhorting with all long-suffering and doctrine yea to do these things with all their power seeing there is neyther work nor wisedome in the graue whither they go For alas how shall they minde the future good of the Church after their death that mean not the present good of the Church in their life Wherefore let vs take all occasions opportunities to promote the Gospell Act. 20 27 28 Let vs keepe backe nothing that is profitable but reueale to the people the whole counsell of God knowing that
by many examples Againe none can come to God except the Father draw him We are the greatest enemies to our saluation All within Reason 2 vs is against vs wee naturally contemne the word which is the rule of constancy and the staffe to vphold vs and as the arme of GOD stretched out to pull out of destruction Thus the Prophet chargeth the Iewes Nehe. 9.26.27 They were disobedient and rebelled against thee cast thy law behind their backes and slew thy Prophet which protested among them to turne theÌ„ to thee and committed great blasphemies Man then left to himselfe wherunto is he left but to see his owne weaknesse And what remaineth in him that may bring him to God and leade him in the right path Vndoubtedly nothing is in vs but selfe-loue pride hautinesse contempt of God neglect of his word as wee see in the manifold relapses often reuoltings of these Iewes in whom as in a glasse wee may see our owne faces yea our owne hearts seeing wee are of our selues no better then they Now let vs come to apply this doctrine to Vse 1 our selues First we conclude that fearefull and dangerous is the estate of those from whoÌ„ the Lord taketh the light of his countenance If he leaue vs to our selues we worke our destruction by rebellion against him It is a great grace mercy of God toward vs to be once enlightned to taste of the good word of God to be made partaker of the holy Ghost and to taste of the powers of the life to come which he denyeth to many thousands in the world who proceed not so far now to leaue these goodly and glorious beginnings and fal from light to darkenesse and from righteousnesse into sinne is to make our end worse then the beginning Mat. 11 4â— and our case most fearefull by returning to our vncleanenesse as the Apostle Peter declareth chap. 2.20 21. For Satan wil enter deeper into such and take fuller possession of their hearts Euen as a Iaylor when his prisoner hath escaped out of his hands broken prison if he fasten vpon him againe will lay better hold wil cast more irons vpon him and keepe him faster then before so will the diuell deale with all euill men which are his slaues and prisoners So that hee that is vniust shall be vniust still and he that is filthy let him be filthy still Reuel 22 11. We see this by daily experience in all such as hauing washed their garments do defile them againe they grow worse and more wicked then they were before We should let our light so shine before men that they seeing our good works may glorifie our Father which is in heauen Mat. 5 16. So many therefore as haue quenched the good motions of the Spirit and put out the light that began to shine in their hearts are as smoking Torches and stinking snuffes odious in the nostrils of God and men Let vs therefore make much of the least seedes of godlinesse sowne in our hearts and kindle the flame that is begun in vs if so bee wee haue tasted how bountifull the Lord is Let vs be earnest in prayer to God that he would stablish vs with his grace and not take his holy Spirit from vs Psal 51 11 nor leaue vs in the houre of tentation when the flesh is weake Vse 2 Secondly let no man presume of himselfe or glory in his owne strength â—or 10 12. But let him that thinketh he standeth take heed lest he fall If any good be in vs it is of another who must work the will and the deed the beginning and the ending we stand by his hand we continue by his grace we runne because he moueth wee seeke because he preuenth We come to God because the Father draweth â—n 6 44. Remember Peters coÌ„fident bearing of himselfe which was the first steppe to his fall as we see Math. 26 33 34 when he said Though all men should be offended by thee yet will I neuer be offended yet Christ telleth him Verily I say vnto thee that this night before the Cocke crow thou shalt deny mee thrice And the Euangelist declareth that when hee saw the swords and staues the high Priests seruants the higher powers armed against him he denied him thrice first barely more fearefull and faintly then with cursing and execration to himselfe Let euery soule learne from hence that seeing God onely must helpe and vphold vs to lay hold on the sweete mercy of Christ and come boldly before the throne of his grace Let vs not rashly presume vpon our selues but confidently relie on him and pray him earnestly to preserue vs to beare vs in his armes that we dash not our foot against a stone nor ruine our selues vpon euery Rock Vse 3 Lastly hence ariseth great comfort to Gods children that fall of weaknesse and infirmity into the same sinne after repentance Such is the depth of Satans tentations toward those that are afflicted in conscience that wrastle with the Law that feele the wrath of God that beare the heauy burden of sinne and are entred into the very suburbes of desperation He telleth them that the children of God fall not into the same sinnes againe after their repentance If they doe he subtilly suggesteth vnto them that there is no place for a second repentance nor hope of Gods mercy nor fruite of Christs merite This is a false spirit in the mouth of false Prophets which broach damnable and detestable lies in the Church of God 1 King 22 4 and 2 37. And this was the errour of the Nauatians Aug. de bar cap. 38. which denied repentance after baptisme for offences committed euen through frailty through feare and force of persecution But the promises of God are without limitation of times or consideration of sinnes or respect of persons he will receiue to mercy all repentant sinners whether the sins bee committed before or after baptisme whether once or often This pardon Christ our Sauiour publisheth Mat. 11 22. Come vnto me all ye that are weary and heauy laden and I will ease you So the Apostle Iohn testifieth 1. Ioh. 2 1. My little children these things write I vnto you that you sinne not if any man sinne we haue an Aduocate with the Father IESVS CHRIST the iust Furthermore the Lord enioyneth that wee sinfull men forgiue our brother seuenty times seuen times Luke 17 4. if he turne againe and say It repenteth me therefore himselfe will much more freely forgiue whose mercy is infinite whose fauour is incomprehensible whose louing kindnesse endureth for euer This also appeareth plainely in the examples of the seruants of God We see how Abraham the father of the faithfull faileth in calling his wife Sarah his sister Gen 12 13. and 20 2. wherby himselfe was iniured the vnbeleeuers tempted and her chastity endangered yet he fell againe afterward into the same sinne and incurred the same danger and laid a stumbling block before
his power is not now weakened he can deale thus with all his enemies the enemies of his Church If he blow vpon them with the blast of his mouth they passe away suddenly as the chaffe is scattered before the winde An example heereof is recorded in the holy History 2 Chron. 20 23. when a great multitude of the Moabites Ammonites and Amorites assembled themselues to fight against Iehoshaphat after he had set himselfe to seeke the Lord proclaiming a fast throughout all Iudah asking counsell of the Lord and praying to him in the zeale of his spirit the enemies slew one another with the sword Thus doth God turn the edge of the sword drawne against the Church vpon themselues rescueth his people when there is none to helpe We haue had experience of Gods protection of his church our eyes haue seene and our eares haue heard how one hath butchered and murthered another whereby God hath giuen a time of rest and breathing vnto his seruants Hee is the same without changing with him is no variablenes neither shadow of turning if we turne to him with all our hearts he will turne to vs and not suffer the rod of the wicked alwaies to rest on the lot of the righteous lest they should put forth their hand to wickednes Therefore Israel dwelled in all the Cities of the Amorites in Heshbon and in all the Villages therof We haue heard of the murthers slaughters that were betweene the Moabites the Amorites in the which howsoeuer one sought to defend himselfe the other preuailed by vsurpation as might sometimes ouer-cometh right yet the purpose of God who ouer-swayeth all actions of men and draweth good out of euill was to giue rest to his people and to make them inherite and inhabite the Cities and Villages which the Amorites had wrongfully gotten Doctrine Gods childreÌ„ are oftentimes brought into the inheâ—itaÌ„ce of the vnfaithfull Hereby we learne for our instruction that God oftentimes bringeth the godly and faithfull that please him to inherite the Lands and possessions of the wicked and vngodly Howsoeuer the beleeuers that feare God are many times thrust out of house and home and haue their lawfull possessions taken from them as we see in Naboths Vineyard 2 King 21 15. Gen. 21 25. and in Abrahams Well yet sometimes God returneth in mercy to the faithfull and maketh the substance and inheritance of the vnfaithfull to descend vnto them This is confirmed in the Booke of Exodus at the departure of Israel out of the Land of Egypt at which time GOD recompenced the sore labours and heauy trauels of his people imposed vpon them by cruell taske-masters For they asked of the Egiptians Iewels of siluer and Ingots of gold and change of rayment then the Lord gaue them fauour in the sight of the Egiptians so that they granted their requests inriched the Israelites and spoiled themselues Exod. 12 35 36. This goodnesse of God the Prophet with praise acknowledgeth toward his people saying He cast out the Heathen before them caused them to fall to the lot of his inheritance c. Psal 78 55. This verifieth the saying of the wise man Prou. 28 8. He that encreaseth his riches by vsury and interest gathereth them for him that will be mercifull to the poore And in another place Prou 13.22 The good man shall giue inheritance to his childrens children and the riches of the sinner is laid vp for the iust In like manner Iob describing the condition of the vngodly fheweth that though he should heape vp siluer as the dust Iob 27.16 17. and prepare raiment as the clay hee may prepare it but the iust shall put it on and the innocent shall diuide the siluer Thus God taketh away the things of this life from such as vse theÌ„ wickedly and bestoweth them vpon such as will imploy them lawfully Reason 1 The Reasons remaine to be considered to strengthen this truth and to make it appeare to the conscientes of all of vs to be a necessary and apparant truth First of all the mercy of God toward such as are sealed vp to be his seruants is without end there is no brim nor bottome of it If then his mercy surmount our thoughts he will let passe no part of his kindnes toward them that do feare him Thus the Prophet reasoneth Psal 136 21 22. Where vpon these examples of Gods great kindnes toward Israel in ouerthrowing Sihon King of the Amorites and Og the King of Bashan hee saith He gaue their Land for an heritage for his mercy endureth for euer euen an heritage vnto Israel his seruant for his mercy endureth for euer Whensoeuer therefore wee see this come to passe we must acknowledge the cause of it to be in God who ceasseth not to bee good to those that be his Reason 2 Againe God maketh knowne his power among his people to teach them to depend vpon him to shew vnto them that they serue not a weake and impotent God to instruct them to walke in the obedience of his waies This the Prophet pointeth out Psalm 44 2 3 and 111 6 105 44 45. Vse 1 The vses follow First this truth teacheth who is the soueraigne disposer of all things in heauen and earth namely God He ordereth kingdomes and disposeth Countries he giueth and taketh away hee encreaseth and diminisheth he maketh rich and maketh poore It is not our owne strength or pollicy it is not our owne care or labour it is the bountifulnes and blessing of God that is all in all We haue heere beneath vpon the earth Owners and Land-lords we haue such as account themselues possessours of houses and lands but we must know that wee are all Tenants at will we enioy nothing by Lease or Indenture for terme of yeares but hold the tenure of the Lands and liuings at the will and pleasure of the great and high Land-lord of all the world This is the confession of Hannah in her song of thanksgiuing 1 Sam. 2 7 8. The Lord maketh poore and maketh rich bringeth low and exalteth he raiseth vp the poore out of the dust and lifteth vp the begger from the dunghill to set them among Princes and to make them inherite the seat of glory for the Pillars of the earth are the Lords and he hath set the world vpon them Whatsoeuer therefore we haue let vs acknowledge therein not our owne desarts or merites but the goodnes of God toward vs filling vs with good things to serue him Secondly let vs from hence confesse that Vse 2 all the carke and care of man with his best endeuours cannot alwaies attaine to the benefit and fruite of his trauell but he prouideth that which another enioyeth This the Prophet Haggai testifieth chap 1 6.9 Yee haue sowne much and bring in little ye eate but ye haue not enough ye drinke but ye are not filled ye cloathe you but ye are not warme c. According to that which
the sonnes of God for this cause the world knoweth you not because it knoweth not him God is become our Father the Sonne is our Redeemer the Holy-ghost is become our sanctifier the Angels are become our attendants the Scriptures are become our euidences the Sacraments are our seales the creatures are become our seruants our afflictions are our instructions This the Apostle teacheth the Church 1. Cor. 3 21 22 23. They are blessed that haue their sinnes pardoned and not imputed vnto them as the Prophet teacheth but God saith to euery beleeuer Thy sinnes are forgiuen thee They are blessed that heare his word and keepe it but the sheepe of Christ heare his voyce and follow him They are blessed that delight in the Law of the Lord and in his Law meditate day and might but the godly make it their counsellour to be aduised by it This vse that now we stand vpon is directly vrged by the Prophet Psal 84. where hauing made his complaint that hee could not haue accesse to the Church of God to make profession of his faith and to profite in Religion hee breaketh out into this passionate exclamation being touched with an inward feeling of the want of those holy assemblies Psal 84 4 5. O Lord of hoasts how amiable are thy tabernacles thereupon concludeth the point which wee haue stood vpon Blessed are they that dwell in thine house they will euer praise thee blessed is the man whose strength is in thee and in whose heart are thy wayes Howsoeuer the vngodly that sauour nothing but of the earth want spirituall eyes to behold the beauty of the Church and account it no part of their happinesse to liue within the compasse and bosome of it yet the children of God haue taken nothing so neere to heart as when they haue bene driuen from the place of his worship The Prophet is grieued that the sparrowes and swallowes had better accesse and freer recourse to the houses of men to build their nests to lay their young and to rest and repose themselues then he had to the Lords Tabernacle and therefore preferreth their condition before his owne We see how the Iewes wept and pittifully lamented by the riuers of Babylon and hung vp their instruments on the willowes saying Psal 137 1 2 3 How shall we sing the song of the Lord in a strange land If I forget thee O Ierusalem let my right hand forget to play If I doe not remember thee let my tongue cleaue to the roofe of my mouth yea if I preferre not Ierusalem to my chiefe ioy No doubt they might haue prayed to the Lord in Babylon and in banishment as well as in Iudea and at Ierusalem the Lord heareth in all places and willeth that men pray euery where lifting vp pure hands without wrath or doubting 1. Tim. 2.8 but they mourned because they could not visit the Temple of God in Ierusalem there to make publicke confession of their sinnes and of their faith toward God They therefore plainely testify that they haue no feeling either of the weakenesse of their faith or of the greatnesse of their offences that glory in their owne shame and say they beare as good a soule to God as they which resort so often to the Church and delight to heare the preaching of the word and that they can serue God as well at home as in the Church These are led by another spirit then Dauid was who if he were a man after Gods owne heart Psal 42 1 2 3. hauing such an earnest desire after the seruice and worship of God and saying As the Hart brayeth for the riuers of water so panteth my soule after thee O God my soule thirsteth for God euen for the liuing God when shall I come and appeare before the presence of God surely these must needs be guided by the spirit of the diuell who so openly scorne all Religion and are at defiance with God robbing God of his honour committing sacriledge in keeping their tongues from the publick praises of God entring themselues off from the mysticall body of Christ condemning and contemning the congregation of the faithfull giuing offence to others by euill example and despiâ—â—ng the ordinance of God who hath appointed commanded the assembly of his people to meet together to acknowledge their sinnes to confesse their faith to pray for things necessary to praise him for his blessings receiued to heare the word expounded and to receiue the Sacraments deliuered so that such as flye from these doe fly from God himselfe they fly from their owne saluation they seeke a worship by themselues and they imagine an heauen by themselues But let them take heed their worship proue not a false worship and their heauen a false heauen and a true hell Secondly we must all labour to bee members Vse 2 of the Church rather then of any other place in the world We see how carefull men are not onely to be in great societies towns but to be of them to haue the freedome of priuiledged places and incorporations Act. 22 28. Yea to obtaine it purchase it with a great summe of money because it hringeth worldly commodity How much more should wee endeauour to be members of the Church whereby we are made free men and haue interest in the blessings of God yea wee become free denizens of the Kingdome of heauen How doe men esteeme their freedome to be of earthly cities If wee be part of the Church wee haue accesse to the truth Now if wee shall know the truth the truth shall make vs free Iohn 8 32 36. If we be belonging to the Church we haue our interest in Christ now if that Sonne shall make vs free then we shall be free indeed This made the Apostle say Phil. 3 20. Our conuersation is in heauen from whence we looke for a Sauiour If we become limbes of the Church of God wee haue the spirit that beares witnesse to our spirit that we are the sonnes of God now the Lord giueth his Spirit 2. Cor. 3 17 and where the Spirit of the Lord is there is liberty Such as are free of cities and incorporations haue diuerse priuiledges that others want obtaine many benefites that others want obtaine many dignities that others desire and haue their names enrolled among the free-men but how much greater is the preheminence of all those that are brought into the glorious liberty of the sonnes of God being made parts of the Church which is the freest citty vnder the heauens This city of our God hath the priuiledges of the communion of Saints of the forgiuenesse of sinnes of the resurrection of the body to eternall life and all such as belong vnto it haue their names registred and enrolled in the booke of life What shall it profite thee to obtaine an earthly freedome in earthly cities and to be the seruant of sinne the bondslaue of the diuel and to want the freedome of the sonnes and daughters of almighty
who afterward was reckoned amongst the sonnes of Midian that were slaine by Moses Numbers 31 8. These names of the two persons are singled out amongest the rest vnto their perpetuall infamy and reproach For as the names of the righteous are registred and remembred to their euerlasting praise so the name of the vngodly shal rot Prou. 10 ver 7. Their families are fingled out that part of the disgrace and dishonour should blemish them to humble them and to instruct them to nourish sinne in none of their kindred Their high place is singled out to teach that GOD the Iudge of all the world iudgeth without respect of persons and that all men of what credite and countenance soeuer should feare before him Verse 7. And when Phinehas the sonne of Eleazar the sonne of Aaron the Priest saw it hee rose vp c. This holy man of God slew the adulterer and the adulteresse with a speare If he had beene a meere priuate man this shedding of blood had beene vnlawfull in him howsoeuer they deserued it But the Spirit of God was his direction and hee had a secret calling to be to him as a sure safe warrant So then albeit priuate persons may put no maÌ„ to death as appeareth in the Commandement Exod. 20 13 yet such as are warranted from God are his Officers and Magistrates Doctrine Actions in â—hemselues vnlawful are by a calling made lawfull We learne from hence that actions which of themselues and in their own nature are vnlawfull vnseemely and against humanity by a calling from God become lawfull warrantable and necessary This speciall calling giuen vnto speciall men is sometimes outward and sometimes inward The inward calling is when God by the motion of his Spirit moueth the heart to doe some speciall worke against the ordinary rules that he left to the rest of the sonnes of men Heereof we haue plentifull examples in the booke of Iudges in those whom God extraordinarily raised vp to saue his people and to destroy their enemies WheÌ„ Eglon King of Moab oppressed Israel kept them in great slauery and subiection as a tyrant and vsurper the Lord stirred vp Ehud Iudg. 3 15 16. who made him a Dagger with two edges conueyed it closely vnder his garment and when opportunity serued he thrust it into his belly and flew him This action had beene sinfull without this calling for though Eglon were an oppressour yet the killing of him had not beene warrantable The like we see afterward in the same booke set before vs in the example of Sampson for there we see he tooke to wife an vncircumcised Philistim Iudg. 14 and 15 and 16 he tyed firebrands to the Foxes tayles to burne their Corne he carried away the gates of Azzah he slew many with the iaw-bone of an Asse pulled down the house of Dagon whereby hee killed the Princes people and himselfe He was inwardly called and commanded to doe these works of God For when he spake to his father to giue him one of the daughters of the Philistims to wife that pleased him well his father and his mother faide vnto him Is there neuer a wife among the daughters of thy brethren and among all thy people that thou must goe take a wife of the vncircumcised Philistims For they knew not that it came of the Lord that hee should seeke an occasion against the Philistims Iudg. chapter 14 verse 4. The same we noted before in Moses slaying the Egyptian which fact howsoeuer some condemne as vnlawfull both because he was not appointed a Iudge ouer that people but was a priuate man and because he seemed to passe the bounds of iustice supposing he were a Magistrate punishing the smiting of a blow Exod. 2 12 with the taking away of life seeing God commanded a tooth for a tooth Exod. 21 24 wound for wound and blow for blow yet it appeareth by the words of Stephen that GOD had giuen him commission and endued him with authority to deliuer the Israelites and to auenge their iniuries when he saith He supposed his brethren would haue vnderstood that God by his hand shold giue them deliuerance but they vnderstood it not Acts chap. 7 25. Againe when Moses had receiued the Law in the Mount written with the finger of God and beeing come downe had seene the molten Calfe Hee tooke the two Tables and cast them out of his two hands and brake them before their eyes Deut. chap. 9 verse 17. He did not this through any vnaduised zeale or hastinesse or fleshly affection but God gouerned him by his holy Spirit stirred him vp by this exraordinary meanes to declare to the people that his Couenant was broken and disanulled that was made betweene them Likewise some haue had an outward calling commanding and warranting the doing of extraordinary things So Abraham was commanded by liuely voice to take his sonne his onely sonne him whom he loued euen Isaac the sonne of promise and to offer him vp for a burnt offering vpon one of the mountaynes which God would shew him Gen. 22 2. This also appeareth in one of the children of the Prophets who willed his neighbour to smite him by the commandement of the Lord and in smiting to wound him that hee might disguise himselfe when hee spake vnto the King 1. Kings 20 35. The reasons making these extraordinary Reason 1 workes lawfull are apparent First true obedience standeth not in mans will but in the commandement of GOD. Whatsoeuer hee commandeth howsoeuer our carnall reason iudgeth of it and whatsoeuer iniquity it may seeme vnto vs to contayne or prescribe wee must account it lawfull That which hee forbiddeth what shew soeuer it carrieth of piety and holinesse is vnlawfull This appeareth in the answere of Christ vnto Iohn Baptist putting him backe and refusing to baptize him Let be now for thus it becommeth vs to fulfill all righteousnesse Math. 3 15. And to this purpose the Prophet speaking of this act of Phinehas here remembred sayth It was imputed vnto him for righteousnesse Psal 106 31. If then in those actions the children of God obeyed him and followed not theyr owne corrupt wils they must needs be held and pronounced to be lawfull Reason 2 Secondly none can withstand his commandements That is righteous which he accounteth righteous And if he will haue it done who shall contradict it Who is so strong as to resist his will This doth the Apostle Peter declare when he had beene with Cornelius he maketh this defence for himselfe Forasmuch as God gaue them a like gift as hee did vnto vs when wee beleeued in the Lord Iesus Christ who was I that I could let God Acts 11 7. Thus we see the Doctrine confirmed now Vse 1 let vs see likewise how it may bee applyed First marke heere the difference betweene God and our selues His word is our light and direction Wee haue no other way or warrant to approue our actions but from God and his word but
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
soule returneth to God that gaue it For the question stil remaineth vndecided whether God giue it immediately or not that God gaue it which is al the wise man saith euery wisemā acknowledgeth but how and in what manner by meanes or without means remaineth yet in doubt as before The opposition made in that place betweene the soule and the body rather prooueth the contrary for as the body was of the dust so is the soule of God his gift But how is the body of the dust not immediately but of the Parents so that it is apparent that Salomon hath relation to the first creation of Adam of whō it is true that God formed man of the dust and breathed into his nostrils the breath of life and man became a liuing soule Gen. chap. 2 verse 7. I purpose not to enter into this controuersie much lesse take vpon me to define whether the soule come by traduction or by infusion whether from the parents or from GOD a question much debated both among ancient and moderne writers wishing rather all men to be wise with sobriety to content themselues to know that it is given of God and to be his Title to bee the God of the spirits of all flesh and to consider what vses wee may make of it First this serueth to ouerthrow diuers errors Vse 1 and heresies touching the soule raysed vp in former times to trouble the Church to destroy the faith Such were the Sadduces who held that spirits were only certaine qualities or accidents but no substances at all nor hauing any subsistence of themselues Acts 23 8. We learne on the contrary side to acknowledge that the soule is a creature of God as the body is and a thing essentiall as also the heauenly Angels are and liueth when the body dyeth as may be easily proued by infinite testimonies of holy Scriptures for this is the more noble part of man created but yet immortall inuisible but yet subsisting Salomon saith It returneth to God that gaue it Christ our Sauiour commendeth his spirit into his Fathers hands Luke 23 46. So Stephen prayeth Lord Iesus receiue my spirit Acts 7 59. Thus do they make GOD the keeper and preseruer of the soule when once it is deliuered out of the prison of the body They then that make the soule nothing but a blast or breath or a certain power infused into mens bodies but such as hath no essence or substance are grossely deceiued and mistaken exceedingly Vse 2 Secondly it is our duty to yeeld obedience to God both in body and soule and to submit our selues to him in all things especially vnder the Crosse euen when the flesh is most prone to murmure and rebell Hebr. 12 9. If we must yeelde reuerence to our fathers of whom wee haue receiued our bodies then should we be subiect to God of whom wee haue receiued our soules The Apostle chargeth vs to glorifie God in our body and in our spirit which are Gods 1 Cor. 6 20. they are both his and therefore both are to be giuen to him agine Vse 3 Thirdly the soule being from God it commeth neerest to his essence wherby we beare his Image and resemble him in knowledge wisedome and therefore it is a most precious substance more worth thē all the bodily creatures of the world for when the body returneth to the dust the soule goeth to God that gaue it The Prophet saith Psal 49 7 that no man can redeeme his brothers soule or pay a sufficient ransome to God for him it goeth beyond his power and ability All the gold treasure in the world cannot equall one soule in value The murthering of the soule is the highest and most horrible murther that can be and it is the greatest sin to destroy a mans soule Math. chapter 16 verse 26 on the other side to saue a soule is one of the best works and that which shall receiue the best reward Dan. 12 3. Lastly it belongeth to vs to haue the greatest Vse 4 care of the soule for as it excelleth the body so the care of it should exceed and surmount the care of the body The Scripture oftentimes calleth men from the excessiue and immoderate care of the body to which wee are too much enclined Math. 6 25. 1 Cor. 7 32. Rom. 13 14 that we may haue care of the soule and set our affections vpon heauenly things Obiect But are we to cast off all care of the body and to minde nothing but heauen the prouision for the soule Nay not so Answer GOD hath made the body as well as the soule therfore the body is to be regarded as well as the soule I say as well though not as much As then Christ saith This must bee done but the other must not be left vndone Matth. 23 so the soule is especially to be regarded but the body is not to be neglected Besides the body is as the Tabernacle and instrument of the soule the tabernacle of it to dwell in it and the instrument of it to worke by it and therefore the soule cannot do the duties proper vnto it except the body prosper and be prouided for Howbeit our cheefest care ought to bee for the soule that it may liue to God in this life and liue with God in the life to come If our greatest care be to adorne and decke the body it is most certaine wee are carelesse of the soule Verses 17 18 20. Which may goe in and out before them c. In these words we haue the summe and substance of the prayer of Moses and of the commandement of God vnto him touching Ioshua which I will ioyne together that we may end this Chapter for of laying on of hands mentioned verse 18 and 23 and of asking counsell of God wee haue spoken oftentimes before Moreouer we haue heere many particular points offered vnto vs touching Magistrates and Subiects as that God appointeth none to serue in any calling but he furnisheth him with sufficient gifts for that calling as it is saide Ioshua is a man in whom is the Spirit that is the gifts of the Spirit fit for gouernment As when Saul was appointed annointed to be king of Israel he was after a sort changed into another man and Moses is heere willed to put some of his honour vpon Ioshua verse 20. When it is said he should goe in and out before the people we learne that Magistrates and men that be in authority ought to be examples in all good things to their people not giue themselues liberty to do what they list verse 17. And when the reason is rendred lest the people should bee as sheepe without a Sheepheard we learne that that people is in a most wretched estate where they haue no Magistrates to go in and out before thē Iudg. 17 like a flock of sheep without a Shepheard By this similitude also our Sauiour expresseth in what fearefull condition the people are that haue
not bee seduced and peruerted by those subtilties and suggestions but onely the Reprobate which were of olde ordained to condemnation Iude 4. 1 Peter 2 8. Christ our Sauiour fore-sheweth of the perillous times that are to come that there shall arise false Christs and false Prophets and shall shew great signes and wonders Math. 24 24. so that if it were possible they should deceiue the very elect He addeth if it were possible because it is altogether vnpossible both by reason of Christs intercession Iohn 17 20 21. 16 13. and also through the holy Spirit which is in them comforting them and leading them into all truth Heereunto also hee hath respect when he saith vnto Peter Simon Simon behold Satan hath desired to winnow you as wheate Luke 22 32. but I haue prayed for thee that thy Faith faile not For the elect are the members of his bodye which he will saue Iohn 10 26. the Sheepe of his pasture which no man shall take out of his hand they are his people whom because he hath iustified he will also glorifie He hath loued them and whom he loueth he doth loue to the end so that no creature shall bee able to separate them from his loue Obiection Heere a question may be demanded whether the gifts and graces of God may bee lost or not Whether they may decay and die in vs or not And whether the elect may lose their saluation or not I answer Answer we must consider that there are diuers gifts of God some generall others particular some lesser and some greater First therefore wee must know that the generall or common gifts may bee vtterly taken away and quite lost as if they had neuer bene giuen neuer bene receiued This we learne in the parable of the sower Luk. 8 13 14. many that are hearers of the word receiue it with ioy and beleeue for a season yet in time of tentation fall away So the Apostle to the Hebrewes sheweth that some who haue beene enlightned and tasted of the heauenly gift Heb. 6 6. and made partakers of the holy Ghost may fall backe againe and crucifie to themselues the Son of God and make a mocke of him There are other graces and workes of the Spirit which are special and of an higher nature of greater importance these are proper to the Seruants of God such are faith repentance regeneration sanctification and other fruits of election these are of another nature and shall neuer be lost but are as a light that shal neuer be extinguished This the Apostle Iohn setteth down 1 Ioh. 3 9. Whosoeuer is borne of God sinneth not that is cannot quite fall away by sinne because his seed remaineth in him neither can be sin because he is borne of God Heereunto Paul accordeth Rom. 11 29. when he saith The gifts calling of God are without repentance This appeareth euidently vnto vs in inferiour thinges of this world Consider the seede that is sowne and cast into the earth Some corne is sowne and neuer riseth but rotteth in the ground some springeth vp and promiseth hope of a plentifull haruest yet shortly after withereth this is soone vp and soone gone Some proceedeth farther it groweth vp to an eare and sheweth beautifull yet it is blasted other-some by Gods blessing continueth and commeth to a timely and seasonable ripenesse And as it is in corn so we may see the like in trees Some trees are planted and neuer take any roote some take root and neuer haue blossom some beare blossomes but neuer bring forth fruite and some by the blessing of him that is The true Husbandman both roote deepely Iohn 15 1. and blossome fairely and bring forth fruite plentifully in due season So is it in this matter touching the gifts of God Some when they haue heard the worde which seemeth sowed in the furrowes of their heart do giue a shew and offer an hope but they decay by and by and wither as fast as they began to florish Others haue taken deeper roote of earth and hold out a long time and make promise of better things yet they decay at the last as corne blasted in the eare deceiue themselues and others Others continue to the end these are planted surely and builded vpon the rocke who may be shaken but cannot fall neither shall euer be plucked vp by the roots but grow and prosper with much increase These are described Psal 1 3. 92 13 14. He shall be like a Tree planted by the riuers of waters that will bring forth fruit in due seasen whose leafe shall not fade so whatsoeuer he shall do shall prosper And also in another place Such as be planted in the house of the lord shall flourish in the Courts of our God they shall bring forth fruite in their age they shall be fat flourishing Thus then we see that some graces may dye and wither away and also what they be namely such as are generall and common to the godly and vngodly Secondly touching the gifts pertaining to saluation they are also of two sorts some are simply necessary without which a man cannot be saued such are faith and sanctification Other be lesse necessary not alwayes going with faith but sometimes onely somtimes are separated for a time from it of this sorte are a plentiful feeling of Gods fauour boldnesse in prayer ioy in the holy Ghost and a full assurance of saluation these not being absolutely necessary nor alwaies found in them though onely proper vnto them may for a time be wholly lost in the best and most approued seruants of God Thirdly wee must know that the gifts that are simply necessarie to saluation without which no man of yeres can enter into the kingdome of heauen as Faith and Repentance considered in themselues may both wholly and finally bee lost for there is nothing in them or their nature or in vs and our nature to make them or vs vnchangeable The state of the elect Angels is changeable who keepe their originall estate by the power of God confirming them therein Wee see innumerable companies of the Angels fell downe from heauen when they were left vnto themselues Iude 6. 2 Peter 2 4. And are reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day Nothing is in it owne nature vnchangeable but GOD Iames 1 17. With whom is no variablenesse neither shadow of turning Hence it is that the Apostle calleth him the King euerlasting 1 Tim. 1 17. immortall inuisible the onely wise God Thus we see that this title of immortality and vnchangeablenesse is proper to God alone Fourthly those gifts and graces of absolute necessity may perish fully and finally vnlesse they be confirmed in vs by the grace of corroboration so likewise it was with the Angels they were subiect to fall without speciall strength whereby they are inabled to stand and to hold fast their habitation in heauen So then the
reason why the elect after their calling do not fall from grace is not in the nature of faith or the constancie of grace it selfe but it proceedeth wholly from the mercifull promise of God made to the faithfull to their faith which he cannot frustrate and therefore we cannot be deceiued because he that hath made the promise cannot lie We know and are not ignorant what Christ saith to Peter Math. 16 18. Thou art Peter and vpon this rock I will build my Church and the gates of hell shall not preuaile against it Lastly these giftes of God though they cannot totally and finally be lost in regard of Gods promise yet the enemies of our Faith and obedience may greatly assault them and greeuously weaken them and pittifully diminish them and thereby make a deepe wound and impression in our soules so that thereby we may lye languiâ—hing gaping and gasping for life and draw as it were to the point of death The Prophet felt few or no effects of the Spirit working in him when he said There is no hope for me in my God So then albeit it be sure certaine that the sauing gifts of GOD are without repentance and that a true iustifying faith peculiar to the elect cannot totally and finally be lost yet when we haue receiued them if we waxe proud and wanton if we grow secure and giue our selues to commit iniquity these graces of God may so decay in vs as that in our owne iudgement and feeling and in the opinion of others it may seeme that they are quite lost and the Spirite of God to be departed from vs. Take the Galathians for an example who were truely called by the Gospell and receiued Christ Iesus to saluation as appeareth in that they receiued the Apostle as an Angel of light Gal. 4.19 9 11 14. yet by false teachers they so fel away and so dangerously as that Christ was without fashion in them the Apostle did trauell in paine with them as a woman in child-birth vntill Christ were anew fashioned in them Dauid by giuing libertie to the flesh and committing of sinne not watching ouer his owne wayes was brought into that horror and anguish of spirit as that he intreateth God to create a new heart in h m Psal 51 10 1 not to take his holy Spirit from him the work of grace seemed wholly perished and the graces of the Spirit touching his owne feeling were quenched When a man by the force of a violent tentation as it were a sore tempest beating him downe hath prophaned the giftes of God and checked grieued his Spirit quenching with sin as it were with cold water the heauenly graces kindled in his heart wherewith he was sealed to the day of redemption it will cost him deare draw from him manie sighes and sobs driue him into great horrour and greeuous agonies and cause him to shed many teares before he shall recouer himselfe againe yea he would giue the whole worlde to see the louing countenance of God toward him to heare God speake peace to his conscience to feele with comfort the ioy of his saluation The sinne of relapse is a fearefull sin as the relapse into a sharp disease is dangerous to the life God did whip and torment the conscience of Dauid that he roared as a Lion for the disquietnesse of his heart Psalme 6 6. and caused his bed to swim and watered his couch with teares The like wee see in Peter after his falling and denying of his master Math. 26 75. He went out wept bitterly before he could finde the fauour of God renewed again toward him Thus then we see that albeit vpon this ground that our names and our numbers are known to God we learn that our saluation is sure and our state vnchangeable yet we must not grow secure but vse all means wherby his graces in vs may not be in vaine but be cherished as a fire is with Fuell put vnto it that they go not out and die in vs. Fourthly seeing God vouchsafeth in mercie Vse 4 to number vs let vs labor to learne the Art of numbring measuring our daies and times that so we may be wise harted It is a great skil a diuine to number aright as we ought If a man could vnderstand al languages speake with the tongue of men Angels and were not able to vtter the language of Canaan it should little auaile him Wee must all prepare our selues if we would haue the name and reputation of good Linguists and Artists to learne the heauenly Arts and the true liberall Sciences Many there are that are accounted deepe Schollers great Linguists profound Philosophers good Grammarians excellent Mathematitians sharpe Logitians cunning Polititians fine Rhetoritians sweet Musitians rare in all witty conceits yet while they waxe old in humane learning and spend all their time therein to delight themselues and to please others they are vtterly ignorant oftentimes of the right vse of those artes catching after the shadow of them they leaue the substance and studying the circumstances they omit the marrow and pith of them There is a diuine Grammar a diuine Arithmetick a diuine Geometry a diuine Astronomy diuine Musicke there are Christian Ethicks Oeconomicks Christian Politikes and Physicks which are to be knowne of vs and studied by vs without which the other cannot profit He is the best Grammarian that hath learned to speake the truth from his heart It is the greatest incongruity that can bee when the heart and the tongue betweene which two there ought to be a concord do not agree together If wee doe not for an aduantage lye one to another we haue gotten the right arte of Grammar which teacheth to speake truly They are the best Musitians that haue learned to sing the praises of God Ephes 5 19. Speaking to themselues in Psalmes and Hymnes and spirituall songs singing and making melody to the Lord in their harts giuing thankes alwayes for all thinges vnto God the Father in the name of our Lord Iesus Christ He is the best Astronomer that hath his conuersation in heauen and treadeth vnder foote earthly thinges that setteth his affections on things that are aboue and not on things that are beneath He is the most expert Arithmetitian that vseth daily to number not only his yeares and moneths but his dayes and the short times of his life that he is to liue vpon the earth He is the most skilfull Geometritian that measureth his dayes with a right line and considereth that while the chaine is in his hand some part of his life is consumed and cut shorter Whosoeuer amendeth his life and euery day groweth better and better is cunning in the Ethicks Whosoeuer traineth vppe his family in the feare of God is a good Oeconomicke Whosoeuer is wise vnto saluation and prudent in giuing and taking godly counsell is a good Polititian and if he know aright his owne state how hee
bee receiued To conclude let our obedience be surely grounded vpon the infallible rocke of the scriptures let it be performed heartily not hypocritically let it be discharged cheerefully not grudgingly let it bee done entirely not to halfes let it be constant not intermitted and interrupted lastly let it be present not put off from day to day then shal we be sure to be accepted and that God will crowne our obedience in this life with a full and finall recompence in the life to come 20. So were the sons of Reuben Reuben Israels eldest son by their generations by their families by the houses of their fathers according to the number of their names man by man euery male from twenty yeares and aboue as many as went foorth to warre 21. The number of them I say of the Tribe of Reuben was sixe and forty thousand and fiue hundreth 22 Of the sonnes of Simeon Simeon by their generations their families and by the houses of their fathers according to the number of their names man by man euery male from twenty yeares and aboue as many as went foorth to warre 23 The summe of them I say of the Tribe of Simeon was nine and fifty thousand and three hundreth 24. Of the sons of Gad Gad. by their generations and so forward vnto the ende of the Chapter In the words before we haue seene the obedience of Moses set downe in generall that hee did all as the Lord had commanded him Heere we are to consider the same more particularly what was the summe of euery Tribe wherein somewhat is set downe common to them all that they are numbred first by their generations secondly by their families thirdly by the houses of their fathers fourthly according to the number of their names fiftly man by man sixtly euery male seuenthly frō twēty yeare and aboue eightly as many as went foorth to warre These things are noted of euery Tribe particularly somewhat is sette downe that is proper to each Tribe to wit to what summe it accrued to wit 1. Of the Tribe of Reuben were numbred 46500. 2. Of the Tribe of Simeon were numbred 59300. 3. Of the Tribe of Gad were numbred 45650. 4. Of the Tribe of Iudah were numbred 74600. 5. Of the Tribe of Issachar were numbred 54400. 6. Of the Tribe of Zebulun were numbred 57400. 7. Of the Tribe of Ephraim were numbred 40500. 8. Of the Tribe of Manasseh were numbred 32200. 9. Of the Tribe of Beniamin were numbred 35400. 10. Of the Tribe of Dan were numbred 62700. 11. Of the Tribe of Asher were numbred 41500. 12. Of the Tribe of Naphtali were numbred 53400. The totall summe 603550. Here is a particular view and suruey taken of this people together with the generall summe of the whole From hence diuers Questions arise that are to bee answered before we do handle the doctrine proper to this Question 1 place First it may be demanded how this people could multiply to so great a number in so short a time For from the birth of Isaac to the muster heere taken are not much aboue 400 yeares and they went into Egypt with a few soules how then could one family the Tribe of Leui also excluded and the vnwarlike company of women and children of olde and sickly persons not comprehended how I say could one family grow to so great a multitude The Atheists account this incredible and vnpossible Answer and therfore make a mock at it as they do at many other partes of holy scriptures which they wrest to their owne destruction Neither is this to be beleeued by the authority of the Church rather then thorough the testimony of the Scripture and the holy Spirit speaking in it Cocleus lib. 2. de author Eccles et Script as some of the Papists speake of many like places Heerein appeareth indeed the wonderfull blessing of God in increasing seuenty persons to such a multitude in the space of two hundred sixteene yeares for so long was it and no longer from the coming downe of Iacob into Egypt with his family vnto this numbring of them by Moses in this place whereby God did make good his promise vnto Iacob Gen. 46.3 I will make of thee a great Nation For as his iustice appeared and the seuerity of his hand that of all this great multitude which came out of Egypt onely two of them to wit Caleb and Ioshua entred into the Land of Canaan all the residue because of their murmuring idolatry and disobedience perished in the wildernesse some were slaine with the sword some were swallowed vp of the earth some were consumed with the pestilence some were stung with the serpents some dyed a natural death Numb 14. so that neither their eyes saw nor their feete trod vpon the Land of promise as the Lord threatned them so the wonderfull mercy exceeding blessing of God was seene shewed in this wonderfull multiplication vntill they came to so huge a multitude August de ciuit dei lib. 18. cap. 7. Mornae de ver rel Christ c. 26. Neither need we to hold as many doe that this was miraculous and contrary to the course of nature or that euery one brought foorth two or three at euery birth We see by experience in numbring that a small number by addition and multiplication and doubling therof in a small time ariseth to a great and an innumerable company Some in our time yet liuing auouch that they haue knowne in their owne daies one woman who saw of her posterity that came out of her owne wombe an hundred and sixty persons and yet a principall part of them had no issue at all some of them leading a single life others beeing preuented by death The heathen report in their Histories that the Egyptian women bring foorth many at one burthen but to leaue them it is most probable that all the Hebrew women were very fruitefull Willet Hexapl. in Exod. cap. 1. p. 9. cap. 12. Simler in Exod. and none of them barren and that they began betimes to beare children and continued long the LORD thereby making a way for the execution of his decree and the accomplishment of his promise notwithstanding theyr cruell bondage heauy yoke intollerable labor wherewith they were oppressed and oppugned Now to giue a taste of this increase how it might be effected by ordinarie meanes albeit by an extraordinary blessing that God might verifie the worde spoken vnto Abraham consider with me that seauentie persons in thirty yeares supposing they begate euerie one but one onely in a yeare as manie might do moe will bring forth two thousand one hundred persons If we cut off the odde hundred and admit that the third part only of the former number was apt for generation to wit sixe hundred which make three hundred couples and so many marriages these considered as the former in thirty yeare more will beget and multiply nine thousand and yet we are come
man and is diuersly published by diuers persons some putting that booke before which others place after as wee see the bookes of history are ioyned together all the greater Prophets follow them and the lesser Prophets conclude the volume and Canon of the olde Testament The like wee might say of the books of the new Testament the placing of the foure Euangelists first the annexing of the Acts of the Apostles next the setting downe of Pauls Epistles as now they stand to wit the Epistle to the Romanes first to the Corinthians next c is mans appointment not Gods ordinance but if we consider these bookes in themselues and the matter contained in them the grace of speech that floweth from them the power and effect that is wrought by them the whole body of them thus vnderstood is inspired of God and the order of them is diuine inasmuch as the Prophets Apostles and Euangelists were moued by the holy Spirit and led by him in the deliuery of the matter and manner both of the things and words This the Apostle Peter acknowledgeth 2 Pet. 1 20 21. No Prophesie of the Scripture is of any priuate interpretation but holy men of God spake as they were moued by the holy Ghost 2 Ti. 3 16 17. Paul also agreeth hereunto saying The whole Scripture is inspired of God and is profitable to teach to conuince to correct and to instruct in righteousnesse We must therefore both search the Scriptures search into the order of the Scriptures which is most diuine and heauenly whereof we may say This is the singer of God Heere we shall see the whole agreeing with euery part and the seuerall parts agreeing with the whole When the Queene of Sheba vpon the report of Salomons wisedome was come to Ierusalem and there saw the sumptuousnesse of his buildings the greatnesse of his wisedome the meate of his table the sitting of his seruants the order of his Ministers the vessels of his house the multitude of his offerings and the answering of her hard questions shee was greatly astonied and saide I beleeued not this report till I came and had seene it with mine eies 1 Kin. 10.7 8. but loe the one halfe was not told me c Happy are thy men happy are these thy seruants which stand euer before thee and heare thy wisedome But as our Sauiour saith A greater then Salomon is heere so we may truely say greater wisedome and better order is heere in the diuine wisedome of the word that shineth in Gods house And albeit we heare neuer so much of the excellency of this worde yet if our delight be in it and our meditation vpon it day and night wee shall in the end be constrained to cry out Loe the one halfe thereof was not told me Let vs all taste of the sweetnesse of it let vs continually looke vpon the beauty of it let vs lift vp our eares to attend to the melody of it let vs prepare our hearts to lay vp the treasures of it And let vs from a feeling of the worthinesse and wisedome of it and seeing the order of it confesse with the Prophet Oh how loue I thy Law Psal 119 97. it is my meditation continually Secondly this reproueth such as know no Vse 2 order but bring in all confusion and disorder in Church or Common-wealth these haue nothing to do with God but are the Children of the Diuell that hath transformed them into his image and likenesse For from whence are seditions and confusions but from our owne lusts enflamed and kindled from his furnace Many there are that can abide no order at all others will not set themselues against all order to peruert it but make such a mingling mangling of it that they vtterly change the nature of it The Church aboue all other societies ought to bee the picture and representation of right order and comelinesse which is as bright as the Sunne as faire as the Moone Cantic 6 9. as terrible as an army with banners We see how God hath commanded it to be ruled euery one hath his proper calling his proper office his proper gifts for the discharge thereof If then disorder creepe in it how great is that disorder Consider the members of our naturall bodies if the head would presume to walke and vsurpe vpon the office of the feet or if the hand would take vpon it to see and direct the body if the eare encroch vpon the function of the tongue and thinke it selfe able to speake or if the foote would suppose it selfe to be of greater eminency and excellency then the heart or the head and striue for the highest roome or swelling with enuy and pride to behold greater gifts in another member should refuse to do the office of the foot what would follow but the ouerthrow of the whole body Who would not but complaine of this confusion as most monstrous and vnnaturall Let vs now consider how the case standeth with the Church Are there not many being bold and blind that teach before they haue learned and runne before they are sent that being without gifts and almost the shadow of gifts take vpon them the places of Pastors who were fitter to feed sheepe and to goe to some trade or occupation or to bee sent to the Plough taile to earne their liuing by the sweat of their browes rather then by murthering the soules of the people Hos 4.6 who many times perish for want of knowledge Another notable confusion and eye-sore in this body of the Church is when priuate persons enter vpon the office of the Minister and dare intermeddle with the holy Sacraments from which they ought to bee as strangers For what haue these men or women to doe with setting the authentike Seales to Gods promises who hath committed to them no such office nor giuen vnto them any such gifts Who required this at their hands or if they will be intruders or vsurpers will God accept their seruice nay rather will hee not punish their sacriledge Haue they any greater priuiledge then Vzzah had 2 Sam. 6.6.7 who putting his hand to the Arke of God when the oxen did shake it was smitten with sudden death and tasted the fruit of his high presumption Euery Sacrament is as the Arke of God it must not bee touched with vnwashen that is with common and vnsanctified hands Good intentions shall not goe for good payment nor be able to warrant euill actions Will-worship is odious to God and abominable in his sight who will bee worshipped according to his owne will so that it is in no wise lawfull to transgresse the rule and breake the order that God hath set Obiect Neither let any in the prophannesse of his heart or the ignorance of his minde obiect Cannot priuate persons vse the words of Baptisme in all points as well as the Minister obserue the words of institution and powre on water vpon the child which are the
it were brought downe to reside and remaine among vs. So long as the word which is the scepter of his kingdome is with vs we shall not need to feare he will goe from vs neither shall be constrained to make long iourneyes to seeke him out When once his word is departed and the Gospel gone his standard is remoued and he is quite turned from vs. It is in vaine to dreame to find him when we cannot find him in his word Hence it is that Abijam telleth Ieroboam that made Israel to sinne that God was gone from them seeing he had driuen away the Priests of the Lord the sonnes of Aaron and on the other side he ioyneth together the presence of the Lord and the preaching of his word saying Behold this God is with vs as a Captaine 2. Chron. 13.12 and his Priests with the sounding trumpets to cry an alarme against you This then is a speciall token of Gods speciall presence when he sendeth his word as a gracious raine vpon his inheritance and thereby watereth the dry furrowes of the barraine hearts of his people Thirdly we haue the promise of his presence and the seales thereof in his Sacraments whereby we are at one with him and he with vs. Whensoeuer we meditate of our baptisme the Sonne of God doth witnesse vnto our spirits that we are cloathed with his righteousnesse as with a garment Gal. 3.27 for all such as are baptized into Christ haue put on Christ Whensoeuer we receiue the Supper of the Lord hee sheweth vs that he is our food and that the bread which we eate at our tables and in our houses doth not nourish vs better then we be nourished by his substance at his heauenly table insomuch that we liue in him by him and through him according to the testimony of Iohn Ch. 6. Ioh. 6.54.55 Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day for my flesh is meat indeed and my blood is drink indeed Thus we are spiritually one with him and mystically he is one with vs so that we haue a communion with him as the members haue with the head so that we must receiue it as most true which the Apostle saith 1 Cor. 10. 1 Cor. 10.16 The cuppe of blessing which we blesse is it not the communion of the body of Christ the bread which we break is it not the communion of the body of Christ for we that are many are one bread and one body because we all are partakers of one bread Fourthly when we come together in the Church to call vpon his Name he is neere vnto vs and most familiar with vs. For our LORD Iesus Christ assureth vs that he is there among vs whensoeuer we are assembled in his Name and by lifting vp our eyes and holding vp our hands toward heauen wee shew that our coming thither is to present our selues in the sight presence of our God To this purpose our Sauiour saith Math. 18 20. Where two or three are gathered together in my Name there am I in the middest of them so that we must consider that we are heere not onely before the Angels of heauen but also that the Sonne of God both seeth and heareth vs. True prayer doeth ascend vp to Heauen as Incense and lifteth vs vp to talke familiarly with God and bringeth downe his blessings vpon vs except we vse this heauenly exercise whereby we speake to him he is a stranger to vs and we are strangers to him Lastly he dwelleth among vs whensoeuer he preserueth vs from euill and deliuereth vs from our enemies If the fauour of GOD were not a shield buckler about vs to preserue and protect vs from our enemies wee should lie open to ten thousand dangers and deaths If our Lord had not a continuall care ouer vs and stood not mightily for our defence we should bee a prey to the iaw of the Lyon and should perish euery minute of an houre We are of our selues ouer-weake and haue no meanes to deliuer our selues this is our comfort that God is on our side dwelleth among vs. Let vs also take heed we walk in feare before him and doe not prouoke him to wrath and indignation against vs by committing euill in his fight who can abide nothing that is prophane or polluted as Deut. 6 15. The Lord that is in the middest of thee is iealous beware therefore that his wrath kindle not lest thou be rooted out of the Land which the Lord thy God hath giuen thee To this purpose the Apostle speaketh 2 Cor. 6. 2 Cor. 6 16 17 Yee are the Temple of the liuing God as God hath saide I will dwell among them and walke there and I will be their GOD and they shall be my people wherefore come out from among them and separate your selues saith the Lord and touch none vncleane thing and I will receiue you and I will be a Father vnto you and ye shall bee my sonnes and daughters saith the Lord Almighty This sheweth that we ought to walke alwaies as in Gods presence and to consider euermore that his eye is vpon vs. Our bodies are the temples of the holy Ghost for him to dwell in If then we shall defile them and make them as swine-styes we greeue the holy Spirit whereby our adoption and redemption are sealed and driue him from vs and chase him away out of our hearts Vse 2 Secondly albeit the placing of the Tabernacle in the middest of the host be gone and past long agoe and were verified among the Iewes vnder the shaddowes of the Law yet it serueth to teach vs to what end God hath instituted ciuill States and Common-wealths in this world to wit to be staies and proppes to the Church to vphold and strengthen the same that the people of God may assemble together in peace and quietnesse and be free from all dangers of malicious enemies that labour to do euill to the Sanctuary To this purpose the Prophet teacheth Psal 102 2â— 22. and 122 3 4. that The Name of the Lord shall be declared in Sion his praise in Ierusalem when the people shall be gathered together and the Kingdomes to serue the Lord. And Psal 122. Ierusalem is builded as a City that is compact together in it selfe whereunto the Tribes euen the Tribes of the Lord goe vp according to the Testimony to Israel to praise the name of the Lord. Heereby we are put in minde of three notable duties First of all let all persons Princes and people high and low do good to the Church of God and imploy their best endeuours to promote the glory of God and the safety of the Church For wherefore was the Tabernacle taken and pitched in the middest of all the host not placed in a corner nor set in the skirts of that mighty army but was inuironed round about with the strength of Israel but to
and had praied with fasting they commended them to the Lord on whō they beleeued Acts 14 23. Likewise the Apostle left Titus in Crete that he should set in order the things that are wanting and ordaine Elders in euery City as hee had appointed him Titus 1 5. Thus we see what the practise of the holy Apostles was toward the Churches which they had planted so that in all kingdomes and Countries and Congregations conuerted to the true faith the ministery of the word must bee firmely established well seene vnto and regarded both to bring them to God and to settle them in God and to continue them with God that they may abide his for euermore Reason 1 Let vs search into the reasons heereof for the confirming of vs farther in this truth First a certaine and setled ministery is an euident signe and token that God hath a Church and people to be wonne and begotten by the precious and immortall seed of the word which is the seed of regeneration and by their ministry whom he sendeth and sanctifieth to teach them in the truth Where he will haue much labour to be bestowed and more planting watering to be vsed then in other places hee hath much people to be gained and gathered vnto him where he will haue little paines bestowed there he hath a small people and a little company to be saued Where he will haue no teaching he hath no Church to be collected and conuerted vnto the faith When Paul had preached the Gospell planted a church at Corinth and was ready to haue departed The Lord spake vnto him in the night by a visian Acts 18 9 10. Be not afraide but speake and hold not thy peace for I am with thee and no man shall set on thee to hurt thee for I haue much people in this City Hee must labour more plentifully and aboundantly among them because God had a greater people in that place On the other side where he would not haue them exercise their ministery it is a signe and token he hath no people there No labourers no corne no haruest men no haruest no shepheards no flocke Hence it is that when they had gone throughout Phrygia and the Region of Galatia they were forbidden of the holy Ghost to preach the word in Asia and after they were come to Mysia they assaied to go into Bithynia but the Spirit suffered them not Acts 16 6 7. Thus we see that a standing ministery is a signe of a Church and where the word is not there is no Church Reason 2 Secondly without the light of the word the people remaine in darknesse and cannot see they grope at noone dayes and know not what they doe as it was in Egypt when the plague of palpable darkenes was sent among them they saw not one another neyther arose any from his place Exod. 10 23. Thus it fareth with those that want the light of the candle or the shining of the Sunne of Gods word among them they lye vnder one of the most heauy plagues that can be but whē the word is sent vnto them they haue a great light to direct them in their waies according to the saying of the Prophet Esay 60 2 3. The darknesse shall couer the earth and grosse darknesse the people but the Lord shall arise vpon thee and his glory shall be seene vpon thee and the Gentiles shall come to thy light Kings to the brightnesse of thy rising Such then as haue not the ministery of the word are as a crew or company of infidels as an heard of brute beasts and cattel that are running on heapes to their destruction or like to those swine of the Gadarens into which the diuels entred at the permission of Christ so that they ranne violently downe a steepe place into the sea and perished in the waters Math. 8 32. Thirdly the necessity of a ministery is so Reason 3 cleere and euident that all the Gentiles had their Priests and Prophets that attended on their prophane and superstitious Altars and it was their first care to establish a religion such as it was among them This were easie to be shewed by the testimonies of antiquity out of all histories and records to haue beene obserued in all places at all times among all people After that Rome was builded and a sufficient people assembled in it immediately they established the worship of their gods indeed a false worship of false gods but therby they testified their great deuotion and theyr seruice and sacrifice done vnto them so that they erected a Colledge pontificall Plutar. in vita Numae ordained Bishops and instituted an High-Priest to haue authority ouer their Ceremonies and Lawes Virgil. Eglo 3. From hence commeth the saying in the Poet A Ioue principium that is Let vs make beginning with GOD. But to omit these wee see how Ieroboam that made Israel to sinne setting vp his two Calues appointed his Priests to attend at them Ahab and Iezabel had their idolatrous Chaplaines many Prophets of the groues 1 Kings 18 19. The colony brought from Babylon and placed in Samaria are saide to make a mixture of religion and to make vnto themselues of the lowest of them Priests of the high places which sacrificed for them in the houses of the high places 2. Kings 17. 2 King 17 32. Thus we see that among the very infidels No Priest no religion If it were thus among them who saw darkely and were without the true light of the Scripture much more ought wee to learne it that haue beene taught better things and haue the sure word of the Prophets to guide vs. Fourthly such is our frailety and weakenesse Reason 4 that notwithstanding wee liue vnder a setled ministery and haue giuen our names to the faith and haue yeelded some obedience to the truth yet we are ready to start back againe For as the body is prone to pine away without supply of daily food so are our soules ready to perish being destitute of the heauenly Manna of the word of God The wise man saith Where is no vision the people perish but hee that keepeth the Law happy is hee Prou. 29 18. The preaching of the word is the ordinary meanes of saluation and therefore without it the people perish The people of Zabulon and Naphtali were in the shaddow of death vntill Christ came among them and was reuealed vnto them Math. 4 15 16. The Prophet teacheth that the people are destroyed for lacke of knowledge Hos 4 6. When Moses was absent from the host of the Israelites onely forty daies they fell into idolatry worshipped the Calfe Exod. 32. So where the Minister and ministery of the word is wanting there for the most part no euill is wanting but swarmes of drunkards adulterers swearers theeues lyars and all kinde of impieties doe abound and ouerflow These are alasse too rife where the word is taught diligently and published in season and out
the first borne among many brethren Rom. 8.29 is the Priest of his Church because he offered vp himself to his Father as a perfect sacrifice to satisfie his wrath for our sinnes and maketh intercession for vs and the king of his Church because he hath authority in heauen in earth so he maketh vs kings and Priests vnto God his Father Reuel 1.6 and 5.10 Priests that we should make knowne his wil call vpon his Name in spirit and truth and offer vp our selues to him a spirituall sacrifice and kings that we should conquer sinne Satan and the world through faith in Christ for this is our victory euen our faith 1 Ioh. 5.4 that ouercommeth all these enemies We haue also the adoption of sonnes and we are a chosen generation a royall Priesthood an holy nation a peculiar people that we should shew forth the praises of him who hath called vs out of darknesse into his maruellous light 1 Pet. 2.9 Thirdly this layeth before vs the dignity Vse 3 of Christ Iesus our Sauiour touching whom we learne that he is in deed and in trueth the first borne of God by whom we are deliuered from the wrath of God and redeemed from hell and destruction forasmuch as he was consecrate vnto God and made a sacrifice of attonement for vs who by sinne were become his enemies as we noted before Now hee is the first borne in these foure respects first How Christ is the first borne according to his diuine nature being begotten of the Father before all creatures after an vnspeakeable manner being of the same substance with him and is therfore called the first borne of euery creature Coloss 1. verse 15. Rom. 8. verse 29. He is the eternall sonne of God being borne of him before any creature was created Whereby wee learne against the blasphemous opinion of the Arrians that he is true GOD not a made or a created God but being God from all eternity Secondly according to his humane nature euen as he tooke vpon him our flesh and was borne of the virgine Mary so hee was also her first borne Matthew 1. verse 25. Luke 2. verse 15. Not that the blessed Virgine had other after him but because she had none before him For he is in Scripture called the first borne that first openeth the matrice whether other be borne after or not Thirdly he is called by this title because he was the first that arose out of the graue made a way for vs vnto euerlasting life because it was vnpossible that hee should be holden of the sorrowes of death And therefore hee is said by the Apostle to be before all things the beginning and the first borne from the dead Col. 1 18. This is a notable comfort vnto vs that forasmuch as our elder Brother Christ Iesus arose from the dead to the euerlasting possession of eternall glory in heauen it followeth that we also shall rise againe and not for euer lye in the graue and then be partakers with him of that blessed inheritance prepared for vs from the beginning of the world Hee is gone before to prepare vs a place and when he commeth againe we shall enter into that blessed estate and condition euery one according to the measure of the grace and guift of Christ Psal 45 7. For as Christ was annointed with the oyle of gladnesse aboue his fellowes so he was rewarded with the possession of glory aboue his brethren and highly exalted farre aboue all principalities and powers who ascended aboue all heauens that hee might fill all things Eph. 4 10. Neither let any obiect that some did rise againe before him for they arose againe to this present life and dyed againe but he arose againe to die no more death had no more dominion ouer him but to take possession of the kingdome of heauen and therefore it followeth in the next words that in all things he might haue the preheminence Lastly as the first borne was set apart and then sacrificed vnto GOD I meane the first borne among the beasts that were killed so Christ was separated from sinners Heb. 7 26. as the vnspotted Lambe of God holy and acceptable and then made a perfect oblation of himselfe not for himselfe but for the sinnes of his people Heb. 7 27. He must be holy both in his conception and life that he might be a mercifull and faithfull high-Priest and make reconciliation for vs. For he that must be a Mediatour betweene God and vs and restore vs into his fauour must of necessity be himselfe in the fauour of God and neuer haue offended him Neither could he haue accesse to the Throne of God who is most holy to make intercession for vs vnlesse he had beene holy harmelesse vndefiled and made higher then the heauens Hence also we haue vnspeakeable comfort we are assured that the wrath of God is pacified the curse of the Law is cancelled and all our sinnes are purged and done away Who is it now that shall be able to lay any thing to our charge Rom. 8 33. or to the charge of any of the elect It is God that iustifieth who is he that condemneth It is Christ that died yea rather that is risen againe who is euen at the right hand of God and maketh intercession for vs. There is nothing then that shall be able to separate vs from this loue of Christ neither tribulation nor distresse neither persecution nor famine nor nakednesse nor perill nor sword neyther life nor death forasmuch as in all these we are more then Conquerors through him that loued vs. Lastly seeing God separated the first borne Vse 4 or eldest of the family from the rest of his brethren as also he did the Leuites from the other Tribes to serue him it teacheth that all the faithfull ought to be separated from the company of wicked men and to abhor them as a sinke of all filthinesse and annoyance that we may more freely and faithfully serue the Lord as the Prophet saith Psal 119. Psal 119 115. Away from me ye wicked and I will keepe the Commandements of my God Thus we see the Church of God to be described to be an holy people elected out of the rest of the world Numb 23.9 They shall dwell alone and shall not be reckoned among the Nations God reuealeth his will to them he gouerneth them he protecteth them he careth and prouideth for them no lesse then parents for their first borne Hence it is that he willeth Moses to goe to Pharaoh and to say vnto him Israel is my sonne euen my first borne let him goe that he may serue me and if thou refuse to let him goe Behold I will slay thy sonne euen thy first borne Exod. 4. Exod. 4 22 23 The like we reade in the Prophesie of Ieremy chap. 31 9. I am a father to Israel and Ephraim is my first borne He hath a greater care of them then of all other nations and people
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
Secondly touching the Merarites which are another of the familes what he saith of them verse 31 of this present chapter compare it with the 36 and 37 verses of the former chapter Lastly touching the Gershonites the 25 ver of this fourth chapter with the 25 verse of the third chapter and we shall see hee telleth them againe and againe what burdens they are to beare and what seruice they are to performe He might haue referred vs to that which hee had before set downe but he doth againe particularly rehearse and repeat it God forbiddeth needlesse repetitions in praier and condemneth much babling that bringeth no benefit with it therefore he vseth it not himselfe neither do any of the Penmen of the holy Scriptures who wrote as they were inspired by the Spirit of God the Author of them They were chosen vessels of God and as it were his Secretaries so guided by him that they could not erre in writing no more then in speaking of it We learne from this practise of Moses in this place Doctrine It is lawful for the Ministers to repeat the points that formerly they haue taught that it is lawfull for the Ministers and Teachers of the Church to make repetitions of things formerly taught and to deliuer the same points and parts of religion againe and againe both for matter and forme not thereby to ease themselues or to maintaine sloth in thē but for the benefit of the Church Moses in the booke of Deuteronomy repeateth to the people many things done before and expressed in the former bookes and therefore it is fitly called a repetition of the Law and there he rehearseth the ten Commandements againe Deut. 5. So do the Euangelists declare how Christ our Sauiour often repeateth the same things and preacheth againe the same points he had deliuered before and therfore his practise may well be our warrant and his example our direction Thus doth the Apostle Peter shew what he did and what he will do 2 Pet. 1 12. Wherefore I will not bee negligent to put you alwaies in remembrance of these things though ye know them and be established in the present truth And afterward in the same Epistle he professeth that hee had written to them of those things whereof his beloued brother Paul had written in all his Epistles The Epistle of Iude is a repetition of those things handled by Peter in his second Epistle and is as it were an abridgement of it So the bookes of Chronicles do repeat many things before set downe in the bookes of the Kings albeit it be done with much accesse of matter profite to the reader as we shall see by diligent obseruation in the reading of them In like manner the Apostle Iohn wrote vnto them those things which they had beene taught before I haue not written vnto you because ye know not the truth but because yee know it and that no lye is of the truth 1 Iohn 2 21. This may plentifully appeare vnto vs in the comparing of the olde Testament with the new one strengtheneth and confirmeth another and sundry things are repeated in the new which are deliuered in the old We see the Gentiles in the Acts of the Apostles Acts 13 42. besought Paul and Barnabas that the same words might be preached vnto them the next Sabbath day which they had first offered vnto the Iewes All which examples as it were a cloud of witnesses do confirme the lawfulnesse of their practise that teach againe what they haue taught and deliuer the same points which before they haue deliuered and so bring forth out of their storehouse things both old and new for this custome could not be vsed without some accesse and addition of new matter according to the manner of God vsed in the holy Scriptures Reason 1 This is not done without cause and good reason For first men are commonly dull in hearing slacke in comming weake in remembring and slowe in practising They are as a tough oake that is not felled at one stroke as an hard stone that is not broken in peeces with one blow they are as marble that is not pierced with once dropping of water vpon it but requireth a constant and continuall falling vpon it according to the Commandement of God directed to his Prophet Ezek 21 2. Sonne of man set thy face toward Ierusalem and drop thy word toward the holy places and Prophesie against the Land of Israel For albeit we be often taught and plainely instructed heere a little there a little yet we cannot conceiue and carry away the things we heare The Apostle saith Heb. 5 11. We haue many things to say and hard to be vttered seeing ye are dull of hearing where he giueth this reason why he had need begin againe the first rudiments of Christian religion as it were to lay the foundation of the house againe before hee went forward with high mysteries euen in regard of their dulnes and slacknes in learning Reason 2 Secondly it is safe and sure for all hearers to haue often repetitions It hath his good vse and speciall benefit Many witnesses do make sure worke and confirme strongly and stedfastly the things taught Hence it is that the Apostle saith writing to the Philippians chap. 3 1. To write the same things to you to me indeed is not greeuous and for you it is safe That which is once spoken is through our infirmity and corruption as good as neuer spoken as one witnesse is no witnesse GOD would haue euery truth confirmed by two or three witnesses and forasmuch as the historie of the life and death of the doctrine and myracles of the resurrection and ascension of Christ is so maine a pillar of our religion in the knowledge whereof our saluation consisteth hee would haue it confirmed by foure authentike witnesses and Christ carried by them as on a fourefold Chariot in triumph like a mighty Conqueror that hath subdued all his and our enemies Thus doth God prouide most plentifull meanes to remoue our infidelity to take away our doubting and to remedy our infirmity Thirdly repetition worketh a deeper impression Reason 3 in vs and serueth to beate it into the conscience as well as into the vnderstanding It is necessary that we be stirred vp quickned to the practise of good things by the goad of repetitions This consideration made the Apostle say I thinke it meete 2 Pet. 1 13. as long as I am in this Tabernacle to stir you vp by putting you in remembrance Practise is an hard thing and rare We are not easily brought to performe such things as wee know If then once speaking take not hold on vs it may the second time beeing commended vnto vs againe Fourthly we ought not to forbeare from Reason 4 this course because our life is short wee know not how soone we may be called out of this world and giue an account of our Ministery how carefull wee haue beene to gaine
separated froÌ„ it that were neuer of it or in it And touching the elect they can neuer fall from the grace of election the foundation of God remaineth sure 2 Tim. â— â— hath this seale the Lord knoweth who are his so that it is vnchangeable Besides such are also engrafted into Christ and cannot be separated from his communion according the saying of Christ Iohn 6 ver 37. All that the Father giueth mee shall come to me and him that commeth to me I will in no wise cast out And the Apostle Iohn 1 Iohn â— â— saieth They went out from vs but they were not of vs for if they had beene of vs they would no doubt haue continued with vs but they went out that they might be made manifest that they were not all of vs. If then the reprobate were neuer of this communion and the elect can neuer fall from this communion it may seeme that none can be said to be truely excommunicated that is to be separated from that spirituall communion which wee haue with Christ and with all the Saints by faith â— hope and loue I answer that which is affirmed of the elect and reprobate is most true neuerthelesse that which is concluded from thence is most false as the learned haue well obserued For first of all touching the reprobate that being hypocrites were once in the Church though they were neuer of the Church neither truely partakers of this spirituall communion of the Saints yet then they are saide to bee separated from it when they are manifested declared to haue beene alwaies strangers vnto it and separated from it as when Dauid praieth in the Psalms that they might be blotted out of the booke of life Psal 69 28. as if he had said declare it shew it plainely that they were neuer written in the booke of eternall election Secondly touching the elect the question is more difficult and yet the knot is not so intricate or intangled but it may be loosed For albeit they cannot be cut off from the grace of election because his gifts and calling are without repentance Rom. 11 29. neither can be wholly and altogether excluded from that communion which they haue by faith with Christ and by loue with the Church both by reason of the stablenesse of Gods promises and by reason of the efficacy force of Christs praier heard of the Father 〈◊〉 â—7 21 â— Luke 22 32. Yet in some sort in some respect they separate themselues as much as lyeth in them when they fall into greeuous sinnes as Dauid when he committed adultery and Peter when he denyed his Master The guifts of the holy Ghost are as a flame of fire kindled in vs such sinnes are as water powred vpon them to quench it and except GOD did grant his Spirit to dwell in them and preserue it as fire hidden vnder the ashes they would lose it wholly be quite and cleane excluded from this spirituall communion Notwithstanding our saluation is sure for his promise sake who hath promised to put his feare in our hearts that we should not depart from him and for Christs praier who praied for Peter all the elect that their faith should not faile Hence it is that he keepeth a remnant of grace in them and cherisheth the fire of his Spirit that it should not goe out so that the flame is slaked and the heat is diminished But in his good time he kindleth the fire and stirreth vp the heat somtimes by his word and sometimes by his corrections and therefore the Apostle willeth Timothy to stirre vp as coales 〈◊〉 1 6. the gift of God that was in him Dauid hauing experience hereof praieth vnto him to create a new heart in him and not to take away his Spirit from him Ps 51 10 11. Thus we see how the faithful are not wholly but yet in some part separated froÌ„ the communion of Christ because they are depriued of the sweet comforts that they felt before of the large measure of grace which they finde greatly diminished by the committing of sinne and continuing in it This is the spirituall communion The externall communion standeth in a common partaking together in the word in praiers in the receiuing of the Sacraments and in familiarity and friendship one with another as Luke speaketh of the Church of Christ after his ascension Acts 2 42. They continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in praiers Excommunication separateth from all these But some will say Obiect doth excommunication take away all commercing and conuersing one with another May not one in any sort liue with such Or doth it dissolue all bands of nature and pollicy I answer Answer no. There are some bands so firmely and closely knit tied together that nothing can loose them and abrogate them Some duties are naturall some domesticall and some ciuill which no excommunication can diminish or dissolue or dispense withall The Apostle giueth this as a generall precept If thine enemy hunger Rom. 12 20. giue him meate and if he thirst giue him drinke If an excommunicate person be in want and in any distresse we must helpe him and minister vnto him such things as are necessary for his preseruation wee must not cast away all care of him and all loue vnto him forasmuch as God hath made vs keepers one of another Againe it is lawfull to buy of him to sell vnto him and to bargaine with him albeit we should not conuerse and commerce with him as with a friend Moreouer if we owe personall duties to such a one as is in the family with vs we caÌ„not shake them off vnder any colour or pretence of excommunication The wife must performe due beneuolence to the husband the children must obey their parents the seruants must count their masters worthy of all honour and contrariwise prouided alwayes that they do not ceasse to pray for theÌ„ to admonish them and to hate their sins and that they looke to themselues that they do not defend them in their wicked courses and ioyne with them in opinion for then we make our selues partakers of their sins Lastly let vs set before vs the ends of excommunication which also haue bin considered in part already One end of it is the good of the person excommunicated that if it bee possible he may be won Tit. 2 11. Rom 1 6. Christ deliuereth the doctrine of saluation the Gospel is the power of God to saluation to euery one that beleeueth For wheras Christ Iesus saith of himself Math. 10 34. that he came to send fire and sword into the world and that hee is appointed for the fall of many in Israel Lu. 12 46 2 34. that the Gospel is the sauor of death vnto death 2 Corinth 2 15. Yet this is not the proper end of Christ or the Gospel but as it were beside their purpose
eternall glory we must bee more then flesh blood Thou wilt therfore be ashamed to confesse that thou vnderstandest by flesh and blood that thou art nothing but a lumpe of flesh What then art thou flesh in part spirit in part as thou must acknowledge thy self to be if thou be the Lords Why then dost thou not performe the workes of the spirit Rom. 8.5 They that are after the flesh do sauour the things of the flesh Ver. 6 but they that are after the spirit the things of the spirit To be carnally minded is death Verse 7. but to be spiritually minded is life and peace The carnall minde is enimity against God Verse 13. for it is not subiect to the Law of God neither indeed can be If ye liue after the flesh ye shall die but if ye through the spirit do mortifie the deeds of the body Ver. 14. ye shal liue For as many as are led by the spirit of God they are the sonnes of GOD Vers 8. so then they that are in the flesh cannot please God Thus we see that the flesh and the spirit are alwayes opposed the one to the other so that by this wee may prooue our selues whether we be regenerate or not Let vs not therefore boast our selues that we are flesh blood forasmuch as such as are onely flesh cannot yet assure their owne hearts that they are the Lords Obiect 5 Fiftly it may be obiected that to repulse wrong is a note of courage and fortitude and to put vp wrong a token of pusillanimity and of a faint heart If then I must not reuenge I shall be accounted not onely a foole but a dastard and coward Answer I answere this is no better then the diuels sophistry and openeth a gap to the common practise that is in the world to quarrell for euery word speaking It is no argument of courage to be ready to draw the sword and dagger but rather of rashnes headinesse vnstayednesse and of a ruffian like spirit And it is no disgrace to be of a bearing and forbearing nature Our chiefest honour consisteth in fighting against sin vnto the death and shewing all might and manhood in the subduing of it He is stronger that ouercommeth his owne passions then he that winneth a city We must remember that we are made kings and Priests vnto God the Father and therefore let vs not make our selues slaues and captiues to Satan to sin and to the world This then serueth to meete with three sorts of men Perk. on Mat. 5.39 to condemne their euil courses whose whole life pleadeth for nothing more theÌ„ priuate reuenge First they are reproued that for euery crosse word supposed iniury are ready to challenge one another into the field the accepting of that challenge when it is giuen This fighting a single combat is vnlawfull That which the naturall man accounteth valour God esteemeth a vice and therefore it is no disgrace to refuse it but rather true grace in yeelding obedience vnto God For we must set down this as a rule that no man must sinne against God for the sauing of his credit reputation among men And if we did duly consider what sin is against whom it is committed and what punishment is procured therby vpon our selues we would neuer question the former ground set downe vnto vs. Secondly out of the case of challenging the field the common practise of fighting quarrelling is condemned which are no better then forerunners of murther and haue a bloody face in the sight of God The Apostle Iohn saith 1 Ioh. 3 1â— Whosoeuer hateth his brother is a murtherer and ye know that no murtherer hath eternal life abiding in him Many there are that hold it vtterly vnlawfull to giue the first blow but if another strike them then they thinke that therby they are warranted to strike againe If any giue the occasion of a fray they hold him worthy to be condemned but if they be prouoked by another they account themselues to be bound to returne him the like This is directly contrary to the doctrine of Christ whereunto all must submit themselues that wil be the disciples of Christ He would haue vs take many wrongs and not seeke to reuenge our selues And it is contrary to the practise of Christ and of his Apostles When one of the officers of the high Priest smote Iesus with the palme of his hand Ioh. 18. â—â— because he held his peace would answer nothing he smote not againe as these men thinke he was bound to do for his honour But this was no disgrace or reproch to Christ how then should it be any shame for a true Christian We will needs be accounted Christians whosoeuer say nay but we scorne and disdaine to follow the example of Christ Act. 23.1 Ananias the high Priest commanded them that stood by to smite Paul on the mouth he reprooueth him fot it but he smote not againe this was no infamy but a glory vnto him Lastly their opinion also is condemned that make it a matter of praise and an argument of valour to turne away his face froÌ„ no man This indeed is foole-hardinesse It is the commendation of Magistrates to be men of courage to feare the face of God but not the faces of men They must accept no mans person in iudgement neither decline to the right hand or to the left But a priuate man may turne his backe to his aduersary without any impeachment of his credit or diminishing of his valor or lessening of his honor or slander to his reputatioÌ„ But of this we haue spoken sufficiently before therfore we wil proceed Lastly it may be obiected that vnder the Obiect law of Moses when any man had killed his neighbour the auenger of blood might slay the murtherer whensoeuer and wheresoeuer he met him Numb 35 19. If a man had killed any person at vnwares and hated him not before he must flie to one of the Cities of refuge and abide in it vnto the death of the high Priest which was annointed with the holy oyle but if the slayer shall at any time come without the border of the Citty of refuge whither he was fled 〈◊〉 27. and the reuenger of blood finde him without the borders of the City of his refuge and the reuenger of blood kill the slayer he shall not be guilty of blood If then he be not guilty of blood how is it that God aloweth no priuate reuenge but commandeth to render good for euill to pray for them that curse vs and to doe good to our enemies and such as persecute vs I answer the politicke lawes serue not to bring men to perfection such as are made for ciuill gouernment When God speaketh as king of Israel and maketh statutes tending to outward peace and tranquility he aimed not at the spirituall perfection which is contained in the moral law which is the rule of
the Scribes because they confessed this point of Gods power for they did rightly affirme Allem â—â—tise of the power of Priâ—hood 〈◊〉 sins chap. 1. that none could forgiue sinnes but God onely Luke 5 20 21 but this was their error in that they did not acknowledge Christ to be God who in the person of the Mediatour euen in the state of humility while he liued heere and was conuersant vpon the earth might by his diuine authority forgiue sinnes as likewise by the same power he did heale sicknesses and diseases among the people God then doth properly and absolutely forgiue sinnes committed against his law and eternall Maiesty The Minister by his appointment doth assure all penitent sinners of the forgiuenes of their sinnes through the mercy of God and the merits of his Sonne Iesus Christ and therefore in this sense he is said to forgiue sinnes as he is also said to saue mens soules 1 Tim. 4. â—â— to whom he preacheth saluation An Embassadour is said to make peace or warre when he declareth according to his commission his Princes pleasure and determination touching eyther of them The Kings Deputy or Lieutenant hauing warrant from him offereth and granteth pardon to rebels or other offenders when notwithstanding he doth onely make knowne the Princes pleasure in remitting their offences and releasing their punishments forasmuch as it is in the Princes power onely to pardon traitors transgressors The Minister of the word as Christs Deputy or Lieutenant is said to reteine or remit sinnes euen as the Priest in the time of the Law is said to make the Leapers cleane or vncleane â— â— 7 His sentence touching that disease was but declaratory pronouncing who was striken or who was healed by the hand of God he had not power himselfe to strike or to heale to lay it vpon any or to take it away from any person So it is the ordinance of God that the Ministers should be declarers interpreters and expressers of his will and word concerning remission of sinnes â—giue sin â—e a â—ne not properly pardoners forgiuers and remitters of sinnes for then they must also take away sinnes as though the sentence in heauen did depend vpon the sentence on earth whereas the censure of men must depend vpon the sentence of God To forgiue sinnes properly is to take them away and to remoue the punishment But God only can do this to God therfore alone let vs flie of him let vs looke for mercy and from him let vs neuer goe to any man If we haue recourse vnto him we shall finde mercy in time of need which is better then thousands of gold and siluer This is able to appease the inward trouble of a distressed conscience and ministreth sound comfort to the afflicted soule that is humbled and cast downe to the gates of hell If wee hadde all the iewels and precious stones that can bee found wee were not able to buy out the punishment of one sinne The Prophet saith Ps 49 6 7 9. They that trust in their wealth and boast themselues in the multitude of their riches none of them can by any meanes redeeme his brother nor giue a ransome to God for him c. The value worth of the whole world is too vile and base to answer for one trespasse for it cost more to redeeme one soule It could not be done with siluer and gold and such like corruptible and transitory things but with the precious blood of Christ â—1 19. as of a Lambe without blemish and without spot If we would come before him with burnt offerings and calues of a yeare old or would thinke to please the Lord with thousands of Rams and ten thousand riuers of oyle or perswade our selues that wee can make satisfaction for the sinnes of our soules by the fruite of our bodies euen by giuing our sonnes and daughters wee deceiue our selues and know not the greeuousnesse of sinne nor the infinite wrath of God nor the exceeding value of the death of Christ nor the endlesse torment due vnto sinne nor the vnspotted purity of the law of God which is transgressed by it If we had all things and wanted his mercy we haue nothing if once we haue it it is sufficient to couer all our infirmities and to blot out all our iniquities according to the saying of Salomon Prou. 16 6. By mercy and truth iniquity is purged and by the feare of the Lord men depart from euill Such as neuer felt the burden of sinne neuer regard the benefit of mercy but such as haue their hearts in any sort touched with it acknowledge them blessed that finde it and all those miserable that are destitute of it It is not instruments of musicke it is not dainty fare it is not outward delights it is not merry company it is not riches or honours or friends or nobility or pleasures or sports and pastimes that can alay and appease a troubled minde perplexed conscience Dauid wanted not any of these he was the sweet Singer of Israel he might haue his consort he could not want mirth and musicke of singing men singing women yet he preferred a drop of mercy before all these he followed not the practise of Saul who when an euill spirit sent of God vexed him and disquieted his minde listned vnto them that told him of a cunning Musitian to play before him but he neuer sought to God nor craued mercy at his hand and therefore albeit he were eased for a time yet his trouble returned more fiercely vpon him then before and ended in a fury and frenzy so that nothing could pacifie or appease him This is the common course of the men of this world if at any time their hearts accuse them and sinne begin to terrifie them iudgment presse sore vpon them they seeke by merriments and drinkings feasts and their companions to put that terror away And this is the onely counsell their friends can aduise theÌ„ to take Like friends like counsell carnall friends carnall counsell But they and their friends are greatly out of the right way and are wholly ignorant of the true meanes of coÌ„fort All sound comfort commeth from God and from his word All sound dofort commeth from God 2 Corin. 1.3 and therefore he hath this title giuen vnto him to be called the Father of mercies and the God of all consolation He sendeth his holy Spirit into our hearts wheÌ„ they are cast downe who by way of excellency is called the Comforter Iohn 14 26 16 26. He wil not leaue vs without comfort if we craue it of him We must goe vnto him and neuer giue him ouer He is a fountaine that can neuer bee emptied and drawne dry Besides we haue his word which being reuerently heard and read is able to raise vp and cheere vp our heauy hearts The Apostle sheweth that the Scriptures were written Roman 15 4. that we through patience and comfort of
them might haue hope And the Prophet Dauid in sundry places setteth downe this effect which himselfe from time to time had found and felt in his troubles as Psal 19.8 The statutes of the Lord are right reioycing the heart the commandement of the Lord is pure enlightning the eyes and the 119. Psalme Psalm 119 24 is a plentiful store-house to furnish vs abundantly with matter of comfort Thy testimonies are my delight and my Counsellers and againe My soule melteth for heauinesse strengthen thou mee Verse 28 according to thy word This is the true way sanctified vnto vs to driue away heauinesse this means the children of God haue vsed haue found by experience and good proofe the force and effect of it It hath beene very auaileable vnto them and filled their bones with marrow and fatnesse To this end he saith afterward Verse 92. Vnlesse thy law had beene my delight I should then haue perished in mine affliction Thus doe the faithfull reioyce in his Testimonies as much as in all riches forasmuch as his statutes do reioyce the heart make wise the simple enlighten the eies and conuert the soule then which it is vnpossible to finde greater matter of comfort Two meanes of comfort To conclude we haue seene that there are two meanes to obtaine comfort the one is from the worke of God in our hearts by his holy Spirit which leaueth vs not desolate and destitute The other is the vse of the word which is sweeter then the hony and the hony-combe and more to be desired then much riches Let vs haue an heape of sorrowes cast vpon vs through enduring of the Crosse and let vs sinke neuer so deepe into afflictions the word of God is able to raise vs vp againe to cheere vp our hearts Verse 7. Then they shall confesse their sinne which they haue done Wee shewed before that Moses setteth downe three waies how this damage offered to men is to be blotted out The course which they ought to take to purge it away is first of all to make confession of their sinne to God forasmuch as where the confession of man goeth before there the forgiuenesse of God followeth after We cannot lye hid from him nor conceale our offences and therefore it is best to acknowledge them before him Doctrine Whosoeuer looketh for forgiuenesse must confesse his sinnes to God From hence we learne that whosoeuer looketh for forgiuenesse must confesse his sins to God This is the practise and property of a true penitent to lay foorth his sinnes to God both originall and actuall and to discouer them in his sight This we see in sundry examples remembred in the old new Testament When Dauid was reprooued of Nathan the Prophet who set his sins in order before him he answered 2 Sam. 12. I haue sinned against the Lord. The Publican going vp into the Temple to pray and standing afarre off would not lift vp so much as his eyes vnto heauen but smote vpon his brest Luke 18 13. saying God be mercifull to me a sinner The prodigall sonne hauing wasted his substance with riotous liuing when he came to himselfe he went to his father and saide vnto him Luke 15 21. Father I haue sinned against heauen and in thy sight and am no more worthy to bee called thy sonne The like confession we reade in Daniel chap. 9 5 6 7. when he perceiued by the word of the Lord that the seuenty yeares were accomplished in the desolations of Ierusalem he praied vnto the Lord his God and made his confession Wee haue sinned and committed iniquity and haue done wickedly and haue rebelled euen by departing from thy precepts and from thy iudgements c. The like we might shew out of Ezra 9 5 6. and Nehem. 9. and many other places which teach that it is a duty required of vs to make humble confession of our sinnes vnto God Reason 1 The reasons are weighty and effectuall to enforce this duty First we shewed in the former doctrine that all sin is committed against God Howsoeuer we may hurt men and damnifie them in their bodies and goods yet the cheefest dishonor is done against God whose law is broken and transgressed as Psal 51 4. Against thee euen thee onely haue I sinned and done euill in thy sight If then the iniury done to man be an iniquity cōmitted against God we are bound to confesse our sinne vnto him But all the wrongs offered to our brethren are sinnes against God and therefore confession ought to be made vnto him Secondly we haue shewed also before that Reason 2 it is in Gods power onely to forgiue sins and free vs from the punishment due vnto sinne He onely can giue pardon for sinne Cypri Ser. 5. de Lapsis that carried our sinnes on his body The Scribes and Pharisies had greeuously corrupted the purity of doctrine by the leauen of their owne traditions yet they held soundly and sincerely this principle that God onely forgiueth sinnes They falsely interpreted the law of God and peruerted the true meaning of it by their gloses yet they reteined this truth that none can forgiue sinnes but God onely Mark 2.7 If then God alone can forgiue sins then we must confesse them vnto him But hee alone can forgiue sinnes and therefore we must confesse them vnto him Thirdly without confession of our sinnes Reason 3 there is no forgiuenesse nor hope of pardon for God cannot in iustice forgiue vs except in humility we confesse vnto him seeing without it wee haue no promise made vnto vs to finde fauour at his hands If we be not ashamed to vncase and vncouer our sinnes he will not be ashamed of vs but shew mercy toward vs as Prou. 28 verse 13. Hee that couereth his sinnes shall not prosper but who so confesseth and forsaketh them shall haue mercy And the Apostle Iohn affirmeth the same If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse 1 Iohn 1 verse 9. The like remedy Paul deliuereth to the Corinthians who for their vnreuerent vnworthy partaking of the Lords Supper were some of them weake some sicke and some dead If we would iudge our selues wee should not be iudged of the Lord. 1 Corin. 11 31. And the Prophet Dauid declareth the same by his owne experience Psal 32 verse 5. I acknowledged my sinne vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne If then there be no forgiuenesse of sinnes without confession it followeth that it is our duty to confesse them before him Fourthly where there is no true confession Reason 4 of sinne there is no sound repentance for sin For the inward sight of sinne and humbling of our selues for it will open our mouthes cause vs to lay them open As then the confessing of them with
accusation I restore him fourefold He testifieth his repentance by his readinesse to make restitution whereas he that keepeth stollen goods stealeth still and is no better then a theefe and consequently farre from repentance Reason 2 Secondly without restitution there can be no remission forasmuch as repentance is falsely counterfeited and not truely practised God will not forgiue such as retaine with them their neighbours goods To steale from them and to keepe that which is stollen is a plaine token that we are resolued to continue in sinne He that is perswaded and determined not to depart from stollen goods which are sweet morsels vnto him is resolued to be a theefe and not to giue ouer Thus God is mocked and dallied withall and his law neglected and despised This the Prophet Ezekiel pointeth out chap. 18.7 9 12 13. and 33 15. He that hath not oppressed any but hath restored to the debter his pledge he shall surely liue saith the Lord God but he that hath oppressed the poore and needy and hath spoyled by violence and hath not restored the pledge c. he shall surely die his blood shall be vpon him Seeing then such as restore and so make recompense of that they haue taken away haue promise of forgiuenes contrariwise such as neuer make restitution haue a terrible threatning of death denounced against them it followeth that this is a duty required of all persons Reason 3 Thirdly the performance of it is a very speciall meanes to bring a blessing vpon vs a blessing I say from him to whom restitution is made For when he shall see how God hath touched their heart with a feeling of their sin that they can no longer keepe that which is not their owne albeit power be in their hand to do it it shall stirre him vp to desire and procure their good and to craue a blessing to come downe vpon them This is that which we reade in Moses Deut. 24.12 13. If the man be poore thou shalt not sleepe with his pledge c. that he may blesse thee This end is not to be neglected forasmuch as the eares of God are alwaies open to heare the cry of the poore and he hath promised to helpe them and to bring a curse vpon al their oppressors to their destruction Reason 4 Fourthly as the loynes of the poore shall blesse them that restore so God will accept it as a worke of iustice and righteousnesse and as a fruit of his spirit iustifying vs by the righteousnesse of Christ Iesus his Sonne and sanctifying vs to his glory In the place of Scripture before remembred Moses teacheth this and layeth it downe as a strong reason Deut. 24.13 where speaking of such as had taken pledges of the poore he saith In any case thou shalt deliuer him the pledge againe when the Sunne goeth downe that he may sleepe in his own raiment c. and it shall be righteousnesse vnto thee before the Lord thy God This also is a most forcible reason to mooue vs to restitution forasmuch as God setts it down as an infallible testimony of a iustifying faith and therefore the contrary is a fruit of infidelity so that we shal neuer repent vs of that we haue done nor wish it to be in our owne hands againe Reason 5 Fiftly the vniust retaining of other mens goods hindereth many good things from vs inasmuch as God will accept no seruice nor duty at our hands vntill we haue ridde our hands of things euilly gotten We may come to heare his word and to call vpon his Name and sit among the Saints and seruants of God in the Congregation howbeit we heare without fruit and we pray without profit For this poisoneth and corrupteth vnto vs the best things of God This is that which Christ teacheth vs in the Gospel of Matthew chap. 5.23.24 If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee but he hath some iust action against vs so long as we keepe any of his goods wrongfully from him leaue there thy gift before the altar and goe thy way first be reconciled to thy brother and then come and offer thy gift If then we desire that God should heare our prayers or be well pleased with the hearing of his word we must be careful to make recompense and satisfaction for such iniuries as wee haue offered and our brother hath sustained Now let vs come to the vses which are as Vse 1 it were the life and soule of this point that hath beene prooued First of all it serueth to reprooue all such as neglect this duty and so offend against this doctrine The first reproofe And among them it meeteth directly chiefly with those that commit sacriledge robbing the Church and defrauding the Ministers of that portion which God hath granted vnto them in his holy word The wise man saith Pro. 20.25 It is a snare to the man who deuoureth that which is holy and after vowes to make inquiry Our Sauiour himselfe saith Matth. 10.10 The labourer is worthy of his wages The Apostle Paul saith 1 Cor. 9.14 The Lord hath ordained that they which preach the Gospel should liue of the Gospel This sinne came first from the man of sinne by whom tithes were first alienated and impropriations erected and Church-liuings spoiled for the maintenance of idle persons that sate still and did nothing but eate and drinke and fat themselues in cloysters as oxen in a stall and these deale with the goods of the Church as the souldiers did with the garments of Christ Matth. 27.35 Psal 22.28 Luke 7.5 they parted his garments among them and cast lots for his vesture The Centurion is commended in the Gospel that builded a Synagogue for the Iewes but these men doe what they can to pull downe Churches and to impouerish the Ministery and to destroy the soules and saluation of many whom Christ redeemed These spirituall theeues and Church-robbers must learne to pay their due and not muzzle the mouth of the oxe that treadeth out the corne 1 Tim. 5.18 They robbe God greatly of his honor and dishonour him more then the heathen did their idols which are no gods These men glory in their Christianity and yet are enemies vnto Christ So that the Gentiles that knew not God shall arise in iudgement against them and condemne them The second reproofe Secondly it reprooueth all oppressors that fill their houses with the spoiles of the poore and needy as Esay 3.14.15 The Lord will enter into iudgement with the ancients of the people and the Princes thereof for ye haue eaten vp the vineyard the spoile of the poore is in your houses What meane ye that ye beat my people to peeces and grind the faces of the poore saith the Lord God of hostes And to this purpose speaketh Micah in his prophesies against this sinne chap. 3.3 They also eate the flesh of my people and flay their skinne from off them they
spirit of wisedome and meeknesse the spirit of knowledge and vnderstanding the spirit of grace and prayer the spirit of prophesie of faith of a sound mind and such like it signifieth not only the seuerall effects and gifts but the author and giuer of them from whence they proceed to wit the holy Ghost so likewise to apply these things to the point and purpose we haue in hand the spirit of iealousie mentioned in this place giueth vs to vnderstand two things first the swing and sway that this corrupt affection did beare in this people as they transgressed sundry wayes against their wiues both by taking many wiues together and by putting them away so soone as they displeased them so they gaue themselues exceedingly to nourish euill thoughts suspicions and surmises against them as if they might vse them at their owne pleasures and were not giuen them to be their companions Mal. 2.14 and so made two persons in one flesh Secondly we learne thereby from whence iealousie commeth to wit from the euill spirit the diuell is the authour of it who soweth the seedes of malice and setteth debate betweene a man and his wise and disturbeth their peace and tranquility and kindleth dissension as it were a fire burning among them that they might pull downe their house with their owne hands forasmuch as an house diuided against it selfe cannot stand and euery kingdome diuided against it selfe is brought to nought Matth. 12.25 Wherefore heereby they are put in minde to beware and take heed lest by these blinde and vncertaine suspicions they offend the Maiesty of God that hateth and abhorreth all false suspicions trouble the quietnesse of their owne family corrupt the ordinance of marriage and bring a perpetuall slander and reproach vpon themselues Thus much of the questions now we come vnto the doctrine And the Lord spake vnto Moses saying Speake vnto the children of Israel and say vnto them If any mans wife goe aside c. In these words we see God maketh a Law touching the iealousie of the husband toward the wife whom he suspecteth of adultery And albeit this ceremony heere touched be a part of the legall worship which hath no place of practise in the Church of Christ where no such thing is permitted and though we neuer read of any that vsed this remedy to rid himselfe of iealousie to detect his wiues adultery yet there is a morall equity in it which concerneth vs all others to the end of the world indeed it belongeth to the obseruation of the seuenth commandement and of the ninth commandement which require the chastity of the person and the innocency of our good name The ende of the seuenth commandement is to teach both that as God is the authour of mariage so he is the reuenger of the breach of it being the most holy couenant of all other and that women should not pollute and prostitute themselues to be common through hope of impunity and of escaping without punishment The scope and drift of the ninth commandement which forbiddeth false witnesse-bearing is to take order for the honour and estimation and good name of our brethren that they bee not slandered and defamed and if of all our brethren and neighbors much more of the wife which is the neerest neighbor So then God restraining such breaches and abuses declareth euidently that hee doth not allow the iealousies that euery fond or hare-braind husband conceiued in those dayes neither doth enact or establish this Law in fauour of them but rather in fauour of the innocent wiues that they bee not headily and hastily cast off without cause and thereby a way made for more vsuall and more often diuorsements which were too common already among that people Wherefore he reprooueth and checketh this euil spirit of tormenting iealousie as hauing no good ground or warrant from God and his word From hence we learne that it is the part of a good and godly man Doctrine We must interpret all doubtfull things to the best to interpret all doubtfull things to the best as much as may be This we see practised by Iacob when he saw the party-coloured coate of his sonne Ioseph stained with blood and knew not what was become of him he said It is my sonnes coat an euill beast hath deuoured him Gen 37.33 Iosepth is without doubt rent in peeces The matter was doubtfull how he should come to his end and very suspicious the circumstances were to be examined his brethren were throughly to be examined of the time and place when and where they found the garment the place was to bee viewed where he is supposed and suspected to be deuoured forasmuch as some part and parcell of him would haue remained When Iezebel was eaten with dogges the skull and the feete 2 King 35. and the palmes of her hands remained so might somewhat of him bee found out or at least the men of that place were to be asked whether any rauenous beast haunted those quarters But Iacob was so ouercome with sorrow that he hath the euill beasts in his owne house and yet cannot discerne them and is so carried away with credulity to beleeue the forged tale of his treacherous sonnes that he least suspecteth where the greatest cause of suspition was forasmuch as he could not be ignorant that they hated him in former time Gen. 37.4 But not knowing where the fault lay nor able to try out the fact he enterpreteth and expoundeth all in the better part he concludeth that surely some rauenous beast had torne him in peeces The like we might say of Izhak the father of Iacob when he came to him in the name and garments of his eldest brother being doubfull who it should be because the voyce was Iacobs voyce but the hands were the hands of Esau Ge. 27.22.23 in the end he concluded that it was Iacob and so blessed him We haue many examples seruing for confirmation of this truth in the new Testament In the first Chapter of Matthew when the virgine Mary was found to bee with child by the holy Ghost and Ioseph was ignorant what to think of it being espoused vnto him hee reasoned with himselfe that either she had committed adultery after their contract or else fornication before the contract in the end of after he had considered this seriously in his mind he resolueth vpon the lesser that she had committed fornication and so belonged to another rather then to him as Matthew 1.19 Ioseph her husband being a iust man and not willing to make her a publike example was minded to put her away priuily to wit that she might be giuen to wife to him that had accompanyed with her In like maner after that Peter had reproued the Iewes because they had denyed Christ in the presence of Pilate preferred a vile cut-throat and murtherer before him killed the Prince of life whom God had raised from the dead and glorified in heauen and set
weake man full of infirmities though otherwise godly and diligent in his office For when he saw how onely her lippes mooued 1 Sam. 1.13 14. but her voyce was not heard because she spake in her heart to God by prayer he thought she had beene drunken and he said vnto her How long wilt thou be drunken put away thy wine from thee See how ready he was to iudge amisse of her action and to call good euill This was also the sin of Iobs wife and of his friends they thought him to be an hollow hypocrite and a deep dissembler because they saw him strangely visited by so strange a visitation Iob 4.7 Thus did the wicked Iewes vsurpe authority ouer the Gentiles and censured them at their owne pleasures they said vnto them Esay 65.5 Stand apart come not neere me for I am holier then thou and yet they were greeuous sinners themselues as a smoake in Gods eyes and as fire that burneth continually So when the Apostles were filled with the holy Ghost and began to speake with other tongues as the spirit gaue them vtterance others mocked them and said They are full of new wine Acts 2.13 This iudgement is iustly condemned being quite contrary to the rule of loue which doth interpret all things in the best part and is in nothing suspicious and therefore we ought not to iudge wrongfully corruptly and maliciously of those godly actions which we see the children of God to doe And if it shal fal out at any time as it may fall out many times that we be laden with the burden of such surmises and sinister suspicions of hypocrisie and a double heart yet we are not to be daunted and dismayed by them or to giue ouer our hold in the faith but know assuredly that this is no new thing and therefore no strange matter is befallen vnto vs. The dearest Saints and seruants of God haue felt this euill and haue had experience of this mischiefe of the tongue We must not looke for an higher estate or better condition then Christ and his Apostles had When he sought to destroy the kingdome of Satan and cast out diuels by the finger of God they charged him to doe it by the power of Satan Matth. 12.24 It were intolerable pride and presumption for the seruant to climbe higher then his Lord or the disciple to striue to be aboue his Master The second kind of iudging â—â—e second â—â—d of iudgeâ—ent is when men haue committed euill things which of themselues are worthy to be condemned and wee iudge them that haue so offended to be without all hope of repentance or recouery and to be cast off for euer to be out of Gods fauour and to be reprobates This is not onely to arrogate a mastership ouer them but to step vp into the seat and secrets of God For who hath reuealed that vnto vs or who hath been of his counsell The things reuealed in the word belong vnto vs and to our children but secret things to the Lord Deut. 29.29 That this iudgement is altogether forbidden may appeare both by precepts that restraine it by examples that condemne it Euill men must be instructed with meekenesse not condemned with rigour and rashnesse proouing if God peraduenture will giue them repentance to the acknowledging of the trueth and that they may recouer themselues out of the snare of the diuell who are taken captiue by him to do his will 2 Tim. 2.25 26. Likewise the Apostle setteth down the like commandement 1 Cor. 4.5 Iudge nothing before the time vntill the Lord come who both will bring to light the hidden things of darkenesse and will make manifest the counsels of the hearts and then shall euery man haue praise of God Let vs to these precepts adde such examples as wee find in Scripture and out of many select and sort out some few Manasseh king of Israel is one of the most memorable obiects of Gods mercy he was a sorcerer and coniurer an idolater and murtherer he made his sonnes passe through the fire he dealt with a familiar spirit and vsed witchcraft he made Iudah and the inhabitants of Ierusalem to erre and to doe worse then the heathen whom the Lord had destroyed before the children of Israel 2 Chro. 33.6.9 yet when he humbled himselfe and prayed vnto God he was pardoned Mary Magdalene was a woman defamed and defiled with much sin out of whom were cast seuen diuels yet shee was conuerted and accepted Paul acknowledgeth himselfe not worthy to be called an Apostle or disciple of Christ he had beene an oppressour a blasphemer and a persecuter of the Church of God yet he was receiued to mercy because he did it ignorantly through vnbeleefe 1 Tim. 1.13 The Iailer mentioned in the Acts of the Apostles dealt very roughly with Paul and Silas and cast them into the inner prison and made their feet fast in the stockes but when God once touched his heart suddainely he called for a light and came leaping in and trembled saying Sirs Acts 16.30 what must I doe to be saued I will conclude this point with the example of the theefe that was condemned for theft and crucified with Christ he had spent all his dayes in his wicked and vngodly courses he was no better then his fellow they had one purse and determined to fill their houses with spoile and priuily laid wait for the innocent without cause and continued thus vntill the end of their liues yet God in mercy looked vpon one of them and called him to the state of grace as it were at the last gaspe and pulled him as a brand out of the fire saying vnto him This day shalt thou be with me in Paradise Luke 23.43 A man would haue thought that these at least some of them had bene desperate persons forlorne men without hope of repentance or likelihood of saluation and yet behold how God that hath the hearts of all men in his owne hand turneth whom hee pleaseth into the right way and when it pleaseth him like the housholder in the Gospel in who called labourers into his vineyard at all houres of the day Mat. 20. The meditation of these things ought to stay vs from corrupt iudgement which argueth that we are destitute of true loue toward our brethreÌ„ to guide vs in all our dealings with them The third kinde of iudgement The third kind of iudgement is occupied about things indifferent The first was touching good things the second touching euil things The first is when good men are made hypocrites the second is when euill men are made reprobates The first is when good actions are made bad the second when bad actions are made worse then they are as if they separated and secluded from heauen The third is concerning indifferent things that in themselues and their owne nature are neither good nor euill In this we offend when men doe things indifferent which being things Lawfull may bee done either in faith
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
will raise vs also We are the members he is the head Therfore if the head be aliue he will no◠leaue the members dead so that if he be risen frō the dead we shall rise againe How thē shall we that are appointed to glory defile our bodies beastly lustes the end and wages whereof is shame and ignominy Seeing then Christ Iesus hath determined to make our bodies glorious let vs not make them foule and infamous for as much as the reward of fornication is shame not glorie If then we look that these fraile and mortall bodies should be partakers of immortality at the last day let vs keepe them as fit vessels to receiue honor and glory and euerlasting life It is no small offence to pollute the body of Christ with filthines and vncleannes which God raiseth frō the dead and maketh it sit most glorious in the heauens The fourth motiue to worke in vs the detestation and to lay before vs the danger of whoredome is this the members of Christ are not to bee made the members of an harlot but our bodies are the members of Christ therefore we ought not to make them the members of an harlot Now the bodies of the faithful are called the members of Christ because Christ is the head of the church and performeth the office of an head vnto it into which all the elect are grafted by faith If any man were asked whether he would willingly rent or pull away a member from Christes owne body to make it the member of an harlot he would vtterly deny it he would be ashamed of it he would be ready to defie him that should charge him with it Howbeit the Apostle feareth not to lay that imputation vpon such as commit fornication they separate themselues quite away from Christ so that it must needs be a deadly sin which parteth and pulleth vs from him Wherefore hee saith Know ye not that your bodies are the members of Christ 1 Cor. 6 15. Shall I then take the members of Christ and make them the members of an harlot God forbid Hereby then we must learne how heinous whoredome is because wee are the members of Christ but by it we make our bodies the members of an harlot which is as much in effect as to turne Christ himselfe into an harlot and to make him a whoremaster then which nothing is more reproachfull and dishonorable vnto the glory and maiesty of Christ Colos 1 18. Eph. 1 22. For the Church is the mysticall bodie of Christ which hee hath redeemed with his blood whereof hee is the head and by his Spirit so ioyneth it to him that it is made one spiritual body with him So then euery faithful person is one member for his part of the body of the Church and of Christ the head ioyned with him by faith quickned by his Spirit He that ioyneth himself therfore to an harlot is made one body with an harlot so that of the members of Christ hee shall make them the members of an harlot and thereby cease to be any longer the members of Christ then which what can be more dangerous to vs or more reprochful to Christ or more dishonorable to God The fift motiue to disswade from fornication is because this sin is committed against the body whereas all other sins are without the body He that committeth whoredom defileth and abuseth his own body and leaueth a proper staine and blot vpon it making it both the subiect and the obiect of his sin It is not so with the theef or the murtherer or the slanderer they deale with the life with the goods and with the good name of another But the whore-master vseth his bodie as the instrument and sinneth against his owne body more then any other Hence it is that the Apostle saith Flie fornication euery sinne that a man doth is without the body 1 Cor. 6. ◠but hee that committeth fornication sinneth against his owne bodie If a man kill himselfe he hurteth indeed his owne bodie howbeit he vseth sworde or knife or fire or water or some such like instrument which is out of the body but the fornicator both vseth and abuseth his owne body he maketh it either instrument or obiect or subiect or all of them The sixt motiue that is vsed is this That our body is the Temple of the holye Ghost whereupon the Apostle would haue it inferred that a fornicator is a sacrilegious person because he hurteth and wrongeth the temple of God But Whosoeuer defileth the Temple of God him shall God destroy for the temple of God is holy which temple we are 1 Cor. 3. ver 17. Temples are ordained and appointed for holinesse and pure actions and are not therefore to be prophaned with filthinesse forasmuch as they be consecrated and dedicated to God which is most pure and holy To this purpose he speaketh and argueth What 1 Cor. 6 13. Know yee not that your body is the temple of the holy ghost which is in you which ye haue of God If our bodies be Temples they ought to bee kept cleane and decent of vs. The Apostle nameth the bodie in this place as hee did also before in regard of the matter he hath in hand to the end hee might withdraw vs from the defiling and poluting of our bodies Wee heard alreadie that our bodies are the members of Christ heere he saith Our bodies are the Temples of the holy Ghost not that our soules are excepted and exempted for they are made partakers of Christ and we are the Temples of God in soule and bodie as hee speaketh in the second Epistle Ye are the Temples of the liuing GOD. 2 Cor. 6 16. If he dwell in vs let vs beware of fornication because he will not inhabite and abide in defiled bodies He is the spirit of purity therefore we must be pure he is the spirit of holinesse therefore we ought to be holy otherwise we are not his He will dwell in a clean house therfore not in a stye of vnclean and filthy swine Let vs take heed we greeue not the spirit of God whereby wee are sealed vnto the day of redemption Eph. 4. The Gentiles knewe by the light of nature that they ought to keepe their temples swept and garnished Christ whipped out of the temple such as bought sold in it yet what are these but lime stone and such corruptible stuffe how much more then ought wee to looke to our selues our souls bodies that we do not defile them and God destroy them The Temple of Ierusalem was burned and the Arke carried away for the sinnes of the people there is no holinesse of place can priuiledge vs if sound Religion be wanting in them that inhabit it Thus was it also at the destruction of Ierusalem foretolde in Scripture after the Gospell of Christ was preached the abhomination of desolation was set in the holy place so that one stone was not left vpon another
thee This mystery of the Trinity Vnity was taught from the beginning of the world howbeit the fuller reuelation of it was reserued to the times of the Gospel when the light of the truth did shine as the sun at noon daies Math. 3 16 17 Hence it is that at the baptisme of Christ Iohn saw the spirit of God descending like a Doue and lighting vpon him and heard a voice from heauen saying This is my beloued Son in whom I am well pleased and when he sent out his disciples into all the world Math 28 19. he willed them to Baptize in the name of the father and of the son and of the holy Ghost So doth the Apostle speake 1 Iohn 5 7. 1 Iohn 5 7. There are three that beare record in heauen the Father the Word and the holy Ghost these three are one So in this place when he mentioneth the Lord three times it may note out the Trinity of persons and when he saith I will blesse theÌ„ it pointeth out the Vnity of the Godhead and so we learn to confesse and beleeue that there is one God three persons Thirdly we are taught from hence that al good things must be asked of God and of no creatures in heauen or in earth forasmuch as it is hee onely from whom all blessings come If then we feele any wants in our selues as who is it that findeth not manie we know to whom to go Iames 1 17. we are sent to the fountaine or head-spring euen to the Father of lights Hee is able to furnish vs and fill vs with that which we haue not hee is able to increase the measure of that which we haue hee will not see any want to them that are not wanting vnto themselues Fourthly seeing we must aske a blessing from God wee are thereby put in minde that by nature wee lye vnder the curse of God threatned by the Law by which commeth the knowledge of sinne Romanes 3 20. And the same Apostle Galat. 3 verse 10. sheweth that euerie one is cursed that continueth not in all things vvhich are written in the Booke of the Law to do them We are stained and defiled with sin from our birth Psalme 51.5 Iob 14. verse 4. Wee see then what is our naturall estate and condition wee are not heires of blessing wee cannot claime challenge any portion to our selues in any of the mercies of God there is nothing our owne but the curse of God the wrath of God the iudgement of God these wee may truly cal our own these are our lot this is our cup to drinke this is due vnto vs in regard of sin which we drinke in daily as water which we continually swallow as bread Let vs not therefore blesse our selues as if wee had some title to the blessings of God but consider that we lie vnder all the curses of the law Deut. 28 so long as we are vnregenerate or impenitent but when once we are in Christ haue receiued truly to beleeue then we are deliuered froÌ„ the curse and haue right to his blessings Fiftly this solemne blessing commanded in this place to the Priests doeth shadow out Christ Iesus which was sent of God that according to the promise made to Abraham all the nations of the earth should be blessed in him For as they blessed the people when they departed out of the congregation so did Christ wheÌ„ he was to depart out of the world as the Euangelist testifieth Luke 24 50 51. hee led them out as far as to Bethany and he lift vp his haÌ„ds and blessed them and it came to passe while he blessed them he was parted from them and carried vp into heauen All blessings indeede doe come from him and by him and thorough him they are conueyed vnto vs. So then the Office of blessing which vnder the law was committed to the Priests doeth truly and properly belong to Christ Iesus the high priest of our profession Caluin harm in Euang. through whoÌ„ we receiue spirituall blessings in heauenly things Eph. 1. He is the onely author of all blessing yet that his grace might be more effectuall to vs it was his wil pleasure that the priests in the beginning should as mediators blesse in his name To this purpose appertaineth that which is read in Psal 118 26. Blessed be he that cometh in the name of the Lord we do blesse you out of the house of the Lord. The Apostle teacheth Heb. 7 7. that it is a sign of excelency to blesse others because without all question and contradiction the lesse is blessed of the greater therfore when Christ the true Melchizedek and the eternall priest came into the world to offer vp himself it was meete that in him should bee fulfilled whatsoeuer was shadowed out by the Legall figures so that he blessed the Apostles openly with a solemne rite of lifting vp his hands to the end the faithful should fly vnto him so many as desire to be partakers of the grace of God to become rich in all heauenly things Lastly the priests are to blesse the people What then are they able to blesse haue they the blessings of God in their own brest and can they giue them to whom they list no it is God only that can blesse curse True it is this is giuen afterward to Balaam the false Prophet to be able to blesse and curse whom he wil chap. 22 6. As also it is in our daies to the bishop of Rome the true successor of Balaam rather then of Peter with whom he hath nothing like But the priests do blesse by praying for a blessing pronouncing the people of God to be blessed So then we see hereby Math. â—6 â—â— Iohn 20 2â— how the Ministers are said to bind and to loose to forgiue sins to retaine sins not that they haue an absolute power to do these things for it is God onely that properly can forgiue sins it is he that can take away the guilt and punishment of them the Ministers only do it ministerially publishing forgiuenesse and assuring remission of sins to al that are penitent and contrariwise preaching that there is no forgiuenes to the impenitent As then the priests did blesse onely as the Ministers of God so did the Disciples of Christ and so do the Teachers of the Church remit retaine sins onely as the Ministers of Iesus Christ who speake in his name Ver 23. On this wise ye shall blesse the children of Israel Now let vs come to the particular doctrine And first there is laid before our eies a set and solemne forme of praier enioyned to the priests to be vsed commonly and continually in the assemblies Doctrine A set forme of prayers lawfull to be vsed From hence we learne that a set forme of prayer is lawfull to bee vsed whether publikely in the Church or priuately in the family This point is the more strongly inferred from
condemn our churches our ministers our sacraments to be no true Churches of Christ no true Ministers of Christ no true Sacraments of Christ And concerning our Liturgie or forme of publike praier read and prescribed to bee read they account it Antichristian they vtterly detest it and account it abhominable no more acceptable to God then the offering of Swines flesh was vnder the Law which the Lord abhorred as if they had instead of his appointed sacrifices cut off a dogs necke And albeit we haue the examples of all other Churches vnder heauen as presidents that go before vs in this practise and albeit wee follow them as they followed Christ yet they wil not allow vs to be like to them nor wil permit that to the people of God which he here prescribed to the Priests yea albeit they haue no examples whom they can pretend to follow yet they wil be singular in their own conceits condemn al others that will not ioyne with them The 136. Psalme was sung in the congregations long after Dauids daies as appeareth 2 Chro. 20 21. what Did they therein offer vp swines flesh Hezekiah that godly king that set his whole heart to seeke the Lord whom the Lord healed of an incureable disease â— Kings 21 1. Esay 38 8. and wrought a miracle in the heauens to assure him of deliuerance from his enemies this good King so much regarded of God togither with his Princes commanded the Leuites to praise the Lord with the words of Dauid and of Asaph the Seer 2 Chro. 29 30 so they did according to the kings commandement sing praises with gladnes they bowed their heads worshipped 2 Chro. 29 30. Did the King and the Princes command the Leuites to offer vp swines flesh or was their seruice no better accepted then the cutting off of a dogs neck or did it any whit quench their zeale or slake their deuotion that the words were not their owne but penned long before by Dauid the Prophet and Asaph the Seer No they praised the Lord with gladnes of heart and humblenes of mind which they testified by this sign that they bowed their heads and worshipped Obiect But it will be saide This was a thansgiuing I confesse it was but if it be lawfull to vse a set forme of praising and thansgiuing Answer then also of praying and making petition because there is a like reason of both And that we may the better see their errour and themselues confesse they are deceiued let vs examine som of their obiections in this place the rest we will reserue vnto the 10. chapter Numb 10 35 36. where we shal haue farther occasion to search more into this point One obiection which Obiection 2 they alledge is this that this set seruice is to quench the spirit 1 Thes 5 19. and to limit him that teacheth vs to pray to tel him how farre he shal go and to appoint him his banks and bounds beyond which he may not passe whereas we shold pray as the Spirit moueth giueth vs vtterance To vse a set forme or if you list to call it so a stinted forme of praier Answer is not to stint the Spirit but to helpe the Spirit But doth the Spirit of God need the help of man Obiection 3 Is not he al-sufficient by himselfe of himself Answer He standeth not in need of vs but is most sufficient howbeit the Spirit in vs is weake the worke of the Spirit is vnperfect and is perfected not all at once but by degreee If all the true seruants of God had receiued a perfect measure of grace and if all that haue the Spirit of God had the same Spirit fully without any defect or infirmity they should not neede any humane helpes but haue sufficient store of their owne So then to the former obiection I answer 3. things First if hee that taketh a booke and readeth a set prayer did stint the Spirit then he that taketh the Scripture into his hands and readeth a chap. out of the old or new Testament and then staieth goeth no farther might as wel be said to stint the Spirit Or he that heareth another pray should stint the Spirit also because all such as heare the prayers of others are stinted what to heare All cannot neyther ought to bee speakers either in the priuate house or in the house of God 1 Cor. 14 40. this were to breake the order of decencie required in prayer now such as are hearers of others haue words after a sort prescribed vnto them and limited how farre to goe and yet cannot such hearers be iustly taxed to limit or to quench the Spirit Againe obserue that the Spirit of God is neuer stinted or curbed neither can rightly be said to be quenched so long as it is kept within his owne bounds that is the limits of the holy Scripture as it ought to be Hee then that prayeth the prayer of Christ or the salutation of Paul or a Psalme of Dauid which he hath premeditated before or committed to memory cannot be said to quench the Spirit except we will imagine that the Spirit can be against himselfe Lastly to quench the Spirit is to oppose against the voice of the Spirit Rom. 1 18. to crosse and contradict the Spirit and to with-holde the truth in vnrighteousnesse Therefore althogh a man doeth not speake euery thing that the Spirite putteth into his head and into his heart yet hee cannot be charged to quench the Spirit except he set himselfe against it that with a set purpose to gainsay and resist it As for example when wee craue of GOD to feed vs with food conuenient for vs Pro. 30.8 to make vs content to eate our own bread 2 Thes 3 12. though we do not expresly pray to God to keep vs from vsing vnlawful shifts vngodly meanes whereby we seeke to get into our hands the goodes of other men yet we cannot be said to quench the spirit except we refuse so to pray because wee purpose to liue and thriue by iniuries and oppressions by fraud and deceit then indeede we quench the Spirit because we controll the voice of the Spirit speaking to vs in his word Again they obiect Obiection 4 that the scripture techeth that we know not what or how to pray Rom. 8 26. The spirit helpeth our infirmities for we know not what we shold pray for as we ought c. but when we haue a set forme of prayer framed to our hands and the booke lieth before vs wee know then what to pray and neede not the helpe of the Spirit and therefore such cannot say with the Apostle they know not what to pray for as they ought This is a silly collection and indeede a meere cauillation I answer therfore 2 things Answ First by setting downe the meaning of the words We know not what wee should pray for as we ought to wit of our selues as 1 Cor. 2 14 15.
the children of Zebulun did offer 25 His offering was one siluer charger the weight whereof was an hundred and thirty shekels one siluer bolle of seuenty shekels c. Behold heere how the other Princes are not inferiour to the first that offered nor the other Tribes to the Tribe of Iudah Obserue heere that the spirit of God accounteth it not sufficient to set downe what was offered in generall neither in particular what Nahshon the sonne of Aminadab of the Tribe of Iudah offered the first day or what Nathaniel the son of Zuar Prince of Issachar offered the second day but he goeth forward to set downe the speciall offerings according to euery mans name and according to the day assigned vnto him Obiect It may be demaunded what was the cause why these offerings are thus particularly pointed out why are the same chargers the same bolles the same spoones so often repeated might not all these things heere mentioned haue beene more summarily concluded what need more words haue bene vsed when fewer would haue serued I answere Answer we must not account any thing idle friuolous fruitles or superfluous in holy Scripture The Lord knoweth best what is fittest to bee dilated largely and what to be comprehended shortly If there were no other reason then this so it pleased the Lord it ought to content vs and to make vs rest in it The like example we finde Psal 136.1 2 c. Where in euery verse and at the recitall of euery blessing this reason is repeated for his mercy endureth for euer Adde heereunto Reuel 7.5 6 c. where this is repeated according to the number of the Tribes that twelue thousand were sealed of them Hee might haue said briefly of euery tribe were sealed twelue thousand but he repeateth the words twelue times so in this place the offerings are repeated twelue times particularly according to the number of the twelue Princes The reasons may be first to teach vs to be content to heare the same things though they be oftentimes repeated as Phil. 3.1 The Apostle saith It is not grieuous to me to write the same things often and for you it is safe Wee are ready to forget the best things and therefore must haue them continually sounding in our eares as many strokes giuen with a hammer to make vs heare Secondly that wee should apply these examples vnto our selues and if wee passe ouer one of them without regard yet we should take holde of the next Thirdly to teach vs that no man shall haue that forgotten to the vtmost of his praise who is any way forward in doing good because he will honor those that honor him but they that despise him shall be lightly esteemed 1 Sam. 2.30 The doctrine Doctrine from this particular rehearsal and enumeration of the gifts of those Princes is this Euery good worke of gods children is knowne and shall be rewarded that all the good workes of Gods children done to the setting forth of his glory to the aduancement of his worship to the maintenance of true Religion or the good of his children shall be reckoned vp rewarded and come vp in account before him he taketh notice of them all and will neuer forget any one of them As their deeds are here registred in the booke of God so the doers of them are registred in the booke of life Matth 10.42 Our Sauiour teacheth that a cup of cold water shall not go vnrewarded that is giuen to drinke in the name of a disciple to one of these litle ones And afterward it is said Matth. 25.7 A certaine woman came vnto him hauing an alabaster boxe of ointmēt very precious and powred it on his head as he sate at table and because she had wrought a good worke vpon him verse 10. he sayth Verily I say vnto you wheresoeuer this Gospel shall be preached in the whole world there shall also this that this woman hath done be told for a memoriall of her verse 13. To this purpose speaketh the Angel that appeared to Cornelius Act. 10.4 Thy prayers and thy almes are come vp for a memoriall before God So then euery thing shall be remembred no one worke shall be forgotten Reason 1 For God is a righteous God giuing to euery one according to his workes Hee is the Iudge of the world Gen. 18. and cannot but iudge vprightly Hereupon the Apostle saith Heb. 6.10 God is not vnrighteous to forget your workes and labor of loue which ye haue shewed toward his Name in that yee haue minstred to the Saints and doe minister He that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward for he will reward very bountifully euery good worke If we be not barren in good workes he will not bee behind with vs to recompence vs. Secondly how can they but come into an account seeing he accounteth them as done to himselfe Matth. 25.40 When any thing is giuen to the Saints it is esteemed as done to the Sonne himselfe and when it is bestowed vpon one of the least it is regarded as bestowed vpon the greatest and highest The seruant receiueth it but the Master will reward it Vse 1 Touching the Vses we may first conclude the happy estate and condition of them that leaue this world and depart this life in the true feare of God because we heare their workes shall be remembred and therefore the doings of his seruants be rewarded with eternall glory being done in the loue of God and of his trueth none of them are forgotten but they shall follow them nay goe with them and beare them company This we reade in the Reuelations of Iohn chap. 14.13 I heard a voyce from heauen saying vnto me Write blessed are the dead that die in the Lord from henceforth yea saith the spirit that they rest from their labors and their works follow them to wit at their heels as the word importeth Death cannot cut them off though it be a cruell and mercilesse tyrant and hath as it were a sithe or sickle in his hand to cut downe such as come in his way yea though it cut off riches reuenewes honours pleasures dignities delights wife children houses lands and life it selfe according to the saying of the Apostle 1 Tim. 6.7 We brought nothing into this world and it is certaine we can carry nothing out with vs yet it cannot cut off good workes neither bereaue vs of the fruits of a liuely faith which are of such great force and efficacy that they are able to breake in sunder the chaines of death and the strength of the graue and cannot be holden in darknes and obliuion It were therefore a point of great wisedome and good policy so many as would willingly die the death of the righteous as Balaamites and all wicked men will seeme desirous to doe to prouide a goodly traine of good works which death cannot keepe backe they will presse so fast and knocke so hard at heauen
habitation of God who is light it self in whom only is light properly to be found who dwelleth in light that none can attaine vnto 1 Tim. 6 16. Hee hath called his Church his rest and the place where his honor dwelleth Psal 132 13 14. The Lord hath chosen Sion he hath desired it for his habitation this is my rest for euer heere will I dwell for I haue desired it Vse 1 This condemneth the Papistes who stand from the verdict of this doctrine as men endited of two crimes and errors first they accuse the Scriptures left vnto vs in the Originals to be corrupted the old Testament by the Iewes the new by Marcion and other heretikes But it is a vaine surmise without proofe or probability touching the corruption of the original fountaines which notwithstanding the Romanists pretend thereby to make a way to bring in the Latine translation to be the pure authenticke Scripture and consequently to bee preferred before them which is as foolish and vnreasonable as to make the mistris to walke on foot like a seruant Franci Luc. in Epist ad Serlet and to set her handmaid on horsebacke therefore some of their own frends are ashamed of this vanity It is a shame they say to belye the deuill It is a crime to taxe the Iewes of a crime wherof they are not guilty It is wel knowne that howsoeuer they stand affected vnto Christ yet they alwayes were and now are very religious respectiue in keeping the text sound and sincere and cannot by any meanes be induced to choppe and change to adde or to diminish any thing And doubtlesse had they not bene trusty and faithfull would God haue trusted them with this true treasure yea though that Church were oftentimes corrupt yea sometimes an Harlot or an Apostat yet the ouer-ruling prouidence of God hath alwaies wrought in them a care and conscience this way both for their owne future happy estate and the benefit of posterity to come to keepe the ancient records euidences of the Scripture sound sure and sincere This appeareth further by the Sermon of Christ in the Mount reprouing the false interpretations of the Scribes and Pharisies who had very grossely corrupted the meaning of the Law Mat 5 21.27 31 33 38 43. 16 6. The church of the Iewes was neuer more corrupt then in the dayes of Christ yet could they neuer be touched nor be iustly charged with this horrible crime of offering violence to the holy bookes of Scripture And if they might haue bene endited of this detestable forgery â—hrist would not haue omitted this greater fault who often reprooueth them of lesser offences Besides our Sauiour willeth the Iewes to search the Scripture which the Prophets had left vnto them by diuine inspiration hee sendeth them vnto these as then they had theÌ„ to try the doctrine of the Pharisies by them Ioh. 5 39. Iohn 5 39. which hee would neuer haue done had they bene corrupted and themselues the corrupters of them Moreouer touching the Iewes seeing they were mortall enemies to Christ if they were minded to corrupt the Scripture they would haue corrupted for their own aduantage such places out of Moses and the Prophets as concerned Christ whome they hated but these remaine entire by which they are fully conuinced and confuted Andrad lib. â— defens Tridâ—â— Hieron epi. 7â— ad Marcell And therefore one saith well that such as holily and religiouslie handle the Hebrew Text do find therein more notable testimonies of Christ then in the Latine and Greeke Copies Now if the true Church had lost the pure and perfect fountaines of the Hebrew and Greeke Text how could it bee a faithfull keeper of his Will and Testament Howbeit GOD hath euer had a care of his word and truth euen then when he committed the same to the custody of the Church Another error of the Romane church is that they make the churches authority to bee our supreame ground and stay of our faith and set it farre aboue the Scriptures themselues These assertions are found in their writings touching the Scripture It is not authenticall without the authority of the church that the authority of the Scripture dependeth on the authority of the Church necessarily Ecchi â—â—cbirâ—â— Pighi lib. 1. de Hierar eccl cap. 2. that we are not bound to take them for Scripture without the authority of the Church that in respect of vs the church hath absolute authority to determine which is Scripture and which is not that the Church hath power to make a booke not Canonicall Stapl. to be Canonicall and one of them vttred this impudent and shamelesse blasphemy that the Scâ—ipture should bee of no more credit then Aesops Fables Hermaâ—â—m without the approbation allowance of the church Howbeit as wee must not take from the church hir right so we must take heed that we giue not to it more then is due and so rob God of his honour and glorie and derogate from the excellency and authority of the Scriptures They make the Church the light it selfe and not the Candlesticke to hold the light say that it also is called light I answer it is a borrowed light receiuing all the light it hath from the word as the Moone doth from the Sun They make it to be the authorizer of the word and hold that it is of no force or credit but is as a dead letter and inken diuinity without it This is no better then to hang the word and consequently Cal in infâ—â—â— lib 1. cap. 7. the promises of God the kingdome of heauen saluation it self vpon the pleasures of men wheras the church is founded and grounded vpon the word not the word vpon the Church as Peter is builded vpon Christ not Christ vpon Peter All the authority that the Church hath be it neuer so great it hath it from the Scripture for how do we know whether the Church erreth or not but by the Scripture The Church cannot giue vs faith whereby we beleeue in Christ and lay hold of eternall life it is the Scripture that worketh it by the inspiration of the holy Spirit The Scripture is the chiefest and the highest court from whence is no appeale but we may appeale from the iudgement of the Church to the Scriptures not from the Scripture to the Church The Church that is the company of the faithfull are not lords ouer our faith they are ruled by faith not ouer-rulers of our faith True it is the Church is a means to bring vs more speedily to know the Scriptures as the woman of Samaria was a meanes to bring the Samaritans to beleeue in Christ 〈◊〉 4 42. but as they when they had heard Christ beleeued not so much for her report as for that themselues had heard him speake so after the Scriptures are discerned and pointed out vnto vs as by the finger of the Church we beleeue them to bee the word of
then we must be stirred vp hereby to our duties and haue this meditation with our selues The miniâ—â—â— meditation Doubtlesse I am no longer mine owne man nor at mine owne disposition I am wholly dedicated consecrated vnto God True it is all the faithfull are so also after a sort 1 Cor. 6.19 20. Ye are not your own for ye are bought with a price and Ro. 12 1. We are exhorted by the mercies of God that we shold offer vp our selues a liuing sacrifice vnto him Neuerthelesse he that is called to preach the gospel to breake and to bring vnto vs the bread of life and the foode of saluation is knit vnto God by a straighter band he is wholy appointed for the vse of the Church of God The charge and function is of great waight importance 2 Cor 2 16. and who can be sufficient for these things They are Messengers sent from the King of kings vnto vs they reconcile God and man and make peace after a sort between them they assure the penitent of the pardon and forgiuenesse of sinnes by the power of the keyes committed vnto them This laying on of hands serueth and helpeth to assure his heart that is called that God will abundantly furnish him with necessary graces fit for his calling he will endue them with the spirit of wisedome of knowledge of zeal of constancy of charity of meeknesse of patience and such like As then God maketh all the signes that hee hath at any time set in his church to be auaileable so that not one of them is vaine or vnprofitable so may all the Ministers ordained with this signe assure themselues that God will poure out his blessings vpon them to the end they may faithfully execute their office It is not in vaine that water in baptisme is powred vpon our heads it is a good witnesse vnto vs that we shall be washed and cleansed from our sinnes by the bloode of Christ forasmuch as God hath instituted it and his promise is annexed vnto it It is not in vaine that we eate a little morsell of bread and drinke a little quantity of wine it assureth vs that we are partakers of the life of our Lord Iesus Christ and that hee is our meate indeede and our drinke indeede whensoeuer we come to his holy Table The like we may say of imposition of hands God will not suffer it to be superfluous but we shal perceiue the fruit thereof by his pouring of his gifts into the heart as it is said of Ioshua that he was filled with the spirit of wisdome for Moses had laid his hands vpon him and of Timothy that the gift of God was giuen vnto him by the laying on of the hands of the Presbytery â—â—â—ect â—â—â—wer But hath the laying on of hands so great power and vertue No but seeing this signe was no inuention of man but an institution of God he will make it auaileable by adding his grace and goodnesse thereunto The putting on of hands was a gage thereof representing Gods pouring out of his Spirite This then serueth to reproue such as haue vndertaken this calling 〈◊〉 2 4 and forsaken the Ministery vpon carnall respects not considering that the soldier that warreth doth not entangle himselfe with the affaires of this life that he may please him who hath chosen him to be a souldier and our Sauiour sheweth that no man hauing put his hands to the plough looking backe is fit for the kingdom of God Luke 9 62. In this number we may also range those that embrace this present world liue as meere worldly men choaking themselues with the fat morsels that they find abroad the bones whereof so sticke in their throate that their voice is stopped and their tongue is tied that they can vtter no other words but bring bring But we must consider that we are takeÌ„ as it were by the hand of God from amongst the rest of the Congregation to teach the people to giue an attendance to reading to exhortation to doctrine 1 Tim. 4 13. and to take heede to our selues that in dooing these things we may both saue our selues and them that heare vs verse 16. We are called of God to his heauenly worke who wil plentifully reward vs if we be diligent in our duty and his businesse Dan. 12 13. 1 Pet. 5 4. 1 Cor. 3 8. He will stand with vs and his hand shall bee effectuall vpon vs if wee make conscience of our calling But if we be carelesse and vnconscionable negligent and idle as slothfull seruants that set not their mindes vpon their masters businesse his hand will be sore seuere against vs to reuenge the dishonour done to his name and the hurt done to his people The Papists boast of giuing the graces of the Spirit by this gesture they greaze their fingers and disguise themselues with apish toyes but all to no purpose as we haue proued already forasmuch as it cannot by the bare outward action confer grace and therefore it is remeÌ„bred touching the Apostle Paul that hee receiued grace from God before Ananias came vnto him and laide his hands vpon him Acts 9 17. Thirdly hereby ariseth great comfort vnto Vse 3 him that is lawfully and rightly ordained For it serueth much to confirme and strengthen him being therby admonished that God accepteth him as an holy offering Let vs remember that it is he which hath set vs on worke and he will be present with vs to remoue our shoulders from the burthen or rather to make the heauy yoake which he hath put vppon vs easier and the burthen which we beare to be lighter that wee doe not shrinke and sinke downe vnder the waight thereof True it is men onely did lay their hands vpon vs howbeit God is president of the whole action and he worketh with his owne ordinance and institution Wee haue from hence an assurance of our calling that it is not onely or principally from men but from God which must mooue vs to execute the same with all courage and constancy being terrified with no fear or danger of enemies or opposition against vs and to ouerstride them all with great cheerefulnesse Are wee therefore crossed at any time in the discharge of our duty and doe men rise vp against vs when we stand vppe in the name of God Let vs not bee afraide and holde our peace lest he confound vs before them Ier. 1 17. Let vs not stand in feare of their faces for he is with vs to deliuer vs. Verse 8. and no man shall set vpon vs to hurt vs as Actes 18 10. Let vs call to our remembrance our entering into our Calling that wee were ordained by laying on of hands wherein men were the instruments of Almighty GOD to assure vs of his presence with vs and approbation of vs. This consideration stayed Dauid being ready to shrinke downe vnder the burthen hauing the charge of a great people that could not be numbred nor
come to the Lords Table when we are farre from it For as God hath his Church so the diuell hath his Chappell and as there is the Table of the Lord so there is the table of diuels We must therefore take heed that we doe not sacrifice to diuels while we purpâ—se to sacrifice to God and I would not that ye should haue fellowship with diuels â—or 10.20 To conclude let this preparation alwayes go before this holy action let there be a ransacking of all the corners of our hearts and spirits and a cleansing and cleering of them by true repentance Let all gouernours of families prepare these that belong vnto them fit themselues and them of their house to this worke Let vs consider the mystery of the death of Christ to make it the meanes of our life the cause of it our sinnes the merit of it our redemption the ende of it the apprehending of Christ with all his benefites the fruit of it reconciliation to God encrease of faith and newnesse of life Vse 4 Fourthly as no vncleane persons that were defiled Num. 9.6 and no vncircumcised persons whose foreskinne was not cut away Exod 12.48 might eate of the Passeouer so no prophane person vncircumcised in heart and vncleane in his soule and conscience hath any interest in the Lords Supper If he come vnto it and present himselfe at the Lords Table he is like to that guest that came to the feast but had not on him his wedding garment Matth. 22.11 as he followeth him in the sinne so hee shall follow him in the punishment also I deny not but such may partake of the bread but they cannot receiue the body and blood of Christ and they shall not onely beare the losse of the benefit but also incurre the danger of damnation For as no vncleane person might come to the Passeouer of the Lord so no vncleane person may come to the Supper of the Lord. Holy things may not be cast to dogs neither pearles before swine Matt. 7.6 These haue no right to this Communion Children are barred because they cannot examine themselues prophane persons because they do not because they will not And how many are there that come in worse manner then children would doe For if infants and children were admitted it is presumed they wold come with greater reuerence their greatest sinne would be their ignorance Ignorance therefore is a barre against them but are there not many in very many places that presume and present themselues at this Table who besides their ignorance as great and as grosse as that in children doe adde prophanenesse of heart make little conscience of the Sabboth and shew small loue to the word of God and therefore doe shut out themselues from this feast by a twofold barre Lastly we saw before that bitter hearbs were Vse 5 added to the Passeouer it must not be eaten without them which signifieth that as the Passeouer was eaten with sowre hearbes so Christ and the Crosse are neuer seuered one from the other because all that will liue godly in Christ Iesus must suffer persecution 2. Tim 3.12 if we wil be the disciples of Christ we must deny our selues and take vp our Crosse and follow him Matth. 16.24 Euery one would be partaker of the Passeouer but they desire not the sowre hearbs we would willingly taste of the sweet but we care not for the bitter We seeme all ready to embrace Christ but we shun the Crosse it is as bitter vnto vs as gall and wormewood We must all therefore frame our selues to suffer afflictions as the good seruants and souldiers of Christ for the faiths sake and be content to drinke of this cup which he hath begun vnto vs. Paul liued in great credit among the Pharisees before his conuersion but so soon as he was called to preach the Gospel by and by they fought to kill him It is a great comfort to suffer for righteousnes sake A good cause doth sweeten the bitternes of the Crosse Such are pronounced blessed by Christ Matth. 5.10 The Apostles went from the councel reioycing that they were counted worthy to suffer for the Name of Christ Acts 5.41 It is no lesse honor to suffer for Christs cause then to beleeue in his Name Phil. 1 29. Ioh â—5 18.20 and 8.48 Our Master Christ Iesus found no better entertainment the world hated him before it hated vs they called him a Samaritan and said he had a diuel they reproached him to be a glutton Luke 7.34 a wine-bibber and a friend of Publicans and sinners he was despised of men Esay 53.3 4. and esteemed as smitten of God Ioh. 1.11 Luke 23.31 he came to his owne but his own râ—ceiued him not If they haue done this in the greene tree what shal be done in the drie The seruant must not looke to haue a better estate and condition then his Lord nor the disciple then his master if they haue persecuted him they will also persecute vs Ioh. 13.16 he that is sent must not looke to be greater then he that sent him It is enough for the disciple to be as his master Matth. 10.25 and the sâ—ruant as his Lord if they haue called the master of the house Beelzebub how much more shall they call them of his household Gods children shal be molested and aflicted euen in times of publike peace When the enemies of Daniel could find no matter against his person Dan. 6.13 they began to quarrell about his religion To serue God in truth and sincerity is an heinous crime in the eyes of the world who shall in the end giue an account to him that will iudge vprightly Verse 6. And there were certaine men who were defiled by the dead c. Here is a description of the second Passeouer for such as were vncleane vncleane not by any sinfull pollution but by a legal or ceremoniall vncleannesse not by any willing choice of their owne but by an ineuitable necessity and not by comming neere those that were dead in spirit but by touching the dead body of a man In this obserue three things a question a consultation and a resolution The question is of the people the consultation of Moses the resolution of God The people enquire at the mouth of Moses Moses enquireth at the mouth of God and God determineth the doubt and resolueth both the people Moses The question is wherfore may we not receiue the Passeouer with the rest of our brethren wherfore are we kept backe this is amplified by the occasion they were defiled by a dead corpes The consultation is with God which is the second point Moses willeth them to be quiet stand stil vntil he knew the mind of the Lord ver 8. he wold determine nothing rashly but he doubted and held them in doubt vntill he knew of God what was to be done A religious example of modesty humility and wisedome in the matters of God
10 11 13. The Lord shall not see neither shall the God of Iacob regard it Psal 94 7. Depart froÌ„ vs for wee desire not the knowledge of thy waies what is the almighty that we should serue him and what profit should we haue if wee pray vnto him Iob 21 14 15. Exod. 5 2. Mal. 3 14. In the second commandement the Lord saith that hee would visit the sinnes of the fathers vpon the children to the third and fourth generation of theÌ„ that hate him Exo. 20 5. Howsoeuer therefore they pretend friendship and loue to him as Iudas did to Christ yet their hearts are farre from him they hate him and cannot abide him Reason 1 And no marueile For first they fight against his Lawes and resist his ordinances They wish there were no God no hell no heauen For as they are the friends of God that do his commaundements so doubtlesse they are his enemies that will not submit themselues to his kingdome nor do his wil. Hence it is that Christ saith Luk. 19 27. Those mine enemies which would not that I should reigne ouer them bring hither and slay them before me They that will not haue him to reigne ouer them and in them are his enemies but such are all the vnregenerate therefore they are Gods enemies Secondly they are vnder the dominion of the Prince of darknesse who is Gods professed enemy he ruleth in them to him they giue homage and obedience From him they will not depart and of him they shal receiue their wages So Christ telleth the Pharisies they were of their father the diuel Ioh. 8 44. they did the lusts of the diuell and therefore they were the children of the diuell The God of this world ruleth in them and therefore they can bee no better then the enemies of God 〈◊〉 2 19. for of whoÌ„ a man is ouercome of the same hee is brought in bondage Lastly the godly that seeke to feare the Lord are both called and accounted the friends of God as Abraham was Iam. 2 23. To this purpose speaketh Iehoshaphat in his prayer 〈◊〉 20 â— Art not thou our God who didst driue out the inhabitants of this land before thy people Israel and gauest it to the seed of Abraham thy friend for euer If then the faithfull be the friends of God doubtlesse the vnfaithful what are they but his enemies Vse 1 Tâ—e Vses First conclude from hence that most certainly God wil be their enemies Wil he hold friendshippe with those that care not for his loue and fauour that professe and proclaime though not in wordes yet in their workes that they are and will bee his enemies No doubtlesse â—e will cast them ofâ— he will renounce them for being any of his people Thus the Prophet speaketh Psal 78 â—6 He smote his enemies in the hinder parts hee put them to a perpetuall shame And Esa 63 10. â—hey rebelled and vexed his holy spirit therefore he was turned to be their enemy and he fought against theÌ„ Would any man haue the displeasure of great men Do not all men feare to haue such as are in high place to become their enemies But behold he that is higher then the highest and greater then the greatest is an enemie to all wicked persons as they are enemies to him Who would not therefore make all possible haste to come out of such a wretched condition as pulleth the enmity of God vppon his head and setteth God against him Secondly let no man glory in their fauor Vse 2 friendship or that they are any way nere vnto them or great with them He that toucheth pitch cannot but be defiled with it Hee that is inward with Gods enemies will learne in time to be enemie also Wâ—e must therefore auoid their company and entertaine no familiarity and acquaintance with them They are Gods enemies and they are enemies vnto vs why then should not we be enemies to them The Prophet setting downe the note of the Citizens of heauen maketh the contempt of the wicked to be one Psal 15 4. He in whose eies a vile person is contemned The Prophet Elisha witnesseth and auoucheth euen to the face of Iehoram the King of Israel that had it not beene that he regarded the person presence of Iehoshaphat he would not once haue vouchsafed to looke vpon him 2 King 3 14. Whatsoeuer titles they claime and challenge vnto themselues this is their true title they are the enemies of God and we must haue no society with Gods enemies Thirdly it sheweth the certaine destruction Vse 3 of all the vngodly for they are his enemies and can they then prosper They fight against him and he will fight against them are they stronger then he or able to preuaile against him No in no wise for though hand ioyne in hand and all of them should combine theÌ„selues in one against him yet the breath of his mouth shall blow them away and they shall not stand in iudgement before him To this end they are compared to chaffe which the winde scattereth away Psalm 1. The godly are like a Tree planted by the Riuers side that bringeth foorth his fruite in due season his leafe also shall not wither but the vngodly are not so they are like the chaffe they are of no more reckoning or account with GOD then the chaffe is with men in comparison of the good corne Hence it is also that they are compared to dung they cast vp as soule and filthy a sauour in the nostrils of almighty God as dung doth in the nostrils of men Therefore the Church in their praier against them Psal 83 9 10. desireth God to do vnto them as vnto the Midianites as to Sisera and Iabin at the brooke of Kison which perished at Endor and became as dung for the earth So doth Ahijah tell the wife of Ieroboam that the Lord would bring euill vpon the bouse of Ieroboam and take away the remnant of his house as a man taketh away dung Iob 20 7. till it be all gone 1 King 14 10. Let them therfore magnifie themselues neuer so much lift vp their hornes on high they are of no price they are in no account they are of no estimation with God they are lothsome and abhominable to him Their sins cry aloud in his eares they haue a stinking sauour in his nostrils they are odious in his eies they greeue his heart and can they escape May we not make an vndoubted conclusion from all these things that they shall certainly perish Vse 4 Lastly to shut vp this point it is a duty required of all of vs to seeke to be at peace with God and to giue vnto him our hands or rather our hearts For so long as we stand out against him and bid him open defiance there can be no peace betweene him and vs neither any hope at all of reconciliation For as Deut. 32 41. If he whet his glittering sword and his hand take hold on
still and did nothing and did not ioyne with his friends We see we cannot but see and behold with our eyes the children of God oftentimes hated maligned wronged threatned oppressed slandered reuiled persecuted if we opē not our mouths in good causes in Gods causes we forsake the Lord himselfe whose cause it is and bring vpon our selues his fearefull yet most iust curse Vse 3 Thirdly as the enemies of the Church are the enemies of God so we may conclude from hence that doubtles the friends of the church are the friends of God No man shall do any good to his distressed seruants which shall lose his reward The Euangelist sheweth that Christ our Sauiour accounteth it as done to himself 〈◊〉 2◠40. whatsoeuer we haue done to one of the least of his brethren Hee is fedde and harboured in his members he is clothed and couered in his members he is receiued and visited in his members And if we refuse to do good to the least of these he esteemeth it as an iniury and indignity done vnto himselfe This is a notable encouragement to moue vs to open our mouthes in the cause of the dumb to open our hands in the cause of the needy and to open our hearts in the cause of the afflicted and to vnloose our tongues to plead the cause of the innocent Such are the true friends of God Pro. 31.8 and 27.19 19.6 Euery man seeketh the fauour of great men and desireth their friendship how ought we then to labour to be the friends of God Abraham beleeued the promise made vnto him and hee is said to be the friend of God Christ saith Iam. 2.23 Ioh 15.14 ye are my friends if ye do whatsoeuer I command you This is the cause that made Deborah pronounce Iael the wife of Heber blessed aboue women dwelling in tents because she helped the Lord against the mighty with her mouth with her hand with her hart Iudg 5.24 she smote off the head of Sisera when she had pierced and stricken through his temples Thus it was with Obadiah thus it went with Ebedmelech they shewed mercy to the Prophets God sheweth mercy vnto them they did good to others but they receiued more good to themselues And this was the prayer of Paul for Onesiphorus who no doubt receiued much mercy from God in the day of account as he refreshed the Apostle in the day of his want 2 Timothy 1.16.18 Fourthly seeing God accounteth the churches Vse 4 enemies his enemies then must our account be answerable to the account of God we must account his enemies to be our enemies Gods enemies by good right ought to be the Churches enemies Such then as we see to be open enemies to god to fight as it were hand in hād against him to hate true religion to scorn the profession of it to deride the professors of it we must account thē as our enemies we must hold no league no friendship no familiarity with them so far as they declare themselues to be such by their obstinacy This made the Prophet say to Iehoshaphat after he had made affinity with wicked Ahab 2 Chron 19.2 who had sold himself as a slaue to sin Shouldest thou helpe the vngodly and loue them that hate the Lord therfore is wrath come vpon thee from before the Lord. So Dauid saith testifying his affection Psal 139.21 Do not I hate them O Lord that hate thee c. teaching thereby that seeing he accounteth our enemies to be his we ought to account his enemies to be ours This made the wise Salomon to say Pro. 29.27 An vniust man is an abomination to the iust c. But it may be obiected Obiect that Christ Iesus willeth vs to loue our enemies Matth. 5.44 and to blesse them that hate vs. It is true Answ wee must loue our enemies but we are neuer commanded to loue the enemies of God Shall we loue them that do not loue the Lord did we not see before how that good king is reproued not only because he did helpe the vngodly but because he did loue them that did hate the Lord So then we must distinguish and make a difference betweene such as are our enemies and such as are Gods betweene such as hate our persons and such as hate true religion and the holy profession of it But how shall we know who are Gods enemies and who are ours and to bestow our hatred vpon a right subiect I answer as a good tree is knowne by his good fruit so an euill tree is knowne by his euill fruit It is the euill fruit which they bring forth which must be cause of this hatred Take that away and let the tree be graffed and bring forth better fruit we will loue both the tree and the fruit Sinne therfore must be the ground and foundation of all true hatred Secondly our hatred if it be aright must proceed from the loue of God and the zeale of his glory because we cannot loue him but we must hate whatsoeuer is against him Thirdly our hatred must not proceed from any priuate reuenge for that were to do euill for euill The cause must no way concerne our selues but onely the LORD A man may be enemy to our person and yet a friend to God such we are commanded to loue and we are forbidden to hate Lastly we must see them to be obstinate and setled in sinne as dogs and swine that trample holy things vnder their feet and are ready to rent them in peeces that bring them vnto them Vse 5 Fiftly from hence ariseth comfort to Gods people to consider that such as hurt or persecute the members of Christ doe hurt and persecute Christ himselfe wound him through their sides though now he be glorified in the highest heauens When Paul saide who art thou Lord the Lord answered I am Iesus whom thou persecutest Act. 9.5 And the Apostle saith I reioyce in my sufferings for you and fill vp that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church Col. 1.24 So God the Father is said to be toucht with a feeling of the miseries of his people Esay 63.9 In all their afflictions he was afflicted the Angel of his presence saued them likewise the holy Ghost 1 Pet. 4.14 When you are reuiled the Spirit is euil spoken off on their part c. So then the holy and blessed Trinity haue as it were a fellow-feeling of our miseries and afflictions which serueth greatly for the comfort of all that are in trouble for the truths sake We suffer not alone for that were without comfort we haue God the Father to suffer with vs Christ Iesus our Sauiour to suffer with vs the holy Spirit blessed for euer to suffer with vs. Thus doth God comfort Abraham who hath the hearts of all in his owne hand that he will get him fauour in the eyes of many
possesseth where all things are saide to bee in peace Luk. 11 21. Secondly let vs neuer look Vse 2 for a perfect agreement or perfect vnity in this life Such are falne into a deepe sleep and dreame to finde heauen vpon earth We must embrace the truth before all be agreed or els we shall neuer embrace it forasmuch as there is much ignorance the matter or mother of error euen in the most godly Happy wil it be for vs wheÌ„ there shal be an end of these daies of sin for then shall be an end also of all contention Thirdly let vs follow mens examples Vse 3 no further then they follow Christ 1 Cor. 11 1. There are defects and infirmities in the best We aime at perfection but wee cannot hit it Though we haue multitudes to go before vs we must know whom they follow before we follow and ioyne our selues vnto them Many men may fitly be coÌ„pared to a flock of sheep who at the first make many offers before any will aduenture but if one begin to leap ouer the rest follow amain so is it with diuers men that pinch curtesy at the first and keep themselues entire in the most holy faith but if they see others giue their assent they follow after stick at nothing neither try the spirits whether they be of God or not Lastly it is our duty Vse 4 to cut off all occasions of debate and as it were to take away the fuell that kindleth and continueth the fire 1 Cor. 1.10 Paul beseecheth the Corinthians as brethren by the name of our Lord Iesus Christ that they all speake the same thing and that there be no diuisions among them but that they be perfectly ioyned together in the same minde and in the same iudgement Verse 2. And they saide Hath the Lord indeed spoken onely by Moses The true cause of this their murmuring and contention was pride and ambition selfe-loue ostentation vain-glory â—â—â—trine 〈…〉 â—reater â—e to the â—â—â—rch then â—ion Hereby we learne that there commeth no greater plague to the Church of God then by ambition desire of preheminence when men desire to ouer-rule others to haue the sole command of all things in the church and neuer to be commanded This was the sinne that caused our first parents to fall from God and by their fall to ruine all mankinde they would needs be as Gods knowing good and euill Gen. 3 5. The ambition and pride of Amaziah the priest of Beth-el would not suffer the Prophet Amos in the land of Israel but he commanded him to flie away into the land of Iuda and prophesie there Amos 7 10 12. We see this apparently afterward chap. 16. of this booke in Korah Dathan and Abiram This moued the high Priests the Scribes and Pharisies to persecute Christ and his Apostles to wit the loue which they had to their owne kingdome and hierarchy more then vnto the kingdome of God they feared that if all men were brought to beleeue in Christ they shold lose their place and authority Iohn 11 47. Math. 23 6 7. So was it among the Apostles they also stroue who should bee the greatest among them So the Apostle Iohn speaking of Diotrephes sheweth that hee loueth the preheminence 3 Iohn 9 10. Hee was a proud and ambitious man affecting rule and authoritie ouer others and thereby brought much mischiefe and trouble vpon the church of God pratling against the Pastors with malicious wordes and not content therewith neither doth he himselfe receiue the brethren forbiddeth them that would and casteth theÌ„ out of the church Neither is this euill dead with these for this is a great plague of the church to this day and very pernicious Nothing hath more ruined the church of God ouerthrown piety corrupted religion hindered the Gospel discouraged the Pastors and professors of it nothing hath more erected the kingdom of Anti-christ then these petty popes the true successors of Diotrephes such as desire to be vniuersall byshops and to reign alone to haue all the dealings in their owne hands and the whole flocke to stand at their becke and conclude what they list Reason 1 The mischiefe hereof appeareth by sundry reasons First it causeth a great rent and diuision in the church and disturbeth the peace of it Nu. 16 1. Korah and his company went apart as scismaticks caused a great contention to arise where was peace vnity before Reason 2 Secondly it setteth vp men putteth downe the Lord and his ordinances vrging compelling and commanding against the truth Act. 4 18 19. Annas the high priest and Caiaphas and Iohn and Alexander a proude generation of ambitious prelates commanded the Apostles not to preach and teach nor to speake at all in the name of Ieus whoÌ„ Christ had charged and commanded to preach And whereas he would haue them teach whatsoeuer he had commanded them Math. 28 20. they will limit them and stint the Spirit of God how far he shall go and what he shall not do Thirdly Reason 3 it proceedeth from very euill rootes and bringeth forth very euil effects as an euil tree bringeth forth euill fruites The causes from whence it floweth are Satan pride contempt disdaine of others selfe-loue in our selues Zeged loci communes no loue of the truth no zeale of Gods glorie no desire of the good of the church like mother like daughter as the root is so is the branch The effects thereof are trouble disquietnesse feare flattery enuy and subtilty Let vs come to the Vses It reproueth the Vse 1 Byshops of Rome and the Romane Cleargy which beare themselues as Lords ouer the flocke of Christ hauing all things to stand at their becke therefore the Apostle Peter saith the Elders that feede the flocke must not bee as Lords ouer Gods heritage but examples to the flocke 1 Pet. 5 3. and Christ our Sauiour when the two sonnes of Zebedeus ambitiously desired to be aboue their fellowes and stroue among themselues which should bee greatest Christ Iesus therupon sheweth how and which way euery one should be great who ought to bee had in highest regard and reputation euen such and onely such as do the best and greatest seruice to the church Mark 10 42. Lu. 23 24. Whosoeuer wil be great among you shall be your Minister and whosoeuer of you will be the cheefest shall be seruant of all So then the honor and the labour should not be diuided but go together howbeit in the church of Rome they haue most honour that doe the least labour and contrarywise they are least respected who haue most labored and taken greatest paines among the people But howsoeuer this be a common receiued custom it shall bee altogether otherwise in the next life when the great sheepheard of the sheepe shal appeare then shall they be most honored of him that haue laboured most euerie one shall receiue not onely for his labour but according to his labor 1 Cor. 3
others from wrath wee might haue some couer for our sinnes but all this can doe vs no good we lie open to Gods punishments This serueth to reproue many carnall and Vse 1 formall Christians that oftentimes encourage themselues in euill and strengthen themselues by the example of others and especially by the fall of such as they finde recorded in holie Scriptures They alledge for themselues that Noah fell into drunkennesse Dauid into adultery Lot into incest Peter denied his master Thomas one of the twelue doubted thorough infidelity and such like These examples are written not to the end we should follow them and doe the like Why the fals of the faithful are recorded in Scripture but that others should bee warned by their fals not to do the like and be stirred vp by repentance after their example Nay these are the rather to be reproued who seeme to builde vpon such examples because they finde that these men were plagued punished for the euilles which they committed The Scripture doth not set down their offence and then hide their punishment but ioyneth the one with the other as if this were written before our eyes Do not the like Seeing therefore others before vs haue beene visited with great iudgements for the same sins feare least the same befall to vs also that befell to them If we will follow multitudes to euill because such sinnes are in fashion and in common practise if we will do as the most doe let vs take heede there is no comfort in such companie neither shall it ease any one to goe to hell in a throng Let vs not regard the number or authority or learning of euill men but rather follow the truth in matter of faith and profession for otherwise we shall quickly be remoued from it Acts. 28 22. The truth was euerie where spoken against It hath beene the portion of the truth in all ages Esay 55 1. Who hath beleeued our report None of the Princes or Gouernors beleeued in Christ Iohn 7 48 49. but a few of the people whom they pronounced and accounted to be cursed Vse 2 Secondly from hence we ground a reproofe for children and seruants following their Parents and masters and thinking it a sufficient discharge to themselues because they doe as they see them do before them Wo vnto those that giue them euill example and lay a stumbling blocke before them Such parents are greatest enemies to their owne seruants Parents many times are the greatest enemies to their own children We must follow our heauenly Father before earthly fathers our Master in heauen before our masters on the earth Wee must follow them when they command vnder God not when they command aboue him or against him We must follow our teachers so long as they sit in the chaire of Moses and teach vs out of the Law and the Prophets Matth. 23 2 3. When the mother of Christ saide vnto him by way of taxing him for not following them he answered Luke 2 49. Wist ye not that I must bee about my Fathers businesse The Disciples of Christ replied vnto the Councell charging them to preach no more in the name of Christ Whether it be right in the sight of God to hearken vnto you more then vnto God iudge you Act. 4 19. And Paul willeth the Corinthians to be followers of him as far forth as he was of Christ 1 Cor. 11 1. Wee must giue an account to God whose steps we follow and therefore wee ought to say Wee ought to obey God rather then men Actes chap. 5 ver 29. Vse 3 Thirdly wee may gather from hence a reproofe of sottish and ignorant Recusants standing and grounding onely vpon their Forefathers such as can giue no other reason of their religion but that they were borne and bred in it Psal 78 8. They should not bee like their Fathers a stubborne and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God And indeede what doe these poore seduced soules say for themselues which the Turkes and Infidels may not obiect and alledge as well as they For haue not they sucked in their superstition and impiety together with their mothers milke and continued from father to sonne for manie hundred yeeres It is an horrible abhomination wherein they haue bene nuzled can it be a good argument therefore from their birth and nurture to conclude their continuance in that damnable religion If they thinke this to be a grosse comparison wrongly applyed vnto them because they hate that superstition and professe the Christian religion I would know of them whether they thinke vs to be right or not The most learned and best approoued amongst them deny vs to bee any church at all because we liue not vnder the gouernment of the byshop of Rome yet this is the Religion that we were borne and bred in wee haue had it from our Fathers we haue seene the practise of no other If then they will not allow vs to reason in that manner and to make the example of our Fathers a president to our selues how is it that they take liberty to builde their faith vpon others and to follow the footsteps of their forefathers But as our religion thogh we be ready to defend it to bee good because it is builded vpon the foundation of the Prophets Apostles yet it is not therefore good because we haue receiued it by tradition from men but because wee haue learned it from the word of God so if they haue no more to say for the truth of their religion and the iustification of their faith then that they were born and brought vp in it they build their faith and religion vpon the sand which cannot continue when the raine falleth and the winde bloweth vpon it Fourthly this should perswade euery one of vs how to carry our selues namely that we Vse 4 should not take any approbation or liking of the euill of other neither ought we to imitate any in sinne how holy soeuer they seeme to be neither giue consent to them by our practise forasmuch as Gods hand hath ouertaken them at one time or other If a man surfet on that meat which he hath seene another before him to surfet no man will pitty him or if he see another drinke a cup of poyson and therevpon to fall downe dead before him if he notwithstanding will aduenture to drinke of the same cup he must needs be without all excuse and perish iustly so is all euill as a cup of poyson he that taketh and toucheth it shall speed no better then we know thousands haue done before vs who haue bought their pleasures of sinne at too deare a rate If men cry out vnto vs as the children of the Prophets did There is death in the pot 2 Kings 4 40. what do we but bring death and damnation vpon our owne soules and as it were willingly lay hands vpon our selues if we
of teeth Math. 25 30. horrour without release weeping but the teares shall neuer be wiped away fire but it shall neuer be quenched this is their cup to drinke this is their portion to inherite But the godly vpon earth haue the gifts of GOD mingled with wants faith with infidelity assurance with doubting hope with despaire loue with hatred perfection with imperfection sanctification with the reliques of sinne as likewise they haue greefe tempered with ioy and ioy with greefe Indeed sometimes they want the sense and feeling of ioy and comfort but neuâ—r all hope and expectation of them Vse 3 Thirdly we ought much more to mourne for our owne sinnes otherwise it were grosse hypocrisie to mourne for others more then for our selues or so much for others as for our selues It is sufficient that we mourne for other men whose sins we cannot amend but more is required to be performed toward our selues wee must both mourne for them and amend them If we can weepe for them and doe not amend them our teares are counterfeit teares Let vs therfore oftentimes examine our selues how we are affected toward our selues and toward others and touching our greefe conceiued for our sinnes and for the sinnes of other men Let vs marke where we bestow our greatest sorrow and thereby take notice how it standeth with vs and so learned to reforme our practise if we finde it any way to bee amisse The women that followed Christ our Sauiour to the Crosse wept for him and thought they had iust cause so to doe but neuer imagined that they had more cause to weepe for themselues and therefore he correcteth that practise Luke 23 28. Daughters of Ierusalem weepe not for mee but for your selues and for your children c. We shall all of vs finde cause in our owne selues to mourne and humble our selues for our selues Lastly we ought to haue a care of the saluation Vse 4 of others and to desire their repentance otherwise our mourning is idle and nothing worth He that is entred into the way of saluation himselfe will both hunger and thirst after the saluation of other And heereby we may try whether our mourning for others be sanctified or not For as there is a carnall ioy so there is a carnall sorrow and as there is a naturall ioy such as natural men haue so there is a naturall sorrow arising from naturall causes If we haue the spirituall godly sorrow it will worke in vs a great care and desire of the saluation of our brethren 〈◊〉 oecolâ—mâ—â—omment 〈…〉 cap. As godly sorrow causeth in vs repentance neuer to bee repented off 2 Cor. 7 10. so godly sorrow conceiued for the sins of others will bring foorth an earnest longing in vs to bring them to repentance 8. If the Lord delight in vs then he will bring vs into this Land and giue it vs a Land which floweth with milke and hony 9. Onely rebell not ye against the Lord neither feare ye the people of the Land for they are bread for vs their defence is departed from them and the Lord is with vs feare them not Of the interpretation of these words wee haue spoken in the former verses They containe an effectuall exhortation able to stoppe the mouthes of the seditious spies and to perswade the people to proceed building themselues vpon the blessed experience of the loue of God toward them and of his power sufficient to saue them and ready to stand for theÌ„ and touching their enemies they should bee assured they could not preuaile because God is not among them he had laid them open to iudgement The Doctrine Doctrine God is a shield to his but taketh no care nor charge of his enemies God is a shield and defence for all that are his but as for his enemies he taketh no care nor charge of them he leaueth them to themselues Prou. 30 5. Exod. 15 2 and 29 45 46. Iudg. 2 14. Psal 3 3 and 18 2. The reasons God is the Captaine of his Reason 1 host to fight his owne battels against all the enemies of the Church 2 Chro. 13 12. Iosh 5 14. Secondly sinne maketh naked and bare of Reason 2 Gods protection and defence Exod. 32 25. when the people had committed idolatry Moses saw that they were naked for Aaron had made theÌ„ naked vnto their shame among their enemies Thirdly the enemies of God haue forsaken Reason 3 him and therefore hee will not be with them because they will not be with him it is a iust thing that hee should forsake them that haue forsaken him and that he should not be on their side who are not on his They that will not be his people he will not be their God Hos 3 3 1 9. From hence it may be obiected Obiect Is not God saide to be euery where Esay 66 1. Answer Answer He is touching his essence but not in his effectuall working by his Spirit to saue and deliuer Thus he is onely with the godly Hence it is that in the end of this chap. verse 42. the Lord said to the rebellious Goe not vp for the Lord is not among you that ye bee not smitten before your enemies He was not among these to fight for them and to saue them to defend and deliuer them by his power great might otherwise by his essence and according to his nature he was euen among them as he is also euery where Thus we see how God is said to be neere and how to be farre off How God is said to bee neere how farre off For while he offereth grace by the ministery of his word and causeth it to bee preached vnto vs he is neere vnto vs Esay 55 6. Call vpon him while he is neere to wit while his arme is stretched out to receiue vs and his mercy is offered to saue vs. Thus God may be saide to be in one place and in one person more then in another yea in one place and person not in another and he is said sometimes to come and sometimes to go away notwithstanding he be euery where essentially and there be no mutation of place or shadow of change with him When he beginneth to worke by his holy Spirit How God may be saide to come to a people faith repentance and sanctification in the hearts of his children he may be said to come vnto them as Iohn 15 22. Reuel 3 20. And when he preached by Noah to the old world Christ is said by his diuine Spirit to come among that people 1 Pet. 3 19. He went and preached vnto the spirits in prison which sometimes were disobedient c. So likewise his absence or departure is the remouing of the effects of his presence to wit his grace and fauour Vse 1 From hence ariseâ—â— comfort to all the godly they are safe and 〈◊〉 vnder the wings of God he is a buckler round about he is their castle and their fortresse whereupon
they may be bold and confident in dangers Psal 23 4. No enemy shall hurt them no danger shall ouerthrow them The enemies may oppresse them for a time but God is not farre off if he be on our side who shall be against vs Vse 2 Secondly woe be vnto all the enemies of God they cannot stand nor prosper which serueth to terrifie all euill dooers They are as out-lawes or rebels that liue no longer vnder the protection of law or Magistrate so are the vngodly proscribed of God and lye open to iudgement They are as souldiers without weapons they haue neither shield nor buckler nor brest-plate nor helmet nor sword their loynes are vngirt their feet are vnshod their heads are vncouered in the day of battell they lie open as naked men to be wounded and destroied They haue nothing to defend them or to doe them good all creatures are against them nay the Creator himselfe Vse 3 Lastly it is the duty of the faithfull to look to their waies seeing the Lord is with them and dwelleth among them He is a God of pure eies he seeth vs and all our waies let vs therefore carry our selues vnspotted of the world and labour to be holy as he is holy Leuit. 11 44. and 19.1 and 20 7. lest we giue him iust cause to leaue vs. If we haue any friend come vnto vs we are willing to giue him the best entertainment we can we are loth to depart from him we are willing to content him how much more ought wee to receiue the Lord for we may expect more of him and bee assured of defence protection from him greeue him not therefore nor his Spirit by our sinnes So long as they are fostered in vs he cannot be welcome vnto vs neither shall we be welcome vnto him They will driue him away make him depart from vs. Our bodies should be the Temples of the holy Ghost 1 Cor. 6 19. and therefore we must remember that as we are not our owne but bought with a price so we ought to glorifie God in our body and in our spirit which are Gods 10. But all the Congregation bade stone them with stones and the glory of the Lord appeared in the Tabernacle of the Congregation before all the children of Israel These rebels had raged against God no maruaile therefore if they raged against his seruants who notwithstanding had not vsed any rigour or force against them onely they perswaded theÌ„ to trust in the promise of God and boldly to proceed on their iourney toward the Land But this is accounted as an hainous crime and they deale with them as men worthy of death according to the saying of Salomon Prou. 9 7. He that reproueth a scorner getteth to himselfe shame and hee that rebuketh a wicked man getteth himselfe a blot Thus we see how wicked men can abide no reprofe nay they cannot suffer a word of exhortation they cannot abide that others should do better then themselues Againe such as are carnal and corrupt are prone to hatred malice and reuenge yea when no cause of offence is offered vnto them See also how God protecteth his seruants in times of danger But to passe ouer these points from hence obserue that such as are Gods seruants Doctrine Such as are gods seruâ—â—â— shall be eâ— intreated and stand for good causes shall be persecuted maligned and euilly intreated as if they were murtherers and malefactours Though they deserue to be fauoured and loued yet they shall be hated cursed and contemned So it was with Moses when he came to Pharaoh moued him to let the people goe Exod. 5 1 2 5 6. Dan. 3 19 and 6 16. Acts 4 20 21. and 5 18. Iohn 16 2. 1 Kings 13 4. Thus was it with Eliah and Elisha thus was it with Michaiah Ieremy and thus it was with all the Prophets Math. 23 34. The reasons because the world hateth the Reason 1 truth and the professors of it The Preachers and professours of it because they manifest publish the truth Gal. 4 16 The truth it selfe because men loue darkenesse more then the light inasmuch as their owne deeds are euill Iohn 3 19. They are chosen out of the world therefore the world hateth them whereas if they were of the world the world would loue his owne Iohn 15 19. Secondly Satan is their enemy and seeth Reason 2 that by them his kingdome is in danger to be ouerthrowne hence it is that he rageth and raiseth persecution that thereby he may stop their mouthes stop the course of the truth Reuel 2 10 and 12 13. Thirdly God will haue his seruants tryed Reason 3 in their faith patience constancy and obedience Reuel 2 10. We must learne to walke through good report and euill report and bee ready to renounce all rather then the truth which we must buy at any rate Prou. 23 â— but neuer sel it though we might gaine all the world because all such gaine is the greatest losse Math. 16 verse 26. The vses follow First maruaile not at it wheÌ„ Vse 1 we see this come to passe neither condemne the truth or the professours of it 1 Iohn 3 13. Maruaile not if the world hate you Let vs comfort our selues with this consolation that it is no rare thing neither is our case singular neither do we suffer alone it hath beene the lot of all Christians nay of Christ himselfe let vs not seeke to be better then he was the seruant may not be aboue his Lord if they haue persecuted him they will persecute vs Ioh. 15 2. Christ himselfe pronounceth such as suffer for righteousnesse sake to be blessed for so did they persecute the Prophets that were before vs Math. 5 12. Many men in the world are discouraged from godlinesse of life and walking in a sincere profession because they see the godly persecuted and the vngodly to prosper and flourish therefore Iohn doth forewarne not to maruaile heereat because this ought not to seeme strange vnto vs it hath beene so from the beginning and so it hath continued The world though it be full of changes yet changeth not his nature neither taketh vpon it any other shape Wherefore we must not ceasse from godlines for hatred of the world but rather goe more zealously forward remembring the words of Christ Math. 11 12. The kingdome of heauen suffereth violence and the violent take it by force Secondly we must reioyce vnder the crosse Vse and be glad when we suffer for the truth not as euill doers 1 Pet. 3 17 and 4 15. but for well doing So did the Apostles Acts 5 41 so did the Hebrewes chap. 10 34. They considered with themselues that they had in heauen a better an enduring substance they accounted it a great honour that they were accounted worthy to suffer for his Name they knew that they were made partakers of the sufferings of Christ and that the trying of their faith would worke patience Iam.
mastery they wil hardly leaue their hold We shall finde it little better then to wash a Tile or brick and go about in a manner an vnpossible worke they are become a Cart-ropes which are not easily vntwisted Esay 5 18. Or as a threefold cable which is not quickly broken Eccles. 4 12. CoÌ„sider the truth of this in these three things Drunkennesse whoredome and swearing what meanes soeuer are vsed to take these away they are vnprofitable the drunkard will follow it still Pro. 23 35. Such as comit whoredome sildome returne againe and take holde of the paths of life Prou. 2 19. when a man hath once accustomed himselfe to swearing he cannot but sweare at euery word he neuer feareth an oath Custome taketh away feare of sinning where no fear is to offend men are bold to sin when men are growne bold and past shame they haue no sense of sinne You shall heare them sweare ordinarily and horribly and yet they know not of it or at least neuer consider it Rom 2 4. Eph. 4 19. Vse 5 Lastly it behooueth vs to vse all the meanes we can to keepe vs from sinne as wee would do to keepe vs from the pestilence least wee grow secure and senslesse and think our selues in good case when we are neerest to destruction and farthest off from saluation â—nes sancâ— or God 〈◊〉 vs 〈◊〉 The meanes which God sanctifieth as so many preseruatiues to worke in vs a conscience of sinne and to stay vs from falling into the same are many First the ministery of the word I range this in the first place both because of the power of it and because it giueth force vnto the rest God commandeth his Ministers to cry alowd and spare not to preach the doctrine of repentance and to tell the people their sinnes Pro. 1 20 21. and 9 2 33. Ephes 4 11 12. Thus hee sent Ionah to the Niniuites Ionah 3 4. Nathan to Dauid 2 Sam 12 1. and the prophets continually to the Israelites 2 Chronic. 36 14 15 Acts 2 37 38. Secondly the benefites and blessings of God which are many and great daily continuall vpon soule and body hee saueth and preserueth vs in him we liue and mooue who reneweth his mercies to vs euerie morning Psal 68 18 Lam 3 23. be daileth loadeth vs with benefits wonderfully Moses telleth the people that the Lord bestowed so many benefits vpon them that they should loue the Lord with all their hearts and with al their soule Deut. 10 12. That they should cleane vnto him and knit their hearts vnto him Iosh 23 8. and 24 14. 1 Kings 14.7 8. Paul beseecheth the Romanes by the mercies of God to offer vp their bodies as an holy sacrifice vnto God Rom. 12 1. God hath made vs to abound with this argument and hath often spoken vnto vs. Thirdly he hath bestowed vpon vs his own Sonne the greatest blessing in heaueÌ„ or earth for a greater cannot be promised of God or comprehended of vs Rom. 8 32 He spared not his owne Son but deliuered him vp for vs all Ioh. 3 16. He gaue his owne his onely Sonne for vs his enemies euen vnto the death that wee should be reconciled vnto him If the consideration of this and the earnest meditation in it will not mooue vs to repent of sin nothing in the world will put life into our hard hearts Fourthly the corrections and chastisements which are laide vpon vs Psal 89 31 32. Iob 33 16. The Lord openeth the eares of men euen by their corrections which he hath sealed so that we should humble our selues when we feel them Heb. 12 6 11. It is our duty therfore to mourn for sin betimes which wil bring with it comfort in the latter end Luk. 6 21. Blessed are yee that weepe for ye shall laugh This vse did Dauid make of them Psal 119 71. To this wee may ioyne the chastisements of God sent vpon others though we feele them not ourselues for if we see them or heare of them they should be as so many warning peeces to our selues to call vs to repentance Esay 26 9. Fiftly priuate admonitions and exhortations yea reproofes and threatnings of iudgement when the former will not serue Leu. 19 17. Prou. 9 8. Rebuke a wise man and hee will loue thee Math. 18 15. Iames 5 20. Thus he may be wonne by his brother Psal 141 5. Let vs not therefore refuse this meanes but make good vse of it Lastly the inward motions and inspirations of the holy Spirit which he stirreth vp in our hearts as it is saide of Dauid that God caused his owne heart to smite him 2 Sam. 24 10. and Psal 16 7. We haue all of vs at one time or other some good motions and desires put into our mindes let vs make much of them and entertaine them into our soules lest hee withdraw his Spirit from vs and giue vs ouer vnto our selues 40. And they rose vp early in the morning and gate them vp into the top of the Mountaine saying Loe we be heere and will goe vp vnto the place which the Lord hath promised for wee haue sinned 41. And Moses said Wherefore now doe you transgresse the commandement of the Lord but it shall not prosper 42. Goe not vp for the Lord is not among you c. Heere we haue the behauiour of this crooked and peruerse people hearing from the mouth of Moses the minde of God that they must go backe againe by the way of the red sea and shall wander vp and downe fourty yeares in the wildernesse for the false report which the spies had brought vp of the Land and for their own beleeuing of that report Now they will not obey but will needs goe forward though God had commanded them to retire and returne See heere the peruersenesse of our nature as if we had made a generall conspiracy neuer to obey him but to oppose against him whatsoeuer he say so we euermore striue against that we are forbidden They refused before to goe into the Land now they will needs in a Brauado proceede when they are forbidden When they should go forward theÌ„ they will go backward and make them a Captaine to conduct them into Egypt When they should go backward then they will goe forward though they perish for it This is our corrupt nature that which God willeth vs to do we will not do and that which he willeth vs not to do that we will do whereby we see that the lustes of the flesh are enmity against God Againe obserue that when God is not with a people they cannot prosper his presence is the cause of victory 2 Chron. 20 27. If he be gone from vs and goe not foorth with our armies we fall by the sword of the enemy wee cannot stand before them we go out one way and flie before them seuen waies Deut. 28 25. Moreouer we see in the example of this disobedience that God oftentimes punisheth one
time to time to languish and to perish for want of nourishment As these liue in darknesse and ignorance vpon earth so it shall bee iust with God to thrust them into vtter darknesse in hell But it may bee obiected Obiection that the Apostle saith 1 Cor. 8 2. Knowledge puffeth vp but charity edifieth I answer Answ the Apostle meaneth a false perswasion of knowledge wherby a man thinketh he hath some great matter in him therefore he addeth in the next words Verse 2. If any man thinke that he knoweth any thing he knoweth nothing yet as he ought to know If knowledge puffe vp any the fault is in the person or vaine perswasion of the person not in the gift of God Wee must know therefore that the Scriptures belong to all and that the knowledge of them is necessary to al. And who may exempt themselues from them or who shall say they belong not vnto him Shall Kings and Princes and such as sit in the throne No though they haue a multitude of busines waiting vpon them and are many waies disturbed and distracted by State affaires yet they must haue the law of God with them reade in it all the daies of their life that they may learne to feare the Lord their God Deut. 17.18.19 Shall Captaines and Gouernours in warre and peace No for was not Ioshua such an one yet the Booke of the Law must not depart out of his mouth but he must meditate therein day and night c. For that hee might make his way prosperous and haue good successe Iosh 1.8 Shall Noblemen and Gentlemen exempt thēselues No not they neither for the Eunuch a man of great authority vnder Candace Queene of the Ethiopians who had the charge of all her treasure while he was in his chariot read the prophesie of Esay to further himselfe thereby in knowledge Acts 8 27.28 and 17.11 also the Noblemen of Berca serched the Scriptures daily whether those things were so which the Apostles preached Who then may thinke themselues discharged May the Ministers No they should be men of knowledge and giue attendance to reading aboue others 1. Tim. 4 13. May the people No it is a generall precept giuen by Christ to them to search the Scriptures Iohn 5 39. and yet no doubt many among them were poore and tradesmen so Psal 1 2. Col. 3 16. May such as are weake in iudgement and simple witted No the law of God was written to giue wisedome to the simple Psal 19 7 and the Prouerbes were penned to giue subtilty to the simple and to the yong man knowledge and discretion Prou. 1 v. 4. May the young man deferre the matter vntill age No he must season his young years with the knowledge of the Scriptures Psal 119 9. 2 Tim. 3 15. May they that are rich and wealthy be priuiledged from this No Abraham saith of the brethren of the rich man They haue Moses and the Prophets let them heare them Lu. 16 29. It is in vaine to be rich in the world and not to haue the word also to dwell richly in them that so they may be rich in God May women be freed frō this duty No the grandmother the mother of Timothy taught him trained him vp in the Scriptures of a childe which could not be if themselues had beene without knowledge 2 Tim. 1 5. So then we may conclude that all which liue in the Church and would bee accounted members of the Church whether they be Princes or subiects Ministers or people noble or vnnoble high or low learned or vnlearned young or old rich or poore masters or seruants men or women one or other al I say ought to be endued with the knowledge of the waies of God Vse 3 Thirdly it teacheth euery one of vs to examine himselfe and his owne heart how farre he is guilty of this sinne of ignorance It is the first degree or steppe of knowledge for a man to know and acknowledge his owne ignorance For till we come to this to finde our selues to liue in ignorance and to mourne and lament for it it is vnpossible for vs euer to attaine to sound and perfect knowledge Obiect But some will say How shall we attaine to this knowledge which you speake of Answer I answer the way is to exercise our selues in the reading of the Scriptures He that would haue water must draw it out of the well and hee that would haue knowledge must draw it out of the fountaine of the Scriptures This doth Christ often point vnto in the Euangelists stirring vp men to reade and reprouing those that would not as Math. 12 ver 3. he said to the Pharisies Haue ye not read what Dauid did and verse 5. Haue ye not read in the Law and cha 19 4. likewise he said to the chiefe Priests Scribes Haue ye neuer read Out of the mouths of babes and sucklings thou hast perfected praise Math. 21 16. Psal 8 2. and verse 42. he saide Did ye neuer reade in the Scriptures The stone which the builders refused the same is become the head of the corner and chap. 22 3. he saide to the Sadduces touching the resurrection from the dead Haue ye not read that which was spoken of God So he speaketh to him that asked what he should do to inherite eternall life Luk. 10 26. What is written in the Law how readest thou And Abraham saith to the rich glutton They haue Moses the Prophets they haue their writings among them And speaking of the destruction of Ierusalem Who so readeth let him vnderstand Math. 24 15. The contrary when we do not and will not reade and obey this commandement so often repeated and vehemently vrged is the cause of errour and heresie of euill of discomfort and of al prophanenesse Acts 13 27. Mark 12 24. Secondly such as would haue the true and sauing knowledge must first of all lay before him the grounds and principles of Christian religion otherwise whatsoeuer he knoweth he shall know nothing as he ought to know like him that would build without a foundation Heb. 6 1. Thirdly earnest praier to God for the help of his holy Spirit to assist him and to teach him how to profite aright by the reading of the Scriptures For hee that is the author of them best knoweth how to giue vs vnderstāding to edifie our selues by them in our most holy faith And heereby we shall learne more then such as onely meddle with the Scriptures and neuer practise this duty of praier neither craue a blessing of him vpon their labours Lastly conference with others to minister helpe and comfort one to another This did the two Disciples vse going to Emmaus Luke 24 1◠who talked together of all those things which had happened touching Christ they reasoned of his passion and suffering and they are farther instructed in the truth of the matter and in the vnderstanding of the Scriptures This was the blessing of God vpon
of professours because we see the hand of God sometimes to bee heauy vpon them and more then vpon others but rather consider it is or may be for the sinnes of their profession and that afflictions fall out a like for Iudgement must first beginne at the house of God 1 Pet. 4 17. hee will first set in order his owne house and his owne children and will deale more seuerely with them for smaller sinnes in this life then he will with the vngodly for greater in this life whom he specially reserueth for his wrath to come Nah. 1.2 Let all those therefore that make an holy profession of seruing the Lord in truth lay these things to their hearts and not suffer themselues to bee carried away with the force of sinne for God will surely meete with them his hand shall first finde them out howbeit alwayes for their good whiles he seemeth not to regard nor reward the sinnes of the wicked so that we must beware of those sinnes which are against our place and calling wherin God hath set vs. Lastly euery one must be carefull to walke Vse 4 carefully in the duties of their particular callings with a good conscience that so they may please God and take occasion to reioyce before him looking to the ordinance of God who hath set and appointed distinct callings in the family in the Church and in the common-wealth 1 Cor. 7.7 21 22. Ephe. 4.11.12 Actes 20.26 There can arise no comfort to vs that wee belong to God though wee seeme neuer so carefull in the generall duties of Christianity if we faile in the speciall parts of our seuerall callings That Minister which liueth in all the common duties of other Christians and yet doth not or cannot guide the people and feed them with the foode of life is a wicked Minister and there belongeth to him a fearefull woe Woe to the shepheards of Israel that feede themselues should not the shepheards feede the flockes Ezek. 34.2 Ier. 23.1 Zach. 11.17 Such are not able to blow the trumpet and therefore shall not deliuer their owne soules That gouernour of a family which regardeth not to prouide things necessary for them so farre as he may and according to the meanes giuen vnto him is an euill gouernour he is worse then the infidell and hath denyed the faith 1 Tim. 5.8 Again he that regardeth not the education of his children in the nourture and admonition of the Lord Ephe. 6.4 is an euill and wicked father howsoeuer he may deceiue himselfe in thinking himselfe to be a good Christian For heereby we shall indeede try what is in euery one if we marke and regard what is in them in regard of priuate and particular duties in their seuerall callings I haue oftentimes obserued that many people when they come abroade behaue themselues in the company of others very religiously and deuoutly they are ready to ioyne with others in all holy duties but marke what they are at home and within the walles of their owne houses and you shall see them to be quite other men and women and not the same neuer a whit carefull to discharge their duties in their speciall callings There are sundry persons that would bee iudged of others to be Christian men but they doe not shew themselues priuately to bee Christian gouernors nor Christian husbands And many women beare themselues publikely as Christian women of an holy conuersation who notwithstanding want the ornament of a meeke and quiet spirit which is in the sight of God of great price neither shew that subiection toward their husbands that ought to bee in Christian wiues 1 Pet. 3.4 5. It is not enough to professe our selues to be Christian men when God hath blessed vs with children and seruants but heereby we shall bee tryed what is in vs whether Christ be in vs dwell in our hearts by faith or not if wee approoue our selues to be Christian parents and Christian masters 5 And ye shall keepe the charge of the Sanctuary and the charge of the Altar that there bee no wrath any more vpon the children of Israel 6 And I behold I haue taken your brethren the Leuites from among the children of Israel to you they are giuen as a gift for the Lord to doe the seruice of the Tabernacle of the Congregation Heere the Lord teacheth how Aaron and his sonnes should behaue themselues toward the Leuites and likewise the Leuites toward Aaron and his sonnes For hee willeth them to admit the Leuites to the administration of holy things but so as they helpe them onely in inferiour things not in the chiefest part of their Ministery He will not haue them come neere to the Altar to sacrifice neither to enter into the inner parts of the Tabernacle which belonged onely to the Priests themselues â—iffrence â—eene the â—g of the â—s and â—es Heere then we see that God maketh a difference betweene the Priests and the Leuites and also wherein the difference consisteth the more excellent dignity is committed to the Priests the lesser to the Leuites They that had the higher calling were not to contemne the others and they that obtained the lower place were not to greeue at it or to enuy at others but God maintaineth peace and vnity among them so that both must be content and one be ready to helpe another And whereas God permitted not the Leuites to offer sacrifice or to enter into the Sanctuary and that if either any of them or of the people should presume to doe it he appointeth death to them that brake this his ordinance the cause is that we should know that none hath power to reconcile vs to himselfe and to giue vs entrance into his presence but Christ himselfe onely whose person and office was figured out in Aaron and his sonnes Wretched therefore and blasphemous is the practise of the Papists who goe about to make reconciliation betweene God and his people by their idolatrous Masses offered vp for the quicke and the dead whereby as much as lyeth in them they crucifie againe the Lord of life and are no better then the betrayers and murtherers of him Euill also is the practise of all hypocrites who by the merits of their owne good workes doe thinke to procure and purchase vnto themselues the fauour of God for they are so farre from attaining heereunto by their blinde deuotion that they offend God the more and prouoke his wrath and indignation against their owne soules Againe note in this difference which God maketh betweene the Priests and Leuites how necessary and profitable it is that there should be order kept and obserued in the Church Marbucch comment in Nume There is not onely one office and function in the Church but many and diuers neither can one man discharge all places without presumption nor all discharge one without confusion and therefore to auoide both there ought a comely order to be obserued of which we haue often spoken before As then in
and out of which he is shortly to depart Or will he be patching that Tent and Tabernacle which hee hath pitched for a day or two We dwell in earthly Tabernacles as in houses of clay 2 Cor. 5 4. 2 Pet. 1 14. What wisedome then is it to bestow daies and moneths and yeares in plotting plodding for the world for riches and the vanities of this life Let vs also prepare and prouide before hand for the day of our dissolution that such as God hath blessed with this worlds good set their houses and their estates in order as the Prophet in this regard warneth Hezekiah Esay 38 1. Set thine house in order for thou must dye And we may learne this necessary practise of Ahitophel though liuing in wickednes and dying in despaire of whom the Scripture saieth wheÌ„ he saw that his counsell was not followed he went home vnto his City put his house in order hanged himselfe 2 Sam. 17 23. This duty is to be thought vpon in health as that which deepely concerneth our selues and our posterity When we haue rightly disposed the things of this life let vs prepare for a Nunc dimittis let vs commend our spirits into the hands of God let vs resigne vp our selues willingly to death when we must enter into a particular iudgement For so soone as the soule is departed and separated from the body God holdeth his Sessions to which we are summoned by his messenger death to come into his presence to receiue in part according to our workes whether they be good or euill Euen as we see in the affaires of this life how Iudges and Iustices keepe their sessions and assises wherein malefactors brought out of prison are arraigned so God holdeth his time of iudgement and iustice to reward euery one according to his works We haue all a cause and case to bee tried the greatest the weightiest the worthiest that euer was handled not touching siluer gold not concerning house or land not of titles or inheritances but of the euerlasting saluation or daÌ„nation of our soules for euer and therefore it standeth vs in hand to be well armed thoroughly appointed that we come not as the foolish Virgins without oyle in our lampes or as the vnprepared guest without our wedding garment We see in temporall Courts when men haue a cause to be tried and an action to be determined either of goods or good name how carefull they are before hand to reade Euidences to produce witnesses and to search Records that the suite may passe on their sides how much more carefull ought wee to be to answer before the eternall Iudge where no man shall be admitted to appeare by his Atturney but all must come in their owne persons none shall be suffered to put in sureties This wil be a great day wheÌ„ the whole world shall appeare together at once high and low Prince and Subiect noble and vnnoble according to the description that Iohn maketh I saw the dead both great small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things which were written in the booke according to their works Reuel 20 12. And was buried there Hitherto of the death of Miriam now of that which followed her death to wit her buriall See heere when life was departed what they did with the body they committed it to the earth The Doctrine from hence is this that it is a necessary duty to bury the dead Doctrine A commendable duty 〈◊〉 bury the dead This appeareth by many examples of the godly which haue practised this duty Gen. 23 4. Abraham the father of the faithfull bought a possession of burial of the Hittites who by the sight and light of nature had their Sepulchers therefore answered Abraham Gen. 23 6. 35 29 50 12 13. Thou art a Prince of God among vs in the cheefest of our Sepulchers bury thy dead none of vs shall forbid thee his Sepulcher but thou maist bury thy dead therein So ch 25 8 9. when Abraham yeelded the spirit and died in a good age and was gathered to his people his sonnes Isaac Ishmael buried him in the Caue of Machpelah in the field of Hephron where Abraham was buried with Sarah his wife The like we see done to Isaac when he gaue vp the ghost being old and full of daies his two sonnes Esau and Iacob buried him Now as Iacob did to his father so his children do to him according as hee had commanded them for his sonnes carried him into the land of Canaan and buried him in the Caue of the field of Machpelah which Abraham had bought The like may be said of Moses Deut. 34 5 6. for albeit the people buried him not neither knew of his Sepulcher lest they shold abuse it to idolatry yet rather then he should want buriall he was buried of God The men of Iabesh Gilead are praised of God and rewarded of Dauid because they buried King Saul and his sonne and aduentured their liues to do vnto him their last duty 2 Sa. 2 5 6. The same might be said of the rest of the Patriarks Prophets Iudges Kings Gouernours and Priests yea of Christ himselfe whose buriall albeit he were able immediately to haue raised and restored himselfe to life is set downe in the Gospel that his death might be confirmed and his farther humiliation manifested These examples teach that it is a christian and commendable duty of the liuing to be performed to the dead of children to bee performed to their parents and of the people of God one to another to commit the body of the deceased to the graue to put dust to dust and so to couer earth with earth And no maruaile For first among all creatures Reason 1 man is most loathsome and vgly when life is departed As in his birth and bringing foorth into the world of all creatures hee is most fraile and feeble without strength to stand without helpe to defend himselfe so being dead he is most fraile filthy and deformed He that a litle before gloried in his beauty comelinesse feature proportion is now become the mirror and spectacle of a deformed and mishapen carkasse Such a confusion and wracke hath sinne wrought and brought into our nature This made Abraham to say to the Hittites I am a stranger a forreiner among you giue me a possession of buriall to bury with you that I may bury my dead out of my sight Gen. 23 4. This is noted in Lazarus who hauing lien buried but foure daies his bâ—dy stanke Iohn 11 39. Reason 2 Secondly buriall is promised as a blessing from God and the want of it threatened for a plague and iudgement God offereth it as a mercy to Abraham â—5 15. that he should be buried in a ripe age and to Iosiah that he should bee put in his graue in peace â— 22 19 and
God and to serue him in the simplicity and sincerity of their hearts This wee must do in health this we must do in sicknesse this we must doe in death and so wee shall glorifie God liuing and dying Thus did Abraham teach his children and seruants and for this is he commended of God Gen. 18 19. I know Abraham my seruant that hee will command his sonnes and his houshold after him that they keepe the vvay of the Lord to do righteousnesse and iudgment Thus said Iacob when he dyed Gen. 49 1 2. this must all of vs be carefull to practise if we will bee the children of faithful Abraham to speake of the lawes of God in our houses 〈◊〉 11 13. wheÌ„ we walk by the way when we lye downe and when we rise vp Verse 27 28. And Moses did as the Lord had commanded he caused Aaron to strippe off his garments and he put them vpon Eleazar his son Wee see the obedience of Moses to the Commandement of God for Aaron pulled off his Priestly robes and they are put vpon Eleazar to whom lineally the Priesthood did descend whereby we see that there was a personal succession belonging to the Priesthood from father to son from one man to another Hereby we learne â—â—â—â—rine 〈◊〉 Leuitical 〈…〉 from 〈◊〉 that the Priesthood vnder the law passed from one to another The Priesthood begunne in Aaron and continued in his line rested not in one man but continued by succession from age to age This we see euidently proued throughout the old testament for as they were cut off by death so others arose in their rooms that serued at the Altar As Eleazar succeeded Aaron so did Phinchas succeed Eleazar 〈◊〉 6 â—0 so the Priesthood proceeded from father to son and from one generation to another 〈◊〉 â— 16. as appeareth in the genealogies of the Priests This the Apostle to the Hebrewes plentifully prooueth 〈◊〉 23. Many among them were made Priests because they were not suffered to endure by reason of death declaring that the Priestes after the order of Aaron succeeded each other and confirming it by the reason cause thereof because the Leuiticall Priests were taken away by death and could not endure for euer This then we must hold to be one reason forcible and powerfull to prooue the continued Reason 1 succession of the Priesthood of Leui from father to son because they were cut off by death and so not suffered alwayes to execute theyr Priesthood Seeing therfore these Priests were mortall there must be a succession from one to another This is that reason which was remeÌ„bred before out of Heb. 7 23. shewing that they had many Priests because they were all subiect to mortality and could not continue through necessity of death Secondly the promise of God made vnto Aaron and to his posterity must be accomplished Reason 2 and performed Hee consecrated Aaron and his sons and made a couenant with them not with Aaron alone not with his children alone but with their posterity Exod. 28 1. hee established it as a testimony in Iacob and as a law in Israel that their posterity might know it and the children which should be born of them shold stand vp and minister before the Lord in the beautiful garments and glorious robes of the Priests Exod. 28 2. Therefore the Lord saide by Moses Exod 29 29 30. Num. 3 10. 18 7. The holy garments which appertaine to Aaron shall be his sonnes after him to be annointed therein and to be consecrate therein That son that shall be Priest in his stead shall put them on seuen dayes when he commeth into the Tabernacle of the Congregation to minister in the holy place So God made his couenant of peace with Phinehas the son of Eleazar the son of Aaron Nu. 25 12 13 confirmed the Priests office to him his seed after him because in the zeale of his Spirit hee had turned away the wrath of the Lord from the Children of Israel This teacheth vs first of all the imperfection Vse 1 and insufficiency of it both of the Priestes themselues and of the Priesthood it selfe It pointed out a better Priest and a better priesthood and directed them to rest not in it but in some other So the Apostle Heb. 7 11 12. declareth that the Leuiticall Priesthood was vnperfect because another Priest is promised a long time after according to the order of Melchizedek If any perfection had beene by the Priesthood of the Leuites what needed it furthermore that another Priest should arise after the order of Melchizedek and not to bee called after the order of Aaron c. Where we see he sheweth to what purpose there must bee a Priest after another rule and fashion not after the order of Aaron euen because perfection is not in the Priehhood of the Leuites nor vnder the Law which was established vnder it so that wee must acknowledge it hath an end forasmuch as with the ceremoniall law the ceremoniall Priesthood was cancelled and abolished Vse 2 Secondly from hence we learne to acknowledge a difference betweene the Priesthood of Christ and the Priesthood of the Leuites This standeth in diuers points and circumstaÌ„ces as the same Authour of the Epistle to the Hebrewes euidently declareth The Priesthood of Christ is eternall as the Prophet declared long before Heb. 7 17. Thou art a Priest for euer after the order of Melchizedek he was made with an oath by him that saide vnto him The Lord hath sworne and wil not repent But the Priests of Aarons order were mortall Heb. 7 20 21. not eternall they were made by the word of God but without an oath Heb. 7 26. Besides our great high Priest Christ Iesus holye harmelesse vndefiled separate from sinners and made higher then the Heauens hath a * Aparabaton Heb. 7 24. Priesthood which cannot passe from one to another wherefore he is able perfectly to saue them that come vnto God by him seeing hee euer liueth to make intercession for them who by his own blood entred in once into the holy place Heb 9.11 14. and obtained eternall redemption for vs purging our Conscience from dead workes to serue the liuing God Hebru 10 4. for it is vnpossible that the blood of buls Goats shold take away sinnes Thus we see that the Priesthood of Christ can haue no succession inasmuch as being once performed it hath no imperfection and whereas the Iews in the time of the law had Aaron and his posterity which were but mortall and miserable men we haue Christ the immortall and blessed God who liueth for euer to be our euerlasting Priest Vse 3 Lastly we learne that seeing the Leuiticall Priesthood passed from one to another so as by death they were not alwaies suffred to exercise and execute their Priesthood we see I say that the Church of Rome bringing in againe such a Priesthood such Priests as
things as trauellers not possesse any thing as Conquerers yet nothing at al albeit neuer so right or reasonable and so equall or honest is granted permitted to Gods people Wherefore Sihon either resoluing with himselfe to deale vniustly and vnkindly or suspecting that vnder a faire colour and outward shew of honest dealing they might haue a further proiect and hide the depth of their cunning deuises as oftentimes is vsed at the dyets and consultations of Princes and beeing enflamed with the malice of his owne heart Guicciard hist lib. 11. 19. he dealeth more vnmercifully with theÌ„ then the Edomites and Moabites had done and denieth that fauour and friendship which they had found among them Indeed the Edomites denyed them passage thorough their Land as we saw before chapter 20 yet they suffered them to trauell by their Coast Borders and solde them foode for their money Deut. 2 29. The Moabites another enemy permitted them indeed to passe by their Borders but refused to giue them meate or water for mony as appeareth Deut. 23 3. But the Amorites worse then both the former not only affoorded them no commodity but being destitute of all sparkes of humanity denyed theÌ„ passage in word and deed In word he answered Thou shalt not passe In deed he vnited his forces he tooke the field and so prouoked Israel to battell who lay still and stirred not against him True it is Israel had Gods purpose reuealed vnto them to subdue them and enter their Land but Moses waiteth with wisedome vntill they were teazed and constrained to defend themselues lest if they had begun and giuen the occasion the enemy should vpbraide them with iniustice and charge them with oppression chalenge them for wrongfull vsurpation Now they deale vprightly euen their enemies being Iudges inasmuch as Nature teacheth euery man to resist force with force Cicer. pro â—loâ—e and defend himselfe with his weapon against open and outragious violence The occasion being offered and the fire kindled by Sihon Israel being compelled fighteth against him ouerthroweth him in the battell and inuadeth his Dominion and maketh them all passe vnder the mercy of the sword without compassion sparing neither men Deut. 2 34. women nor children This victory is amplified by a particular enumeration of the Cities which they subdued and they inhabited euen in the head-Citty Heshbon Afterward their right to these places is proued and confirmed For albeit Heshbon properly belonged to Moab as a part of his Dominion yet all that coast euen to the Riuer Arnon was come by conquest into the possession of Sihon King of the Amorites so that the Israelites tooke not away any thing from the Moabites according to the commandement of the Lord Deut. 2 9. Iosh 13 25 but from the Amorites whose whole Countrey was alotted to his people GOD scattering the people that delight in war and take pleasure to shed blood This is that mercy of God which Nehemiah magnifieth chap. 9 8. Thou madest a Couenant with Abraham c. And Psal 78 55. Hee cast out also the heathen before them c. Thus did God shew himselfe to be the Shepheard of Israel that led his people like sheepe and brought them into the Borders of his Sanctuary which his right hand had purchased Here was the beginning of all comfort heere they began to set down their rest heere they saw the first fruites of their labours assuring them that as God had begun to performe his promise so he would continue to finish his owne worke Furthermore their right in possessing of these places is declared by a publike song of triumph and victory as it were a Trophie fet vp which was made by the Poets of that time to make knowne to posterity the victory of the Israelites and their lawfull claime to those Cities which they had won by the dint of the sword This Poeme was not a song made by the Amorites as many suppose but composed by the Israelites as appeareth by these reasons First we see it to be a most common and vsuall thing with the people of God when they had obtained any victory or receiued any benefit to leaue some token monument of it to posterity to acknowledge by whose hand they haue preuailed This we see in the words going before ver 17 18 where they sang a song of thankesgiuing for the Well which God had granted and they had digged Secondly it is no ordinary and vsuall thing with God to alledge the sayings of heathen Poets and so to sanctifie their prophane writings to be holy Scriptures True it is the Spirit sometimes produceth a short sentence to conuince the heathen by their own Prophets but neuer citeth an whole Poeme as Moses doth in this place Thirdly in the 30 verse it is saide We haue destroyed them vnto Nophah and subdued Sihon that had conquered the Moabites by which meanes Israel came to dwell in the Cities of the Amorites Fourthly here is pronounced and concluded the wofull and wretched estate of Moab â—g 11.33 for their idolatry and trusting in their god Kemosh which had deceiued them and deliuered them into the hands of their enemies which agreeth not to the Amorites as deepe in the sinne of idolatry as the Moabites and worshipping the same Idoll the Moabites did For Kemosh was the god of the Amorites Ammonites and Moabites Therefore as the Prophet saith â—y 2 11. that the Gentiles will not change their gods so it may be truely said they will not reproch and reuile their gods Thus then we see this was one of the songs of the Israelites most likely to bee penned and published by Moses himselfe who as he was brought vp in all the learning of the Egyptians â— 7 22. so he was cunning in this faculty as appeareth in other places of his works This Song or Sonnet remaining as a Testimony and witnesse of their iust conquest to ages succeeding setteth downe both the vsurping of the Amorites the recouery of those places out of the hands of the Amorites by the Israelites First it sheweth how Sihon inuaded the Moabites and exhorted his army to play the men appointing Rendevous place of meeting to be at Heshbon willing them to resort thither to begin the battell stirring theÌ„ vp to repaire the breaches of that City which Sihon made the head and mother-city of his kingdome and then inuading other parts of Moab which were wasted consumed with fire and sword Thus he seemed to haue most reason and right â— Aâ—al â— who had greatest strength They got their superiority by cruell iniustice and wrong vsurpation the distressed Moabites chusing to sell their liues in the field with honor seeing they could not enioy them with safety in their Cities Sihon then beeing thus Conqueror the Poet bringeth him in insulting ouer his enemies vaunting in his owne strength and ascribing the victory to his own power their god Kemosh the
a sort the Lord also doth it who as a iust Iudge for the wickednes of the world and contempt of the Gospel letteth loose Satan to deceiue in his heauy yet righteous iudgement So the Apostle teacheth that God shall send strong delusions that they shall beleeue lies that will not imbrace and receiue the truth 2 Thes 2 11. The vses are to be thought vpon and to be Vse 1 learned of vs. First maruaile not if wicked meÌ„ many times prosper and preuaile For if God vse them as his Rods and enableth them to worke his will albeit they do not feare God nor purpose to serue him nor ayme at his glory yet they shall ouercome and haue the vpper hand for God hath sent them God hath armed them God hath saide vnto them goe and prosper Let vs not therefore thinke when euill men preuaile that all things are shufled hudled together let vs not doubt of Gods high prouidence ouer-ruling the world let vs not make prosperity a note of the Church as if it were alwaies here in flourishing estate multiplying in wealth aboundâ—ng in friends glorious in victories flowing in honours increasing in multitudes and excelling in outward priuiledges for God many times raiseth vp the heads of euill men to bring mighty things to passe This the Prophet Ezekiel declareth chap. 29 18 19 20. Sonne of Man Nebuchadnezzar King of Babel caused his army to serue a great seruice against Tyrus euery head was made bald and euery shoulder was made bare yet had he no wages nor yet his army for Tyrus for the seruice that he serued against it therefore thus saith the Lord God Behold I will giue the Land of Egipt to the King of Babel and he shall take her multitude and spoile her spoile and take her prey and it shall bee the wages of his army I haue giuen him the Land of Egipt for his labour that he serued against it because they wrought for me saith the Lord God Where the Prophet sheweth that Nebuchadnezzar had serued Gods prouidence in the siedge and sacking of Tyrus and therfore he had another kingdome giuen him for it and blessed with victory ouer other enemies This is the reason why euill men are set vp and haue a reward of temporall blessings because they are Gods souldiers and are vnder his pay who suffereth them not to goe and depart without their wages Thus all earthly things fall out alike to all there is the same outward condition belonging to all To the iust and vniust to the pure and to the polluted Eccles 9 2. Secondly let vs from hence know assuredly there are no waies to withstand his wrath Vse 2 no policy to preuent his iudgments no force that can resist his purposes We see how many meanes he hath to bring forth his decrees he can make the vngodly serue him whensoeuer he will command them True it is Gods children guided by his Spirit and framed to the obedience of his will will alwayes be seruiceable to him with cheerefulnes of heart and willingnes of minde If he command his aduersaries any worke they must obey him albeit against their wils hee enforceth them as slaues to do his will Whatsoeuer their purposes be God disposeth them to bring his own decrees to passe What man then can promise to himselfe rest and peace or thinke to winde himselfe from the hand of God or escape the sentence gone out against him or stand against God comming out to take vengeance vpon him Seeing he hath so many seruants in readinesse set in battell aray to performe his purposes and can single out what instruments he listeth albeit as euill as themselues This the Prophets teach euery where to the terror of al Gods enemies Consider that Ieremy is bold and saith to Zedekiah King of Iudah Deceiue not your selues saying The Chaldeans shall surely depart from vs â— 37 9 10. for they shall not depart for though ye had smitten the whole hoast of the Chaldeans that fight against you and there remained but wounded men among them yet should euery man rise vp in his Tent and burne this City with fire The destruction of the vngodly hangeth not vpon the power and pleasure of men nor on the might and multitude of Souldiers but on the iudgment of God who giueth strength to the weake and courage to the coward and might to the maimed man to root out and to destroy This should greatly humble and terrifie the wicked man that promiseth safety security to himselfe who notwithstanding lyeth open euery way to the wrath and indignation of God Lastly let the people of God comfort theÌ„selues Vse 3 though they be ouer-burdened and ouer-mastered by them A time will come and loe it tarrieth not when those wicked men that oppresse and vexe the Church shall bee rooted out The Lord of hoasts hath men and Angels and all creatures to worke out their destruction he can whistle for other enemies as euill as themselues to come against them to conquer and ouercome them Be not therefore daunted to see them rule and reigne Fret not thy selfe because of the euill men neither be enuious for the euill doers â— 37 1 2 3 â—6 for they shall soone be cut downe like grasse and shall wither as the greene Hearb Trust in the Lord and do good dwell in the Land and thou shalt be fed assuredly I haue seene the wicked strong and spreading himselfe like a greene Bay-tree yet he passed away and loe he was gone and I sought him but he could not be found Let vs therefore no whit bee troubled to see the enemies of God and of the godly exalted and lifted vp they are set in slippery places they are suddenly destroyed and horribly consumed as a dreame when one awaketh For God sendeth an euill spirit among them as hee did betweene Abimelech and the men of Shichem to bee reuenged of the cruelty which they had shewed toward the 70. sonnes of Ierubbaal Iudg. 9 23 24. We see this in the deliuery of the Church out of Babylon God stirred vp the Medes Persians as great idolaters as proud and prophane persons as themselues and by Cyrus deliuered them whom long before he had designed and deputed to that worke This the Prophet Esay sheweth chap. 21 2 10. So theâ—â— albeit the Church were as it were thressed with a Flaile and a Cartwheele turned vpon their backes albeit their loynes were filled with sorrow yet shall their enemies come to ruine and destruction Babel is fallen it is fallen and all the Images of her Gods hath hee broken to the ground Esay 21 9. Howsoeuer therefore the estate of the Church in Babylon seemed desperate and past al hope of recouering her former glory yet we see God wanted not waies and meanes to free his chosen people and set them at liberty he raised the Medes and Persians to leade them by the hand out of the hand of their oppressors His hand is not now shortened
no gifte of perswading is read in any prophane author but the same is found in the Scripture as in a plentifull store-house yea with farre greater grace and excellency then any where else let vs acknowledge the maiesty of the word and reuerently esteeme of it aboue all other Writings Secondly seeing Poetry is a good gift to Vse 2 be reuerenced and receiued for the antiquitie and worthinesse it serueth to reprooue those that abuse this gift to the reproch of the Art it selfe and to the dishonor of the giuer And howsoeuer many among the Heathen excelled in this kinde and haue lighted a candle to others yet was this Art no where more disgraced and disgraded from the former glorie and ancient estimation thereof then amongst themselues For whereas Poetry at the first was vsed to expresse some memorable accident and record some great worke to posterity that it might bee better remembred and regarded they turned these vses into wrong ends changed the truth into horrible lies For â—e the works Homer Virâ— Oâ—d oâ—ers what are all the Poems of the Infidels vnbeleeuing Gentiles but a detestable mingling of histories with Fables of trueth with lies of deedes done with their owne dreames and inuentions And whereas of olde time there was no difference between a plaine story and an artificiall Poem but in the manner of penning and enditing the one being easie and euident the other curious and cunning more exquisite and laboured they haue set the one against the other and opposed them as contraries â— fâ—mil epi. â— lib. 1. Orator â—t de Art 〈◊〉 charging an historie to speake the truth all the trueth and nothing but the truth but discharging a Poeme of this burthen They require the foundation to be some deed done indeed and then build vpon it Fables and falshood so that the plaine song being a truth the descant shall be a lye Neither hath this Noble Science beene abused onely among the Gentiles but the remnants of it haue crept into the Schooles and defiled the pens of many Christians We must feek to restore its ancient honor and being a graue matrone wee must pull from her the Ornaments and deckings that do not become her Therefore let not yong men addicted to this Art abuse this gift but vse it to the praise of God and to the publishing of his works Let them in their Poems shew themselues Christians and manifest themselues to differ from the vnbeleeuing Gentiles that know not God Let all songs and Sonets of loue or rather Lusts all scurrilous iests and Satyricall Pamphlets be banished from vs which are not the faultâ— of Art but of the Artist not of Poetry but of the Poet not of the matter but of the man Let al inuocation of strange gods and heathenish inducing of many gods be odious to our eares speeches vsuall among many but not seasoned with salt as they ought to be Wee haue liberty enough to follow the verse without wandering into such licentiousnes wherunto the Apostle directeth vs Ephes 4 29. Let no corrupt communication proceed out of your mouths but that which is good to the vse of edifying that it may minister grace vnto the hearers Lastly seeing the Art of Poetry is lawfull Vse 3 and lawdable let vs praise God and sing to him in spirituall songs penned by the Prophets and endited by the Spirit of GOD for the instruction and direction of the Church not onely in the booke of Psalmes but in other places of the Scripture And surely it were a worthy and profitable labour tending to the aduancing of the glory of God seruing for the comfort of the Church if all the songs of prayer and praises which are found in the Law and the Prophets were turned and tuned for the ordinary vse of our assemblyes and ioyned to the booke of Psalmes as the song of Moses of Miriam of Deborah of Esay of Hezekiah of Habakkuk of the Canticles and Lamentations together with some others in other places to bee found that wee might haue plentifull matter and perfect direction to lift vp our hearts and voices vnto God vpon all occasions that shall be offered vnto vs. Hereunto commeth the exhortation of the Apostle Paul Col. 3 16. Let the word of God dwell in you plentifully in all wisedome teaching and admonishing your owne selues in Psalmes Hymns and spirituall songs singing with a grace in your harts to the Lord. This duty of singing Psalmes is not proper to the Church and the publicke assemblies of the Church but an exercise of our Religion to be vsed publikely priuately whether we would giue thankes for some deliuerance or craue forgiuenesse of sinnes or desire restoring of health or craue the graces of Gods Spirit which wee want True it is there are many abuses of this part of Gods seruice as also in the rest yea euen in singing the Psalms of Dauid 1 Cor. 14 15 26. as vsing of an vnknowne tongue without vnderstanding the spending of too much time shutting out thereby the preaching of the word and hindering other exercises of our Religion as we see it vsuall in the Church of Rome where the chanting of their Mattins and Masses hath iustled out the publishing of the Doctrine of the Gospel making the deed done to be meritorious auaileable for the forgiuenesse of sinnes singing many sinfull and superstitious things touching the intercession of Saints and such trumpery bringing in their broken Musicke that nothing can be vnderstoode any more theÌ„ if it were in a strange tongue an vnknown language whereas al things should be done to edifying in the Church of God Notwithstanding all these abuses we must maintaine the right and holy vse of singing in the Church and in our houses which is an exercise excellent in it selfe acceptable to God profitable to our selues and those that heare vs. The Apostle exhorteth the Ephesians Not to be drunke with wine wherein is excesse but to be filled with the Spirit speâ—king vnto themselues in Psalmes and Hymnes and spirituall songs making melodie to the Lord in their hearts Ephe. 5 18 19. Likewise the Apostle Iames chap. 5 13. Is any among you afflicted Let him pray Is any merry let him sing Psalmes This was the practise of Paul and Silas while they were in prison They praied at midnight and sing Psalmes vnto God Acts 16 25. Let vs follow these examples of godly men and take vp this exercise better then we haue done beeing a notable gift of God which duty albeit commanded by precept and commended by example is greatly decayed in all places and among all estates of men in stead whereof prophane songs and beastly Ballads are come in places filling and defiling all shops houses and meetings iustling out the other to the decay of Religion to the disgrace of the Psalmes to the corrupting of youth to the contempt of the word and to the dishonour of God They that spake in Prouerbs say
charged the Leaper not to publish and spread abroad the miraculous worke of his cleâ—nsing but this was to correct the peruerse iudgement of the people who regarded more to see his miracles then to heare his doctrine and that hee might haue the greater liberty to teach from the persecutions of the Pharisies Mar. 1 45. Vse 1 Now let vs proceed to the vses of this Doctrine First it teacheth that we must not slander and discredite any of his workes but say with the sorcerers This is the finger of GOD Exod. 8 19. When the Pharisies heard that Christ cast out the diuels by the power of his deity they backe-bited and blasphemed the workes of God maliciously saying This man casteth out diuels no otherwise but thorough Belzebub the Prince of diuels Matth. 12 24. 28 12 13. So the watchmen set to keepe the sepulcher of Christ sure shewed vnto the high Priests all the things that were done who tooke wicked counsell and gaue large mony vnto the soldiers to spred abroad that his disciples came by night stole him away while they slept Likewise when the holye Ghost fell vpon the Apostles that they beganne to speake with other tongues as the Spirit gaue them vtterance they mocked and slandered the worke of God saying These are full of new wine Acts 2 13. so that Peter iustified as well the Apostles of Christ as the miracle of God In like maner are we to do in like cases when an euill name is brought vpon the workes of Gods election or reprobation vpon the workes of his prouidence and protection of his people we must stand forth to giue glory to God and to stop the mouth of iniquity when it is opened against heauen For if a man bee commanded to open his mouth in the cause of the dumbe much more in the cause of God It is one kinde of taking the name of God in vain to hold our peace when any reason dispute against Gods workes If wee deny him any way before men Christ Iesus will deny vs before his Father Prou. 31 8. We must therefore open our mouths in defence of God and his workes put the obstinate gainsaiers to silence wipe away the slanderous reports raised of them lest others receiue hurt thereby and to the end God may haue the glory and praise of his owne worke And albeit we doe not alwayes conceiue the right cause and reason of them let vs not deride but admire them with the Apostle Rom. 11 33. O the deepnesse of the riches both of the wisedome and knowledge of God! How vnsearchable are his iudgements and his wayes past finding out If a man should take vpon him to iudge those that are out of his libertie and ouer whom he hath no authority and to pronounce sentence vpon their doings would a worldly man thinke wel of this presumption But it is lesse wisedome and greater pâ—eâ—umption to take vpon vs to rule God and to giue him his lesson and to enter into iudgement of his workes Therefore Elihu wisely teacheth in the booke of Iob this point Who hath appointed vnto him his way Or who can say Thou hast done wickedly Remember that thou magnifie his workes which men behold Iob 36 23 24. Secondly it is required of vs to be diligent Vse 2 markers and obseruers of the works of Gods prouidence For how shall he report them remember them to others that is not carefull to muse vpon them and to marke them himselfe Or how shall he open his mouth to declare them that shutteth his eyes lest he shold see them and stoppeth his cares lest he should heare of them It standeth vs therefore greatly vpon wisely to obsâ—rue the works of God and suffer nothing to passe from vs nothing by vs without making profite of it to our selues bringing it to the vse of others This wisedome Eliphaz one of the three friends of Iob teacheth hauing shewed that the vngodly shall not escape vnpunished but that God will finde them out in their hypocrisie he addeth Iob 5 27. Loe thus haue we inquired of it and so it is heare this and know it for thy selfe This we are all to marke by continual experience how God dealeth with the godly sometimes chastening them sometimes blessing them neuer forsaking them albeit sometimes leauing them for a season yet in the end returning in mercy vnto them Likewise how hee dealeth towardes the wicked thereby to auoid their steps consider that though they flourish for a time it is but the pleasure of sin for a season that they inioy and alwayes Gods iudgement in this life arresteth some and maketh them fearefull examples vnto others Thus did the Prophet ponder in his heart the wayes and works of God and profited thereby to his great comfort as we see Psal 37 35.36 I haue seene the wicked strong and spredding himselfe like a greene Bay-tree yet he passed away and loe he was gone and I sought him but he could not be found Marke the vpright man and behold the iust for the end of that man is peace but the transgressors shall be destroyed together and the end of the wicked shall be cut off And if wee will giue our hearts to this meditation on the works of Gods prouideÌ„ce ruling the world and disposing all things we shal see how he alwayes meeteth with the vngodly though they digge deepe to hide their counsels and diue downe vnto the depth and bottome of their deuices yet the hand of the Lord doth finde them out and bringeth to iudgement euery secret worke So if we shall weigh with wisedome his workes toward his owne seruants as he doth loue them with an euerlasting loue so is he alwayes gracious vnto them and maketh all things fall out to further their saluation This the Wiseman teacheth by his experience Eccles. 8 11 12 13. Vse 3 Lastly let all Fathers of families teach the workes of Gods mercy and the workes of his iudgements according as they see them to be offered vnto them For to whom should we rather publish them then to our posterity the children that come out of our loins when a Father beholdeth the Lord punishing the vngodly and taking vengeance on the contemners of his word the blasphemeâ—s of his name the prophaners of his Sabbathes the vncleannesse of adulterers the beastlinesse of drunkards the oppression of vsurers the periury of false witnesses and the cruelty of mercilesse dealers should he suffer such publicke examples to dye and these workes of God to sleepe in the dust Nay seeing God doth single out some and maketh them examples admonitions vnto others we ought to whet them vpon our children and seruants teach them thereby to serue the Lord and to hate those heynous and horrible sins that prouoke such great and greeuous iudgements Abraham is commended by the Spirite of God for this care and conscience of his dutie when he should behold the wofull destructi of Sodom
and Gomorrha Genes 18.19 I know him that he will command his sonnes and his houshold after him that they keepe the way of the Lord to do righteousnesse and iudgement that the Lord may bring vpon Abraham that hee hath spoken vnto him This the Prophet vrgeth Psal 78 1 2 3 4 5 6. So the Prophet Ioel or rather the Lord by the Prophet threatning a greeuous plague of dearth and famine that the field should bee wasted the corne destroyed the new wine dried vp the oyle decayed and the husbandmen howle because the haruest of the field should perish saith Ioel 1 2 â— Heare â—e this O Elders and hearken yee all inhabitants of the land whether such a thing hath bene in your dayes or yet in the dayers of your Fathers Tel you your children of it and let your children shew it to their children and their children to another generation Thus we see how God requireth of vs a diligent consideration of his iudgements seeing he smiteth one to admonish another wee must not account these strokes onely as punishments vpon the offenders but as examples offered for the amendment and repentance of others as our Sauiour taught his disciples of those that were murthered by Pilate and of those were slaine by the fall of a tower Except ye repent ye shall all likewise perish Luke 13 1 2 3 4. Verse 28. For a fire is gone out of Heshbon and a flame from the City of Sihon and hath consumed Har of the Moabites c. When warre is once begun and set on foote it is not so easily laid downe neither is the thirst of ambition in a proud man so easily quenched Therefore this song declaâ—eth that when Sihon had assaulted and taken Heshbon hee rested not there but proceeded farther and led his armie against the villages adioyning dealing with them as hee had done with the inhabitants of Heshbon Thus we see the people bordering vpon the Heshbonites are touched with their ruine and companions with them in their adueâ—sity as when a mighty tree falleth it throweth down with it the lesser lower shrubs Now Moses in this borrowed speech setteth forth the misery brought vpon the Moabites which like a violent and vehement fire consumeth wheresoeuer it lighteth Marke therefore in this place the comparison similitude which the Spirit of God vseth to expresse the rage of warre wasting farre and neere as a mighty flame of fire Doctrine The misery mischâ—â—â—e 〈◊〉 waâ—â—exeâ—ding great We learne from hence this Doctrine That great is the miserie and mischiefe of warre whereby blood is shedde Nations are spoyled Countryes are ruinated Cities are dispâ—â—pled Murther is committed and the image of God defaced And albeit the life be spared yet liberty is restrained and oftentimes death is better then bâ—ndage and the sword not so bitter as captiuity euen to become slaues to them who are slaues to Satan This we see expressed in the war of Chedarlaomer Genes 14 5 6 7. who comming to chasten the rebellion of Sodom and other Cities in the plaine he seized vpon the people bordering so that they tasted the bitternes of the sword being neighbours to the Nations offending against him This Moses expresseth Deut. 28 50 51 describing the fiercenesse of the enemies and the plague of warres saying They shall not regard the person of the old nor haue compassion of the young they shall eate the fruite of thy Cattle they shall consume the profit of thy land they shall besiege thee within thy walles they shall driue thee to eate thy children the fruite of thy body during the siege and streightnesse where-with they shall compasse thee in thy Cities Heereunto that Prouerbe guideth vs vsed by the King of Israel against such as boasted before the victory Let not him that girdeth his harnesse boast himselfe King 20 11 as he that putteth it off Hence it is that we reade how thousands and ten thousands are consumed in battell which deuoureth one as well as another to teach vs the casualty and calamity of warre Reason 1 The Reasons are not to be forgotten that we may the better settle this Doctrine in our hearts First it is threatned as an heauy plague and fearefull iudgement to be brought vpon that people that set their faces against God and walke stubbornely in the breach of his commandements It is one of the arrowes of God 〈◊〉 5 16 17. which he hath in his quiuer reserueth to shoote against all the contemners of his Statutes he will send vpon them famine to punish them euill beasts to spoile them the pestilence to consume them blood to passe through them This is that which the Lord threatneth Leuit. 26 25 31. I will send a sword vpon you that shall auenge the quarrell of my Couenant and when you are gathered in your Citties I will send the pestilence among you and yee shall bee deliuered into the hand of the enemy I will make your Citties desolate If then God proclaime open warre against such as beare themselues stoutly and stubbornly against him if he be at vtter defiance with them that despite and despise him if he denounce against those the day of battell as a day of wrath a day of trouble and heauinesse a day of destruction and desolation a day of obscurity and darknes a day of clouds and blacknes a day of the Trumpet and alarme against the strong Citties against the high Towers and against mighty warriers that their bloud shall be poured out as dust their flesh made as the dung it must necessarily follow that the time of warre is the time of woe yea of weeping and wailing and great lamentation of young and old rich poore women and children babes and sucklings Reason 2 Secondly great is the benefit of peace and many are the blessings that come with it and ensue after it If then peace be a great benefit then must warre needs bee acknowledged to be a great want and a fearefull iudgement The peace of a State is as the health of a body of strong constitution therefore warre is a dangerous disease in any body politicke wheÌ„ it cannot bee purged and washed without blood We see how Moses among the blessings that shall come vpon Israel and ouertake theÌ„ reckoneth vp peace in their borders Leuit. 26 6. I will send peace in the Land and ye shall sleepe none shall make you afraid and the sword shall not goe through your Land If there be but a iarie in a priuate house or a strong faction in any society it threatneth the ruine thereof Math 12 25. If an house or Citty be diuided against it selfe it cannot stand If a kingdom be diuided against it selfe it is brought to nought But when God giueth peace and rest to his Church many blessings come with it and great contentment on all sides and in all estates especially the free liberty of the Gospel with the preaching and professing of it
therefore and be holy for I am the Lord your God Now what a foule shame and reproch is it for those who professe Iesus Christ haue solemnly vowed in baptisme to renounce the diuell and the works of the diuell yet in their trials and tentations to consult with the diuell to abiure the Lord of life and to resort to witches and wizards the very instruments of the diuell then which nothing can be imagined more horrible Let vs therefore all take heed of this practise let vs beware of all compact and society with the diuell let such as hate it learne yet more to hate it and flye further from it and such as haue followed this way and followed after these abhominations craue pardon of God and confesse their owne wickednesse Secondly acknowledge heereby the difference Vse 2 betweene the godly and the vngodly So soone as the sonnes and daughters of God are smitten they cast their care on God and quiet their hearts in his will They turne vnto God by true and vnfained repentance and bring foorth fruites worthy amendment of life They beleeue in God and trust in him for helpe they say vnto him Thou art my saluation As for the vngodly when they are visited with any iudgement are punished in soule or body or goods or children or seruants or cattell they do imagine that they are hurt by witches and presently chalenge and charge some one or other of witchcraft then by and by they send out without delay for feare lest they should come too late to some cunning man in whom they repose al their confidence and so they make the diuell their God Furthermore this is their common practise to foretel things to come by chattring of Birds by crying of Râ—uens by turning down of Salt by hauing a Hare crosse him in the way by sudden bleeding and such like which are accounted vnlucky and ominous signes Thus doth the diuell craftily creepe and cunningly conueigh himselfe into the ignorant mindes of vnbeleeuing people by making them retaine the remnants of the olde superstition when hee cannot preuaile to bring in the diuellish diuination practised in former times Therefore the Lord saith by Moses Deut. 18 10 11.12 Let none be found among you that vseth witchcraft c. This also the Prophet reproueth Esay 8 19 20. The children of God must in all their afflictions aske counsell of God by his word and by his Ministers They do not waite vpon lying vanity nor forsake the mercy of God They say Though the Lord would kill me yet will I trust in him Iob 13 15. Though they be brought to the gates of hell they will not ceasse to depend vpon him Thirdly we learne in all our dangers to Vse 3 seeke comfort at Gods hand while he may be found This is the vse that we ought to make of all our troubles and tribulations thereby to be drawne and driuen nearer vnto God vnto his word and to stoop downe vnder his mighty hand This humiliation we see in Iob he did not seeke to Gods sworne enemies for helpe he sought not to cunning men and women he did not aske counsell of Coniurers he knew he must seeke to the Lord and lift his eyes to him that had made the wound saying The Lord hath giuen and the Lord hath taken blessed be the Name of the Lord. Iob 1 21. We must not therefore renounce the Lord in the day of our calamities but cleaue vnto him with full purpose of heart Let vs say with the Prophet Why art thou cast downe my soule and why art thou disquieted within me Waite on God for I will yet giue him thanks hee is my present helpe and my God Psalm 42 5 11 and 43 5. Wherefore if it be the practise of the wicked in their troubles to seeke to the diuell let vs on the other side goe vnto God Who killeth maketh aliue who woundeth and maketh whole who bringeth low and exalteth neyther is there any that can deliuer out of his hand Deut. 32 39. 1 Sam. 2 6. Let vs make the word of God our chiefe stay and comfort This was the practise of the Prophet Dauid Psal 119 29. Except thy Law had beene my delight I should now haue perished in mine affliction And this is the end for which the Scriptures were penned by the Prophets and Apostles that in our distresses we should not be left destitute as the Apostle declareth Roman 15 4. Whatsoeuer things are written afore time are written for our learning that we through patience and comfort of Scriptures might haue hope Though God for a small season bring troubles vpon his dearest seruants yet he will not alway keepe them in heauinesse he will returne againe in compassion at his appointed time For he endureth but a while in his anger but in his fauour is life weeping may abide at Euening but ioy commeth in the Morning Psalm 30 5. So then afflictions shall not alwayes claspe and compasse the loyns of the godly the daies and yeares the houres and moneths of their sorrowes are numbred and determined And albeit we as euill measurers of times seasons do iudge euery houre a day and euery day bee reckoned with vs a yeare of affliction yet if we had wise hearts to number our dayes aright eyther in respect of Gods eternity or in respect of the due desart of our sinnes or in respect of the glory of immortality reserued for vs in the heauens it would make vs rest in God and to possesse our soules with patience to consider whatsoeuer our crosses and losses are yet he is able to recompence them another way and render them an hundred sold into our bosomes This we see in the example of Iob before remembred vpon whom the Apostle Iames willeth vs to looke saying Take my brethren the Prophets for an example of suffering aduersity and of long patience Iam 5 10 11. which haue spoken in the Name of the Lord Ye haue heard of the patience of Iob haue knowne what end the Lord made For the Lord is very pittifull and mercifull For albeit he did drinke deepely of the cup of afflictions God for a season did hide his face from him yet with euerlasting mercy hee had compassion vpon him his substance was encreased his cattell were doubled other sonnes daughters were granted his honor was augmented and his dayes were prolonged vpon the earth The like mercy of God we see in the words of the Prophet to Amaziah he had hyred Israelitish souldiers for an hundred Talents of siluer he was commanded to dismisse and cashire them 2 Chron. 25 9. Because the Lord was not with Israel nor with all the house of Ephraim Then the King saide to the man of God What shall wee doe then for the hundreth Talents which I haue giuen to the host of Israel Then the man of God answered The Lord is able to giue thee more then this This is that which Christ
gifts that make the possessors of them better This duty the Apostle declareth 1 Tim. 6 9 11. They that will bee rich fall into tentations and snares and into many foolish and noysome lustes which drowne men in perdition and destruction But thou O man of God flie these things and follow after righteousnesse godlinesse faith loue patience and meeknes The things of this life are common to the godly and vngodly nay oftentimes the vngodly haue the greater share and portion in them let vs therefore labour after those graces that accompany saluation Let vs lay vp our treasure in heauen Where neither the Moth nor Canker corrupteth and where theeues neither dig through nor steale Mat. 6 20. These gifts in the day of trouble and in the houre of tentation shall minister more comfort and more true peace vnto vs then all earthly and transitory things which end in corruption But a lasse if it were possible for vs to gain the whole world what should it auaile or aduantage vs Math. 16 26. and afterward lose our owne soules Or what comfort can we take in our riches and possessions when it shall be said Thou foole this night shall they fetch away thy soule from thee then whose shall all these be that thou hast gathered For so shall it fall out to all those that are rich but not in God Luk. 12 20 21. So then let vs learne to trust in the liuing God and not in vncertaine riches let vs cast all our care vpon him that hath cared for vs And let vs first of all seeke the kingdome of God and his righteousnesse and all other things shall be cast vpon vs. Mat 6 32. Lastly let vs learne to beare the yoke of pouerty with patience If we want this worlds goods let vs not be discouraged God oftentimes recompenceth the want of earthly blessings with great abundance of heauenly graces Making the poore of this world rich in faith and such as haue nothing to inherit to be heyres of the kingdome which he hath promised to them that loue him Iam. 2 5. This Christ declareth in the Epistle which he commanded Iohn to write to the Church of the Smyrnians I know thy works and tribulation and pouerty but thou art rich Reuel 2.9 He maketh them rich in knowledge in faith in obedience and ioy in the holy Ghost He blesseth them with inward comfort and with peace of conscience that passeth all vnderstanding He giueth them patience in troubles meeknesse of spirit and an holy contentation to sustaine the weight of their affliction And albeit they beare a greeuous burthen yet hee hath eased them of a greater to wit the burthen of their sinne which in Christ they feele to be lightned and remitted This the Apostle testifieth 2 Cor. 6 10. We are as dying and yet behold we liue c. Heereunto acords the witnesse of Peter Acts 3 6. 2 Pet. 1 2. who albeit hee said Siluer and Gold haue I none yet he confesseth that the Diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the acknowledgement of him that hath called vs vnto glory and vertue This is that Iacob perswaded his owne heart and tolde to his brother Gen. 33 11 God hath shewed mercy vnto me and therefore I haue all things Seeing therefore riches are as thorns to choke vs and as snares to deceiue vs let vs learne to be content with our estate and not greedily desire that which may turne to our destruction Verse 9. Then God came to Balaam saying c. We shewed before that the purpose of Balaam the sorcerer was to raise vp the God of the Hebrewes to consult with him and to entice him to leaue the protection of the Israelites according to the guise and fashion of Coniurers as wee declared before in the sixt conclusion For when the vnbeleeuers began to lay siege to their enemies they called forth the god or goddesse of that place to forsake that people and come vnto themselues Thus did the diuell seduce the world and set vp the kingdome of darknesse in the children of disobedience The Infidels indeed thought they dealt with their god but they had to do with the diuell We see in al histories Herod 〈◊〉 how carefully they resorted to the Oracle of Apollo as it were to know the will and pleasure of God in things to come but a lasse poore soules they were deluded by the voyce of the diuell so that whilst they supposed they asked counsell of one they receiued answer of another Therfore the Apostle Paul saith These things which the Gentiles sacrifice they sacrifice to diuels and not vnto God and I would not that ye should haue fellowship with the diuels 1 Corinth 10 19 20. Wherefore when the sorcerers and soothsayers vsed to call vp the protecting god of their enemies the diuels ordinarily vsed to returne them their answer But in this place whilst this enchanter goeth about his superstitious practise supposing the true God to bee like their false gods of other Nations so thinketh to bring vp the God of the Israelites God suffereth not the diuel to giue him answer but himselfe preuenteth his apparition appeareth vnto him both to procure the good of his owne people and to make knowne his power to conuince the rage and madnes of the enemies and to declare to all the world the blessed estate of the Church Heereby then we learne in that God came vnto him Doâ—â— Godâ—â—ime 〈…〉 â—keth â—ueâ—◠〈◊〉 â—meâ— and shewed him what to do that God sometimes speaketh to wicked men and reuealeth his wil vnto them God say I not onely teacheth and instructeth his owne people and hath appeared to them by visions and dreames but hath appeared and made knowne his will euen to his vtter enemies and to open Idolaters that know him not Thus he spake to Caine Gen. 4 6 7 and reproued him for his malice against his brother exhorting to repentance toward God and reconciliation toward his brother and threatning him with destruction if hee continued So he dealt with Abimelech when he had taken away Sarah from Abraham God came vnto him in a dreame by night and said vnto him Thou art but dead because of the woman which thou hast taken for she is a mans wife Gen. 20 3. So he did to Laban the Aramite speaking vnto him in a dreame by night and saying Take heed that thou speake not to Iacob ought saue good Gen. 31 24. Thus hee dealt with Pharaoh King of Egypt God shewed him in a dreame what he was about to doe which was a meanes vsed of God to deliuer Ioseph out of prison where the yron entred into his soule and to prouide for his Church in time of famine that was to come Thus he reuealed his will to Necho King of Egypt God willed him to make warre against the Assyrians and commanded him to make haste but Iosiah would haue stopped his iourney
Name If he deliuer his will to his enemies he will shew himselfe to his friends If he vouchsafe to instruct such as be strangers doubtlesse he will open himselfe and reueale his secrets to those that be Citizens of his kingdome If the seruant bee taught by him who doth not know what his master doth he will not passe ouer his owne sonnes who shall be heyres of his inheritance that he hath prepared for them that desire the knowledge of his wayes For he will fulfill the desires of them that feare him hee also will heare their cry and will saue them Psalm 145 19. Thus did Dauid assure his sonne Salomon standing by him when he was going the way of all flesh If thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer 1 Chron. 28 2. 2 Chron. 15 2 3. So when the noble Eunuch repayred to Ierusalem and gaue himselfe to reade the Scriptures that his knowledge might be encreased the word of God dwell plentifully in him the Lord sent Philip vnto him Acts 8.35 who ioyned himselfe to his Chariot and expounded vnto him the way of God more perfectly Likewise when Cornelius the captaine Acts â— a deuout maÌ„ and one that feared God had prayed to God for further knowledge that God who had begun his good worke in him would bring him to perfection he is directed to send for Peter who should tell him what he ought to do verifying the saying of Christ Math 13 12 and 25 29. Vnto euery man that hath it shall be giueÌ„ and he shall haue abundance but whosoeuer hath not from him shall bee taken away euen that hee hath Would we then know why we are ignorant in the wayes of God weake in faith bare and barren in the gifts of God We do not beleeue the promises of God offering himselfe to those that seeke him and opening to those that knocke at his gate neyther hunger and thirst after his graces nor know the want of them in our selues or others Fourthly let vs follow the example of God Vse and do good to those that are euill He maketh the Sunne to rise vpon the euill and the good hee sendeth raine on the iust and vniust so should wee do good to all although especially to the houshold of faith Math. 5 45. Gal. 6 10. Let not theyr vnworthinesse hinder our goodnesse but labour that our light may so shine before them that we may gaine them to the faith heape coales of fire vpon their head Let vs admonish and exhort them with all patience and long-suffering that they may come out of the snare of the diuell of whom they are holden Let vs preach the Gospel in season and out of season and 1 Cor. 9.22 take all occasions to win those that are without that by all meanes we may saue some What though they be not turned and conuerted to God by the preaching of the Gospel we seeme to bestow our labor in vaine Many are enlightened of God that are not saued they attaine to knowledge that neuer grow to faith We are the sweet sauor of God as well in them that perish as in them that are saued to the one we are the sauour of life to life and to the other the sauour of death to death 2. Cor. 2 15 16. And this must serue and suffice to comfort vs and strengthen vs to beare out the heate of the day the weight of the burden that lyeth vpon our shoulders to consider that howsoeuer our persons be entertained our doctrine receiued Esay 4â— and our strength bee wasted and consumed in vaine yet our iudgement is with the Lord and our worke with our God who will reward vs according to our labour Lastly Vsâ— seeing GOD maketh knowne his will and word to wicked and prophane men who are sundry wayes enlightened with many gifts of the Spirit let vs not rest in seeking after common gifts but labor to be partakers of such as are proper to the elect and doe alwayes accompany saluation and eternall life This is it that the Apostle exhorteth vnto 1. Cor. 14 where mentioning diuers gifts of the Spirit as the gift of knowledge the working of myracles the word of wisedome the power of healing the discerning of spirits the diuersity of toongs the interpretation of tongues all whâ—ch are common to al sorts of men both good bad he addeth as the vse that now we teach perswade But desire you the best gifts and I will shew you a more excellent way 1 Cor. 14 30 31. Let vs not therefore content our selues with such knowledge and illumination as the reprobate and vngodly haue but let vs couet such as are peculiar and proper to the elect that we may be the Temples of the holy Ghost that the Spirit of God may dwell in vs not for a time but for euer and dispose our hearts as the owner of the house and gouerne it wholly after his owne will Let vs labour to feele a certaine knowledge of our reconcilation to God in Christ 〈◊〉 3. 〈…〉 5. 〈◊〉 25. 〈◊〉 6. the gifts of regeneration a dying vnto sin arising vp to newnesse of life the grace of hearty praier comfort in distresse and such like which the elect of God finde in some measure wroght in them These are infallible notes of election these are the best gifts that the Apostle vrgeth these are such fruites of the Spirit as wee must delight in and follow after If these be in vs do abound we shall haue that peace of conscience through them that passeth all vnderstanding if these bee not in vs whatsoeuer knowledge we haue beside though we haue tasted of the heauenly gift beene enlightened by the Spirit beene partakers of the holy Ghost tasted of the good word of God and receiued the Gospel with ioy wee shall finde no more sound comfort in them then Balaam did in this place by the reuelation which he had receiued from God 15 Balak yet sent againe moe Princes and more honorable then they 16 Who came to Balaam and said vnto him Thus saith Balak the sonne of Zippor Be not thou staide I pray thee from comming to mee 17 For I will promote thee vnto great honour and will do whatsoeuer thou sayest vnto me Come therfore I pray thee curse for me this people 18 And Balaam answered and saide vnto the seruants of Balak If Balak would giue mee his house full of siluer and gold I cannot goe beyond the word of the Lord my God to do lesse or more 19 And now I pray you tarry ye heere also this night that I may wit what the Lord will say vnto me more 20 And God came vnto Balaam by night and saide vnto him Forasmuch as men are come to call thee rise vp and goe with them but onely what thing I say vnto thee that shalt thou do 21 So Balaam rose vp early
saluation with fear and trembling seeing the day of account commeth and seeing we must all appeare before the iudgement seat of Christ to receyue the things which are done in this body whether they be good or euill so soone as the some body are separated Let vs remember our Creator in the daies of our youth Eccl. 12 1. Let our conuersation while we liue vpon the Earth be lifted vp to the heauens Let vs mortifie the lusts of the flesh and not walke in the wayes of our owne hearts assuring our selues that for al such things God will bring vs to iudgement Therefore the Apostle Peter speaking of the dissolution of the world the passing away of the heauens the melting of the elements the burning of the earth and the destruction of the vngodly draweth from these words this exhortation Seeing therefore all these things must be dissolued what manner of persons ought ye to bee in holy conuersation and godlines looking for and hasting vnto the comming of that day of God 2. Pet. 3 11 12. Let vs set this day before our eyes whatsoeuer we do and then we shall not sinne for euer Let vs arraign our selues at his bar and thereby prouoke one another and be prouoked our selues to our duties For if wee would iudge our selues wee should not be iudged of the Lord 1 Cor. 11. Let vs be carefull to lay a good foundation of saluation and neuer giue ouer vntill wee haue Christ dwelling in our hearts by faith and receiue the spirit of adoption to cry in our hearts Abba Father For if wee depart out of this life without faith in Christ and without hope of saluation it had beene better for vs that we had neuer beene borne Matth. 26 24. as Christ speaketh of Iudas the son of perdition For what will it profit vs to winne the whole world then lose our own soules To liue in pleasure to haue all that our hart can wish or desire for a season and afterward to be tormeneed in hell fire for euer Vse 5 Fiftly this is a great and exceeding comfort to the childreÌ„ of God to know that after this short this weak this feeble this fraile life our soules shall returne to the Lord and be lifted vp to the kingdom of heauen Let vs therfore prepare our selues for death that we may bee fit vessels for eternall lâ—fe and commend our soules into the haÌ„ds of God at our departure This was it which the Apostle practised Phil. 1 23. 2 Cor. 4 18 5 1.2 The greatest afflictions that can befall vs heere are nothing in respect of the blessed reward of immortality as the same Apostle teacheth Rom. 8 18. I count that the afflictions of this present time are not worthy of the glory which shal be shewed to vs. Let vs not feare the enemies of the Church they may separate the soul from the body but they can neuer separate the soule from God They may kill the body but they cannot kill the soule They may take from vs a little momentany pleasure of this life but they cannot keepe vs from the presence of God at whose right hand are pleasures for euermore This is that which Christ teacheth his Disciples Mat. 10 28. Nay they haue no power ouer the body further then God permitteth them as Christ answered to Pilate glorying in his authority saying Knowest thou not that I haue power to crucifie thee and to loose thee Thou couldest haue no power at all against me except it were giuen thee from aboue therefore he that deliuered me vnto thee hath the greater sin So then let vs not feare their feare whose power is limited is limited restrained death with one stroke shall set vs at liberty and free vs from the yoke of all oppression to our vnspeakable and endlesse comfort Contrariwise this is a dolefull and woful doctrine to the wicked and vngodly who liue here after their owne lusts follow their pleasures delighting in vanity and forgetting God to consider the perpetuity immortality of their souls and that they must giue a streight account of all their wayes and workes This must needs be a doctrine of fear and terror vnto them able to break their stony hearts and astonish their inward senses and dash them vpon the rockes of hopelesse and helplesse desperation What can be more heauy newes to a seruant that hath wasted consumed his masters mony with riotous liuing then to heare of a day of reckoning account to be giuen of his Stewardship So is it with all the vngodly they feare nothing more then their appearing before the heauenly Iudge to be tryed according to their workes Oh it were well with them if their soules were mortall that they might sleepe in the dust and lye in the graue for euer to bee buried with their bodies neuer to bee raised againe Oh their case were happy and thrice happy shold they be if they might neuer come to iudgement or had beene borne as toades and serpents or wormes of the earth that liuing their life they might also dye their death But it shall not be so with them their case shall not be so well the end of this life bringeth them into eternal torments and when they haue tasted the first death the second death shall take holde on them Then they shall pronounce a thousand woes against themselues then they shal wish they had neuer bene borne Then they shall weepe and houle without recouery then they shall gnash with their teeth and gnaw their tongues for anger Mat. 22 12. Reuel 6 Luke 23 TheÌ„ they shal desire the mountaines to fall vpon them and the hils to couer them from the presence of him that sitteth on the throne and from the wrath of â—he Lamb c. For as they are happy that die in the Lord beeing ioyned to him and freed from all sorrowes so they are wretched and a thousand times miserable that depart hence out of Gods fauour haue the sinnes of their youth and age accompanying them to whom he will say Depart from me ye cursed into euerlasting fire which is prepared for the diuell and his Angels Matth. 25 41. We see how the consideration of the Sessions or Assises striketh a terror into the heart and conscience of the guilty malefactor how much more then shall the solemne day of the Lords last iudgement amaze affright and astonish the Reprobate who haue drawne sinne vnto them as with Cart-ropes and haue cloathed themselues with shame as with a Robe This wil be a day of blackenesse and of darkenesse a day of clouds and obscuritie a day of horrour and confusion vnto them that dwell vpon the face of the earth when God shall come to iudge without respect of persons For what rest or comfort can the malefactor take when he is alwayes in expectation of the comming approach of the Iudge Whereas the godly haue peace of conscience and shall lift vp their heads
be effectuall to stay vs in our obedience because God wil continue the same God of mercy and truth vnto vs without alteration which he was to Noah Abraham Isaac Iacob Ioseph and all the faithfull so highly renowned and greatly commended in the Scriptures so it must serue to bee a bridle in the iawes of the vngodly and prophane wretches of the world that as he hath plagued consumed and throwne downe into the bottomles pit of hell the wicked heretofore that rebelled against him and resisted his will so he is vnchangeable in Name and Nature and therefore he will do the same to them now and to as many as shall walke in their steps for euer This we may see to be a plain case in the righteousnes of God Eccl. 8 12 13. Though a sinner do euill an hundred times and God prolongeth his dayes yet I know it shall be well with them that fâ—are the Lord and do reuerence before him but it shall not be well to the wicked neither shall he prolong his daies he shall be like a shaddow because he feareth not before God And the Apostle Iude in his Epistle Iude 6 7. 2 Pet 2 1 5. alledgeth and applyeth the examples of Gods vengeance vpoÌ„ the wicked past to those present and to come shewing that if God spared not the Angels that had sinned but cast them downe into hell and deliuered them vnto chaines of darknesse to bee kept vnto damnation neyther spared the olde world but brought in the flood vpon the vngodly c. Let vs remember that wee shall finde God the same toward vs for euer neuer presume that he can or will be changed now from that which he hath beene heeretofore toward others Verse 21. He seeth not iniquity in Iacob he beholdeth not transgression in Israel Hitherto we haue spoken of the vnchangeablenesse of Gods loue toward his Church Now let vs see the reasons of it both in spirituall things and then in temporall The cheefest priuiledge of the Church standeth in the fruition and enioying of spirituall blessings Among all spirituall blessings this is one of the cheefest Remission of sinnes This is expressed by this phrase that God seeth not sinne in them that is he forgiueth theyr iniquity and imputeth not sinne vnto them To the same purpose the Prophet saith Our sinnes are couered Psalm 32 verse 1. These may seeme at the first strange speeches and phrases For shall not he that made the eye see Psalme 94. Shall not he that made the eare heare He that made the heart shall not he vnderstand and know the secrets of the heart Are not all things naked and open before him or can any hide himselfe from his presence and winde himselfe from his prouidence The meaning is not that God doth not behold them but it is a borrowed speech from the custome of men which lay away those things out of sight which they do not vse or would not remember so that he doth not see them when he doth not punish them he couereth them when he doth pardon them and account them as if they were neuer committed So Hezekiah saith Esa 38 17. God had cast his sins behind his backe Thus the Prophet speaketh Esay 1 18. Though your sinnes were as Crimson they shall be made white as Snow though they were red as Scarlet they shall be as wool And chap. 44 22. I haue put away thy transgressions like a Cloud and thy sinnes as a Mist So the Prophet Micah saith chap. 7 19. He will turne againe and haue compassion vpon vs he will subdue our iniquities and cast all their sinnes into the bottome of the sea From all these Testimonies we learne this truth That to euery true member Doctrine of the Church To all the members oâ— the Churcâ— belongeth the forgiuâ—nesse of 〈◊〉 belongeth the forgiuenes of all theyr sins It is a peculiar priuiledge of the faithfull for the merits and righteousnesse of Christ to haue theyr sinnes forgiuen whereby it commeth to passe that God esteemeth of sinne as no sinne and of iniquity as if it had neuer bene committed Heere then we haue offered to our considerations a principall and fundamental point of our Christian Religion and of the holy faith That all our sinnes wants and impections originall and actuall as well in the committing of euill as in omitting of good in thought word deed are couered healed and released thorough the righteousnesse of Christ imputed vnto vs which being apprehended by faith and applyed vnto vs doth not onely make them as if they had neuer bene but also iustifie discharge vs causing vs to appeare blamelesse and spotlesse in the sight of God Thus God proclaimeth him selfe to be a most gracious and merciful God readily inclined to forgiue sins Exod. 34 6 7. Esay 33 24. and 43 25. Ier. 31 31 32. and 33 8. Reason 1 And this truth to wit that iustification staÌ„deth in the remission of sinnes through the satisfaction of Christ is confirmed vnto vs by sundry reasons out of the worde of GOD. For first we must appeare as iust and perfect in Gods sight either by the imputatioÌ„ of Christs righteousnesse or by the merite of our owne workes there is no third way can be deuised This is a full distribution of causes as appeareth by the Apostle speaking of the election and calling of the Iewes Rom. 11 6. If it bee of grace it is no more of workes or else were grace no more grace but if it bee of workes it is no more grace or else were worke no more worke Thus we see hee maketh an opposition betweene the grace of God and the workes of men But no workes can iustifie vs neither of congruitie nor condignity neither of nature nor of grace wrought in vs by the spirit of God but by Gods acceptation of the intercession and merits of his owne Son This the Apostle witnesseth Rom. 3 20. Gal. 3 6. By the workes of the Law shall no flesh be iustified in his sight And in another place I count all things but losse for the excellent knowledge sake of Christ Iesus my Lord that I might bee found in him not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ euen the righteousnesse which is of God through faith Phil. 3 7 8 9. Reason 2 Secondly whatsoeuer giueth the creature cause of boasting and robbeth God of his glory may not be admitted and cannot be accepted in the worke of our iustification But all things sauing the righteousnesse of Christ minister to vs matter of boasting depriue God of the honor and glory due to his name This the Apostle teacheth in sundry places Rom. 4 2. If Abraham were iustified by workes he hath wherein to reioyce 〈◊〉 2 8.9 but not with God By grace are ye saued thorough faith and that not of your selues it is the gift of God not of workes lest any man should boast himselfe So
what indignation yea what feare yea how great desire yea what a zeale yea what reuenge Where this care is not to please God and feare to fall againe and offend him there was neuer true repentance nor any feeling of the forgiuenes of former sinnes This were exceeding vnthankfulnes for mercy receyued and a turning of the grace of God into wantonnes to commit sinne anew that grace may abound Thirdly it is our duty to returne all praise and thankfulnes to God for this so infinit and vnspeakable mercy which appeareth in nothing more theÌ„ in the forgiuenes of our manifold sins It belongeth to God onely to forgiue sinnes therfore to him onely belongeth the glory of forgiuenes as being onely worthy to receiue all praise This Daniel confesseth in his praier O Lord righteousnes belongeth vnto thee but vnto vs open shame as appeareth this day So the prophet Dauid prouoking all to praise the Lord alledgeth this as the cheefe reason to mooue them Which forgiueth all thine iniquities healeth all thine infirmities Psal 103 3. This also we see in the practise and example of the Apostle who mentioning his sinnes and magnifying the exceeding and abundant mercy of God in the pardon of them hee breaketh out into a thankesgiuing to the eternall God Vnto the King euerlasting immortall inuisible vnto God onely wise be honor and glory for euer euer Amen 1 Tim. 1 17. Rom. 7 25. If we haue tasted of this mercy let vs bee mindfull of this duty and if wee haue had experience of this forgiuenes let vs be carefull to expresse vnto him our thankfulnesse Fourthly wee must shew backe againe our loue toward our heauenly Father according to the measure of his loue toward vs. The greater sins he hath pardoned the greater loue should bee returned This is it which the Prophet professeth to haue wrought exceeding loue in his heart towards the Lord when he considered how gracious and mercifull he had bene vnto him Psal 116 1. I loue the Lord because he hath heard my voice and my prayer The practise of this duty is remembred and commended in the sinfull woman Luke 7 47. Many sinnes are forgiuen her for she loued much to whom a little is forgiuen he doth loue a little Let this example be continually before our eies Let vs examine our selues how neere we come vnto her in the practise of this duty Let vs behold our selues in her as in a glasse If wee haue had a blessed experience of Gods louing kindnesse toward vs in blotting out and burying our sinnes out of his remembrance let vs be answerable in loue to him againe who hath loued vs first Where little loue appeareth to God there is little knowledge of forgiuenes of sinnes Where no loue is there is no feeling of the comfort of this doctrine If we haue found God exceeding kinde and gracious vnto vs it will work an exceeding measure of loue where God hath assured and sealed vp that grace by his holy Spirit Lastly the receiuing of this mercy from God must worke in vs mercy toward our brethren that as we haue obtayned forgiuenesse of sinnes at his hands so wee should be ready to forgiue one another And so bee mercifull to others as our heauenly Father is mercifull to vs Luke 6 36. This our Sauiour teacheth in the parable of the King that would take an account of his seruants to wit that he requireth mercy where he hath shewed mercy and that iudgement shall be without mercy to him that sheweth no mercy Hence it is that the Apostle giueth this in charge Eph. 4 32. Colos 3 13. This we are also directed vnto in that forme of prayer which Christ did teach his Disciples and hath left vnto his Church warranting vs to aske forgiuenes as we feele our selues ready to forgiue This we are to apply vnto our selues and learne euerie day to be like to our heauenly Father Matth. 5 45. Who maketh his Sunne to arise on the euill and on the good and sendeth raine on the iust and vniust If then we desire to be partakers of the goodnes of God in forgiuing the infinit debt whereby we are deeply indebted vnto GOD and would finde him mercifull vnto vs as euery one will seeme to be desirous of it let vs shew our selues ready to forgiue from our hearts the iniuries and offences done vnto vs. Among all testimonies that we may gather to our selues of Gods goodnesse and mercie towards vs none is more excellent more coÌ„fortable more certaine then this if we finde it in vs that is the pardoning and passing ouer the wrongs offered vs and a readines to forgiue euen our enemies that most enuy and hate vs and that frankely and freely as we our selues haue receyued forgiuenesse at the hands of God The Lord his God is with him These words containe the second priuiledge peculiar and proper to the Church which God hath bestowed vpon it to wit the presence of his Spirit True it is in regard of his essence and deity hee is euery where the heauen is his throne and the earth is his footstoole Psalme 139 7 8. So that we cannot hide our selues from his presence If we ascend into heauen he is there If we lye downe in the graue he is there if we take the wings of the morning and dwell in the vttermost parts of the sea thither shall his hand leade vs and his right hand hold vs if wee say yet the darknes shal hide vs the night shall be light about him But in this place this prophesie poynteth vs vnto vs another presence to wit of his grace protection defence and deliuerance the presence of his Spirit sanctifying his children purging them from dead workes to be a peculiar people vnto himselfe Doctrinâ— It is a priâ—â—ledge of 〈◊〉 Church haue Goâ— presence his grace working in them regeneration and finishing all good things in them to bring them to euerlasting life We learne from hence That it is a great priuiledge of the Church to haue God present with it and president ouer it He is not farre off from those that are his howsoeuer in time of affliction and in the houre of tentation he seemeth so to them hee is neere vnto them he is euer with them he holdeth a gracious hand ouer them This is it which the Lord so often promiseth in his word truly performeth to the great comfort of all his children This is it which the Lord speaketh to Iacob going from his fathers house to Padan Aram Gen. 28 15. This also the Prophet Dauid acknowledgeth Psal 34 15 18. And lest any should restraine that exhortation and take it peculiarly to belong to him alone the Apostle extendeth it farther and applyeth it to all the people of God speaking to them as well as vnto Ioshua chapt 1 9. I will not faile thee nor forsake thee so that we may boldly say The Lord is mine helper I will not fear what man can do vnto
his countenance from vs. Moreouer this serueth to teach vs that in our troubles and necessities we stand not in need of the intercession of Saints and Angels wee shall not neede to pray vnto them to be our Mediators to God the Father For seeing God the Father is neere vs yea euen at hand shall wee turne our backes to him and goe from him seeing he turneth to vs to giue vs helpe This inuocation of Saints hath neither commandement to moue vs to pray nor example to go before vs in the practise nor promise to assure vs that we shall be heard The direction that we haue in prayer is to go to God and to say to him Our Father which art in heauen Mat. 6 9. This the Prophet acknowledged when he sayde Psal 73 25. Whom haue I in heauen but thee I haue desired none in the earth with thee God is euermore present with vs the Saints departed are absent from vs they know not our particular wants Esay 63 16 Psal 94 9. 1 King 8 39. they vnderstand not our desires they are ignorant of the motions of our hearts and the estate of our liues Besides wee are charged to worship the Lord our God to serue him onely who onely searcheth the hearts tryeth the reines as the God that made them in the beginning Let vs therefore go directly and immediately to God and when wee haue helpe at hand let vs not seeke helpe farre off Let vs still trust in the liuing God for vaine is the helpe of Saints or Angels Were not hee a foolish man and worthy to perish who in extremity would refuse the helpe of an expert excellent Physitian present with him able to helpe him willing to helpe him offering to helpe him and giue him present ease and yet calleth and cryeth to some Mounte-banke a thousand miles from him not so able not so skilful not so ready to releeue release him And are not they much more simple and sottish that when God willeth them to call vpon him in the day of trouble and promiseth to heare and deliuer them will not come to him but fly from him to the Saints Psal 50 14. that know neither him nor his griefe When the Prince is present and calleth to come to him were it not madnes to go to the subiect So forasmuch as Christ saith Come vnto me all ye that are weary and laden and I will ease you Matth. 11 28 let our soules answer Lord we will come accept thou the prayers of thy seruants Vse 2 Secondly we learne from hence That as God is neere to all those that feare him not onely in respect of the presence of the place but is with them by the presence of his fauor granting their prayers and succouring them in their aduersities so he is farre from all the wicked and vngodly not in place but in help He will not grant their requests he wil not be their shield and buckler hee will not know them in their miseries He is indeede neere to all that call vpon him euen to all that call vpon him in truth but he stoppeth his eares against the prayers of the vngodly which are abhomination vnto him Psal 145 18. This is it which Salomon teacheth Prou. 15 29. The Lord is farre off from the wicked but hee heareth the prayers of the righteous Great is the iustice of God vpon the wicked and great is his fauour towardes the godly True it is in respect of place God filleth heauen and earth He is not far distant froÌ„ vs forasmuch as in him we liue and mooue and haue our being Actes 17 27 28. but touching his grace he is farre from the dwellings of the vnrighteous hee is farre from hearing theyr voyce and regarding their necessities he leaueth them to themselues and withdraweth his holy Spirit from them So then albeit God bee in euery place and nigh to all things yet God will not heare them no more then men heare such as are very farre off when they call and cry out vnto them This is it which the Prophet Dauid setteth downe Psal 119 155. Saluation is farre from the wicked because they seeke not thy statutes And the Prophet Esay accordeth heere unto Chapt. 59 1 2. The Lords hand is not shortned that it cannot saue neither is his eare heauy that it cannot heare But your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare They regard not his word therefore he giueth not them his helpe They will not heare him when hee calleth by his word therefore hee will not heare when they call vnto him by their prayers He is far from them because they runne farre from him and will not know his wayes nor regard his truth that he offereth vnto them Wherefore great is the misery and destruction of the wicked that shall come vpon them they shall call but the Lord will not heare they shal cry but he wil not answer The righteous in this world doe seeme to be cursed and forsaken of God but they are blessed and happy and this is not the last part of their blessednes and happines that he heareth their prayers On the contrary side the vngodly seeme to themselues to others to be the onely happy men in the world but they are wretched and miserable and through theyr malice blindnes and obstinacy this is not the last part and portion of theyr misery that they haue no agreement with God hee heareth not their prayers but abhorreth theÌ„ their thoughts and all their workes When we are in affliction the cheefest comfort and stay to rest vpon is that God is neere vs and ready to help vs. The wicked want this staffe to leane vpon God professeth himselfe their enemy he refuseth their prayers he forsaketh and casteth them away out of his presence They can haue no peace of conscience nor comfort in trouble they shall houle in their miseries and not be heard Zac. 7 13. This shall especially appear at the last day when the heauen shall not receyue them the Lord shall not know them no creature shall comfort them no mercy shall be shewed vnto them theÌ„ they shall weepe and waile without redemption and without release Thirdly it is our duty to behaue our selues Vse 3 in all our actions and dealings as in his presence It behooueth vs to set him alwayes before vs and to know he continually walketh among vs. It is remembred of Henoch that he walked continually before God Genes 5 22. that is all his life time hee considered that the eye of God was euer vpon him knowing that all things are naked and manifest before him Heb. 4 13. Thus the Apostle chargeth Timothy in the sight of God who quickneth all things and before Iesus Christ which vnder Ponâ—ius Pilate witnessed a good confession to keepe the commandements which he gaue vnto him without spot and vnblameable If the childe
maketh all other blessings to be curses and iudgements vnto them that are destitute hereof therefore we must all call our selues to an account what account we make of it We should make it our meate and drinke a treasure for the obtaining whereof rather then want it we wold sell all that we haue but alas what thankefulnes hath it wrought in vs We are like vnto the Iewes they had this glorious light brought among them but they loued darkenes more then light because their works were euill If we be weary of this heauenly Manna let vs take heede lest the Lord grow weary of vs if we cast away his word he wil cast away vs and forsake vs for euer The Lord biddeth vs take heed to the sound of the Trumpet Ier. 6 17 let vs not answer presumptuously wee will not take heed let vs beware of securitie remember from whence we are fallen And let him that glorieth glory in this that hee vnderstandeth and knoweth the Lord and his word to his saluation Ier. 9 24. Vse 2 Secondly it followeth that wheresoeuer God hath established this his ordinance there certainly hee hath a Church and chosen people and some that belong to eternall life for whose sake it is sent among them For as the Spirit of God is the soule of the church quickning it and giuing it life so the word is this soules instrument or the seed wherby it worketh and the onely essentiall marke thereof so that where it is sincerely taught 〈◊〉 â—2 and constantly professed there certainly is a Church Where it is not there is no true Church albeit it haue neuer so goodly and glistering a shew but a very carrion carkas of a church without the life of the Spirit but as an house without light as the world without the Sun as a kingdome without the Law The Prophet Esay calleth it the standard of God saying I will lift vp mine hand to the Gentiles and set vp my standard to the people they shal bring thy sonnes in their armes and thy daughters shall be carried vpon their shoulders Esay 49. verse 22 Where the Lord Iesus is compared to a King and Captaine and therefore all that will haue comfort that they are members of the church must range themselues vnder it as soldiers vnder the banner of their Chieftaine otherwise they remaine as men In darknes in the shadow of death as stragling and runnagate soldiers out of the campe and as dissolute men vnder no law to gouerne them For they are the vilest and basest that liue without it very dogges and swine They of the Church are Gods chiidren and the word is the Childrens food belonging to them onely When the Canaanitish woman would haue beene partaker of Christs Ministery Mat. 15 26. he answered It is not meet to take the childrens bread and to cast it vnto whelpes But other are as vncleane and filthy beasts This which now hath bene spoken serueth to ouerthrow two sorts of people first those of the Church of Rome which make other markes and notes of the Church as antiquity vnity vniuersality succession subiection to the Pope and such like counterfet markes of their counterfet church and leaue this which is the most certaine and inseparable note This proueth vnto vs plainly that these which most of all boast of the name of the Church are indeede neyther the Catholike Church nor any sound part thereof because they want the immortall seede to beget them the milke and meate of the word to feede and norish them yea it is accounted an high point of heresie to haue read the Scriptures and none is permitted to looke into them without a license so heinous a sin it is to haue the word Secondly it censureth condemneth the Donatists Anabaptists Brownists and those of the separation which condemne our Churches to be no Churches our Sacraments to bee no Sacraments our Ministers to be no Ministers and in effect our religion to be no religioÌ„ because we do not with them in matters accidental fully agree albeit we do consent in matters fundamental we lay Christ alone for the foundation on which we build our saluation we lay hold vpon him by faith only we preach Christ crucified truly by their owne confession powerfully They hold themselues to haue receiued faith among vs by our Ministery before they made this rent and breach in the Church and that the end of such fayth if they had dyed in it had beene the saluation of theyr soules See the books of Greenwood Iohnson Let them therefore return and cause others to return ioyne with vs in hearing the word preached seeing where it is rightly established there must of necessity be a true Church And albeit some of them haue written many of theÌ„ haue spoken against our Church yet let them follow the example of that sonne Matth. 21 29. who answered his father stubbornly that he would not work in his vineyard but afterward repented earnestly and went his wayes Vse 3 Thirdly all such as are this way honoured and blessed must be carefull to vse the word as an honour and a blessing by imbracing it by entertaining it by magnifying this blessing of God in truth and not in opinion in heart and not in face in workes and not in words that we may walke worthy the Gospel and of the Lord that hath called vs and shew our selues carefull to bring foorth the fruites thereof saying with the Apostle Rom. 10 10. How beautifull are the feete of them that bring glad tidings of peace and bring glad tidings of good things Hitherto rendeth the exhortation of the Apostle 1. to the Thessalonians ch 2 11 12. Let vs be carefull to keepe this treasure among vs lest the kingdome of God bee taken from vs. Otherwise instead of being the water of life to saue vs it will be a sea to drowne vs instead of being the sauour of life to life it will turne to bee the sauour of death to death instead of being meate to feede vs it will bee our bane to destroy vs instead of good tydings to refresh comfort vs it will proue the saddest and heauiest newes that euer came to our eares and that day the blackest day that euer came ouer our heads Thus our Sauiour threatned Capernaum which hee had honoured with his presence blessed with his preaching aduanced by his dwelling in it and lifted vp with his miracles Mat. 11 26. Thou Capernaum which art lifted vppe vnto heauen shalt be throwne downe to hell c. Look vpon the seuen Churches of Asia we see what is become of them Behold what the contempt of the Gospel hath brought vpon the Iewes the like hath not falne vpon any people since the beginning what mischeefe miserie did not fall vpon them It cannot bee denied but God hath blessed vs as much as euer he lifted vp the head of Capernaum and hath magnified his mercies and loue vnto
but they haue the wil of God reuealed and the Lord speaking vnto them in his word This word they must teach nothing but this word and all that is reuealed for our saluation in this word A witnes that is broght in to giue euidence betweene man and man in any hard matter that riseth in iudgement betweene blood and blood Cicer. Epist famil lib. 5. betweene Plea Plea is sworne to speake the truth and all the truth and nothing but the truth So should it be with all Pastors and Teachers which are as the Lords witnesses they must deale fully and faithfully they must boldly speake that which God in his word hath reuealed publish vnto his people all that which he hath deliuered vnto them This is it which the Lord spake to Ieremy hanging backe when God called him excusing wheÌ„ God separated him refusing when God had chosen him Say not I am a childe for thou shalt goe to all that I shall send thee and whatsoeuer I command thee shalt thou speake Ier. 1 7. 1 Kings 22 14. Likewise when our Sauiour sent out his Apostles into the world he charged them with this as a part of their commission Teach them to obserue all things whatsoeuer I haue commanded you Math. 28 20. And the Apostle speaking of the Supper of the Lord saith I receiued of the Lord that which I also haue deliuered vnto you 1 Cor. 11 23. And afterward confirming the faith in the Corinthians in the article of the resurrection hee saith First of all I deliuered vnto you that which I receiued how that Christ died for our sinnes and rose againe according to the Scriptures 1 Cor. 15 3. Thus doth the Apostle clear himselfe being falsely charged by the Iewes I obtained helpe of God and continue vnto this day witnessing vnto small and great saying none other things then those which the Prophets and Moses did say should come Acts 26 22. Yea this was the vsuall manner of all the Prophets preaching vnto the people to come vnto them in the Name of God Heare ye the word of the Lord Thus saith the Lord. Reason 1 The Reasons for confirmation heereof follow to be marked of vs. First this appeareth from the sundry titles as names of their Office that are giueÌ„ vnto them in the Scriptures to put them in minde of the duties of their callings They are called Workemen because they should do the Lords businesse 2 Tim. 2 15. and finish the worke whereunto hee hath called and ordayned them They are called Builders because they should build vpon the foundatâ—â—n Psal 118 â— The foundation is precious euen Iesus Christ who is pure and perfect gold and they must build vpon it gold siluer and precious stones not hay not stubble not timber lest they suffer losse when the fiery triall shall come Thus the Apostle speaketh 1 Cor. 3 12. According to the grace of God giuen to me as a skilfull Master-builder I haue laide the foundation and another buildeth thereon but let euery one take heed how he buildeth vpon it Sometimes they are called Pastors Shepheards Eph. 4 11. Ier. 3 15. because they shold make the Sheepe of Christ to rest in greene pasture and leade them by the still waters Sometimes they are called Messengers because they are Mal 2 7. 2 Cor. 5 20 or should be Gods mouth and messengers vnto the people and in stead of God himselfe to them Should not the Embassadour deliuer the message and al the message of his Lord and Master Dare hee chop and change dare he adde or alter dare he inuent deuise any thing of his owne No he will not depart or decline from his commission but faithfully dischargeth the trust reposed in him The Ministers are the messengers of God and Embassadours of Christ and therefore it is required of them that they be found faithfull in the execution of their office Hence it is that the Prophet saith The Priests lips should preserue knowledge and they should seeke the Law at his mouth for he is the Messenger of the Lord of Hosts So the Apostle speaketh Now then wee are Embassadours for Christ as though God did beseech you through vs we pray you in Christs stead that ye be reconciled to God All which Titles do tye vp the Minister of God to deliuer onely the message of God and do not leaue him at liberty to teach what he list Secondly to the end the faith of the hearers Reason 2 may be certaine stayed vpon the power of God not vpon the wisedom of men which is but a broken Reede a weake Pillar and a rotten foundation to beare them vp This is the reason that the Apostle Paul vseth 1 Cor. 2 after he had shewed that he spake vnto theÌ„ the wisedome of God in a mystery euen the hid wisedome which God had determined before the world vnto our glory hee giueth this reason That your faith should not be in the wisedome of men but in the power of God 1 Cor. 2 5 7. God would not haue his people left in vncertainties nor fed with chaffe nor carried about with euery winde and weather of doctrine but builded vpon a sure Rocke stand vpon a certaine foundation But there is no sound feeding for the soule but by the word which is the power of God to saluation all other foode is as dust and drauery All the fine deuices of the wit deliuered in the perswasible words of mans wisedome that tickle the outward eares and delight carnall men sauoring wholly of the flesh and not of the Spirit are no better then huskes fitter to feed swine then to nourish the sonnes and daughters of God â—o eternall life The word of God is a sharpe two edged sword 〈◊〉 1 16. 〈◊〉 4 1â— the word of man is as a leaden knife or a wooden dagger which may well threaten but cannot strike or if it strike it cannot enter The word of God is a consuming fire Ier. 5 14 and 23 29 like to God the author of it able to enflame mens hearts with a loue of God when it is beleeued the word of maÌ„ is as a painted fire which carrieth a shew but hath no substance or strength eyther to waste the stubble or to refine and purifie siluer or gold The word of God is the Lords Fan to winnow the people Math. 3 12 separating the bastardly brood of Abraham from the true sonnes venting the hypocrites from the beleeuers and scattering with the powerfull blast thereof the reprobates from the elect all other wayes means that are vsed are too weake feeble to work this separation of the chaffe from the wheat And therefore all such as are the Lords Fanners that would publish their doctrine not to please the eare but to open the doore of the conscience must vse no other instrument then this word of God which hath this force and effect Reason 3 Thirdly God will destroy those that doe
of the world and hunting after vaine-glory which haue receiued all their reward they can looke for no other at the hands of almighty God This property Christ obserueth to be in hypocrites Math. chap. 6 verses 2 5 16 and 23 3. They blow a Trumpet before their almes they stand and pray in the open streetes they disfigure their faces when they fast and all these ceremonies and circumstances are vsed that they may bee seene and praised of men But we must in all our works looke vnto God and know that his eye is vpon vs who seeth vs in all places and will reward vs openly To conclude we are all to take knowledge of these fruites and effects of hypocrisie that we be not ouertaken with it and on the other side let vs first seeke the glory of God reforme our owne wayes preferre the statutes of God obserue the weighty things of the Law and content our selues to be seene of God that so we may haue praise not of men but of God Thirdly it teacheth vs what to thinke of Vse 3 coniuring sorcery enchantment Sorcerers and Witches will seeme to doe all things in the name of God they vse many good words they haue the Name of God and of Iesus Christ continually in their mouthes would be thought to worke wholly by the diuine power of almighty God wherby they shamefully take his Name in vaine and notoriously deceiue such as resort and repaire vnto them and therefore wee see how God maintained his owne glory and reuenged the abuse done vnto his holy Name in the Acts chap. 19 13 16. by the example of those which tooke vpon them to coniure and cast out diuels in the Name of God and to name ouer them which had euill spirits the Name of the Lord Iesus saying We adiure you by Iesus whom Paul precheth for the man in whom the euill spirit was ran vpon them and ouercame them and preuailed against them so that they fled out of that house naked and wounded Neither let any obiect and say there is no sinne in seeking to them seeing they vse good words whereof followeth a good effect to wit recouery of health and restoring of the sicke For heerein lyeth the deep subtilty of Satan vndermining craftily to hide his purpose He knoweth that if he were knowne and his hand seene in it al men would abhorre and abiure him Therefore he vseth to assaile men disguised 1 Cor. 11 14 changeth himselfe into an Angel of light that wee may be the sooner deceiued and he the better receiued Now he can finde no fitter colour thē to make shew of the Name of God which is horribly abused and prophaned euen by such as are accounted cunning men and cunning women These the more they vse the Name of God the more wicked they are and therfore albeit they speak of God and Christ his Son teach such as come vnto them to vse good words to weare some part of Iohns Gospel to do all in the Name of Christ yet they are the instruments of the diuell prophaners of the Scriptures abusers of holy things and takers of the Name of God in vaine whom God will neuer hold guiltlesse Exod. 20 7. The diuels are not driuen out with good words he is with stood with the shield of faith Eph. 6.16 where the Scriptures are not hanged about the neck but written in the heart by the Spirit of God and the soule throughly armed with the power of them as with a spirituall sword that is able to wound the enemy Lastly we learne from hence to ioyne to Vse 4 our outward profession true sanctification inward holinesse of conuersation True profession bringeth with it true godlinesse For al such as haue this honour giuen vnto them to be the people of God and his precious inheritance must be an holy people to God as Moses teacheth Thou hast set vp the Lord this day to be thy God and the Lord hath set thee vp this day to bee a precious people vnto him that thou shouldst keepe all his Commandements to make thee high aboue all Nations in praise in name in glory c. Deut. 26 17 18 18 19. Let vs not content our selues to haue GOD in our mouthes but labour to be sincere and first of all begin to looke to our hearts He that looketh to haue good fruite of his Trees looketh to the rootes He that would haue cleere waters in the chanels looketh to the Fountaines So if wee would cleanse our wayes in Gods sight this is the right order to be obserued to begin first to cleanse the heart This Christ teacheth the Pharisies being proud hypocrites Ye make cleane the vtter side of the Cup and of the Platter but within they are full of bribery and excesse thou blinde Pharisie cleanse first the inside of the Cup and Platter that the outside of thē may be cleane also Math. 23 25 26. This duty must of euery one of vs be practised First giue vnto God the heart that made it be careful to begin the worke of repentance there take heed of all hypocrisie Luke 12 1. which may deceiue others and will deceiue our selues but cannot deceiue God Counterfet holinesse is double vngodlinesse both because it is vngodlinesse Aug in Psal 63 and also a counterfetting which God abhorreth Oh hypocrite saith one if it be a good thing to bee good indeed Chrys in Math. hom 7. what reason hast thou to appeare to bee that which thou wilt not be And if it be an euill thing to be euill indeed why wilt thou bee that which thou wouldst not seeme to be If it be a good thing to appeare good it is better to be so indeed and if it be euill to appeare to be euill it is worse to be euill indeed Wherefore eyther appeare as thou art in truth or bee in truth as thou appearest For what shall it profit thee to seeme to all others a very Saint and to bee to thy selfe nay to thy God a diuell It is much more to thy profit and comfort to bee that indeed to thy selfe Senec. epist 78. which thou wouldst seeme to be to others A wicked man counterfetting godlinesse is most vngodly the deeper his hypocrisie is the greater is his iniquity and impiety Verse 28. So Balak brought Balaam vnto the toppe of Peor that looketh toward the Wildernesse Then Balaam saide c. Hitherto of two Doctrines arising partly from the person of Balaam and partly from the person of Balak One more remaineth to be considered in the shutting vp of this Chapter from the practise of them both In all this businesse we haue seene more their pollicy then their power and how they haue behaued themselues cunningly and craftily to bring their purpose to passe Hitherto commeth Balaks sending from farre and hyring of a sorcerer to curse the people Hitherto cometh Balaams consenting and comming for lucre and loue of money
descendeth not from aboue Iames 3 15 but is earthly sensuall and diuellish Hereupon the Apostle saith 1 Cor. 1 20. Where is the wise Where is the Scribe Where is the disputer of this world hath not God made the wisedome of this world foolishnesse If then God hath made it foolishnesse let vs not account it our happinesse nor those happy men that haue nothing to commend them to God and men but that If God will destroy it let not vs thinke it can saue those that trust in it Secondly we should not content our selues to be worldly wise This the Gentiles sought after and obtained Let not vs care so much for this learning as to be heauenly wise to know Christ that we may haue him liuing dwelling in vs. This the Apostle teacheth Ro. 16 19. where he sayth Your obedience is come abroad among all I am glad therefore of you but yet I would haue you wise vnto that which is good and simple concerning euill Heere he requireth wisedome but simple simplicity but wisedome Then he sheweth wherein these must appeare and how we must bee both the one and the other We must not be wise to do euill nor simple vnto that which is good But our wisedome must consist in following that which is good our simplicity in eschewing euill There is a wisedome of God there is a wisedome of men there is a wisedome of the diuell The first is heauenly the second humane the third diuellish The end of the first is the saluation of the godly the end of the second is the commendation of the world the end of the third is the condemnation of hell The first is a spirituall gift of God the second a naturall gift of man the third a wretched worke of the diuell The heauenly wisedome which is from aboue is holy the diuellish wisedome which is from hell below is vnholy the humane wisedome which is from the earth is in it selfe and of it selfe indifferent and partaketh of a meane nature neyther holy nor vnholy The heauenly wisedome teacheth to know God and is the beginning of godlynes the earthly wisedome standeth in humane knowledge of naturall things and in vnderstanding the things of this life the diuellish wisedome consisteth in Machauilian policies and in desperate deuices Guic. hist â— to accomplish by right or wrong by force or flattery by life or death that which the corrupt heart intendeth and hath contryued This last kind wee must alwayes auoyde which was first taught by the diuell and practised by his disciples The first day wee begin to practise it we begin to be the diuels schollers The further we go forward in it the more we profite in the diuels schoole This was the profound wisedome of Ahab and Iezabel 1 Kings 12 when as they plotted to get the possession of Naboths vineyard This is to be found in many fine wits in the world that set theÌ„ a worke on wickednes and abuse it to the dishonour of God to the hurt of theyr brethren and to the destruction of theyr owne soules The humane wisedome standeth in humane things in ordering matters belonging to the Commonwealth and priuate families whereunto belongeth the knowledge of Arts and Sciences This differeth much from the former that being alwayes vnlawfull the end beeing to accomplish some mischeefe by fraud and deceite where the end of this is to delight to profit And yet this wisedome cannot bee acceptable to God 1 Cor. 3 19 but is foolishnes with him vnlesse it be seasoned and sanctified with the heauenly wisedome which is ioyned with the feare of God The heauenly wisedome may stand with the earthly and the earthly of it selfe may bee ioyned with that which is diuellish But when the Spirit of God commeth putteth true heauenly wisedome into the heart it rectifieth the humane wisedome and giueth it a pleasant taste that pleaseth God it separateth and abolisheth all diuellish wisedome and suffereth it not to lurk and lodge with in vs any longer Let vs all therefore seek to be wise in God in his word and in godlines and then the naturall giftes that God hath giuen vs shall bee sanctifyed vnto vs. CHAP. XXIIII 1 WHen Balaam saw that it pleased the Lord to blesse Israel then hee went not as at certaine times before to fetch Diuinations but set his face toward the wildernesse 2 And Balaam lift vp his eyes and looked vpon Israel which dwelt according to their Tribes and the Spirit of God came vpon him 3 And he vttered his Parable and saide Balaam the sonne of Beor hath said and the man whose eyes were opened hath said 4 He hath said which heard the words of GOD and saw the vision of the Almighty 1 Sam. 19 24. falling in a trance and hauing his eyes vncouered 5 How goodly are thy Tents O Iacob and thy Tabernacle O Israel 6 As the valleyes are they stretched foorth as Gardens by the riuer side as the Aloe trees which the Lord hath planted as the Cedars beside the waters Cant. 4 4. 7 The water droppeth out of the Bucket and his seede shall be in many waters and his King shall be higher then Agag and his kingdome shall bee exalted 8 God brought him out of Egypt his strength shall be as an Vnicorne he shall eate the nations his enemies and bruise their bones and shoote them through with his arrowes 9 He coucheth and lyeth downe as a yong Lyon and as Lyon Who shall stirre him vp Blessed is be that blesseth thee and cursed is he that curseth thee IN the former Chapter wee haue heard and handled the two first prophesies of Balaam wherein we see how he hath blessed and not cursed the people of God 〈◊〉 proâ—â— of Baâ—â—â— Here Moses proceedeth to finish the rest of the history wherein we are to consider two things First the residue of his prophesies remaining secondly the euent of theÌ„ all The prophesies are of two sorts first speciall prophesies concerning speciall and seuerall people to the 23. verse Namely the Israelites the Moabites and Edomites the Amalekites and the Kenites secondly generall prophesies belonging to all the nations bordering together and inhabiting Assyria Iudea Palestina and all Syria which shall taste of the same misery of warre and be consumed with the violence of the same fire The first point is touching the Israelites in which propheticall history we must consider as we did before three things first the preparation that is made vnto it secondly the prophesie it selfe thirdly the effects and consequences thereof ensuing Touching the preface and preparation vnto the prophesie it selfe it serueth to confirme the authority and truth of this prophesie For albeit it were deliuered by the mouth of a wicked man who was conuinced by the light of his owne conscience and by the testimony of Gods Spirit that hee should not curse his people yet he worketh and wrastleth against the will of God as if hee could couzen deceyue
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
of our warfare are not carnall but mightie through God to cast downe holds To conclude this vse seeing God hath thus aduanced vs let not vs disgrace our selues but maintaine our dignity and adorne our profession that wee may finde comfort by it in our chastisements and afflictions A Starre shall come out of Iacob We haue seene in the former Doctrine the glory of the Church that the people of God are set apart by Christ to be spirituall Kings vnto GOD the Father a dignity giuen to them by him Now before we passe from this place let vs consider of the title that is giuen vnto Christ where we see hee is compared to a Starre and called a Starre that shall come out of Iacob This Starre wee haue shewed typically to signifye Christ who is called the Light of the world the Sunne of righteousnesse the morning star the day-spring from on high He is called by this name 〈◊〉 â—easons 〈◊〉 Christ is 〈◊〉 a Star and described by this title First because hee is the fountaine of all saluation and comfort Secondly to teach that all men by nature walke in darknesse and in the shadow of death Thirdly because he will giue those that are his the light of knowledge in this life and the light of perfect glory in the life to come by which they shal be as starres of heauen and shine in the firmament afterward Heereby we learne that Christ Iesus is as the morning starre vnto vs â—â—â—rine â—â—st Iesus â—â—e Dayâ—â—â—ing in 〈◊〉 hearts bestowing vpon his people two excellent priuiledges blessings First hee riseth vp as a bright starre in our hearts casting from the the thicke clouds of blindenesse and taking away the darke mistes of ignorance enlightning them with the true sauing knowledge of God sufficient for saluation begun heere in this life but shall be perfected in the life to come Secondly he will bestow vpon vs the light of perfect glory in the kingdome of his Father by the which we shall shine as the brightnesse of the firmament and as the starres for euer euer These are two vnspeakable mercies vnprizable vnmatchable to be deliuered out of the kingdome of ignorance and to bee brought into the kingdome of light to be glorified in heauen and to be made partakers of eternall life So then we see by this comparison that by Christ we haue the light of vnderstanding shall haue the glory of immortality to know God euen as we are knowne Touching the first clause that he will manifest all the mysteries of God vnto his Church the Prophet Ioel foretelleth chap. 2 28 That he will poure out of his Spirit vpon all flesh their sonnes daughters shall prophesie their olde men shall dreame dreames and their young men shall see visions they shall be all taught of God and they shall know him from the least to the greatest So our Sauiour sayeth to his Disciples Math. 13 12. To you it is giuen to know the secrets of the kingdome of heauen Now saith the Apostle we see as in a glasse darkely but then wee shall see face to face now I know in part but then shall I know as I am known 1 Cor. 13 12. Touching the second clause that the faithfull shall receiue the light of perfect glory after this life the Prophet Daniel witnesseth That they which bee wise shall shine as the brightnesse of the Firmament and they that turne many vnto righteousnesse shall shine as the starres for euer and euer â—an 12 3. The performance heereof is remembred where thousand thousands out of euery nation kindred and tongue praise the Lambe for that hee hath made them Kings and Priests to reigne ouer the earth Reason 1 The truth of all this will yet better appeare vnto vs if we marke the Reasons First Christ hath receiued a fulnesse of the Spirit and graces without measure that they might flow vnto all his members who receiue from him grace for grace sufficient for their places in the Church heere and for their saluation afterward For in him are hid all the treasures of wisedome and knowledge as a Fountaine that is without bottome which can neuer bee drawne dry Col. 2 3. Therefore the Euangelist saith That of his fulnesse wee all receiue and grace for grace Iohn 1 16. So then Christ is full of heauenly graces and spirituall gifts that we might bee annointed by him and receiue our portion froÌ„ him For he obtained them not to keepe them to himselfe or to couer them vnder a bushell but to bestow them vpon his Church So long as he is full we need not feare to be empty Iohn 1.14 so long as he is stored we cannot be destitute If once we depart from him it is in vaine to look for one drop elsewhere Secondly he hath obtained by prayer of Reason 2 his Father who can deny him nothing that from him we should receiue the light of glory because as he is ioyned to the Father and one with him so we shall be ioyned to him receiue of his glory Heere we know in part and prophesie in part and all good things are vnperfect but when that which is perfect is come that which is in part and vnperfect shall bee done away 1 Cor. 13 10 for as he being Mediator between God and man hath receiued of the Father so shall we receiue of the Father being in him This he speaketh to his Father Ioh. 17.22 23. The glory which thou gauest me I haue giuen theÌ„ that they may be one as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loued them as thou hast loued mee Christ is the band or knot of the vnion betweene God and vs for in him the Mediator heauen and earth is as it were ioyned together which otherwise could not be So then when he shall appeare wee shall appeare with him cloathed with righteousnesse and cloathed with his glory which he also receiued to make vs partakers of Thirdly such as keepe his words they loue Reason 3 Christ and they that loue Christ are beloued of him and of his Father so that he will shew himselfe vnto them and withhold no good thing from them This Christ our Sauiour setteth downe Iohn 14 21. The vses of this title giuen to Christ being Vse 1 called the starre of Iacob are diuers First this teacheth vs that they haue no property nor interest in this Starre eyther touching the light of sauing knowledge or the brightnesse of heauenly glory that liue in blindnesse and ignorance that follow the works of darknesse delight in sinfull pleasures and leade a loose and lewd life If we haue no light of Christ shining in our hearts scattering the blacknesse of darknesse from our soules and yet looke to receiue any comfort or refreshing from him when this Sunne of righteousnesse shall appeare in glory wee are vtterly
youth Shall wee make a mocke of it and a may-game at it These prophane beasts haue filled vp the measure of their sinne and are set downe in the seate of the scorners God alloweth no more liberty in sinning to youth then he doth to age The wise man willeth such to remember their Creator in the daies of their youth Eccl. 12 1. 11. and telleth them that for all the lustes of their eyes the vanity of their mindes the swinge of their pleasures and the lewdnes of their harts God will bring them to iudgement The Apostle teacheth That whoremongers and adulterers shall not inherite the kingdome of God 1 Corinth chapter 6 verse 9. The wise Salomon saith He that committeth adultery with a woman destroyeth his owne soule Prou. 6 verses 22 33. and so is accessary to his owne death And in another place he saith He shall finde a wound and dishonour and his reproch shall neuer be put away and shall wee make a sport of it to delight our selues in it We are admonished by the Apostle Paul that our bodies are the Temples of the holy Ghost 1 Corinth 6 19. so that seeing God vouchsafeth vs this honor to choose our vile bodyes which are dust and ashes earth and rottennesse to make them Temples and Tabernacles for his holy Spirit to dwell in let vs not turne them into filthy stables and vncleane styes and so driue him from vs who would possesse vs as his mansion and dwelling place Heereby then we vnderstand that wee are not to iudge of whoredome after the common opinion of men which make but a sport and pastime of it as we see how scoffers iest at it and despisers of God make a game of it Such mockers were risen vp long agoe in the dayes of the Apostle of whom he exhorteth vs to beware For hauing said that no whoremonger neyther vncleane person hath any inheritance in the kingdome of God he addeth in the next place Let no man deceiue you with vaine words for for such things commeth the wrath of God vpon the children of disobedience Eph. 5.5 6. And this example of the people of Israel which now wee haue in hand in this Chapter is able to strike a terror and feare into our hearts for euer breaking out into this iniquity The life of man is precious and deare vnto God we are creatures created according to his image he taketh no pleasure in our destruction Now in that hee destroyed such a number of his owne Images and Creatures for this sinne must not this sinne of fornication be great greeuous which kindleth such a fire of his vengeance and indignation that flamed out so farre and could not bee quenched but with the slaughter of so many thousands Thirdly it behoueth euery one according Vse 3 to his place and calling to punish this sinne seuerely that so euill may be taken out of Israel But such as haue a light estimation of this sinne which is the cause of the encrease of it do obiect the example of Christ who hauing a woman brought before him Obiect that was sound committing adultery in the very acte would not condemne her nor pronounce sentence of death vpon her but said vnto her Goe and sinne no more Iohn 8 11. Heere our Sauiour seemeth to free her from the law of Moses Leuit. 20 10. I answere this is Popish Diuinity Answer taught in the dayes of darknesse which cannot beare the tryall of the light For this is to make it not onely a venial sinne but no sinne at all Christ forgaue her freely and denounced no punishment at all against her neither of limb nor life nor chasticement nor other mulct bee inflicted vpon her so that if it doe not proue that the Magistrates should not punish whoredome sharply it proueth as well that he ought not to punish it at all if it ought to receiue no correction we cannot acknowlenge it for any transgression Furthermore the Iewes beeing in subiection vnto the Romanes and constrayned to beare the yoke of forraigne gouernment had the ciuill punishments of death eyther wholly taken from them or at least suspended vpon the will and pleasure of their officers which were sildome vpright often corrupted This is it which the Pharisies confesse in the Gospell For when Pilate willed them to take Christ to iudge him after their owne Law although the malice of their hearts and the cruelty of theyr hands were against him yet they sayde vnto him It is not lawfull for vs to put any man to death Iohn 18 31. Lastly the office of Christ was not to be an earthly Iudge to giue sentence of death but to be a Sauiour to call sinners to repentance Hence it was that hee refused a temporall kingdome when it was offered vnto him Iohn 6 15. and denyed to diuide the inheritance when he was requested as wholly impertinent vnto his calling and therefore he said Man who made me a Iudge or a diuider ouer you Luke 12 14. So then this Obiection being remoued it belongs to all Magistrates to be zealous in punishing this sinne and to sharpen the law against this other sins that bud vp and grow apace among vs lest they ouerthrow good Corne. Yea it appertaineth not onely to Magistrates but generally to all men to bring such offenders to open shame that so they may come to amendment of life The Apostle speaking of vnclean liuers saith If any that is called a brother bee a fornicator or couetous or an idolater or a railer or a drunkard or an extortioner with such an one eate not 1 Cor. 5 5 11 and speaking of an incestuous person he chargeth the Corinthians to put him from among them and to deliuer him to Satan for the destruction of the flesh that the spirit may bee saued in the day of the Lord Iesus Such vncleane liuers should bee swept out of the Church of God and haue the sword of excommunication drawne out against them that so they might learne not to transgresse But so long as wee beare with such persons and foster them in the bosome of the Church as the practise is too common neyther are we their friends neyther are we the friends of the Church neyther indeed are we the friends of almighty God For if we were their friends and loued them aright we would seeke their conuersion and repentance wee would vse the meanes to bring them to a shame of their offences to a sight of their sinnes and vnto a confession of their iniquities And if we were the friends of the Church we would labour to separate the vncleane from the cleane and the infected from the sound knowing that a little leauen leaueneth the whole lumpe And if we were the friends of God we would be zealous of his glory and not suffer his Name to be prophaned through the lewde and wicked life of such rotten members For so long as such are harboured in the Church which is the body of
vncleannesse and filthinesse and pursued them into their filthy stewes and brothel-houses where he thrust them both thorough reuenging the dishonour done to God the scandall laide vpon his people A worthy example for all Magistrates to follow to be sharpe seuere in punishing sinne and taking away euill out of the citty of God Thus the plague was stayed and the anger of God turned away after that iustice was executed and so many thousands at one time and for one sinne swept away But heere two questions arise which are to be discussed before we proceede any further the first touching the fact of Phinehas the second touching the number of the dead heere remembred Touching the fact of Phinehas Obiection it may be thus obiected How can it be lawfull in him being a priuate person to exceede rhe bounds and lists of his calling Hee was of the tribe of Leui and of the family of the Priests to whom it belonged not to draw the sword For as the other tribes were not appointed to the seruice of the Altar so the tribe of Leui was not called to the execution of iustice Besides there are generall rules directing all priuate men and generall Lawes restraining them from shedding of blood as he that sheddeth mans blood by man shall his blood be shed hee that smiteth with the sword shal be smitten with the sword loue your enemies and doe good to them that hate you The seruant of God must not striue but must be gentle toward all men suffering the euill and instructing them with meekenesse that be contrary minde 2. Tim. 2 25. How then can we iustify this act of Phinehas departing from these holy rules of Gods Religion I answere Answer there is a double kinde of calling an ordinary calling and an extraordiry calling the one necessarily distinguished from the other For God doth oftentimes giue vnto his seruants a new and special vocation and addeth it vnto their former function Hence it is also that some workes are ordinary and some are extraordinary Ordinary workes must be guided and directed by ordinary rules such as those are which wee haue set downe before Extraordinary workes proceede from a special motion of Gods Spirit warranting them and making them albeit going against the common rules lawful cōmendable and necessary Such was the fact of Moses smiting the Egyptian Exod. 2 12 the fact of Samuel hewing Agag in pieces 1. Sam. 15 35 the fact of Eliah slaying the Priests of Baal 1. King 18 4 the fact of the Israelites spoyling the Egyptians and such like Exod. 12 35 who had an inward motion like to the commandement giuen to Abraham to kill his sonne These actions albeit warranted to the doers Luth in Gen. cap. 29. are not to be drawne into example and imitation vnlesse we haue the inspiration of the same Spirit and therefore Christ our Sauiour answereth his Disciples that would haue called fire from heauen to consume the Samaritanes Yee know not of what spirit ye are for the Sonne of man is not come to destroy mens liues but to saue them Luk. 9 55. Now that this fact of Phinehas is of the same nature it appeareth both because the plague ceased by it and Gods wrath kindled against his people was appeased so that the action is both commended rewarded This the Spirit of God teacheth in the Psalme Phinehas stood vp and executed iudgement and the plague was staied and it was imputed vnto him for righteousnesse from generation to generation for euer Psalm 106 30 which is not so to be vnderstood as if he were iustified before God by this one acte because whosoeuer will bee iust by the Law is bound to keepe the whole law according to the tenour of the law Do this thou shalt liue Gal. 4 12 20. One good worke doth not serue or suffice to make a man perfectly iust and righteous in the sight of God seeing hee that continueth not in all things written in the booke of the law is accursed So then we must know that the Psalmist meaneth that this fact was lawfull and allowed For hauing set down the vengeance that Phinehas tooke vpon this adulterer and the adultresse hee preuenteth the Obiection which might be made Was not this horrible and damnable murther in him who being a priuate man had not the sword of iustice committed vnto him and being one of the Priests of the Lord was to meddle onely in matters belonging vnto God and not in ciuill things who was to draw out the censures of the church not a materiall sword to strike offenders No saith the Prophet it was not murther it was a righteous and commendable acte he beeing stirred vp by Gods Spirit inasmuch as it proceeded from faith and aymed at the glory of the great Name of God Wherefore this place is falsely alledged and peruersly wrested by the Church of Rome to ouerthrow iustification by faith alone and to establish iustification by good works For there is a double iustification one of the worke the other of the person The Prophet speaketh in that place of the iustification of the worke which albeit in the sight of men it might seeme sauage inhumane yet God did accept of it account it as a good and iust work which pleased him being done in faith which purifieth the heart Acts 15 9. He speaketh not of the iustification of his person which was by apprehending the mercy of God in Christ by beleeuing not by doing Thus the Apostle in the fourth chapter to the Romanes verses 4 5. maketh a double kinde of imputation saying To him that worketh the wages is not counted by fauor but by debt but to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is accounted for righteousnesse Thus much of the first question touching the acte of Phinehas whether it were lawfull or vnlawfull whether it were priuate reuenge or publike iustice The second Question is touching the number that dyed in this plague Obiect wherein appeareth some difference and disagreement in outward shew betweene the old Testament and the new For Moses in this place verse 9 sayeth There died foure and twenty thousand But the Apostle Paul alledging this iudgement of God mentioneth onely Three and twenty thousand 1 Cor. 10 8 subtracting one thousand from the former number which Moses added I answer some reconcile these places thus that the Scribes or Penmen fayled in copying out the books of Pauls Epistles which shold haue written foure twenty thousand where they wrote three twenty thousand But this is shifting rather then reconciling cutting the knot with a sword rather then loosing it asunder with the hand inasmuch as all the copies generally with full consent as it were with one voice agree in the former reading Others suppose and surmise that it might bee a slip of memory in the Apostle according to humane infirmity But this answer is worse then the former and these are
that stand in neede There is none of vs but would be glad of releefe if we were in misery necessity and therefore we should shew pity toward others When the Lord would mooue the Israelites to compassion he putteth them in minde that they had bene strangers bond slaues in the land of Egypt Such as haue felt the want of worldly things would be gladde that euery one should bee willing to stretch out his hand to helpe them and therefore we should do the like Yea though we neuer felt any want let vs remember that want may befall vs hereafter For what are wee but fraile creatures and what are earthly things but mutable flitting No man may exempt him selfe from the stroke of God we may fal from plenty to pouerty yea from superfluity to necessity and be driuen to beg our bread as infinite examples testifie Let vs therfore consider that we are mortal men and that nothing hath befalne to others that may not happen to our selues that thereby we may bee mooued not to turne away our eyes from our owne flesh Esay 58 7. Vse 4 Lastly we must obserue another point in this feast that it was instituted in the remembrance of the deliuerance of the Law which was giuen at the same time For it is said that the people came to Sinai the third month after their departure out of Egypt the same day that they departed from Rephidim Exod. 19 1 2 now that was the first day of the moneth and the fourteenth day was the day of the Passeouer And as the months were then obserued which went by the course of the Moone there was one whole moneth added so that in effect there were fifty dayes from the Passeouer to Gods setting foorth of his Law vpon Mount Sinai so as the feast of Pentecost or Whitsontide was referred to that time Of this we finde mention in the new Testament Acts 2 1. 20.16 at this time the holy Ghost came downe in clouen tongues and sate vpon the disciples Actes 2 3. Wee know the law of it selfe could do men no good through their infirmity It is a dead letter and killeth 2 Cor. 3 6 7. It is a glasse to shew that we are all sinners transgressors of it Rom. 7 10 and therefore serueth to condemne accurse vs Gal. 3 13. Rom. 8 15. Howbeit at the comming of our Lord Iesus Christ and after his ascension God brought in another manner of Whitsontide then had beene obserued in time of the shadowes and ceremonies when he vouchsafed to poure down as a showre of raine the plentifull graces of his Spirit vpon his Church so that the things that were figured vnder the Law were fulfilled in Christ our Sauiour Wherefore besides the admonition that the Iewes had to wit to do homage to God for their haruest and to fill their mouths with his praise for the fruits of the earth and the bodily sustenance which they receiued likewise to impart of part of these blessings to their poor brethren that there might be a common reioycing and gladnesse among them so God be glorified with one accord they had also a resemblance of the things that were fulfilled at the comming of Christ And albeit it bee not euill or vnlawfull to haue one certain day wherein the history of the comming down of the holy Ghost should be declared and published yet the figure is ceased and accomplished We must not runne trotting or trauelling to Ierusalem to worship there but lift vp pure hands euery where vnto him that hath powred out the infinite riches of his holy Spirit 2 Tim. 2 8. and sent vs the liuing waters Ezek. 47 9 that wee should haue ioy and gladnesse therein Rom. 14. Let vs therefore reioyce seeing God hath shewed himselfe so bountifull to vs to reioice euen according to the ioy in haruest Esay 9 3. For as the Iewes reioyced in the haruest of corruptible fruits that nourished the body so we hauing receiued the incorruptible graces of the holy Ghost shed abroad in our hearts should be ioyfull and glad by withdravving our selues from the vanities of this world and by holding our selues contented with the fauour of God Phil. 4 7 and vvhen this gladnesse is vvrought in vs wee must labour to make others partakers of the same For if the Iewes were commanded to call the poore the Widdowes and the fatherlesse to make merry with thē in the vse of those outward blessings that God had giuen them much more ought we to labour to make others partakers of the spirituall graces which we haue receyued that belong to the building of the church Rom. chap. 12 6. 1 Cor. chapt 12 verse 7. Eph. 2 14. Zach. 2 4 as the woman of Samaria being taught by Christ called out the rest of the City to heare the gracious words that came out of his mouth which shee had heard Iohn 4 so that we ought to say with the Leapers We do not well this is a day of good tidings and we hold our peace and as they saide Come that we may go and tell the Kings houshold 2 Kin. 7 9 so should we say Come let vs goe and tell our brethren what God hath done for our soules CHAP. XXIX 1 ANd in the seuenth moneth on the first day of the moneth ye shall haue an holy conuocation ye shall do no seruile worke it is a day of blowing the Trumpets vnto you 2 And ye shall offer a burnt offering for a sweete sauour vnto the Lord one young Bullocke and one Ramme c. 3 And their meate Offering shal be of flowre mingled with oyle three tenth deales for a bullocke c. 4 And one tenth deale for one Lambe throughout the seuen Lambes 5 And one kid of the goats for a sinne offering c. 6 Besides the burnt offering of the moneth and his meate Offering and the daily burnt offering and his meate offering and their drinke offerings according vnto their manner for a sweet sauour c. BEfore we saw how Moses beganne to handle the daily sacrifice The contents of this chapt and the monethly and yearely feasts and solemnities of the Iewes this Chapter is of like argument with the former describing three other solemn feasts or rather three yearly sacrifices one to be offered at the feast of Trumpets another at the feast of humiliation the third at the feast of Tabernacles all these fell out in one and the same month called of the Hebrewes Thisri which answereth in part to our September Touching the first it was to be celebrated on the first day of that moneth which was holden sacred in two respects both in regard of the feast of the New Moone and then for the feast of Trumpets so that three ordinary sacrifices were to bee offered in it the daily sacrifice the monthly then that which is proper to this feast to wit a young Bullocke a Ram and seuen Lambes of the first yeere for a burnt
sicknesses To follow them with greedinesse desire them as the hungry man doth after meate or he that is a thirst after drinke is the true misery Such as liue in sinne are the onely dead men Luke 9 60. 1 Tim. 5 6. Secondly it instructeth euery one of vs how Vse 2 we ought to walke before God namely to be greeued for our greeuing of God with our sins to be offended witâ—our selues for offeÌ„ding of him A father will be very angry with those persons which draw on their children to destruction it is not therefore much to be maruelled at that sin is so hatefull to God seeing it is that which is the ruine downfal of his chiefest creatures And as sinne is in the account of God so it ought to be esteemed of vs he hateth and detesteth nothing more nothing so much if then we wil approue our selues to be his children we must abhor it as Gods sworne enemy and ours Nothing can prouoke him against vs but our transgressions Hee will neuer hate vs for our pouerty or penury or necessitie or infirmity it is onely impiety that can make a separation betweene God and vs and therefore we must take heede we doe not prouoke him to anger by them and let vs rather bee greeued for our sinnes then greeue the Lord with them If a sonne see his father greeued with him for his wicked wayes he will bee greeued with himselfe for it So ought it to be with vs if we be the children of God and belong vnto him we must labour to bee out of loue with our selues for our sinnes and to hate them all whatsoeuer they bee least the Lord should bee compelled to hate vs and make vs greeue and weepe for them when it shall be too late Matth. 8 12 and when our shedding of teares shall be ioyned with gnashing of teeth and neither of them proue to bee acceptable vnto him or profitable to our selues Vse 3 Thirdly it leadeth and preacheth vnto vs repentance of our former sinnes and neuer to returne vnto them againe because they are so displeasing vnto God and so effectuall to bring downe all his iudgements and punishments vpon vs. If God were indifferent when we haue sinned and neither pleased nor displeased with vs then the matter were not great we also might be indifferent not regard whether wee repent or doe not repent but seeing sinne bringeth all iudgement it is time for vs to iudge our selues that so we may preuent his iudgements For seeing it is that which is so odious and loathsome vnto him we ought to auoyd it and to take heed of delighting in it They that loue feare to offend him whom they loue that we may therefore shew our selues to bee the louers of God let vs labour to the vttermost of our power to take heede of greeuing and offending him by our sinnes But when a man committeth sinne against God doth he thinke God will punish him or not If he thinke he will then what great folly is it for him to runne on still in his sinnes for which he must be punished If hee thinke he will not then what wickednesse vnthankfulnesse is it for him to offend so louing a God that is not offended with him for all his sinning against him All these things do serue as so many motiues to stirre vs vp to the practice of repentance that so God may repent of his plagues toward vs. Vse 4 Lastly this serueth for matter of imitation For if God be thus displeased with sinne which neuer leaueth or ceaseth to hunt after the sinner till it finde him out then euery one of vs that would shew our selues to haue any part in God or to beare his image must labour to be of the same minde and to haue the same affection against sinne that God hath to hate it as he hateth it and so to bee displeased as well at our owne sinnes as at the sinnes of others For he can neuer be truely displeased with his owne sinnes that is not also greeued with the sinnes and offences of others As then wee are touched and troubled for our owne sinnes so should wee be for the sinnes of our friends of our families and of those that we haue any way to deale withall forasmuch as it is that which doth so much greeue the Spirit of God 28 So concerning them Moses commanded Eleazar the Priest and Ioshua the sonne of Nun and the cheefe fathers of the tribes of the children of Israel 29 And Moses saide vnto them If the children of Gad and the children c will passe with you ouer Iordan c then yee shall giue them the land of Gilead for a possession 30 But if they will not passe c. 31 And the children of Gad c answered saying As the Lord c. 32 We will passe ouer armed before the Lord into the land of Canaan that the possession of our inheritance on this side Iordan may be ours The third part of the chapter followeth handling the full agreement of the whole matter and the execution following after the agreement wherby these tribes are put in possession Moses committeth the matter to Eleazar the Priest and to Ioshua the son of Nun gaue charge to them to see it performed For inasmuch as he was not himselfe to enter into the land hee taketh order that if the former conditions were obserued by the Reubenites and Gadites they should haue the land of Gilead for a possession if not they should bee compelled to haue possession among the rest in the land of Canaan teaching thereby that it is our duty to further promote the good of the Church and Commonwealth not onely while we liue but also after our departure out of this world And in the tribes we see that all lawful promises euen such as are made to our hindrance are faithfully to be performed But in the example of these tribes marke a further point how willing they are to ioyne together to procure the common safety and set the rest of their brethren out of danger Doctrine It is the dutie of Gods children to helpe the church to free it from danger which was like to be great long they would not forsake them til their enemies were subdued This teacheth that it is the duty of Gods children to put foorth themselues in the common cause to helpe the church and to free it from danger This point hath warrant both by precept practice It is the counsell of Salomons mother Prou. 31 9. Open thy mouth in the cause of the dumbe c and to shew the great importance of this precept hee repeateth it againe Open thy mouth iudge righteously and pleade the cause of the poore and needy verse 10. The Apostle chargeth the Hebrewes to remember those that are in bondes and in affliction as if themselues were afflicted Heb. 13.3 And they are remembred not so much when they are thought vpon