when we striue to exceede and excell our selues and haue bent all our strength to serue the Lord in speciall manner yet we haue need to aske pardon and confesse that wee are vnprofitable seruants Wee are neuer so perfect but we are stained with some imperfections we cannot be so pure but we are defiled with some impurity and contagion of sinne so that howsoeuer wee desire chearefully and constantly to please God in all things yet euill is present with vs Rom. chapt 7. verse 21. and sinne doth easily beset vs Hebrues chap. 12. verse 1. so that we all stand in need of the pure and perfect sacrifice of Christ the author and finisher of our Faith without which wee cannot be accepted of God the Father We must therefore from hence learne to acknowledge that albeit wee desire to offer vp our selues wholly vnto him yet we can merit nothing at his hands nor attaine vnto perfection but are guilty of his iudgements if hee enter into iudgement with vs Psalme 143 2. For in his sight shall no man liuing be iustified It is the sacrifice of Christ for which hee is well pleased from the merite thereof commeth our merit our merit is his merit and the Fathers mercie He knew no sinne neither was any guile found in his mouth Esay 53. And hence it is that we shall be acquitted and discharged of sinne so that none shall bee able to lay any thing to our charge and though we bee in our selues debters yet hee hath payed our debt and set vs free to whome bee all glorie and prayse for euermore Amen 22 And the Lord spake vnto Moses saying 23 Speake vnto Aaron and vnto his sonnes saying On this wise ye shall blesse the children of Israel saying vnto them 24 The Lord blesse thee and keepe thee 25 The Lord make his face shine vpon thee and be gracious vnto thee 26 The Lord lift vp his countenance vpon thee and giue thee peace 27 And they shall put my name vpon the Children of Israel and I will blesse them Touching the vow of the Nazarites the first part of the Chapter wee haue spoken hitherto howbeit of vowes in generall wee shall haue fitter occasion to intreate in the twenty one and the thirtieth chapters following Now we come to the second part of the Chapter containing the forme of blessing the people prescribed vnto the Priestes from the mouth of God But first let vs see the meaning and the method of the Words Touching the Blessing obserue that sometimes God is saide to blesse man sometimes man to blesse God and sometimes one man to blesse another God blesseth man when he bestoweth good things vpon vs which we want and remooueth euill things from vs which wee feele The good things which hee giueth vs are partly earthly and partly heauenly and in both hee blesseth vs. Touching earthly we reade in the word Genesis chap. 24. verse 35. where Abrahams seruant sayeth that GOD had blessed his Maister greatly and he was become great then hee telleth wherein Hee hath giuen him Flockes and Heards and Siluer and Gold and men Seruants and maide Seruants and Camels and Asses The like we see Deut. 28 3 4 5. Blessed in the Citie blessed in the field blessed in the fruite of thy bodie c. Touching heauenly it is saide Hee blesseth with all spirituall blessings in heauenly things thorough Christ Ephes 1 3. Againe somtimes man blesseth God when he praiseth God in word and deed with mouth hart and returneth thanksgiuing to him both for bestowing vpon vs his blessings and remouing from vs his blessings When thou hast eaten and art full Deuter. 8 10. then thou shalt blesse the Lord thy God for the good land which he hath giuen thee So Psal 103 1. Luke 1 68. Now this our blessing of God is nothing but an effect of the former For as we loue God because hee loued vs first so wee blesse God because he blessed vs first We can neuer returne him the glory but from a feeling of his owne mercy We cannot open our mouth to praise him except he opened his hands to blesse vs. Genes 14 19. Lastly man is said to blesse man we blesse one another when wee pray one for another Rom. 12 14. Blesse them which persecute you which is expoūded by the words of Christ Mat 5 44. Pray for them which despitefully vse you To apply these things to our present purpose we must marke that in this place the word is thrice vsed and to be vnderstoode diuersly for when the Lord commanded Aaron and his sons to blesse the people the meaning is they must pray for them and heartily desire good things vnto them Again when it is said The Lord blesse thee and when the promise is made I will blesse thee the meaning is the Lord wil bestow all good things on thee and take away all euil things from thee so that they blessed the children of Israel by desiring and praying God blessed them by giuing and bestowing Moreouer the priests of God are taught to craue that God would make his face shine Obiection lift vp his countenance vpon the people It may be asked hath God any face visage or countenāce I answer these things are ascribed to God Answ not properly but for our better capacity vnderstanding It was the error of the Anthropomorphites who because the Scriptures speak of the eies eares mouth hands heart head and armes of God did therfore imagine that God is like vnto vs and had a bodily shape whereas he is a Spirit as also he wil be worshipped in spirit and truth Iohn 4 24. This the Apostle teacheth The Lord is that spirit and where the spirit of the lord is 2 Cor. 3 17. there Obiect 2 is liberty But these heretikes obiect that God made man in his owne image and likenesse Gen. 1. This is true Answer but their consequent is false For we are said to be created according to the Image of God not because he hath any bodily shape for that is against his nature who is infinit and against his word which teacheth the contrary The essence of God is spiritual inuisible and most simple he is a iust and mercifull God loue it selfe holines it selfe goodnes it self In these we were made like vnto God in these we resemble him beare his image being created in righteousnes and true holines Ephes 4 24. True it is some place this image of God in dominion ouer the creatures others in his immortall soule onely others in reason by which we are distinguisht from beasts but these let passe the principall point which the heathen man saw when hee said Tully The vertue which is in a man came neerer to the similitude of God thē the figure or outward shape What then can be the shadow of such a substance and the image of such a nature and the resemblance of such a power and perfectnes but that which the
for discouraging the people that brought little children vnto him who ought rather to haue encouraged them Or why doth Christ tell them they knew not of what spirit they were Ioshua had no euill meaning when hee aduised Moses to forbid those that prophesied in the host Numb 11 28. Peters meaning had no hurt in it when he would not permit Christ to wash his feet Iohn 13. Iohn 13 8. Yet doth Moses reprooue Ioshua as one carried away with the spirit of enuy and Christ telleth Peter that if he washed him not hee had no part in him So then we are to vnderstand that as there is a God and that God will be worshipped so he will be worshipped according to his owne word and will If we decline from his will expressed in his word we may well please our selues but we cannot please him we may thinke our selues wise but he holdeth vs for no better then fooles wee may for a time go on in our ignorant courses but hee will in the end cal vs to a reckoning for them and set all in order before vs to the confusion of our faces Vse 3 Lastly it is our duty to study to acquaint our selues with the Scriptures and let vs reade them with all diligence The word is a Christian mans true and perfect guide and in all doubts it is his Counseller Let it not grieue vs to be ruled by it nor account it an heauy burden or an vneasie yoke to be held hard vnto it 2 Pet. 1 19. seeing it is so sure a way for vs to walke in Let vs take this to be our guide and wee shall neuer step one foot awry As the Teachers of the word are not to deliuer that which they neuer receiued of the Lord to his people so we must follow no more then is warranted vnto vs from thence it must be shewed vnto vs there before obedience be yeelded vnto it Hee hath prescribed in it a forme of seruing of him that onely he accepteth other he abhorreth and punisheth The examples of Nadab and Abihu mentioned in this place afterward againe in this booke do preach this doctrine vnto vs and cry out aloud as with a liuely voice that wee should take heed by their harmes In other things God is full of patience but in this he is full of wrath and his iealousie burneth as fire He hath authority ouer his house to appoint his owne worship and he cannot endure to haue it taken away from him by any man Wherefore it behoueth vs to search the Scriptures that wee may learne his will and we must suffer them to dwell plentifully in vs that we may obey his will First we must know it before wee can obey it if we decline and depart neuer so little from it our worke is out of square The Prophet reproueth Saul because he performed his will to halfes and saith vnto him Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord Behold to obey is better then sacrifice and to hearken then the fat of Rams 1 Sam. 15. 1 Sam. 15 22. Hee commanded Ioshua Iosh 1 8. to haue the booke of the law continually before him and he pronounceth those blessed that delight in it and do meditate vpon it day and night Psal 1 2. Woe then vnto those that hide the booke of God from the people and take away the key of knowledge that they should haue no entrance into the kingdome of heauen These are they that are the murtherers of many thousand soules that might come to the knowledge of the truth if these false Prophets did not locke vp and keepe close the Scriptures from them and therefore they are guilty of shedding blood and bring a famine not of bread a thirst but not of water the people cannot heare the words of the Lord. They feed them with lying legends with deceitfull fables and with humane traditions which do no better then starue them and are not able to keepe life in them whiles in the meane season they hide the Scriptures in an vnknown tongue so that albeit they heare them yet they cannot profit by them Thus the blind leade the blind vntil both the leader and he that is ledde fall into the ditch And woe vnto those also that liue in the Sun-shine of the Gospel yet shut their eyes that they should not see They haue the light brought vnto them they need not say Who shall ascend into heauen Deut. 30 12 13 14. or who shall descend into the deepe to bring it vnto vs that we may heare it and do it Neither neede any say Who shall go ouer the sea for vs and bring it vnto vs that we may heare it and doe it But the word is very nigh vnto thee in thy mouth and in thy heart that thou maiest do it It is brought vnto our doores preached vpon the house tops that is it is set foorth openly it is published by authority it may bee professed with liberty of conscience and no man is endangered to lose life or limbe or to haue one haire of his head touched for it Such are the dayes wherein we liue that we may truely say with the Apostle If our Gospel be hidde it is hidde in them that are lost 2 Cor. 4 3 ◠in whom the god of this world hath blinded the mindes of them which beleeue not lest the light of the glorious Gospel of Christ who is the Image of God should shine vnto them As these men are ignorant so they are willingly ignorant they know nothing because they will not vnderstand They professe themselues to be Christians and yet they haue many of thē no more knowledge of Christ then Turks and Infidels What a lamentable thing is it that such as beare the Name of Christ should know nothing touching Christ It will bee thought strange that any such should bee found in such a flourishing Church as ours is where the Gospel is sincerely taught hath had a free passage so many yeares It is true indeed it may seeme very strange and yet alas it is too common Let the Ministers of the word take an account of those that come to receiue the Supper of the Lord what they haue learned let them make a through search and suruay how they haue profited and they shall finde that to bee true which I affirme Many know nothing at all what Christ did for them neither euer heard what hee should do for them his Name they confesse hath often come to their eares and they haue heard very many speake of him but they know not how or which way they should bee beholden to him or indebted vnto him for any thing or what he hath done for them Is it not possible that many of the Saracens or sauages should heare know more of Christ Iesus then these falsely called Christians As this is enough to breake the hearts of the
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
exquisite and excellent thing in them but the inward and spirituall worship is neglected among them the Name of God is dishonoured the Sabbath is prophaned the Scriptures are abused the doctrine of faith and repentance is buried many open sinnes are maintained amoâ—g theÌ„ If that bee the true relâ—gion which giueth all glory to God the Popish religion cannot bee so whâ—ch giueth all glory to themselues and robbeth God of the honour due to his Name by their doctrine of merits by their works of supererogation which indeed is more then supererogation If it be the true religion that magnifyeth the Scriptures resteth in the perfection of them submitteth all persons causes vnto them and acknowledgeth them the sole and supreme Iudge of all Questions and Controuersies of religion then that must bee a false religio which patcheth other writings and traditions vnto them which in matters of â—octrine flyeth from them which preferreth the authority of the Church before them and â—enveth to be wholly ordered by them If that â—e the true religion which aduanceth the sufferings of Christ and resteth in his perfect Oblation once performed vpon the Crosse Heb. 10 1â— which acknowledgeth Christ to be the onely Sauiour and Redeemer of his people and â—eacheth to relye vpon him alone for our iustification then that must bee confessed to bee a counterfet religion which setteth vppe a mocke Christ and honoureth instead of him the cursed Idoll of the Masse whereby the remembrance of his death is shamefully eâ—uded and the people of God are miserably deluded Learne therefore that all zeale is not true zeale and to hate all euill albeit it haue the appearance of good and come masked vnder the vizard and habite of holinesse For counterfeit piety is double impiety Secondly let vs not bee carried away and Vse 2 seduced with euery vaine blast of false Doctrine but stand constant setled and vnmoueable as they that are builded not on the weak sand but vpon the firme Rocke that cannot bâ— remoued This the Apostle teacheth Heb. 1 9. Bee not carried about wiâ—h diuers and strange doctrines for it is a good thing that the heart bee stablished with grace and not with meates which haue not profited them that haue beene occupied in them This vse is vrged by the Apostle Paul 2. Tim. 3 5. This know that in the last daies shall come perillous seasons for men shall bee louers of their owne selues c hauing a shew of godlinâ—sse but haue denied the power therof turne â—way therfore from such We see how easily the greaâ—est part are carried away with shadowes without substance and shewes without inward truâ—h They haue itching eares after new Teâ—chers and forsake the ancient Teachers that haue fed them with the milke of the word gained them to the faiâ—h of Christ Wherefore it standeth vs vpon to take heeâ— wee be not seduced and deceiued with â—aâ—e Pâ—ophets and to make a tryall of their doctrine by the truth of the Scriptures according to the counsell of Christ our Sauiour Math. chapter 7 verses 15. 16. Lastly it is our dutieâ— to learne to discerne Vse 3 the spirits and to be able to iudge of the Doctrine whether it be of God or not Christ commandeth his Disciples to beware take heed of the leauen of the Pharisies and Saduces Math 1 and 2 â— that is of their doctrine but in another place he chargeth them to heare the Pharisies obey their doctrine sitâ—ing in Moses chaire because they were appointed for the time to be the Teachers of the Church Now then if they must heare and do what they say and yet auoide their mixtures corruptions of sound dâ—ctrine it is required necessarily of the people to discerne betweene the Law of GOD and the leauen of the Pharisies being charged to cleaue to the truth and to forsake error This is that vse which thâ— Apostle Iohn vrgeth 1 Iohn chap. 4. verse 1. Deâ—rely beloued beleeue not euery spirit but try thâ— spirits whether they bee of GOD For many false Prophets are gone out into this world And in the second Epistle chap. 7 8. hee speaketh to the same purpose Many deceiuers are entred into this world which confesse not that Iesus Christ is come in the flesh looke to your selues that wee lose not the things which we haue done but that we may receiue a full reward Hereunto likewise cometh the exhortation of Eliah to all the people that were seduced by false Prophets 1 Kings 18 21. How long halt yee betweene two opinions If the Lord be God follow him but if Baal bee hee then go after him And the Apostle Paul chargeth the Thessalonians to try all things and to hold fast that which is good 1 Thess 5 21. This condemneth the Church of Rome of sacriledge that take from the people the key of knowledge and nuzzle them in ignorance as the mother of deuotion accounting it sufficient that they beleeue as the Church beleeueth and credite in all things theyr Pastours and Teachers and forbid them all tryall of the doctrine deliuered vnto them But the Scriptures require of them the spirit of discerning 〈◊〉 12 2. â—il 1 10. â—ph 5.15 17. and all iudgement that they may allow those things that are best and that they may bee without offence vntill the day of Christ to take heed that they walke circumspectly and wisely that they may vnderstand what the will of the Lord is and beware that they be not seduced And it is no excuse to the people beeing misled and misguided to say Thus haue I bene taught and instructed For when the blinde leade the blinde they both fall into the pit of destruction Mat. 15 14. So that if they embrace not faith vnto saluation but withdraw themselues vnto perdition they that follow false Teachers are sure to perish as well as they that leade them the way or rather out of the way and if the Watchman see the sword drawne 〈◊〉 33 8. and iudgement comming and blow not the Trumpet albeit the blood of the people shall bee required at his hands yet they shall also be taken away in their sins Verse 5. The Lord put an answer in Balaams mouth Heere is set downe the Author of his Prophesies He sought a cursing but God put in his mouth a blessing so that the spirit of Prophesie is sometimes giuen to wicked men as appeareth in Saul sundry others Wherefore it is said God put his word in his mouth not in his heart He hath God plentifully in his mouth but his heart was farre from him so that he speaketh not farre otherwise then his Asse spake before because God compelled him against his will to vtter that which he put in his mouth â—â—rine 〈◊〉 are 〈◊〉 â—â—â—eâ— to â—â—uiâ— oâ—â—e 〈◊〉 Heereby we learne that Gods truth is oftentimes enforced and drawne out of those that know it not nor beleeue it Prophane men of an euill spirit are constrained
that seeing God hath created vs and giuen vs our being to serue him albeit we be reduâ—ed by others it shall not profit vs oâ— deliuer vâ— from iudgement Ignorance shall excuse no man it is the fountaine of all sinne it is the cause of all punishments Hos 4 1. Mar. 12 24. it is not enough for vs to say we are no seducers and deceiuers of others because if we be seduced and deceiued by others wee are partakers of their sinne and shal beaâ—e our iust condemnation Secondly seeing the poore seduced people Vse 2 shall not escape no more the the chiefe Ring-leaders and heads of the conspiracy against God it is our duty to search narrowly and view diligently that which is brought and taught vnto vs we must beware of seducers and Captaines that leade to lewdnesse of life or corruption of doctrine It behoueth vs to shew such loue to God and his truth as to withstand such as goe about to infect vs to shame them to bewray them to reprooue them to conuince them and to take heed that we be not drawne away with them eyther by their flattery or by their authority Hence coÌ„meth the exhortation of Christ Beware of false Prophets which come to you in Sheepes cloathing but inwardly they are rauening wolues yee shall know them by their fruites Math. chap. 7. verse 15. By these the LORD our GOD tryeth vs whether we loue him with al our harts with all our soules He chargeth his people to seeke carefully to search earnestly Deut. 13 14. and to enquire diligently if there bee any such wickednesse There is no loue to God where his truth is not professed followed and maintayned The Apostle Iohn chargeth those to whom he wrote Not to beleeue euery spirit but to try the spirits whether they be of God or not for many false Prophets are gone into the world 1 Iohn 4 1. But where is this ability to bee found And where shall we meete with those that are able to discerne of spirits Looke vppon the greatest part of our congregations and behold they are not able to make any tryall of truth from errour They are fit to entertaine any doctrine They know no difference betweene the mists of Popery and the light of the Gospel They embrace this Religion because it is established by authority defended by the Law professed by the Prince countenanced by the Magistrate embraced by the multitude freed from trouble controlled by none But aske them a reason of the hope that is in them and call them to an account of the faith which they hold Aske them what they beleeue and how they thinke to be saued they are taken speechlesse and not able to giue any reasonable answer And how can it bee otherwise in many places where such as should bee eyes to others are blinde themselues a naked ministery hath made a naked people an ignorant ministery hath made an ignorant people a simple Teacher hath made a sottish hearer For as Moses saw that the people were naked Because Aaron had made them naked Exod. 32 25 vnto their shame among their enemies so wee see the people without knowledge and vnderstanding because the Watchmen are blinde the Embassadors are dumbe the Shepheards are simple the Teachers are not able to instruct themselues The meanes to bring vs to this spirituall iudgment to try the spirits Rules to be obserued to enable vs to try the spirits are to obserue these few rules and directions following First we must haue the word of God to dwell plentifully in vs we must reade and search the Scriptures as Christ commanded Iohn 5 39 and the men of Berea practised Acts 17. They examined the Doctrine of the Apostles by the touchstone of the Prophets and are commended for it by the Spirit of God We must not take euery thing that is deliuered but search and try the things that are deliuered Secondly we must continue constant in the things which wee haue learned thence Thus the Apostle exhorteth Timothy who had beene brought vp in the Scriptures of a childe To perseuere in the things which hee had learned and was perswaded of knowing of whom he had learned them 2 Tim. 3 14. Thirdly we are to auoyd those places and persons where abhominations are set vp and maintained lest ioyning and partaking with them in their sinnes wee be also companions with them in punishments Thus doth the Apostle teach vs to giue a farewell to those places I heard a voice from heauen say Goe out of her my people that yee be not partakers of her sins and that ye receiue not of her plagues Reuel 18 verse 4. Fourthly we are to magnifie the Ministery of the word where it is planted and established we are diligently to attend vnto it and to heare it with all patience and reuerence to encrease in vs both knowledge and obedience to worke in vs faith a sound beleefe to bring vs to a true sight of our sinnes and to an vnfeigned repentance from dead works If these rules be carefully and wisely obserued we shall bee made able to try all things that we heare to refuse the euill and to hold fast that which is good Lastly we may from hence conclude the Vse 3 wofull condition of all seducers that seduce and deceiue the simple people they are sure to perish and to be destroyed It is a greeuous sinne not to embrace the truth of God but to erre from the wayes of saluation but it is more greeuous to draw away others and to plunge them into the pit of destruction They are accursed in the law which make the blinde to go out of the way and all the people were to say Amen Deut. 27 18. If we see a poore blinde man wandring hither and thither for want of a guide and groping to finde his way if wee lay stones or stumbling blocks before his feere to supplant him and cause him to fall downe all men are ready to condemne it of rigor and cruelty The very heathen which neyther know the Law nor vnderstand the Gospel could say Cicer. li. 1. offic that whosoeuer sheweth not the way to a trauailer and wayfaring man when he seeth him out of the right way is without all pitty and compassion as if one should refuse to suffer his neighbour to light his Candle that is gone out at his Candle that burneth But if a man should leade his brother beeing in a strange and vnknowne Countrey quite and cleane out of the way direct him of purpose into places of danger and thereby as it were blow out his Candle that burneth bright all men would haue accounted him a monster and vnworthy to liue vpon the earth If our brother want our helpe or counsell we are bound to do all good vnto him and it is a note of cruelty to shutte our mouthes or hands when they should bee opened as wee see in the examples of the Priest and Leuite Luk.
Spirit for the Spirit searcheth all things yea the deepe things of God Our aduersaries teach that the Church is the supreame Iudge of the Scriptures and hath absolute authority to expound the same and by the Church they vnderstand the rabble of Priests and Iesuites and Cardinals and Councels and by them all at last the Pope whoe holds the Oracles of God shut vp in his brest whose iudgement also they hold to bee infallible so that he cannot erre Thus they will haue Scriptures Fathers Councels and the Church it selfe passe vnder the sentence of his Consistory Thus b Reason why the â—pists refuâ—â— the Scripâ—â—â—â— to be Iudâ—â— all controâ—â—â—sies they do partly because they know and their hearts condemne them that the greatest number of the causes controuersies debated between them and vs haue no foundation of the Scriptures to leane vpon and therefore must of necessity stagger fall downe c Andrad thod expliâ— vnlesse they bee supported by traditions and partly because they woulde make themselues Iudges in their owne cause which notwithstanding is against all Law of God and man For they disable the Scriptures from being the rule of our faith and cast them downe from the chaire of honour in which they were seated by the author of them and cast all power vpon the Church and then they define the d Bristo 〈◊〉 12. in maâ— Catholike Church to bee the Romane Church Rhem. annot in Rom. 1 8. and make the Catholike and Romane faith all one who seeth not heereby and smileth not at it that seeing the Church is made the rule of faith and their Romane Church the true catholike Church of Christ that they meane to stand to no iudgment but their own and bee iudged by no other Iudge but themselues and to receiue nothing for trueth but their owne opinions Indeed we cannot deny but they cast many shaddowes to blinde our eyes and pretend at euery word the Catholike Church but they meane nothing thereby but the Popes determination which verifieth in them the common Prouerbe Aske my fellow if I bee a theefe Thus they are made Iudges that are parties and partially referre all thinges vnto the tribunall of their owne iudgement Wee teach and affirme that the Holy Ghost and the Scripture it selfe haue chiefe authority to interprete the Scriptures the Scriptures must expound the Scriptures and out of themselues the meaning of them must be taken Our Sauiour teacheth a Iohn 5 47. that they which beleeue not Moses writings will not beleeue him The Apostle teacheth b Ephes 2 20 Wee are all built vpon the foundation of the Prophets and Apostles Christ himselfe beeing the Head-corner-stone in whom all the building is coupled together by the Spirite 2 Tim 3 15 and that the Scriptures are able to make vs wise vnto saluation Thus it is saide c Nehe. 8 8 that the Leuites read distinctly the Lawe to the people and gaue the sense and caused them to vnderstand it by the Scripture it selfe Thus did the men of Berea reade the Scriptures d Acts 17 11. and by them tried the Apostles doctrine whether those things were so or not So then we conclude that the iudgement of all men is vncertaine and doubtful that resteth vpon their sole authority and that the Scriptures are to bee expounded by the same Spirit whereby they were written for heereby onely we can know assuredly the vndoubted meaning of them and from hence we can appeale to no superior iudge Vse 3 Thirdly from this consideration of the Author of the Scriptures we haue a direction to the Minister what he must preach vnto the people not the inuentions of his owne braine not the conceits of his owne wit not the excellency of wordes not the entising speech of mans wisedome e 1 Cor 2 14 which Paul disclaimeth and disalloweth in his owne practise but he must come in the plaine eu dence of the Spirit and of power that the knowledge of God may be furthered and the conscience informed in the wayes of godlinesse He must deliuer nothing to the people but the pure and precious word of God hee must content himselfe with the simplicity thereof and bee able by the scriptures to warrant the doctrine that he deliuereth so that hee may truely say with the Prophets Thus saith the Lord. Thus doth the Apostle ground his doctrine as vpon a sure and certaine foundation f 1 Cor. 11 23 1 Corinth 11 23. I haue receiued from th Lorde that which I also haue deliuered vnâ—o you This doth the Apostle Peter require at his hands 1 Pet. 4. g 1 Pet. 4 11 If any man speake let him speake as the words of GOD. VVee see therefore what must be the matter and subiect of our Sermons and from whence as from a plentiful store-house we must furnish our selues not from Fathers or Councels or Doctors of the Church much lesse from Poets Philosophers Orators Historiographers to paint our exhortations with the flourishing colours of humane learning which may for a season tickle the eare and delight the outwarde man but can carry no weight to the Conscience nor transforme the inward man into the obedience of the will of God Such as seeke to please men that haue itching eares doe beate the aire and labour in vaine neither must they thinke to winne a souâ—e thereby to the knowledge of the Gospell This doth the Prophet Ieremy set downe chap. 23. h Iere 23 22 If they had stood in my counsell and had declared my words to my people then they should haue turned them from their euill waies and from the wickednesse of their inuentions Heere then we haue a direction what to do and in what manner to furnish our selues to the worke of the ministery wee must bee as good Stewards set ouer the Lords house to feede the family with bread not with wine with wholesome food not with chaffe that wee may discharge our duties with comfort and the people bee builded vppe in knowledge and obedience Lastly seeing God onely is the Author Vse 4 of the whole Scripture and of euery particular booke and branch contained therein which are the rule of our life and the foundation of our faith it belongeth as a speciall duty to the people of GOD to reade them to receiue them to study them to reuerence them to obey and keepe the doctrines deliuered in them forasmuch as they proceede from such an Author Wee learne to put a difference betweene the speeches of person and person and wee vse to giue better audience and greater reuerence vnto the word of a Prince then to others wee will not lose a worde willingly that commeth from his mouth and according to the Maiestie of the person so is our respect and so wee attend vnto him If one shoulde contemne a Prince and not regard him speaking vnto him hee would bee iudged worthy of death or of some sharpe and seuere punishment
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
of the Tribe of Leui shall keepe thy charge and the charge of all the Tabernacle onely they shall not come nigh the vessels of the Sanctuary and the altar that neither they nor you also die Where we see God doth threaten Aaron and his sonnes as well as the rest of the Leuites Verse 18.19 Cut ye not off the Tribe of the families c. We haue in these words the reason of the former institution it is drawn from the danger that will ensue the carelesse and vnreuerent handling of the instruments of the Tabernacle Aaron and his sonnes must appoint to the Kohathites their seuerall offices and shew them what part euery particular person must beare to the end the wrath of God doe not breake in among them and cut off euery soule that sinneth The consideration therefore of the wrath and indignation of God ready to come vpon the offenders ought to encrease their care to doe the duty that God requireth We learne from hence Doctrine 1 that all holy things must be handled rightly Holy things must be handled reuerently and religiously reuerently and religiously Whatsoeuer matters of God we meddle withall whether it be hearing of his word or receiuing of the Sacraments or calling vpon his Name or reading the Scriptures or conferring with others for the encrease of our knowledge obedience we are to be carefull to doe them with all possible feare and reuerence This duty the Lord vrgeth by his Prophet Esay 66.2 To him will I looke euen to him that is poore and of a contrite Spirit and trembleth at my word The Apostle writing to the Hebrewes perswadeth to labour to haue grace whereby they may serue God acceptably with reuerence and godly feare Hebr. 12.28 They that will please God in the duties of his worship must be humbly affected and base in their own eies Hence it is that Christ willeth vs to be carefull not onely what wee heare Mar. 4.24 but also how we heare Luke 8.18 We must regard not onely the matter that is deliuered but the maner how it is receiued forasmuch as we may heare the word and yet sinne in our hearing Thus were the seruants of God affected when they came before him to pray vnto him O my God I am ashamed and blush to lif vp my face to thee my God for our iniquities are encreased ouer our head and our trespasse is growne vp vnto the heauens Ezra 9.6 Wherefore whensoeuer we haue to doe with God in any part of his word or worship let vs come in humility and lowlinesse let vs approach neere vnto him with a broken heart with a contrite spirit with an humble soule falling downe flat before his footestoole and worshipping toward his holy Temple Reason 1 The reasons hereof are euident For first we haue to doe with God in matters of religion When the word is preached or read the Lord speaketh to vs when we pray to God we speake to him that is glorious in power and praises Abraham praying vnto God confesseth his own basenesse and vnworthinesse I haue taken vpon mee to speake vnto the Lord which am but dust and ashes Gen. 18.27 And Daniel in his prayer saith O Lord righteousnes belongeth vnto thee but vnto vs confusion of faces as at this day Dan. 9.7 Children dealing before their parents will be wary how they behaue themselues subiects in the presence of the Prince will be most dutifull so ought it to be and much rather when we appeare before the King of kings coÌ„sidering with whom we haue to deale So likewise touching the word it is not man that doth deliuer it God is the Authour of it and therefore we are oftentimes commanded to heare what the Spirit saith vnto the Churches Reuel 2. and 3. Reason 2 Secondly such as come without reuerence and due regard into his presence do lose the fruit and benefit of their comming We are willed to giue earnest heed to the things which we haue heard lest at any time we should let them slip Heb. 2.1 This is it that Christ our Sauiour teacheth Lu. 8. For hauing giuen warning that we take heed how we heare he giueth this reason Mar. 4.24 With what measure ye mete it shall be measured to you and vnto you that heare shall more be giuen Where we see God will deale with vs as we deale with him and serue vs as we serue him Such measure of attention as we bring with vs â—eoph enarr cap. 4. Mar. such measure of grace shall we receiue from him If then we come carelesse it is no maruell if we depart fruitlesse Lay then these two things together that we haue to deale with a most terrible and fearefull God who is euen a consuming fire and that with what measure of reuerence and attention we mete it shall be measured vnto vs againe it followeth from them both that God must be serued with feare and trembling Vse 1 Let vs now come to the vses of this doctrine which remaine to be considered of vs. First this reproueth all such as come without reuerence to the exercises of religion neuer considering whereabout they goe but rashly and vnreuerently disorderously vndecently behaue themselues in the house of God If a man should come to heare a speech vttered by his Prince so contemptibly all men would cry shame of him and account him worthy seuere punishment and censure him as guilty of the contempt of his person I should thinke I had done a great worke and laid a worthy foundation if I could throughly teach you this one lesson and ground you in this one point to behaue your selues with reuerence in the place of Gods worship He that hath learned to come reuerently and behaue himselfe in the seruice of God as in his presence hath made a notable beginning a good entrance to worke in him right hearing and carefull practising Scarce one among an hundred maketh conscience of this duty and our ordinary assemblies haue scarce the outward face of a Church in regard of the want of this duty in the greatest part of hearers If the lest occasion be offered our eyes and feet and tongues and hands are set on worke another way that we haue quite forgotten God his word the worke in hand the matter the time the place and our selues also as if we were an assembly of fooles What is now become of our hearing or where is the attention that ought to be in vs If any man come into the Church our eyes are fixed vpon him our feet are ready to carry vs vnto him our mouthes are opened to speake vnto him our hands are stretched out to draw him as it were with violence vnto vs and sometimes whiles one haleth him one way another pulleth him another way that we seeme to striue who shall most forget himselfe and be authour of the greatest disorder and confusion in the house of God wherin all things ought to be done decently and in order
may receiue to vs his righteousnesse We remaine foule and filthy in Gods sight vntill we be cloathed with the glorious robes of his righteousnesse Last of all it is our duty to forsake our sinnes and to walke in the statutes of God This is the exhortation of the Prophet Esay 1.16 17. Wash you make you cleane put away the euill of your doings from before mine eyes cease to doe euill learne to doe well To this purpose speaketh Ezekiel chap. 20. ver 18 19. Walke ye not in the statutes of your fathers neither obserue their iudgements nor defile your selues with their idols I am the Lord your God walke in my statutes and keepe my iudgements and doe them We are then washed from our sinnes when we haue learned to walke in the wayes of God If we doe not bring forth the fruits of obedience we lie wallowing in the mire of our sinnes and God will finde vs out There is no hiding of our filthinesse from him his eyes see the sonnes of men and ponder his pathes That they defile not their campes in the middest whereof I dwell We haue spoken already of the first reason drawne from the effect of sin it defileth our persons our actions and our places The second reason is taken from the consideration of Gods presence From which reason hee reasoneth thus I dwell among you Therefore yee must bee an holy people and hate all vncleannesse and vnholinesse and do that good which I command you â—ct But heere some will say how is God saide to dwell among his people The heauen is his Throne and the earth his footstoole he dwelleth not in Temples made with hands forasmuch as the heauens of heauens cannot containe him that filleth with his presence and power both heauen and earth Doth he not dwell also among the vngodly and infidels that know him not Or can any hide himselfe in secret places â—er that he shall not see him I answer this phrase is a borrowed speech from the sonnes of men whereby is vnderstood that God is conuersant with vs doth keepe his mansion in our hearts ruling in vs by his Spirit and by his Word Euen as a master of a family ruleth and guideth his house wherein he dwelleth so doth God rule vs ouerrule vs and taketh vp his rest and residence among vs determining to continue with vs. He is present among the vngodly by his power but not by his grace they cannot hide their faces from him but he hideth his fauour from them So then this manner of speech importeth these three things â—w God â—elleth aâ—ng his â—â—â—ple First it sheweth the effect and efficacy of his presence wherby he possesseth gouerneth the faithfull which are as his Temple to dwell in hauing dominion ouer them enlightning them to know and guiding theÌ„ to practise his will made knowne vnto them Secondly it signifieth that his presence is perpetuall and permanent and continuall for when a man meaneth to inhabite in any place it is a signe he doth not determine to flit away as a bird that wandreth from her nest but to abide there without departing away He is not as a guest that lodgeth with his friend for a day or two nor as a stranger that taketh vp his Inne for a night or two nor as a soiourner that meaneth to remoue when his terme is out but as an owner and possessor that meaneth to set downe his rest and not to leaue that place as Iohn 14 16 17. I will pray the Father and he shall giue you another Comforter that he may abide with you for euer euen the Spirit of truth whom the world cannot receiue because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall bee in you Thirdly it noteth the manner of his presence not by the infinitenesse of power as he is present with all his creatures to sustaine them and vphold them but by his grace and gracious effects vniting vs to Christ regenerating vs to bee liuely members of his body crying in our hearts Abba Father and witnessing thereby our adoption Rom. 8 9. Yee are not in the flesh but in the Spirit if so bee that the Spirit of God dwell in you Christ is also said to dwell in our hearts by faith Eph. 3 17. Now let vs examine the reason included in these words in the middest whereof I dwell and consider the strength and power of it how hee prouoketh them to study to bee an holy people separate from all pollutions and prouocations of sinne by the assurance of his gracious presence We learne from hence that the consideration of Gods presence and helpe that euer goeth Doctrine 1 with his children Gods presence and help must prouoke vs to weldoing must prouoke them to weldoing His presence ought to moue vs to all good duties This point is taught in many places of the word of God as Numb 35 34. Defile not the Land which ye shall inhabite wherein I dwell for I the Lord dwell among the children of Israel Where we see he reasoneth thus I dwell among the Israelites therfore they must take heed they defile not the Land Thus also he speaketh in Deuteronomy chap. 23 14. The Lord thy God walketh in the middest of thy camp to deliuer thee and to giue vp thine enemies before thee therefore shall thy Campe be holy that he see no vncleane thing in thee and turne away from thee Heere he moueth them to holinesse toward him because of his continuall presence with them Thus doth the Lord speake to Salomon concerning the house which hee was building If thou wilt walke in my statutes 1 Kin. 6 12 13 and execute my iudgements and keepe all my commandements to walke in them then will I performe my word with thee which I spake vnto Dauid thy Father and I will dwell among the children of Israel and will not forsake my people Israel So the Prophet Esay reasoneth chap. 52 11 12. Depart ye depart ye goe ye out from thence touch no vncleane thing goe ye out of the middest of her be ye cleane that beare the vessels of the Lord for ye shall not goe out with haste nor goe by flight for the Lord will goe before you and the God of Israel will be your reward In all which places the presence of God that is most holy is brought in vrging vs to the duties of holinesse of life The reasons are very plaine to prooue the same First because God is the Lord hee is of Reason 1 absolute power to command and rule ouer al and therefore hee beeing the Lord God his presence with vs must prouoke vs to watch ouer all our waies and to walke in feare and trembling before him This reason is expressed in the first chapter of the booke of Ioshua verse 9 where the Lord saith vnto him Bee strong and of a good courage be not afraid neyther be thou dismayed for the
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
and the neglect of it as a neglect of himselfe v. 45. Thirdly it is a forcible meanes to manifest the truth and sincerity of our religion Iam. 1 17. Hereby our faith is tried and knowne to be a sound and sauing faith ch 2. Our hearing of the word and partaking of the Sacraments are not accepted except they be seasoned with mercy compassion as it were with salt Esa 1.14 15. Lastly seeing we must communicate one with another in earthly things how much Vse 3 more ought we to do it in heauenly And if we must procure good to the bodies of our brethren we are much more to seeke to saue their soules This is the greatest loue that can be to be a means to win any to saluation The soule of a man is of great price it is more worth then an whole world of wealth For what should it profit a man to winne a kingdome and then lose his owne soule or what shall a man giue for the recompence of his soule This is a diuine labour and shal haue a diuine reward This is an heauenly purchase to purchase soules In our daies they are accounted the onely wise men of the world that can compasse great matters and purchase house and lands and leaue a rich posterity behinde them Many men make it their glory to vaunt of their purchases and how they haue encreased their reuenues and enriched their heires But what haue they gotteÌ„ to God or whom haue they won to him Doubtles to gain one soule to God is better and shall yeeld more comfort at the last day then to get great substance and to leaue a rich inheritance behind vs. Hence it is that Salomon saith The fruite of the righteous is a tree of life and he that winneth soules is wise Prou. 11 30 Dan. 12 3. The Apostle Iude teaching the Saints what loue they should shew toward their brethren Iude 22.2 and what care should possesse their harts for their conuersion willeth to haue compassion vpoÌ„ some putting difference and that they should saue others with feare plucking them out of the fire This worke of winning of soules standeth in bringing of theÌ„ to the knowledge of God What it win souleâ— conuerting of a sinner froÌ„ going astray out of the right-way Some erre in opinioÌ„ Iam. 5 1â— other are corrupt in life conuersatioÌ„ He that seeth his neighbours Oxe or Asse ready to fall into a ditch wherein he might perish is bound by the law to pluck him out of danger Exod. 23 4 5 or his beast going astray must bring it home to the owner Deut. 22 1. All soules are mine sayeth the Lord Eze. 18 4. he is the owner of them he is the Lord ouer them when they wander out of the way of truth they must be brought vnto him againe Shall wee draw an Oxe out of the pit and not our brethren made after the similitude of God out of the puddles of sinne wherein they are plunged Hath he care ouer bruite beasts and not much rather ouer mens soules It is a point of humanitie to bring the wandering stranger into his way but it is a part of true piety to turne them into the pathe that leadeth vnto life who thorough error wander from God and his word To effect this â—herein the â—â—â—ning saâ—â—ng of soules â—â—â—sisteth we must vse these meanes and practise these duties First to instruct them which are ignorant and walke in darknes in the shadow of death that therby they may come to the knowledge of the truth Prou. 13 14. Secondly to reproue them of the euill which they haue committed that so they may repent and come out of the snares of Satan 2. Tim. 2 25. And thus many haue beene reclaimed Prou. 6 23 Thirdly to exhort and admonish one another perswading them vnto that which is good disswading them from that which is euill Heb. 3 7 8 13. and 10 24. Iohn 4 28 29. Thus we shall draw on some and preuent the fall of others This wee must do in loue and in the Spirit of meekenes considering both them and our selues Gal. 6 1 2. Fourthly to vse threatning to them that are obstinate and hardned in sinne denouncing vnto them the iudgements of God that their hearts may be mollified and softned as Physitians deale in desperate diseases Lastly to seeke to conuert them by a godly example of an holy life 1 Pet. 3 1. 1 Cor. 7 16. This is as strong and forcible a means as any of the former if not more forcible the other are by word this is by deede For when they behold an example of godlinesse faith patience humility and obedience before their eyes it causeth them to fall downe on their faces and giue glory vnto God wheÌ„ they see their good workes But wo to all carnall Gospellers who by prophane examples of all loosenesse doe strengthen the hands of the wicked thereby keepe them from repentance Woe vnto them by whom any soule is hindered from conuersion 1 Pet. 1 7. Verse 35 36. And it came to passe when the Ark set forward that Moses said rise vp Lord and let thine enemies be scattered c. This is the last point setting down the ordinary praiers that Moses vsed both when they marched and when they rested These prayers were not ysed at this time onely but vpon all such like occasions They neuer remooued but it was ioyned with prayer they neuer pitched down their Tents but it was done with praier This sanctifieth all our goings out and our commings in teacheth vs to begin our workes and end our labours with it And to whom doth he pray He goeth not to Saint or angel he saith not Rise vp Abraham oâ— Isaac or Iacob but Rise vp O Lord teaching vs that it is a duty due onely vnto God But to omit these points that euery where come to hand obserue this from the practise of Moses Doctrine that the seruants of God may lawfully vse a prescript forme of prayer The true seruants of God may vse a prescript forme of prayer whether it be the Minister in the Congregation or the Master in his priuate family or a particular christian between the Lord and himselfe when he is entred into his Chamber and hath shut the doore vnto him This we haue shewed already in the sixt chapter by the blessing commaunded to the Priests to bee vsed in the publike assemblies Now that which was allowed vnto the Priests may not be thought vnlawfull to the people Such as brought the first fruites to God to testifie their thankefulnesse vnto him for his blessings and that they held all of him in cheefe haue a set forme appointed vnto them Deut. 26 5 6 7 c. The Psalmes of Dauid were penned not onely to bee vsed at that time wherein they were made but euer afterward as occasion serued The 92 Psalme was penned for the Sabbath day so the 102 Psalme to be a
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
the earth but this ought especially to be considered on this day Wee must dispatch all worldly businesses before that they do no way disturbe vs and distract vs. And when the day of the Lord is come wee must assemble together that so there may be an holy conuocation Leuit. 23 verse 3. It was the custome of the people to come together at such times Luke chap. 4. verse 16. Paul sheweth that at Antioch Hee found the whole City assembled vpon the Sabbath day Acts 13 43 44. This assembly is called Gods army Psalme 110 3. It was counted an happy thing to dwell in the Lords house Psal 27 4. and 84 4. Then ought the word to bee both read and preached so was it in the time of the law Acts 15 21. And both of them did Christ himselfe performe ordinarily Luke 4. ver 17 20. It is a part of the Ministers sanctifying of the Sabbath by doing the same The idle ministery is a great cause of prophaning the Lords day both in themselues and in others It is the duty of the people to heare the word with all reuerence and attention to marke and lay vppe in their hearts what they haue heard to the end they might put it in practise And when wee are departed we should spend the rest of the day in priuate duties as Prayer Reading Meditation and Conference things not greatly regarded of the greatest sort We are soone weary of the best things and quickely loathe that we should chiefely loue The cause why we profit not by the publike Ministery is the want of the performance of these duties priuately 38 Speake vnto the children of Israel and bidde them that they make them fringes in the borders of their garments throughout their generations and that they put vpon the fringe of the borders a Ribband of blew 39 And it shall be vnto you for a fringe that ye may looke vpon it and remember all the Commandements of the Lord and do them and that ye seeke not after your owne heart and your own eies after which ye vse to go a whoring 40 That ye may remember c. This is the law of making Fringes vpon the foure quarters of their vesture whereby they couered themselues that they might looke continually vpon them and remember all the commandements of the Lord and doe them Of this reade Deut. 22 12. These Fringes and Ribands serued them for a monument that they might consider they were a people consecrated vnto God not as Infidels to walke after their owne fancies For vpon these were written some parcell of the Law This was also the cause that the Iewes were commanded to haue the Law written vpon the postes of their doores and likewise that they should beare it about them euermore decke themselues with it that it should be as a ring vpon their fingers as a bracelet vpon their hand as a frontlet before their eyes that is alwayes in sight and remembrance To this end also it must bee written vpon the frontiers of the Land vpon the gates of the Citie and vpon the postes of euery mans priuate house Deut. 6 8 9 that they might haue euery day euery way occasion giuen vnto them to talke and conferre of the word of God sitting walking and lying at home or else abroad This vsage was afterwards abused by the pride and hypocrisie of the Pharisies as Christ chargeth them Matth. 23 5. who because they would bee thought to haue a more speciall holinesse then the common sort had made long gardes and sentences of Scripture written vpon them that might bee seene a farre off But for our selues we must consider that though this ceremony bee no longer in vse and that these Fringes and Laces are shadowes which ended at the comming of Christ yet an instruction remaineth to vs to exercise our selues in his law day and night Psalme 1 2. Iosephus reporteth of the Iewes that they knew the Scriptures as well as their owne names whereas many among vs scarse know the names of the Scriptures Wee learne from hence That all sorts both yong and old of what condition soeuer â—ne are enioyned to know the doctrine of the Scriptures 〈◊〉 must â—owâ— the â—ces and the wil of God reuealed in them Deut. 6 6 7. Ioh. Iohn 5 39. Coloss 3 16. 2 Tim. 3 15. Psal 119 9. 〈◊〉 1. The Reasons First because God hath appointed such as are gouernors ouer others to be teachers of them that belong vnto their charge Such as are fathers and masters of Families are bound to instruct their children and seruants therefore none ought to be without knowledge Ephes 6 4. Gen. 18 19. But how shall they be able to do this except they haue knowledge whereby they may bee able to performe this duty Secondly ignorance is the cause of all error because the naturall man perceiueth not the things that are of God and the wisedome of God is foolishnesse to man So then being of our selues blinde and wanting the light of the word we must needs goe astray Hence it is that Christ saith vnto the Sadduces Ye erre not knowing the Scriptures Math. 22 29. Thirdly the want of knowledge is the cause of sundry fearfull iudgements spirituall and temporall Hosea 4 6. inward and outward Esay 1 3 7. So then as ignorance is the cause of sinne so it is the cause of iudgement the reward of sinne If wee care not to know him but neglect and contemne the meanes of knowledge no maruell if we be punished Vse 1 This reprooueth the church of Rome of an horrible iniury offered to the people of God They teach that ignorance is the mother of deuotion and keepe the Scriptures in the Latine tongue as it were vnder locke and key And albeit they haue translated them or the greatest part of them into English yet they set out sharpe edicts ratified vnder an horrible curse that no Lay man as they speake shall presume to reade them vnlesse they be specially licensed by their inquisitors and confessors directly contrary to the end of the Scriptures which were written that we should beleeue and by beleeuing haue eternall life Iohn chapt 20. verses 30 31. They beate downe ignorance and teach that all ought to know the Lord from the highest to the lowest Ieremy 31 30. and that God will poure out his Spirit vpon all flesh Ioel chap. 2. ver 28. Wheresoeuer he vouchsafeth great means hee requireth a great measure of knowledge This discouereth the byshop of Rome to bee no better and indeede no other then Antichrist making lawes contrary to Gods lawes and yet binding the consciences of men vnto them But it will be saide that the vnlearned and vnstable peruert them 2 Pet. 3. and therefore it is dangerous to reade them I answer bee it that some do so shall all therefore be forbidden the free vse of them All things euen the best are abused meate drinke apparrell the Sacraments Christ himselfe and
wholesome wine into an vnwholesome vessell it loseth his taste and becommeth not onely vnprofitable but hurtfull and bringeth much mischiefe and sometimes the vtter ruine not onely of the person that possesseth it but of the whole Church that is pestered with it yet not of it owne nature but by his corruption that doth abuse it Vse 3 Thirdly from hence ariseth comfort to men of meane gifts of small knowledge if they be painfull and conscionable True it is they must not be Ieroboams Priests that were neyther Leuites nor learned but taken from the basest of the people as vnsauory salt good for nothing howbeit if with their meane gifts they vse not meane diligence and so discharge a good conscience God accepteth and approueth of them yea he blesseth their labours worketh his great worke of regeneration by them sealeth vp thereby his fauour to their owne consciences We see this in Apollos mētioned in the Acts he was not altogether destitute of knowledge thogh he had but little knowing only the baptisme of Iohn ch 18 25. that is the doctrine of Iohn preaching repentance which he sealed vp by baptisme but his want of knowledge he did recompence with painfulnesse in his preaching for he was feruent in the Spirit and taught diligently the things of the Lord so that albeit he came far behind others in gifts of vnderstanding yet did he paralell or equall them and peraduenture goe before thē in feruency and faithfulnesse and in the effect of his Ministery for he was zealous of Gods glory eloquent in speech diligent in his place mighty in the Scriptures and confounded the Iewes that beleeued not in Christ But woe vnto them that haue neither knowledge nor zeale nor diligence nor conscience It is noted of the Angel that is of the Minister of the Church of Philadelphia Reuel 3 8. that hee had but a little strength a small measure of graces and gifts yet hee maintained the truth resolutely and brought much good to the Church of GOD by vsing them carefully for he did not onely keepe the word and confesse the Lord in time of trouble and persecution but conuerted many enemies that they came and worshipped before his feet Verse 19. Reu. 3 8 9 though he had little strength yet he had many children whom he conuerted to the faith For as the Apostle teacheth out of the Prophet that the desolate hath many moe children then she which hath an husband Esay 54 1. And as it often falleth out that a weak man begetteth many moe children then hee that is of greater strength so such as haue but weake gifts do notwithstanding bring many to God Let not therfore any be discouraged through the weaknesse of their gifts from doing their duty remembring the saying of Christ Mat. 13 12. Whosoeuer hath to him shall be giuen and he shall haue more abundance Vse 4 Fourthly this serueth to humble and abase such as haue the greatest gifts and are high Doctors of the Church that they should not stand ouermuch vpon the glory of their learning but craue with all humility the blessing of God and cast downe themselues and all their gifts at his footstoole of whom they receiued them that withal they may receiue cōfort in their Ministery from him Their labors are oftentimes lesse blessed because they stand so much vpon their schoole-learning termes tongues titles degrees and such like priuiledges that they oftentimes forget the principall part of their calling to do good to Gods people to know nothing among them but Christ him crucified 1 Cor. 2 2. Many there are that come farre behinde them in knowledge that go farre before them in conscience which are beneath them in learning but aboue them in labour and finde a greater blessing vpon their diligence For it oftentimes falleth out that such as are great Linguists and profound Clearks beare themselues so proud vpon their reputation that they neuer desire a blessing from God nor craue of him to sanctifie their gifts and therefore they oftentimes beate the aire neuer pierce the conscience of the hearers neither win any soules to God They speake in the entising words of mans wisedome vtter strange tongues to gaine admiration astonishment in the hearers but regard not the demonstration of the Spirit 1 Cor. 2 4. wheras others which preach in weaknesse and in feare in much trembling that the faith of the Church should not stand in the wisedome of men but in the power of God are made instruments of bringing a plentiful haruest to God Lastly let the people content themselues Vse 5 with such as God hath set ouer them though they be not most excellent in gifts and count it a blessing from God not refusing or disdaining to heare them and to depend vpon them as the Pastors that watch ouer their soules Heb. 13 1◠They are oftentimes edified in their most holy faith profite in knowledge in repentance and in obedience vnder such a one more then vnder another For these doe much good in their places and turne many to righteousnesse The diet of Daniel and of his fellowes was no better then Water and Pulse yet with that they prospered better then they which had their portion from the Kings Table because they were dieted at Gods alowance and therefore it was ioyned with his blessing so are many fed with plaine yet with pure doctrine taken out of the holy fountains of the Scriptures whose soules do thriue prosper far better in knowledge in faith and in obedience then theirs that are fed after a more stately and costly manner with flowers of eloquence and ostentation of humane learning which puffeth vp but edifieth not The people that haue a painfull and conscionable Minister which bendeth all his gifts to edification that hee may profite with them and vseth them not to gaine glory to himselfe but to God are in far better case then such as haue a great Doctour a cunning linguist an excellent Artist a deepe Philosopher a subtill disputer an eloquent Oratour an acute Logitian or a profound schooleman wel seene in histories and well redde in Fathers and is withall without conscience and leaueth his flocke or if he bee among them hideth his gifts and burieth his talent or if he vse his gifts now and then bendeth them to vanity not to piety to ostentation not to edification or as many doe vse them against the truth not for the truth to destroy not to build to roote out not to plant Woe vnto that people that haue such a guide such a one can do no good vnto them whatsoeuer hee doth to himselfe 25 And the Lord spake vnto Moses saying 26 Thus speake vnto the Leuites and say vnto them when ye take of the children of Israel the tithes which I haue giuen you c. 27 And this your heaue offering c. 28 Thus you also shall offer c. 29 Out of all your gifts you shall
them with an heauier burthen and thrust them quite downe that are ready euen to fall This the Prophet condemneth Psal 69 26 27. This is a note of extreme hatred and malice and yet how many are there among vs that liue in the bosome of the Church who make the miseries of others as a game and pastime to refresh themselues reuiling reproching with most bitter taunts and tearmes of infamy such as lie vnder the crosse as those passengers that mocked Christ hanging on the Crosse Let all such remember the wise counsell of the wise man in sundry places of the Prouerbes chap. 11 8. 24 16 17 18. Where he sheweth that howsoeuer the faithfull may fall into many aduersities yet their aduersaries are not to triumph ouer thē and tread them vnder their feet as dung of the earth no nor shew signes of mirth gladnes in their affliction lest the Lord who pondreth the spirits lay the same affliction vpon them So then to reioyce at the misery of another that he may haue sorrow vpon sorrow is the ready way to bring misery and draw Gods plagues vpon our selues and therefore if at any time we see them sinke downe in affliction as vnder a burden it is our parts not onely to pitty them but to comfort and releeue them who are commanded to raise vp the Asse of our enemy that is fallen downe as we see in the law of Moses Thou knowest our trouble how our fathers went downe into Egypt Hitherto we haue handled the strength of the reason now let vs consider the truth of the words which set foorth the miseries and afflictions of the Church of God Doctrine Many are the afflictions laid vpon the Church by the enemies thereof From hence we learne that the afflictions of the church are many the troubles that it endureth at the hands of euill men are very great True it is the people of God are endued with the first fruites of the Spirit and are reserued vnto a kingdome yet if wee will liue with him we must first die with him if we will reigne with him we must first suffer with him if we will haue him wipe away all our teares in heauen wee must first shed them on earth This is expresly taught Psal 34 19. So the Apostle Iames chap. 1 2. 1 Cor. 4 9. 2 Cor. 11 23 24 25 26. This was the estate of the whole Church of the Hebrewes described Heb. 11 35 36 37 38. This we might farther consider in the examples of the Patriarkes Abraham Isaac Iacob Iob Ioseph Dauid Ieremy and sundry others whose liues are a plentifull store-house to testifie this truth that the people of God doe many times endure manifold afflictions from euill men The reasons are euident First the enemies Reason 1 of the Church know not the Father neither Iesus Christ his Sonne They haue nothing to stop and to stay their fury and violence being stirred vp by their owne malice and set on fire of hell This is it we reade Ioh. 16 2 3. They shall excommunicate you yea the time shall come that whosoeuer killeth you will thinke that hee doth God seruice and these things will they doe because they haue not knowne the Father nor mee For whatsoeuer their pretence be yet their rage against the seruants of God proceedeth from their ignorance of God 1 Cor. 2 8. and instigation of the diuell who beareth all the sway in their harts Therefore Christ saith Reuel 2 10. Behold it shall come to passe that the diuell shall cast some of you into prison that ye may be tried Howsoeuer thē they beare themselues oftentimes in hand that they do well yet whensoeuer they take crafty counsell against the innocent the suggestion is of the diuell when they giue their tongues to lying and cursed speaking they are thrust forward by the father of lies when their hearts are inflamed with malice the diuell is as the bellowes to blow the coales Finally whensoeuer they worke iniuriously against the Saints of God hee is the master of the mischiefe and of him in the end they shall receiue their wages Againe the delight of Gods people is to Reason 2 follow goodnesse Now so long as the diuell is in the world and his instruments stirred vp by him that walke after the vanities of their own minde and the corruptions of their own hart so long they will alwayes malice and abhorre the seruants of God wherein it seemeth to them strange that wee run not with them into the same excesse of riot therfore speake they euill of vs which shall giue accounts to him that is ready to iudge the quicke and dead 1 Pet. 4 4 5. The Spirit of God teacheth this from the beginning I will put enmity betweene thee and the woman and betweene thy seede and her seed he shall breake thy head and thou shalt bruise his heele Where we see there is and there must be alwayes a perpetuall opposition and enmity betweene beleeuers and hypocrites betweene the godly the vngodly The world hateth them that are chosen out of the world Iohn 15 19. Thus it was in Abrahams family which was the Church of God where he that was borne after the flesh persecuted him that was borne after the Spirit euen so it is now Gal. 4 29. Heereunto Salomon had respect when he saide A wicked man is abhomination to the iust and he that is vpright in his way is abhomination to the wicked Prou. 29 27. The vses now to bee considered are these First wee must learne heereby that afflictions Vse 1 are not simply euill neither shall they be able to separate vs from God as we see Rom. 8.35 28 38 39. Who shall separate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perill or sword as it is written for thy sake are we killed all day long we are counted as sheepe for the slaughter Neuerthelesse in all these things we are more then conquerers through him that loued vs. Where we see that seeing it is the lot of the righteous to suffer persecution he concludeth it shall neuer be able to separate vs frō the loue of God which is in Christ Iesus our Lord. For God giueth to all those that are his a sanctified vse of the Crosse who disposeth all things to worke the best to them that loue God euen to them that are called of his purpose This is the vnspeakable mercy of God Iob 33 1◠16 17. that maketh not onely the Ministery of the word the vse of the sacraments the grace of prayer and such like exercises of our holy religion turne to our good but blesseth the bitter cup of the greatest afflictions that is offered vs to drinke to be vnto vs the medicine of the soule the triall of faith the mortifying of corruption the schoole house of humility the preaching of repentance the renouncing of the world the taming of the flesh and
he will be present in the midst of them Hee hath promised the graces of his spirit plentifully to them that aske Wherefore when Daniel was to declare to the King the dreame which he had dreamed and the interpretation thereof which none of the Astrologians or inchanters could declare He shewed the matter to his Companions Dan. 2.17 that they should beseech the God of heauen for grace in this secret The like we see in Ester when she heard that all the Iewes were appointed to destruction and of that great danger which threatned the Church Esther 4 16. she willed Mordecai to go and assemble all the Iewes that were found in Shushan saying Fast ye for me eate not nor drinke in three dayes I also and my maids will fast likewise and so will I goe in to the king which is not according to the Law and if I perish I perish So doth S. Paul in euery Epistle almost desire the Church to pray for him that he might bee deliuered from vnreasonable and beastly men Rom. 15.31 disobedient to the Gospel that did vexe and trouble him that his seruice in his Ministery might be acceptable to the Saints for their profit and edification Ephe. 6 19. Colos 4.3 that he might haue the doore of vtterance opened and freedome of speech giuen vnto him to publish boldly the wil and counsell of God as he ought that the gifts and graces of God bestowed vpon him 2 Cor. 1.11 might redownd to the benefit of the Church praise of God True it is the wicked and vngodly do many times desire those whom they thinke to be the children of God to pray for them But they want the Spirit of Christ Rom 8.16.26 Zach. 12.10 and the grace of prayer so that they cannot pray themselues nor haue any heart to lift vp to God Acts 8.24 as we see in Simon the Sorcerer who craued of the Apostles to pray for him to the Lord that none of his threatnings might fall vpon him Hee was not touched with a feeling of his sinne nor desired any pardon thereof but onely craued a freedome deliuerance from iudgement to come So then hee was not grieued for sin but feared the punishment Againe as the Reprobate may desire the prayers of the children of God when they feare iudgements to come vpon them hereafter so they may doe when punishment is vppon them as we see in Pharaoh Exod. 9 27 2◠who desired Moses and Aaron to pray for him that there be no more mighty thunders in the Land The same we see in Ieroboam the sonne of Nebat that made Israel to sinne when his hand was dryed vp that he could not pull it in againe which he had stretched out to lay hold on the Prophet threatning the destruction of the idolatrous altar at Bethel he said to the man of God I beseech thee pray vnto the Lord thy God 1 King 13. ◠and make intercession for me that my hand may be restored vnto me So then the wicked desire to be prayed for but it is onely in extremity it is onely to escape punishment either present or to come But the Godly respect sinne and are greeued for it more then for the punishment they are troubled more for the losse of Gods fauour then of temporall commodities Therefore when he prayeth for himselfe or for others he is moued with a feare and reuerence of the Maiestie of God to whom hee prayeth Eccle. 5.1 Dan. 9.4 he is touched with a feeling of his own wants for which he praieth he powreth out his heart before the Lord and sheweth a feruent desire to obtain his wants 1 Sam. 1 1◠1 Thes 5. ◠he praieth not for a brunt or two but continueth in prayer he doubteth not through vnbeleefe but through faith assureth himselfe to obtaine the requests hee maketh according to his word Fourthly it followeth also that when God Vse 4 hath heard vs for them wee must praise his Name and giue thankes for the blessings hee hath vouchsafed vnto our brethren So doth the Apostle in many of his Epistles Rom. 1.8 I thanke my God for you all through Iesus Christ because your faith is published throughout the whole world As we are not to pray onely for our selues so wee are not to offer the sacrifice of thankesgiuing onely for our selues This serueth to reproue all those that repine and enuy at the blessings bestowed vpon others who haue their owne eye euill because the Lords eye is good This sometime creepeth vpon the seruants of God and therfore ought to make vs more wary watchfull ouer our selues When Ioshua the seruant of Moses saw the spirit of God to rest vpon Eldad and Medad so that they prophesied in the hoast he said My Lord Moses Num. 11. ◠forbid them who answered him Enuiest thou for my sake yea would God that all the Lords people were Prophets and that the Lord would powre his Spirit vpon them So when the disciples of Iohn saw that Christ Iesus made more disciples then Iohn and increased in glory more then he they complained to Iohn that all men flocked to Christ and began to forsake him Iohn replyed Ioh. 3 2◠Yee your selues are my witnesses that I said I am not the Christ but that I am sent before him hee must increase but I decrease Let vs beware that we be not possessed with the spirit of enuie rather let vs labour after brotherly loue 1 Cor. 1◠which suffereth long is bountifull enuyeth not it seeketh not her own things it thinketh not euill it reioyceth not in iniquity but reioyceth in the truth it suffers all things it beleeueth all things it hopeth al things it endureth all things Whatsoeuer good things God bestoweth vpon any member of Christ he hath giuen them not onely for the benefit and comfort of him that hath receiued them but for the good of the whole body Seeing therefore we haue our part and portion therein in as much as there is in the Church one Communion of Saints it is our duty to returne the praise and glory thereof to the giuer and not repine and grudge against him to whom they are giuen Vse 5 Lastly consider from this Doctrine whence it is that God spareth the wicked and vngodly and beareth long with the vessels of wrath appointed to destruction It is for the prayers of his people that are his remembrancers day and night that stand in the gap and breach which the hand of God hath made that cry vnto him without ceassing Spare thy people O Lord and giue not thine inheritance vnto reproch 〈◊〉 17. that the vnbeleeuers should say Where is their God True it is the people of God are contemptible in this vnthankefull world yet were it not for these simple and silly ones the iudgements of God had long since fallen vppon vs which by their prayers hitherto they haue stayed For had we continued in
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
obstinate offenders True it is the man of God should be patient toward all men 2 Tim. 2 25 suffering the euill instructing the ignorant and waiting for the repentance of such as are falne but when they refuse to hearken or pull away their shoulder and stop their eares and make their harts as an Adamant stone it is both lawfull requisit after a sort to insult ouer them not that their persons should be scorned and contemned but that their prophanenesse should bee corrected and amended Thus doth Salomon deale Eccl. 11 9 when hee hath to deale with proude and insolent young men that thinke themselues priuiledged by their age to runne riot with all greedinesse and without all controllment Reioyce O yong man in thy youth and let thy heart cheare thee in the daies of thy youth and walke in the wayes of thine heart and in the sight of thine eies but know that for all these things God will bring thee to iudgement This we see practised by the Apostle 1 Cor. 24 38. If any man be ignorant let him be ignorant And the Apostle Iohn speaketh after the same manner Reuel 22 11. He that is vniust let him be vniust still and hee that is filthy let him be filthy still Whereby we see that the Spirit of God doeth not giue leaue neyther doth encourage or command men to be filthy or vniust but seeing them in a setled rage and wilfull course obstinately bent and resolued to go forward that they will not be hindred nor hearken vnto any wholesome counsell he telleth them they may proceede but they shall smart for it in the end If the Ministers in the zeale of Gods Spirit treade in these steps follow the example of God of Christ of the Prophets and Apostles they haue a faire warrant set before them cannot bee reprooued for this imitation They may say vnto the stubborne and stiffe-necked contemners of the word If ye will needes be ignorant be ignorant still but God wil finde you out in your blindnesse and ignorance If yee haue the light and yet will willingly and wilfully shut your eyes go forward yet God wil open them in the day of his visitation that ye shall see your owne misery If ye haue the bread of life and foode of saluation brought vnto you and yet ye will needs sterue and famish what remedy Pine away your soules and sterue them but know that it will be bitter in the lâ—tter end Vse 2 Secondly seeing this scoffing at euill is lawfull let men take heede they deserue not thus to be dealt withall When wee haue the word of God in all meeknesse and gentlenes with all patience and long suffering offered vnto vs let vs rest in it and not reiect it from vs let vs beleeue it and obey it and grow euery day from faith to faith When Micaiah the Prophet saw Ahab addicted to flatterers and false informers two very dangerous plagues to Princes hee iudged him not worthy to haue the truth reuealed vnto him and therefore in derision he sayth vnto him Go vp and prosper and the Lord shall deliuer it into the hand of the King 2 Kings 22 15. It is a greeuous thing to be scorned and derided and we hardly brooke that indignity If then wee would not be so roughly and tantingly handled in the ministery of the world let vs heare the voyce of God while it is called to day lest being hardned through the deceitfulnesse of sinne the Lord be compelled so to deale with vs. It is vsed for our benefit and saluation albeit it be bitter and sharpe But many times bitter things be most wholesome and healthfull And this answereth the obiection of carnall men when they are admonished to turne to the Lord with all their hearts to attend to the ministery of the word and to walke before the Lord with a perfect minde they answer If I shall come to bee a professor and make profession of the word I shall be mocked euery one will deride and flout at mee I shall be a laughing stocke to the world I shal become a Prouerbe vnto them and the drunkards will sing songs against me But choose whether thou wilt indure a reproch here for a season or be mocked of the Lord for euer It is better for thee here to suffer affliction with the people of God then to haue the Lord scorne thy folly for euer Therefore the wise man teacheth vs this doctrine Prou. 1 25 26. Because ye refused my counsell and would none of my correction I will also laugh at your destruction and mocke when your feare commeth And the Prophet Dauid declareth that when the wicked band themselues against the Lord and against Christ Hee that dwelleth in the Heauens shall laugh the Lord shall haue them in derision Psal 2 3 4. True it is this is spoken according to our capacity and vnderstanding not that there is any disposition of laughing or affection of scorning in God but he leaueth men in their miseries and maketh them oftentimes a mocking stocke to the world They shall haue no comfort from his presence he shall reioyce in the day of their calamity which shall bee to them as bitter as death and as hard to be born as hell it selfe Lastly Vse heereby a doore is not set open to fleering and flouting one of another which proceedeth from the scum and froth of many mens wits For as all deriding is not vnlawfull so all taunting is not lawfull Wherefore whatsoeuer mocking proceedeth from the gall of our hearts from the contempt of our brethren from pride disdain lightnesse bitternesse biting disgracing and reproaching of others cannot stand with our holy profession but is a fruite of the flesh a corruption of the old man which must bee pulled vppe Therefore the Apostle writing to the Ephesians and instructing them to walke in loue as Christ hath loued vs saith Ephes â— Fornication and all vncleannesse or couetousnesse let them not be once named among you as it becommeth Saints neyther filthinesse neither foolish talking neither iesting which are things not comely but rather giuing of thankes Where hee doth not simply forbid all mirth and iesting but the peeuish humour of many men that delight in iesting and gibing against others who regard not what iests they breake vpon their brethren so they may reuenge their owne malice and disgorge the venome of their owne hearts These men seek to build vp their owne names by the ruine of others and desire to grace themselues by the disgrace of others Such persons may wel be in loue with their owne wits but all discreete men may espy the want of much wisedome in them This biting and bitternesse one toward another cannot stand with our calling to the truth and profession of the faith We haue not so learned Iesus Christ We must account the good name of our brethren as their chiefest Iewell The credite and reputation of many men is as their chiefest
doe in the rest when it pleaseth him We know by experience in all ages and learne by relation and report of all histories that the diuell hath spoken in the mouth of other creatures what impiety then is this to yeeld that to the diuels which they deny to God and detract from the most High Hitherto of the reproofe of the Asse reprehending his master now of the reproofe of the Angel True it is hee was vnworthy of any other teacher then his owne Asse being a fit master for such a scholler for such as refuse to heare the Lord speaking are worthy to bee sent to learne of bruite beastes and senselesse creatures Notwithstanding because this proud Prophet scorned so base a teacher and disdained to learne wisdome in the Asses school to the end he should not be exalted out of measure nor insult with contempt ouer his beast the Angel of God appeareth vnto him represseth his folly and giueth light and sight to his blinde eyes This sheweth that his eyes were first of all closed and shut vp whereby he was withholden from discerning the Angel And this restraint was rather miraculous then naturall For if it had beene naturall it would haue fayled in the discerning of other obiects as well as of this one But his eyes being opened then hee began to behold the Angel to cast himselfe downe before him to confesse his owne wickednes and ignorance to submit himselfe wholly to his pleasure after that the Angel had reproued his cruelty and testified the Asses innocency who if she had not been warier and wiser then her master had procured the speedy death and destruction of the Sorcerer Lastly Balaam hauing acknowledged his sin and confessed his ignorance the Angel giueth him leaue to goe his iourney so he goeth merrily with the messengers hoping that as he had obtained liberty to resort repaire to the Moabites which before was denyed vnto him so hee should in time likewise draw the Lord to giue his consent that hee might curse the people Question But here the question may be asked who or what this Angel of God was that had this conference communication with Balaam whether it were one of the created Angels or not Some suppose it was Michael the Archangel that was appointed ruler ouer that people Theodoret in hunc locum Iustin Mart. Athan s Some that it was another of the elect Angals and inuisible spirits Others affirme that it was Christ Iesus the Angel of the couenant the Prince of the Angels of God and the head both of men Angels What is meant by the Angel appearing to Balaam And this I rather assent subscribe vnto for these causes and considerations First because so often as Moses doth make mention of the Angel of God for the most part or alwaies hee vnderstandeth Christ the leader and conducter of his people in the wildernesse and therefore the Apostle saith 1. Cor. 10. They tempted Christ in the wildernesse and were destroyed of serpents Whosoeuer shal diligently reade the books of Moses carefully obserue his maner of speaking shal easily find that when he speaketh of the Angel of God and the Angel of the Lord he meaneth Christ Iesus calleth him sometimes the Lord as Gen. 16 7 13 22 20 12 16 31 11 13. Exod 4 19. So in this place he cals him sometimes the Angel sometimes the Angel of the Lord sometimes the Lord vnderstanding by them al one the same Christ Secondly it is said verse 31. that Balaam fell downe and worshipped him which no one of the elect Angels and blessed spirits albeit excel-cellent and glorious creatures would euer haue accepted but all of them would with one consent haue refused and reiected the same For when Iohn rauished with the glory of the Angel fell at his feet to worship him he forbad him and shewed the reason thereof Reuel 19 10. 22.8 See thou do it not I am thy fellow-seruant and one of thy brethren the Prophets of them which keepe the words of the prophecie of this booke worship thou God Now the Angel of God in this place doth not forbid diuine worship to be exhibited vnto him but if he had bene a creature and had vsurped the honor of God he should be an angel of the diuel not of God Neither let any say Fuâ—k on Reuel 19. that he bowed himselfe vpon his face adoring God when he saw his Angel ready to take vengeance of him which doth doth not appeare by any circumstance of â—he Text but rather that he vnderstood this Angel to be the same Lord that had before appeared and spoken vnto him This Angel of the Lord talketh with him as God himselfe Ver. 32. saying I came out to withstand thee because thy way is not straight before me he doth not say his way was peruerted before the Lord as Peter speaketh to Simon the Sorcerer Acts 8 21. Lastly Balaam speaketh to him as to that God which had before appeared vnto him restraining him from cursing the people and the Angel repeateth the same words verse 35. which the Lord himselfe had vttered before verse 20. For the Lord Iehouah had said vnto him Forasmuch as the men are come to call thee Rise vp Verse 2â— and goe with them but onely what thing I say vnto thee that shalt thou doe so here the Angel is brought in speaking in the same manner Go with the men Verse 3â— but what I say vnto thee that only shalt thou speake He saith not what the Lord saith vnto thee but what I say vnto thee Now then if it were the Lord that said before vnto him What thing I say vnto thee that onely shalt thou doe then the same wordes being also pronounced by this Angel making himselfe equall with the Lord must needs be accounted to be vttered by God himselfe Neither let any thinke it vnfit or vnlikely that Christ should appeare to a Sorcerer for we heard before how the Lord oftentimes appeared vnto him and wee see that when Agar was fled from Abrahamt house Gen. 16 and 1â— â— the Lord spake vnto her from heauen Thus much touching the order of the History the interpretation of the words and the clearing of the Obiections that arise out of the same Now let vs come to the doctrines which the Spirit of God offereth to our considerations to be marked and remembred of vs. Verse 22. But the wrath of the Lord was kindled because he went and the Angell of the Lord stood in the way to be against him Here we haue to weigh and ponder in our hearts in these wordes the care of the Lord watching ouer the godly The Israelites after the fresh discomfiture of their enemies doe thinke themselues out of all danger and imagine not either Balak to be consulting and the Midianites to be assisting or Balaam to bee practising and all of them ioyning and confederating against them they know
pollices of euill men so that the gates of hell shall not preuaile against it This is it which Christ teacheth Mat. 3 8 9. He can draw the strong and flinty hearts of the aduersaries to bee his Church albeit all the Iewes were scattered destroyed God is not bound to continue his Church among theÌ„ and the priuiledges which in mercy he vouchsafed vnto them if hee remoue his standard and take away his Candlesticke and breake off the succession they boasted of he can call a people vnto himselfe whensoeuer he pleaseth As then we are not to feare the falling away of the Church so wee are not to presume of our selues because wee haue present testimonies of Gods fauour and visible markes of the Church amongst vs but labour to finde out our owne sinnes and turne vnto the Lord assuring our selues that euery Tree which bringeth not foorth good fruite is hewen downe and cast into the fire Lastly seeing prophane persons bee enforced Vse to speake the truth of God let vs know that it is our part who are enlightned with more knowledge and endued with better graces in a more willing and cheerefull sort then they do to testifie the praises of God for conscience sake with care and comfort not grudgingly nor vnwillingly nor enforced vnto it This the Prophet Malachi setteth downe ch 1 11. Where hee sheweth that the Gentiles knew the excellency of his Name and were not ignorant of his greatnesse and therefore if we be the true children of God our righteousnesse and obedience must exceed the righteousnesse and obedience of others For what a shame is it that strangers from the couenant should acknowledge him and those of his family and as it were his houshold seruants come behind them Let vs be like the Angels that be in heauen Mat. 6 10 who obey him readily willingly cheerefully perfectly If we obey him grudgingly and by constraint the reprobates yea the diuels do him as good seruice as we do They performe his secret will against their will Let vs accomplish his will reuealed in his word with the full desire of our hearts otherwise we shall neuer finde true comfort to our selues in that we do If wee would haue God to accept reward our seruice performed vnto him we must not doe it by constraint as Balaam did nor to halfes as Saul did 1 Sam. 15 21 22 23 nor to merit as the Pharisies did but in conscience of our duty as children to their fathers that we may receiue the inheritance of sonnes Verse 9 Loe the people dwell by themselues and shall not bee reckoned among the Nations Now we come to the Prophesie it selfe wherin he confesseth the blessed estate of the church so that nothing can make them miserable or separate them from the fauour of God This wee shall haue fitter occasion to shew afterward Heere let vs consider the reason whereon he groundeth the happines of the Church In the description of the Church he saith they are a people cleauing to God alone beleeuing in him and seuered from other Nations in religion and lawes â—â—ctrine 〈◊〉 Church â—â—elected 〈◊〉 any froÌ„â—e rest of â—he 〈◊〉 From hence we learne That the Church of God is an holy people called and gathered by the word to heare and obey God separated from the prophane of the world in life and conuersation This we see euidently when the posterity of Caine began to multiply and replenish the earth by many generations who were the malignant Church the true Church encreasing later began to diuide themselues from theÌ„ to restore the purity of Gods worship and to meet apart by themselues for the publike seruice of God which the Scripture meaneth when it saith 〈◊〉 4 25. Then men began to call vpon the Name of the Lord. The like we see afterward in Abraham whom the Lord called beyond the flood from seruing other Gods 〈◊〉 11 1 2. 〈◊〉 1â— 2 3. 〈◊〉 23 7 8. to serue him purely apart from the superstitions of his forefathers This was figured in the vow of the Nazarites the intention whereof is expressed in the description of the ceremony of it To be separated to the Lord. Numb 6 2. Thus Moses describeth the common condition of al that people to be separated to the Lord as God himselfe giueth them to vnderstand I am the Lord your God which haue separated you from other people c. Leuit. 20 24 26. This is it which Christ our Sauiour saith to his Disciples That they are not of the world but he hath chosen them out of the world Iohn 15 19. Hereunto cometh the exhortation of Peter preaching repentance amendment of life to those that had crucified the Lord of glory With many other words he besought and exhorted theÌ„ saying Saue your selues from this froward generation Acts 2 ver 40 41. Hereunto cometh the practise of the Apostle Saint Paul Acts 19 9 when the aduersaries were conuinced and their hearts hardened they disobeying and speaking euill of the way of God before the multitude he departed from them and separated the Disciples and disputed dayly in the Schoole of one Tyrannus Reason 1 The Reasons hereof are these First there is an opposition betweene God the world The Gouernour thereof is Satan who is the Prince of this world 〈◊〉 and 〈◊〉 and hath set vp his throne in it it persecuted Christ and slew him Neyther do the children of God finde any better entertainment then Christ did as it hateth him so it hateth them Iohn 14 17 30. Againe The amity of this world is enmity with God the wisedome of this world is foolishnesse with God 2 Cor. 4 4. Iam. 4 4. And Christ testifieth That the works thereof are euill Iohn 7 7. Seeing then it is euill in respect of the gouernor which is Satan euil in respect of Christ whom it hated and persecuted euill in respect of the Spirit of truth whoÌ„ it neyther seeth nor knoweth nor receiueth in respect of the Children of God whom it abhorreth euill in respect of the friendship thereof which is enmity euill in respect of the wisedome thereof which is folly and lastly euill in respect of the works thereof which are impiety howsoeuer the beauty of it be glorious and the shew gorgeous and glistering yet the Church is to come out of it is clean contrary vnto it For if the friendship of the world be the enmity of God then the friends of the world are the enemies of God And as there is an agreement betweene the diuell and the world so is there an vnion between God and his Church And as God and the world are opposed so are the Church and the world contrary one to another so that whilst wee are parts of this world wee cannot be members of his Church and when we are called out of the world we are gathered into the bosome of the Church Secondly God hath chosen the Church to Reason 2 himselfe before the foundation of
as the sodaine flashing of a lightning quickly vanishing or as a fire kindled in greene wood soone going out againe or as a deceitfull bowe that starteth backe with great violence Doctrine The wicked haue oftentimes some good motions howbeit not lasting Hereby we learne That the wicked haue oftentimes many good motions of the Spirit desire the happines of the Saints and in the middest of their malice wish their owne condition like the condition of Gods children Pharaoh albeit reserued to destruction yet had this sight light in him when in the remembrance and feeling of his plagues hee cryed out I haue now sinned the Lord is righteous but I and my people are wicked Exod. 9 27. The sorcerers of Egypt ministers of the kings lust had this light when GOD confounded their wisedome and they confessed before the King and his Princes This is the finger of God Exo. 8 19. This appeareth in the Iewes Iohn 6 34. they wished to come vnto happinesse and in the very midst of their rage there was an inward sighing of the spirit that they might eate the bread of life They had rebelled against Christ yet in a certaine remorse of conscience they wished to be partakers of eternall life This was found in the messengers sent to apprehend Christ and to bring him before the Court and Commission that was ready to sitte vpon him when they returned empty they sayd to the Pharisies Neuer man spake like this man Iohn 7 46. This is that true light that lighteth all men that come into the world Iohn 1 9. that spark of grace which is kindled in the heart of euery one and there is no man so farre giuen ouer vnto wickednes of life but sometimes hee hath this touch of conscience and remorse of heart and greefe for sinne The Reasons hereof are not hard to be rendred Reason 1 For first the light of their owne conscience doth shine in theyr hearts to make them without excuse This is the victory and triumph that vertue hath ouer all vice and godlinesse ouer wickednesse that where it is most hated and abhorred there it is sometimes desired and oftentimes acknowledged Albeit the wicked haue filled vp the measure of their sinnes hardning their hearts like the AdamaÌ„t and making their face like flint yet the force of grace so pierceth their lustes that they are constrained to say The way of vertue is better Consider the impure and dissolute adulterer that giueth his strength and wealth to harlots yet sometimes he confesseth the chast body to bee better There was neuer so vile and blasphemous a swearer Actes 24 25. but sometimes hee trembleth at the Maiestie of God and at the remembrance of iudgement as Felix did The proud and ambitious man that swelleth vntill he be ready to burst and exalteth himselfe to heauen sometimes is cast downe in a feeling of his mortality and remeÌ„breth that he is but dust and ashes The beastly drunkard that wasteth and washeth away his wealth and his wits confesseth sometimes his owne folly and praiseth the gift of abstinence and temperancy And this is that which the Euangelist declareth of Christ the eternal word of the Father In it was life Iohn 1 4 and that life was the light of men that light shineth in darknesse and the darknes comprehended it not Where he sheweth that albeit the minde of man bee darkned and the will corrupted yet stil there is clearenesse enough to make him without excuse Secondly the good motions of the wicked Reason are not long and lasting but as a blast or for a brunt sodainely decaying like the grasse vpon the house top Which withereth before it commeth forth whereof the Mower filleth not his hand neither the gleaner his lap Psal 129 6. because theyr hearts are so possessed with euill and so carryed away sometimes with pleasures that they cannot bring forth ful perfect fruite to the ripening so that albeit they begin yet they cannot make an end like vnto the builder noted of folly by Christ scorned by all that beheld the foundation of a goodly building saying This man began to builde Luke 1â— but was not able to make an end This reason is offered to our considerations in the parable of the sower where sundry sorts of hearers are set downe according vnto the different nature of ground in which the seede fell These make many steps in Christianity They haue knowledge they beleeue the word Luke 8â— they receiue it with ioy yet notwithstanding these beginnings and proceedings they are resembled to stony ground and in time of tentation fall away Seeing therefore the vngodly are lefte without all excuse and entertaine grosse sins in their hearts wee conclude that they haue oftentimes good motions arising in them yet such as vanish without fruite and end without comfort and passe away without profit to their owne soules Vse 1 The Vses follow of this Doctrine First we are taught hereby that it is not enough to begin well to entertaine holy thoughts and to haue heauenly meditations but we must nourish and cherish them we must prosecute theÌ„ with continuance and perseuerance vnto the end Many make a faire beginning but the end is fearfull and dangerous They lay their hand to the plough but they looke backe Luke 9 62. Lots wife went out of Sodom together with her husband she seemed as forward as he she tooke her iourney with him but shee did not continue and hold out vnto the end for contrary to the commandement of the Angel she looked backe and was turned into a pillar of salt and being left as a monument and memoriall to all posterity our Sauiour Christ putteth vs in minde of her Luke 17 32 Remember Lots wife So in the Gospel one came running to Christ 〈◊〉 10 17. and kneeled vnto him asking him what he should doe that hee might possesse eternall life he seemed zelous in the wayes of God euen to make hast to the kingdom of heauen but when Christ tryed him and his loue to God by one precept of selling his possessions and taking vp the crosse to follow him he was sad at that saying and went away sorrowfull Hee had three great pull-backes and impediments as bolts and shackles about his legges 〈◊〉 19 22. â—â—ke 18 〈◊〉 that hindered him in his race he was a yong man he was a rich man hee was a Ruler or a man of great authority and therefore all his good beginnings were but as the morning dew which at the rising of the Sunne fadeth away Likewise we see in the Acts of the Apostles when Paul had constantly defended himselfe boldly preached the resurrection of Christ Acts 26.28 Agrippa sayde vnto him Almost thou perswadest mee to become a Christian but there he stayed and rested and would proceed no further These are fearefull examples it had bene better for such they had neuer knowne the way of righteousnesse 〈◊〉 1 21. Wherefore to
but neuer come to the knowledge of the truth He that setteth his sonne to schoole will look he should learn somewhat and not euer stand at one stay We are trained vp in the bosome of the Church which is the Schoole-house of Christ wee must therefore euery day be profiting and going forward God accepteth not of those that looke backward or stand at a stay hee will know them that seek more and more to know him Thirdly it is our duty to beg and craue at Vse 3 Gods hands the knowledge of his will who openeth the eyes of the blinde and giueth vnderstanding to those that seeke it We haue a gracious promise to be heard Mat. 7 7. in the prayers and petitions that we make vnto him Hence it is that the Prophet Dauid a man after Gods owne heart and endued with a singular portion of Gods Spirit craueth the enlightning of Gods Spirit and desireth still to be taught of him Psal 119 verses 18 27 31 73. Thus doth the Apostle pray for the Ephesians chapter 1 verses 17 18 that God would giue them the spirit of wisedome and enlighten their mindes to know what the hope is of his calling and what the riches are of his glorious inheritance in the Saints A notable direction for all of vs how to behaue our selues when we come into the house of God and tread in his Courts namely not to rest vpon our naturall gifts nor to trust in our mother-wits which are too short and shallow to reach vp to the height and to sound the depth of the mysteries of God How many are there in the world of an high reach and of a deepe conceite in the matters of the world that attaine to no measure of knowledge in the matters of God Talke with them of the things of this life they are able to discourse with great insight many of Gods children inferiour to them few equall with them none can go beyond them They can contriue and dispatch businesse of the world with great facility you cannot speake to them of any thing of this nature but by and by they apprehend it and conceiue it But enter communication with them of heauenly things of the knowledge of God of faith in Christ of the saluation of their soules they can conceiue nothing they are as blinde as Beetles they are simple and ignorant as little children that know not the right hand from the left This should offer to our wise carefull cōsiderations a double meditatiō First it serues to humble those that haue these gifts of nature and are wise in their owne conceit and to make them equal with those of the lower sort seeing all their gifts which Nature hath adorned them withall are not able to set them one foot forward toward the kingdome of heauen nay being vnsanctified they are further off from saluation then others of smaller gifts This made the Apostle say Let no man deceiue himselfe if any man among you seeme to be wise in this world let him be a foole that he may be wise for the wisedome of this world is foolishnesse with God and the Lord knoweth that the thoghts of the wise be vaine 1. Cor. 3 18. Where hee teacheth euery one to be ready to deny himselfe and his carnall wisedome whose beginning is from the flesh and whose end is death to the end wee may be truely wise in heauenly things pertaining vnto euerlasting life Secondly this serueth to comfort the children of God that want the worldly wit of naturall men and are not able to diue so deepe into earthly things as they though they be simple in matters of this world yet if GOD haue giuen them a taste of the glory of the world to come let them rest in spirituall knowledge and giue God the praise that hath opened the eyes of their mindes and inlightned their hearts to haue a feeling of it This our Sauiour taketh occasion to practise and to offer praise and honour to God in a sweete remembrance of this dealing of God I giue thee thankes O Father Lord of heauen and earth because thou hast hid these things from the wise and men of vnderstanding and hast opened them vnto babes it is so O Father because thy good pleasure was such Math. 11 25 26. Though wee be simple in the world yet if wee be wise in GOD though weake in the world yet if we be strong in GOD though wee be accounted as fooles and silly ones of the sharp wits of the world yet if wee haue learned Christ Iesus know the exceeding measure of his loue toward vs let this be our comfort and consolation that God hath abundantly recompenced the want of those outward things by giuing vnto vs an happy and holy aduantage in heauenly things And indeed all those are learned that are taught of God and they vnlearned that are not taught of him althogh otherwise they abound in other knowledge Such as haue learned Christ Iesus and him crucified and so are become new creatures in him they are learned though they know neuer a letter in the booke For in him are hid all the treasures of wisdome knowledge Col. 2 3. He that hath not learned Christ is vnlearned Althogh otherwise he be neuer so learned for if he be not regenerate and borne anew but committeth sinne with greedines he hath not seene him neither hath knowne him 1. Ioh. 3 6. Wherfore let vs al learne from hence to depend vppon God for his blessings vpon vs especially when we enter the Lords courts and come to heare his word let vs confesse that we are not able of our selues to vnderstand his will and desire him to open our hearts as hee did the heart of Lydia Act. 16 14. for otherwise wee shall depart away as ignorant and blinde as wee came wee shall neuer soundly rest in the truth that is deliuered but alwayes be ready to carpe and cauill at it to wrangle and reason against it saying How can these things be And then it may be said vnto them as Christ speaketh to the proud Pharisies who gloried in their owne insight thought all men blind beside themselues If ye were blinde ye should not haue sinne but now ye say we see therefore your sinne remaineth Iohn 9 40 41. Let vs then be ready to renounce our worldly wisedome and to deny our selues and begge the assistance of Gods Spirit to be our inward teacher and instructer that so we may heare with profit and comfort Vse 4 Lastly learne to be thankfull to God foreshewing this grace and mercy to vs his vnworthy seruants when he reuealeth and maketh knowne vnto vs the hid things of God touching our saluation without which wee haue liued in darknes in the shadow of death and in the estate of damnation Hee hath not vouchsafed this mercy vpon all but hath passed ouer many thousands in the world which know not truth from errour nor light from darknesse hee might haue passed
or not or another diuerse from it or whether any wise Athenian could precisely tell when and by what workman euery peece and parcell was patched and supplied vntill the old was wholly gone or when and at what time it ceased to bee that ship and became a new ship The Romane Religion is almost become like this shippe it hath bin patched and peeced at seuerall times by cunning workmen there is little or nothing remaining of the old ship wherein Peter fished I meane of that Church wherein they say Peter sate as Bishop one error succeeding another and one heresie making way for another vntill little faith truth is found among them Notwithstanding all the secret conueyances made in that Church it is not hard in very many particular points to shew the beginning proceeding and establishing of the same touching pardons and indulgences touching the Popes supremacy vsurped the Images of the Trinity and the beginning of Idoll worshippe touching the merit of workes forbidding of marriage The Masse one of the greatest Idols began not all at once but came to this height by degrees It were endlesse to name all that might be alledged and to shew how and by whom these points were resisted and the truth euermore defended Secondly this serueth to condemne the Vse 2 foolish practise of popish pilgrims who vndertake long and laborious iournies to Ierusalem and the land of Iudea or to this that Idoll and make it a meritorious worke to visite eyther the Sepulcher of our Lord or the Image of our Lady For albeit this Land haue bin heeretofore famous because the Law came from Sion and the word of the Lord from Ierusalem Eâ—â—y 2 3 and because Christ himselfe liued and preached and wrought many miracles there and it be oftentimes called The holy Land yet the presence of Christ infused no holines into it more then into any other place And all the Papists in the world shall neuer be able to prooue that it is more meritorious to goe to Ierusalem in a pilgrims weed then to go to Antioch or Ephesus or Constantinople or any other City in the East or West or that it is more acceptable to God or auaileable to the soule to trauaile thither then for the English to go to London or the French to Paris The house where the King resideth all the while he is there is an honourable house and there the Court lyeth but when the king is once remoued out of the house it is afterward neuer a whit the more honourable for the kings beeing there before so is it in this case albeit Christ in his life time and the daies of his flesh did many great works and wonders in it yet being ascended and the Christian religion also remoued there remaineth no more holines in that place then in any other and therefore it is great vanity and idolatry for any people to practise such impiety These are like to the Pilgrims among the Turkes Sarazens The turkish Pilgrims that go yearely with great shew of deuotion to Meccha to visite the Sepulcher of Mahomet and account it a work very meritorious The Cittie 's Gilgal and Beth-el were sometimes famous and renowned Cities yet true religioÌ„ being once remoued the Prophet chargeth the people not to come at them and to haue nothing to doe with them Hos 4 15. Hence it is that Christ saith Iohn 4 23. The true worshippers shall worship the Father in spirit and truth If then we may worship God with great benefit to our selues and as great glory to him in our owne Country I see no cause why we should resort to Ierusalem or go on pilgrimage to Rome or any other place forasmuch as we may lift vp pure hands euery where and be heard 1 Tim. 2 8. But thus these crafty workmen keepe the peoples heads busie with outward deuotions and shewes of holinesse that they may not espy their fraud and deceit in greater matters Lastly this teacheth all men how they may Vse 3 make themselues to bee of good name and their houses and habitations truely famous to wit by holinesse and true religion by faith repentance which are the ornaments of all Christians Thus shall the noble man make himselfe and his house truely noble If they worshippe God aright they shall haue true worship with God and man for he will honour them that honour him 1 Sam. chap. 2 verse 30 and without true religion the most noble blood is stayned and taynted and neuer restored since the treason and rebellion of Adam against God For that which maketh a man reprochfull or any place reprochfull is sinne and wickednesse which make our names rotte Prou 10 7. See then the difference betweene the iudgement of God and man Men do commonly magnifie Cities by the stately buildings goodly Monuments that are found in them but this is no true or well grounded fame the true praise and commendation of any City is the piety of the Citizens A well ordered Towne or City embracing zealously true religion The True praise commendation of a City and maintaining the worship of God in integrity drawing out the sword of iustice against vice and countenancing the faithfull in their godly courses is indeede a right famous and flourishing City Ierusalem the City of God and the praise of the world Psal 122 3 4 5. and 87 3 and 48 11 12 13 was neuer so famous for her buildings and stately Towers and outward magnificence as it was for the word and worship of God Wee see then heereby who they are that are the honor and ornament of Cities of Townes and of houses to wit such as honour God and are truely zealous and religious and likewise who are the shame and reproch the blot and blemish the dishonour and disgrace of them to wit such as are wicked and prophane Do we see a City or Towne or priuate house full of drunkards of blasphemers of light and lasciuious persons these are they that poure contempt vpon them and bring shame infamy vnto them Euery one therefore should be carefull to looke to their charges committed vnto them the Magistrate to gouerne the people the Minister to looke to the flock Ouer which the holy Ghost hath made him Ouerseer euery father and mother to haue an eye to their children and euery master and gouernor to looke to their seruants as their seuerall charges that their houses may not be houses of wickednes of riotousnes of deceit of cursing and euill speaking but rather the houses of God All men are ready to condemne the Ministers that are absent from their flockes and to call for residency at their hands but let these look also vpon themselues and consider the duties of their own callings Doubtlesse all Gouernors haue a certaine kinde of residency required at their hands All gouernors of houses haue a kinde of residency required at their hands and their presence is meete to be among them
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
purchase it The Prophet teacheth that the people are destroied for want of knowledge Hos 4 6 thereby depriue themselues of the means of saluation Vse 3 Lastly we should learne to eschew auoid Idolatry in the very beginning before by custome and continuance it be encreased If we once entertaine it with the least liking and approbation we shall neuer or hardly reclaime our selues till we fill vp the measure of it The Apostle exhorteth vs to abstaine from all appearance of euill 1 Thess 5 22. And Iude admonisheth vs to hate the garment spotted with the flesh verse 23. We must hate therefore as well the occasions and appurtenances of Idolatry as Idolatry it selfe as those things which bring much dishonour to God and much hurt vnto our owne soules Obiection But some peraduenture will say What need all these things or what cause is there of so many words touching Idolatry the remnants therof all this might well enough be spared and passed ouer forasmuch as heere are none of vs that are Idolaters and if any haue beene so that is forgotten and forgiuen long agoe I answer Answ it is not to be denyed but confessed that we liue in a reformed Church wherein Idolatry is swept away and yet many do in this point much deceiue themselues and are like the Pharisies that iustified themselues For if we would examine our selues by the strict rule of the word of God what Idolatry is and what it is not then certainely it will manifestly appeare that in the Church of England there are Idolaters yea notable Idolaters to bee found The Law is plaine and do we not reade what God saith Exodus 20 verse 4 Thou shalt not make to thy selfe any grauen Image neither the similitude of any thing thou shalt not bow downe to thē nor serue them If these were asked of this Commandement they would be ready to answer with the young man in the Gospel All these things haue I kept from my youth Matth. 19 20. For we thinke commonly that vnlesse we be popish Idolaters to fall down before an Idoll worship it we be no Idolaters at all But heereby we shew that we doe not vnderstand the Law of God neyther the rules of interpretation For as murther consisteth not onely in taking away life but in hatred also and reuenge as the Apostle Iohn testifieth Whosoeuer hateth his brother is a murtherer and yee know that no murtherer hath eternall life abiding in him 1 Iohn chapter 3 verse 15. Matth. chapter 5 verse 22 and as adultery consisteth not onely in the outward acte but also in the inward and secret lustes of the heart so may there be Idolaters that do not fall downe and worshippe an Idoll and there is an Idolatry in the heart as well as in the practise The Apostle Paul in the second Epistle to the Corinthians chapter 4 verse 4 calleth the diuell The god of this world and yet there are none in the Church that worshippe the diuell in any outward or visible shape but they hate the thought of it no lesse then the deed How then is it that many or that any make him their god but that they beleeue in him obey him and trust more in him then they do in almighty God Whereupon he concludeth that they are no better then worshippers of the diuell howsoeuer not in outward fashion yet in the inward affection So if we would examine our owne hearts and spirits by this law which is spirituall we shall finde our selues to be grosse Idolaters many wayes Many worship theyr wealth and make theyr riches theyr god and set it vp as an Idoll in theyr hearts and this is one relique of Idolatry These are they that thinke gaine to be godlinesse 1 Tim. 6 5. and are grosse Idolaters in theyr hearts howsoeuer they neuer worshipped any visible Image Againe there are some that worship GOD with theyr bellies Phil. 3 19 such are the drunkards gluttonous persons howsoeuer otherwise they hate an Image yet are they notable Idolaters in theyr hearts There are also Idolaters of other sorts and other reliques of Idolatry some haue made theyr pleasure theyr god this is the common sinne of great men and these worshippe and serue theyr owne delights and pastimes loue them more then the Lord. Now whatsoeuer a man loueth better then GOD that same he maketh to bee his God Many such there are among vs who albeit they abhorre the open worshipping of Images yet in theyr hearts they reteyne the dregs of Idolatry and are indeed notable Idolaters And if wee would make diligent tryall of our selues and search into the secret corners of our harts by the cleere light of the word as with a candle we should finde our places persons and times to be full of Idolatry forasmuch as the most part haue preferred theyr pride theyr couetousnesse theyr lustes before God himselfe and therefore these are Idolaters haue ioyned themselues to Idols And concerning those that haue liued heeretofore in Idolatry and thinke that now they haue forsaken it therefore shall do well enough let them take heed they do not deceyue themselues For a man may leaue sinne and yet not repent for it A man may ceasse from the practise of it and yet not hate it neyther turne vnto God And doubtlesse if these men can yet laugh heartily at theyr former practises and make a iest and sport in telling what they haue done before an abhominable Idoll they may iustly suspect that they remaine filthy Idolaters still and if occasion were presented vnto them againe they would fall afresh to theyr former Idolatry as the dogge to his vomite I say therefore vnto such that without vnfeyned repentance there is no saluation but as they liued in Idolatry so they shall dye Idolaters and be condemned with Idolaters eternally Reuel 21. verse 8. CHAP. XXXIII 1 THese are the iournies of the Children of Israel which went foorth out of the Land of Egipt with their armies vnder the hand of Moses and Aaron 2 And Moses wrote their goings out according to their iournies by the commandement of the Lord and these are their iournies according to their goings out 3 And they departed from Rameses in the first Moneth on the 15 day of the first Moneth on the morrow after the Passeouer the Children of Israel went out with an high hand in the sight of all the Egiptians 4 For the Egiptians buried all their first borne which the Lord had smitten among them vpon their gods also the Lord executed iudgements 5 And the children of Israel remoued from Rameses and pitched in Succoth 6 And from Succoth c. AFter the inheritāce was giuen to the two Tribes the halfe on this side Iordan Moses describeth by the commandement of the Lord the places of their abode in the Wildernesse their seuerall mansions where they pitched their Tents vntil they entred into the Land of promise In this Chapter consider