where he had graciously bestowed much he may iustly require the more Againe our spirituall life is a debt and our workes due to him in regard of our redemption iustification and sanctification in consideration of all the which we owe our selues wholly vnto God and he in iustice may require all the seruice that wee can possibly performe vnto him A seruant bought with money and redeemed out of bondage is a debter to his master and is wholly at his commandement because he oweth to him his life his liberty and all that he hath How much more then must we consider our selues to be wholly the Lords to serue him in holinesse and righteousnesse all the dayes of our liues being redeemed from the bondage of sinne and slauery of Sathan not with siluer and golde but with the precious blood of Christ as a Lambe vnspotted and vndefiled 1 Pet. 1. 1 Pet. 1.19 Neither were we once onely made free men but moreouer are laden with many benefites by this our Sauiour and redeemer being regenerated with his Spirit to walke before him in newnesse of life So that our vnthankefulnesse is exceeding great if forgetting the greatnesse of our deliuerance we returne to our vomit againe as dogges 2. Pet. 2.22 and lye wallowing in the mire as filthy swine Lastly in regard of the benefits to come which by the Spirit of Christ we doe certainly expect and looke for to wit our resurrection of the body and glorification in the heauens These being exceeding blessings do make vs infinite debters vnto God Hence we learne to detest the heresie of Popish hypocrites that dare boast of the merits of the Saints and of workes of supererogation an euident argument of intollerable proude spirits For debt and merit are quite contrary they are so opposite the one to the other that the first being established it ouerthroweth the second as Rom. 4.4 5. Rom. 4.4 5. To him that worketh is the reward not reckoned of grace but of debt but to him that worketh not but beleeueth on him that iustifieth the vngodly his faith is counted for righteousnesse If then our whole life be a debt of the Spirit it must of necessity be false that there is any meriting of life and saluation by any workes either of congruity or condignity or supererogation For whatsoeuer it pleaseth them to prate of merits either publikely or priuately to their disciples dare any of them when they are ready to goe the way of all flesh and must be presented before the eternall iudge dare any of them I say desire of God to giue them according to their merits dare any in the pride of his heart so exalt and lift vp himselfe as to pray Lord I am worthy of thy mercy I haue deserued thy kingdome pay me that thou owest vnto me I desire nothing at thy hands gratis or freely my works are truely and properly meritorious I haue a right to heauen and deserue it worthily I expect not eternall life as an almes but as a price due vnto my labours I am content thou enter into iudgment with me for I haue righteousnesse in mine owne person and therefore I craue not to be accepted in thy beloued Ephes 1.6 1 Pet. 2.5 but in my selfe Lord thou hast made me able to merit heauen for my selfe and theâ—efore repay me according to my worth I thinke none of them are come to this presumption to pleade for themselues with God therfore whatsoeuer they write whatsoeuer they speake whatsoeuer they resolue and determine in their schooles and pulpits they deny it renounce it wholy at the point of death with their own mouthes condeÌ„ne their owne folly In their life they talke of merits but at their death they are glad to call for mercy so by their owne practise proue and confirme the trueth of the doctrine of the Protestants howsoeuer against the light of their own consciences they oppose themselues flatly as enemies vnto it The debt of the creature euen of the man regenerate is greater then he is able to pay the thousandth part nay the more he payeth the more he oweth and is bound to pay forasmuch as the benefits of God do daily grow and encrease toward him and abound in a wonderful measure that they augment the debt strengthen the obligation Neither can they escape and auoid the force of this Obiection by a friuolous and false distinction that our works are not indeed meritorious in the rigour of Iustice or absolutely considered in themselues but that they are so by the ordinance and acceptation of God Answere For albeit God accept of our workes and reward them euen to a cup of cold water Mat. 10. yet he accepteth them not as merits but as the due obedience of his sonnes which he recompenseth freely and fully because he that cannot lie or deceiue hath promised the reward Neither is it the ordinance of God that we should merit by our obedience but that we should performe the worship and honour that is due vnto him Tit. 3.4 Act. 15. Let them therefore shew vs where God hath made any such promise vnto vs to accept our workes as merits and we will beleeue them The Lord gaue the Israelites the land of Canaan not for their workes Deut. 7.8 and 9.5 but for his owne loue and mercy If they could not merit the earthly Canaan how should any deserue the heauenly Wee are taught to pray to GOD to giue vs our daily bread If wee cannot merit the foode of this life no not one morsell of bread but must craue it of him as poore beggers doe an almes at the dores of men much lesse can we merit euerlasting life which is the gift of God Rom. 6.23 Rom. 6.23 For what is a bit of bread in comparison of the kingdome of heauen or what is the food of the body in respect of the food of the soule Lastly this doctrine destroyeth another bulwarke of the Church of Rome Against mans free will whereby they set vp mans nature and that is free will teaching that there is a cooperation of mans free will with Gods free grace in the first act of our conuersion A doctrine full of pride and folly as well as the former for as much as this is to part stakes betweene God and our selues and to diuide our conuersion betweene him and vs and consequently to ascribe as much to man as to God Christ saith that without him we can do nothing Phil. 2.13 we cannot come vnto him except the Father draw vs Ioh. 6. It is God that doth worke in vs the will and the deed saith the Apostle We are all by nature corrupt there is no part sound in vs or without vs. We are not onely as crazy or sicke but as dead men God doth all and we nothing in good things Hee preuenteth vs with his grace he prepareth vs by his word he enclineth vs by his Spirit and worketh both the
Name If he deliuer his will to his enemies he will shew himselfe to his friends If he vouchsafe to instruct such as be strangers doubtlesse he will open himselfe and reueale his secrets to those that be Citizens of his kingdome If the seruant bee taught by him who doth not know what his master doth he will not passe ouer his owne sonnes who shall be heyres of his inheritance that he hath prepared for them that desire the knowledge of his wayes For he will fulfill the desires of them that feare him hee also will heare their cry and will saue them Psalm 145 19. Thus did Dauid assure his sonne Salomon standing by him when he was going the way of all flesh If thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer 1 Chron. 28 2. 2 Chron. 15 2 3. So when the noble Eunuch repayred to Ierusalem and gaue himselfe to reade the Scriptures that his knowledge might be encreased the word of God dwell plentifully in him the Lord sent Philip vnto him Acts 8.35 who ioyned himselfe to his Chariot and expounded vnto him the way of God more perfectly Likewise when Cornelius the captaine Acts â— a deuout maÌ„ and one that feared God had prayed to God for further knowledge that God who had begun his good worke in him would bring him to perfection he is directed to send for Peter who should tell him what he ought to do verifying the saying of Christ Math 13 12 and 25 29. Vnto euery man that hath it shall be giueÌ„ and he shall haue abundance but whosoeuer hath not from him shall bee taken away euen that hee hath Would we then know why we are ignorant in the wayes of God weake in faith bare and barren in the gifts of God We do not beleeue the promises of God offering himselfe to those that seeke him and opening to those that knocke at his gate neyther hunger and thirst after his graces nor know the want of them in our selues or others Fourthly let vs follow the example of God Vse and do good to those that are euill He maketh the Sunne to rise vpon the euill and the good hee sendeth raine on the iust and vniust so should wee do good to all although especially to the houshold of faith Math. 5 45. Gal. 6 10. Let not theyr vnworthinesse hinder our goodnesse but labour that our light may so shine before them that we may gaine them to the faith heape coales of fire vpon their head Let vs admonish and exhort them with all patience and long-suffering that they may come out of the snare of the diuell of whom they are holden Let vs preach the Gospel in season and out of season and 1 Cor. 9.22 take all occasions to win those that are without that by all meanes we may saue some What though they be not turned and conuerted to God by the preaching of the Gospel we seeme to bestow our labor in vaine Many are enlightened of God that are not saued they attaine to knowledge that neuer grow to faith We are the sweet sauor of God as well in them that perish as in them that are saued to the one we are the sauour of life to life and to the other the sauour of death to death 2. Cor. 2 15 16. And this must serue and suffice to comfort vs and strengthen vs to beare out the heate of the day the weight of the burden that lyeth vpon our shoulders to consider that howsoeuer our persons be entertained our doctrine receiued Esay 4â— and our strength bee wasted and consumed in vaine yet our iudgement is with the Lord and our worke with our God who will reward vs according to our labour Lastly Vsâ— seeing GOD maketh knowne his will and word to wicked and prophane men who are sundry wayes enlightened with many gifts of the Spirit let vs not rest in seeking after common gifts but labor to be partakers of such as are proper to the elect and doe alwayes accompany saluation and eternall life This is it that the Apostle exhorteth vnto 1. Cor. 14 where mentioning diuers gifts of the Spirit as the gift of knowledge the working of myracles the word of wisedome the power of healing the discerning of spirits the diuersity of toongs the interpretation of tongues all whâ—ch are common to al sorts of men both good bad he addeth as the vse that now we teach perswade But desire you the best gifts and I will shew you a more excellent way 1 Cor. 14 30 31. Let vs not therefore content our selues with such knowledge and illumination as the reprobate and vngodly haue but let vs couet such as are peculiar and proper to the elect that we may be the Temples of the holy Ghost that the Spirit of God may dwell in vs not for a time but for euer and dispose our hearts as the owner of the house and gouerne it wholly after his owne will Let vs labour to feele a certaine knowledge of our reconcilation to God in Christ 〈◊〉 3. 〈…〉 5. 〈◊〉 25. 〈◊〉 6. the gifts of regeneration a dying vnto sin arising vp to newnesse of life the grace of hearty praier comfort in distresse and such like which the elect of God finde in some measure wroght in them These are infallible notes of election these are the best gifts that the Apostle vrgeth these are such fruites of the Spirit as wee must delight in and follow after If these be in vs do abound we shall haue that peace of conscience through them that passeth all vnderstanding if these bee not in vs whatsoeuer knowledge we haue beside though we haue tasted of the heauenly gift beene enlightened by the Spirit beene partakers of the holy Ghost tasted of the good word of God and receiued the Gospel with ioy wee shall finde no more sound comfort in them then Balaam did in this place by the reuelation which he had receiued from God 15 Balak yet sent againe moe Princes and more honorable then they 16 Who came to Balaam and said vnto him Thus saith Balak the sonne of Zippor Be not thou staide I pray thee from comming to mee 17 For I will promote thee vnto great honour and will do whatsoeuer thou sayest vnto me Come therfore I pray thee curse for me this people 18 And Balaam answered and saide vnto the seruants of Balak If Balak would giue mee his house full of siluer and gold I cannot goe beyond the word of the Lord my God to do lesse or more 19 And now I pray you tarry ye heere also this night that I may wit what the Lord will say vnto me more 20 And God came vnto Balaam by night and saide vnto him Forasmuch as men are come to call thee rise vp and goe with them but onely what thing I say vnto thee that shalt thou do 21 So Balaam rose vp early
nature and without all meanes and sometimes against all meanes the euidence of this truth is cleared the power of GOD is manifested and the mouthes of all Infidels and of iniquity it selfe is stopped Our faith must goe beyond reason if wee will professe our selues schollers in the schoole of Christ In the schooles of the Philosophers reason goeth before assent but in the schoole of GOD first we haue vse of faith and after followeth discourse of reason Let vs therefore learne to magnifie the Scriptures and by the authority of them tread and trample vpon all Atheisme and Prophanenesse As many miracles as wee finde expressed and wrought by the finger of God so many testimonies and euidences wee haue against these patrones of Nature who being wholly carnal corrupt know nothing that is spirituall These deny the resurrection of the body and the immortality of the soule that so they might escape the sentence of the eternall ludge by whom they shall bee iudged in the last day and shall know to their confusion that there is a GOD whose power is infinite Exod. 34 7. who will not make the wicked innocent but visit the iniquity of the fathers vpon the children and vpon childrens children to the third and fourth generation and reward euery one according to his workes Hee is able to bee reuenged on all his enemies who shal sooner pul their hearts out of their brests then God out of their mindes This Moses setteth downe Deut. â—2 Deut. 32 39 42. Beholde now for I I am he and there is no gods with me I kill and giue life I wound and I make whole neither is there any that can deliuer out of mine hand If I whet my glittering sword and my hand take hold on iudgement I will execute vengeance on mine enemies and will reward them that hate mee I will make mine arrowes drunke with blood and my sword shall eate flesh for the blood of the slaine and of the captiues when I begin to take vengeance of the enemy This is Gods arrow against all Atheists this is a fearefull thunder-bolt throwne down vpon their heads which shall crush them in pieces testifie their destruction which shall come vpon them when there is none to helpe Let such therfore betimes acknowledge a God of Nature that he may bee to them a GOD of grace let them confesse him to worke when he will by extraordinary meanes that he may direct them in the ordinary pathes that leade to saluation and eternall life let them reuerence him as the ruler of the world that hee may rule in their hearts by his Word and Spirit and Sacraments whereby he applieth to vs his heauenly gifts Secondly let vs learne by this miraculous Vse 2 manner of working to trust in him when all meanes faile vs and tye not him to the ordinary course of second causes that is able to make the Sunne and Moone to stand still as in the pursuit of Ioshua Iosh 10 1â— 2 King 2â— and to bring the Sun backe againe many degrees in the Diall of Ahaz as in the comforting of Hezekiah and to turne the Sunne into darkenes Math. 27 as we see in the time of the passion of Christ He is able to doe whatsoeuer hee will and more then hee will doe It is an easie matter for euery man to say he trusteth in God and boast of his faith when no meanes faile him when hee hath abundance and store of all things when hee is fed to the full with his hid Treasure that they leaue the rest of their substance for their children Iob. 29 6â— when God compasseth them about with his mercies That they wash their pathes in Butter and haue the Rockes to powre them out Riuers of Oyle as Iob speaketh it is quickly said and spoken that we will relye vpon God and acknowledge his prouidence But if GOD blow vpon our meanes they shall doe vs no good hee can take vs from them as hee dealt with the vnfaithfull rich man Luke 12 2 Iob. 1 â— or hee can take them from vs as hee dealt with his faithfull seruant Iob Wee must therefore depend vpon him in time of war as wel as of peace in want as wel as in time of wealth in sicknesse as in health when he shall make the heauen as iron and the earth as brasse when hee shall take away the staffe of bread when hee shall cause thee to walke through the valley of the shadow of death thou must then cal on him for thy daily bread and say with Iob Loe though he slay me Iob 13 15 Prou. 16.3 1. Pet. 5 7 yet will I trust in him Commit thy wayes and workes vnto the Lord and thy thoughts shall bee directed Cast all your care on him for hee careth for you Such wee are indeed as wee are in aduersity Such is our faith as it is found in the day of temptation Wherefore let vs lift vp our eyes to him that sitteth in the heauens and swayeth all things by his prouidence and say with the Prophet Psal 28. The Lord is my strength Psal 28 7 â— 37 39 40. and my shield mine heart trusted in him and I was helped therefore mine heart shall reioyce and with my Song will I praise him The Saluation of the righteous men shall be of the Lord he shall be their strength in the time of trouble For the Lord shall helpe them and deliuer them he shall deliuer them from the wicked and shall saue them because they trust in him Thirdly let vs not doubt of the promises Vse 3 or prouidence of G G D who is able to make good the words of his own mouth how incredible or vnpossible soeuer they seeme in our eies Therfore the faith of Abraham the Father of the faithfull is commended by the Apostle that aboue hope he beleeued vnder hope that he should be the Father of many Nations 〈◊〉 4 18 19. and he not weake in faith considered not his own body which was now dead neither the deadnesse of Sarahs wombe neither did he doubt of God thorough vnbeliefe but was strengthened in the Faith and gaue glory to God being fully assured that he which had promised was able to doe it This is a great comfort if at any time wee see the miseries and ruines of the Church if wee beholde the desolation hauocke that is made of it that God is able to restore the flourishing estate thereof again God can work aboue meanes without so that albeit we can see with an eye of flesh no way to worke the safety of the Church let vs not despaire or cast away our confidence and hope which hath great recompence of reward We reade how God saued Israell when there appeared no meanes of deliuerance in the eyes of men the rockes and mountaines hemmed them in on both sides the red Sea was before them 〈◊〉 14 13 â—4 the hoste of the Egyptians marched
teachablenesse meeknesse humblenesse of minde is the beginning of wisedome Pro. 1 7. This is so necessary a worke that GOD euermore wrought it in his seruants before he reuealed himselfe vnto them Thus hee dealt with Abraham Gen. 15 12. when he made a fearefull darknesse fall vpon him Thus he dealt with Iacoh Gen 28. He was afraid and said How fearefull is this place This is none other but the house of God and this is the gate of heauen Thus he dealt with the Israelites and with Moses himselfe Exod. 19 12 Heb 12 21. at the deliuering of the Law and entring into couenant with them Thus he dealt with Paul at his conuersion to the faith which before hee destroyed there shâ—ned suddainly a light round about him from heauen Acts 9 4.6 Whereat he fell to the earth trembling in body astonied in minde and troubled in conscience Thus he dealt with the Apostle Iohn when hee saw a vision of Christ Reuel 1 17 hee fell at his feetâ— as dead The want of this reuerent feare lifteth vs vp against God causeth vs oftentimes to check the word to be bold to controlle it that wee cannot suffer our selues to be checked controlled by it This feare ariseth in our hearts and is wrought partly by the consideration of Gods Maiesty and partly by the meditation of our owne infirmity and serueth to correct our natural pride and to redresse our corrupt affections Thirdly we must bring with vs faith in Christ and beleeue in the promise and word of God that it is infallible as Heb. 4 2. Vnto vs was the Gospel preached as vnto theÌ„ but the word that they heard profited them not because it was not mixed with faith in those that heard it This is that gift of God that purifieth the heart boreth the eare and maketh the way for other graces to follow Lastly if we would heare with profit we must haue good and honest hearts sanctified vnto euery good worke This our Sauiour sheweth in expounding the Parable of the Sower That which fell in good ground are they which with an honest and good heart heare the word and keepe it bring foorth fruite with patience Luk. 81 5. This the apostle Iames to the same purpose who charging vs to be swift to heare slow to speak addeth Wherefore lay apart all filthinesse superfluity of maliciousnesse and receiue with meeknesse the word that is grafted in you Iam. 1 21. The want of this preparation maketh so many vnprofitable and fruitelesse hearers No man is so simple and sottish to sow his seede cast away his Corne vpon ground vnploughed vntilled Shall we haue this knowledge vnderstanding in earthly things and shall wee discerne nothing in heauenly things but suffer the immortall seed of the word to vanish away thorough want of due preparation Hence it is that the Prophet exhorteth to breake vp our fallow ground and not sowe among the Thornes to be circumcised to the Lord and to take away the fore-skinnes of our hearts lest the wrath of God come foorth like fire and burne that none can quench it Ier. 4 4. Vse 4 Fourthly it serueth to guide and direct the Ministers of the Gospel to speake the word with all reuerence as the Embassadours of God that our preaching be with power and authority and so minister grace vnto the hearers 1 Corin 4 1. to the end they may thinke of vs as of the Ministers of Christ and disposers of the secrets of God For how shall the people heare it with reuerence if we be not carefull to deliuer it with reuerence as the word of our master that sent vs Hereunto commeth the exhortation of the Apostle Paul 2 Tim. 2 15. And the Apostle Peter speaketh to the same purpose 1 Pet. 4 11. Now that this gracious deliuery of the word may bee retained some things are to be obserued in the very action Touching the fitting and preparing of our selues to the worke of the Ministery that wee may preach with fruite and speake with comfort it is necessarily required of vs to vse praier reading study meditation and such like helpes as may further vs in our calling For albeit we haue wits quicke to conceiue memories firme to retaine and tongues ready to vtter See the faithful Shepherd yet wee must not abuse these excellent gifts to ydlenesse or vaine-glory but when we haue done all that we can account all our paines and labours too little saying with the Apostle Who is sufficient for these things 2. Cor. chap. 2 verse 16. The Prophets and Apostles of Christ were endued with extraordinary gifts and had a plentiful measure of knowledge giuen vnto them yet they ceased not to study the Scriptures Peter pronounceth of them all that They tooke great paines in their Prophesies the Prophets enquired and searched diligently the things that concerne the saluation of the Church 1 Pet. 1 10. Peter read the Epistles of Paul 2 Pet. 2 16 and Daniel the Prophesies of Ieremy Dan. 9 2. Paul receiued the Doctrine of the Gospel by reuelation was taken vp into Paradise and heard words which himselfe durst not expresse and the Saints were not able to conceiue hee was ready to lay downe his life saw himselfe at deaths dore yet he had a desire still to profite as appeareth in that he willeth Timothy to bring the Books and Parchments with him 2 Tim. 4 1â— when he came vnto him Wherefore it beseemeth not the weightinesse of the worke which we handle nor the presence of the people to whom wee speake nor the reuerence of the place wherein wee stand nor the worthinesse of the person whom we represent to step vp suddenly to stand in the stead and roome of God like horses that runne away with an empty Cart and set forward in the way before they haue their load No man dareth to speake of Princes affaires before Princes with leuity no man dareth giue sentence of life and death rashly The Minister speaketh of Christ before God and Angels He setteth before his hearers life and death heauen and hell and pronounceth the sentence of saluation or damnation vpon theÌ„ as Moses testifieth Deut. 11 26 27 28. Behold I set before you this day a blessing a curse the blessing if ye obey the Commandements of the Lord your God and the curse if yee will not obey Thus much for the preparation In the action it selfe we must vse all seemely and decent behauiour comely and reuerent gestures of the body haue alwayes a sober looke and modest countenance that it may appeare to others that we are inwardly moued and touched our selues with that we speak We must vtter gracious words to worke godly edifying in the spirit not ridiculous iestes to procure laughter We must lay aside the perswasible words of humane wisedome We must not relate stories and tell merry tales to fill vp the time and to make our auditors merry We
of the world and hunting after vaine-glory which haue receiued all their reward they can looke for no other at the hands of almighty God This property Christ obserueth to be in hypocrites Math. chap. 6 verses 2 5 16 and 23 3. They blow a Trumpet before their almes they stand and pray in the open streetes they disfigure their faces when they fast and all these ceremonies and circumstances are vsed that they may bee seene and praised of men But we must in all our works looke vnto God and know that his eye is vpon vs who seeth vs in all places and will reward vs openly To conclude we are all to take knowledge of these fruites and effects of hypocrisie that we be not ouertaken with it and on the other side let vs first seeke the glory of God reforme our owne wayes preferre the statutes of God obserue the weighty things of the Law and content our selues to be seene of God that so we may haue praise not of men but of God Thirdly it teacheth vs what to thinke of Vse 3 coniuring sorcery enchantment Sorcerers and Witches will seeme to doe all things in the name of God they vse many good words they haue the Name of God and of Iesus Christ continually in their mouthes would be thought to worke wholly by the diuine power of almighty God wherby they shamefully take his Name in vaine and notoriously deceiue such as resort and repaire vnto them and therefore wee see how God maintained his owne glory and reuenged the abuse done vnto his holy Name in the Acts chap. 19 13 16. by the example of those which tooke vpon them to coniure and cast out diuels in the Name of God and to name ouer them which had euill spirits the Name of the Lord Iesus saying We adiure you by Iesus whom Paul precheth for the man in whom the euill spirit was ran vpon them and ouercame them and preuailed against them so that they fled out of that house naked and wounded Neither let any obiect and say there is no sinne in seeking to them seeing they vse good words whereof followeth a good effect to wit recouery of health and restoring of the sicke For heerein lyeth the deep subtilty of Satan vndermining craftily to hide his purpose He knoweth that if he were knowne and his hand seene in it al men would abhorre and abiure him Therefore he vseth to assaile men disguised 1 Cor. 11 14 changeth himselfe into an Angel of light that wee may be the sooner deceiued and he the better receiued Now he can finde no fitter colour thē to make shew of the Name of God which is horribly abused and prophaned euen by such as are accounted cunning men and cunning women These the more they vse the Name of God the more wicked they are and therfore albeit they speak of God and Christ his Son teach such as come vnto them to vse good words to weare some part of Iohns Gospel to do all in the Name of Christ yet they are the instruments of the diuell prophaners of the Scriptures abusers of holy things and takers of the Name of God in vaine whom God will neuer hold guiltlesse Exod. 20 7. The diuels are not driuen out with good words he is with stood with the shield of faith Eph. 6.16 where the Scriptures are not hanged about the neck but written in the heart by the Spirit of God and the soule throughly armed with the power of them as with a spirituall sword that is able to wound the enemy Lastly we learne from hence to ioyne to Vse 4 our outward profession true sanctification inward holinesse of conuersation True profession bringeth with it true godlinesse For al such as haue this honour giuen vnto them to be the people of God and his precious inheritance must be an holy people to God as Moses teacheth Thou hast set vp the Lord this day to be thy God and the Lord hath set thee vp this day to bee a precious people vnto him that thou shouldst keepe all his Commandements to make thee high aboue all Nations in praise in name in glory c. Deut. 26 17 18 18 19. Let vs not content our selues to haue GOD in our mouthes but labour to be sincere and first of all begin to looke to our hearts He that looketh to haue good fruite of his Trees looketh to the rootes He that would haue cleere waters in the chanels looketh to the Fountaines So if wee would cleanse our wayes in Gods sight this is the right order to be obserued to begin first to cleanse the heart This Christ teacheth the Pharisies being proud hypocrites Ye make cleane the vtter side of the Cup and of the Platter but within they are full of bribery and excesse thou blinde Pharisie cleanse first the inside of the Cup and Platter that the outside of thē may be cleane also Math. 23 25 26. This duty must of euery one of vs be practised First giue vnto God the heart that made it be careful to begin the worke of repentance there take heed of all hypocrisie Luke 12 1. which may deceiue others and will deceiue our selues but cannot deceiue God Counterfet holinesse is double vngodlinesse both because it is vngodlinesse Aug in Psal 63 and also a counterfetting which God abhorreth Oh hypocrite saith one if it be a good thing to bee good indeed Chrys in Math. hom 7. what reason hast thou to appeare to bee that which thou wilt not be And if it be an euill thing to be euill indeed why wilt thou bee that which thou wouldst not seeme to be If it be a good thing to appeare good it is better to be so indeed and if it be euill to appeare to be euill it is worse to be euill indeed Wherefore eyther appeare as thou art in truth or bee in truth as thou appearest For what shall it profit thee to seeme to all others a very Saint and to bee to thy selfe nay to thy God a diuell It is much more to thy profit and comfort to bee that indeed to thy selfe Senec. epist 78. which thou wouldst seeme to be to others A wicked man counterfetting godlinesse is most vngodly the deeper his hypocrisie is the greater is his iniquity and impiety Verse 28. So Balak brought Balaam vnto the toppe of Peor that looketh toward the Wildernesse Then Balaam saide c. Hitherto of two Doctrines arising partly from the person of Balaam and partly from the person of Balak One more remaineth to be considered in the shutting vp of this Chapter from the practise of them both In all this businesse we haue seene more their pollicy then their power and how they haue behaued themselues cunningly and craftily to bring their purpose to passe Hitherto commeth Balaks sending from farre and hyring of a sorcerer to curse the people Hitherto cometh Balaams consenting and comming for lucre and loue of money
that in order followeth after the other Moses declareth the performaÌ„ce of Gods promise touching the multiplying of their seede together with the myraculous gouernment of that people wandering vp and down and iourneying heere and there without any setled estate more then 38. yeares in the Wildernesse When Moses was to bee gathered vnto his Fathers Deut. 32 49 50. and to go the way of all flesh GOD commanded him to go vp vnto the Mount Nebo which is in the land of Moab and from thence to behold as it were in a moment the Land of Canaan and the seuerall parts of it In like maner if wee from this place as from an high Mountaine and as it were looking from the vpper ground shall take a view of the parts proportion of this booke we shall throughly vnderstand what is the purpose and purport of it and what are the ends for which it was committed and commended vnto vs. Wherefore for our better and more orderly proceeding heerein let vs generally obserue and consider these particular points First we will speake of the Author of this booke secondly of the inscription or Title thereof thirdly of the ends and vses and last of all of the seuerall parts and diuision of it The Author for that is the first branch is double either principall or instrumentall The cheefe author of this booke is God For who is the inditer of the Scripture but he or from what spirit can it proceede but from his The Prophets alwayes begin their preaching and prophesying with this note b Esay 1 10. Hab. 1 1. 2 1. Thus sayeth the Lord Heare ye the word of the Lord the vision of Isaiah the burthen which Habakkuk did see Thus the Apostles shew their calling froÌ„ God c Rom. 1. ver 1 Galat. 1 1. Reuel 1 1. Paul a Seruant of Iesus Christ called to bee an Apostle not of men neyther by man but by Iesus Christ The Reuelation of Iesus Christ shewed to his seruant Iohn Thus Zachary in his song teacheth that d Luke 1 70. God spake by the mouth of his holy Prophets which were since the world began To this accordeth the saying of Peter e 2 Pet. 1 20.21 No prophesie of the Scripture is of priuat motion for it came not in old time by the will of man but holy men of God spake as they were mooued by the holy Ghost And the Apostle affirmeth f 2 Tim. 3 16. That the vvhole Scripture is giuen by inspiration of God Al which serue to teach vs that the words of all the holy Prophets are to bee receiued and embraced as the words of God but the doctrine handled in this booke is a part of the word of one of the most ancient most holy most excellent and most diuine Prophets and therefore consequently the doings heere registred and the doctrines heere deliuered are to be holden as a portion of the vndoubted word of God So then as Christ spake to his Disciples g Math. 10 20 It is not you that speake but the spirit of your Father which speaketh in you so may we truly say it is not Moses that speaketh heere but the Spirit of God that spake in him and wrote by him in which respect it may iustly be affirmed He that heareth him heareth God and he that despiseth him that is the writer dispiseth God that is the inditer And as the Author of this Booke appeareth to be the Lord himself by an argument drawn from the generall to the speciall so the authority of it will euidently appeare and easily bee demonstrated out of sundry particular places and circumstances out of the booke it selfe Such is the full consent and sweete agreement betweene the old and new Testament that one of them serueth to confirme ratifie and establish the other Hence it is that Christ Iesus himselfe and his Apostles writing by his spirit do alledge sundry examples produce sundry testimonies proue sundry doctrines and disproue sundry errors as by an authenticke witnesse taken from this book of Moses which now we haue vndertaken to expound Moses the man of God reciteth and reckoneth vp in sundry places h Numb 20 21. 25. compared with 1. Cor. 10 1 2 3 4 5 6 7 c. of this Booke on the one side the great mercies of God to his people that he gaue them and they did eate Manna that is bread from heauen and dranke water out of the rocke and on the other side their wretched vnthankfulnesse toward him they lusted after flesh they murmured against him they committed fornication and perished manie thousands of them The truth of these thinges is confirmed by the Apostle Paul 1. Cor. 10. testifying that they did all eate the same spirâ—tuall meat and all dranke the same spiritual drinke drinking of the rocke that followed them and thereupon alluding vnto the history he saith i Num. 21 6 8 compaâ—d with 1 Corin. 10. Iohn 3 Let not vs commit fornication as some of them committed fornication and fell in one day three and twenty thousand Againe we reade heere how â—od brought among them in the wildernesse fiery Serpents k Numb 12 6 7 compared with Hebr. 3 2 5. that destroyed them but vpon their repentance and humiliation hee was reconciled commanded Moses to make the resemblance and representation of those fierie Serpents and set it vpon a pole that so many as were bitten m ght looke vpon it and liue The truth of these appeareth both by the testimony of Paul 1 Cor. 10 9. Neither let vs tempt Christ as some of them tempted him and were destroyed by Serpents by the words of Christ himselfe Iohn 3 14 15. As Moses lift vp the Serpent in the wildernesse so must the Son of man be life vp that whosoeuer beleeueth in him should not perish but haue eternall life Moses in the 12 chap. saith l Num. 11 29. compard with Iames 4 5. If there be a Prophet of the Lord among you I will be knowne to him by Dreame or vision my seruant Moses is not so who is faithfull in all his house Heereunto the Apostle to the Hebrues alludeth Consider Christ Iesus the high Priest of our profession who was faithfull to him that hath appointed him euen as Moses was in all his house Moreouer in the former chap. when Ioshua saw the two Elders in the hoste to prophesie m Iunius in paralel hee feared that Moses his reputation and authority would be diminished therefore ran to him in haste that hee should forbid them but Moses saide vnto him Enuiest thou for my sake Heereunto the Apostle Iames alludeth Think ye that the Scripture saith in vain Doth that spirite which dwelleth in vs lust vnto enuy Lastly to omit sundry Testimonies that might be produced n Numb 24 14. and 31 16. compard with 2 Peter 2 15. Iude 12. Reu. 2 14. and are remembred by others we haue at large laide
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
standeth with God he is a right good states-man But what shall it profit a man to bee a good Linguist and not be able to speake the language of Canaan to abound in the perswasiue wordes of humane wisedome as an Oratour and to want the euidence of the Spirit to be skilfull in consort and to haue iarre and discord in his owne heart to be able to measure the whole earth yet not to measure the narrow compasse of his owne life What shall it aduantage a man to be cunning in the heauens and to haue one foot in hell to number his kine his sheepe his cattell and not to number his owne daies Iob was a very rich man the richest among all the men of the East yet the number of all his beasts was knowne Iob 1 3. His substance was seauen thousand Sheepe three thousand Camels fiue hundred yoke of Oxen and fiue hundred shee-asses There is no Shepheard but knoweth the number of his whole flock and oftentimes telleth them that hee may not be deceiued No man is so simple but hee can reckon the number of his Cattell rehearse the names of his Oxen. What extremity of folly then is it to haue skill to number vp his sheepe and other goods and yet in the carelesnesse of his heart to suffer whole yeares to passe ouer his head and the greatest part of his age to flye away and neuer number his daies thereby to get spirituall wisedome We see that Merchants other Trades-men haue their counters and counting-houses to cast vp their accounts and to make eeuen reckonings but alasse it is more then childishnes and worse then madnesse to keepe right reckonings betweene man and man and neuer to reckon with God nor to make leuell with him The Prophet setting downe the shortnes of mans life that his time is threescore yeares and ten which passe away as a thought doth breake out into this effectuall praier Psal 90 12. Teach vs so to number our daies that we may apply our hearts vnto wisedome This is diuine arithmeticke and most heauenly numeration to enter into our counting houses that we may vnderstand how short a space we haue to liue and thereby become circumspect and heedy how we spend the time of our life that remaineth If then we remember our last end and thinke vpon the hours of our age that run away swiftly we deserue the praise and commendation of good Arithmetitians and we may be saide to haue the best arte and habit of numbring that can be in the world Al other knowledge of numbring without this is of lesse value then a cypher Besides the greatest part of men that would be thought cunning in the practise of this faculty are out of their numbers much deceiued they euermore busie themselues in addition multiplication and dreame of many yeares that they are to liue whereas we must be carefull to practise subtraction diminution knowing that euery day nay euery houre momēt cutteth off a part of our time The rich man in the Gospell was a bad cypherer an euil Arithmetitian whē he set down a false sum to his owne soule saying Luc. 12 19. Thou hast much goods laid vp for many years He set down years for daies like the deceitful trades-man that writeth pounds for shillings The Prophet Dauid was more skilfull in this art and had learned better to cast accounts saying Ps 39. Lord let me know mine end Psal 39 4 5 6 and the measure of my daies what it is let me know how long I haue to liue Thou hast made my daies as an hand-bredth and mine age is nothing in respect of thee surely euery man in his best estate is altogether vanity Doubtlesse man walketh in a shadow and disquieteth himselfe in vain he heapeth vp riches and cannot tell who shall gather them In which place howsoeuer some impatience appeareth in regard of the present troubles wherewith on euery side he was encombred and compassed about yet he confesseth the vanity of his life the shortnesse of his daies and the vncertainty of all his actions We are ready to promise vnto our selues a long life and to multiply the thoughts of many years which drowneth vs in the desires of this world and taketh away the meditation of heauenly things Iob in sundry places teacheth vs this art of numbring ch 14. Man that is borne of woman is of a short continuance full of trouble he shooteth out as a flower Iob 14 1.2 is cut downe c. Let vs learn of these godly men the art of arithmetick and know that we haue profited wel in that schoole when by skilfull diduction we can bring the yeares of our life vnto a consideration of the number of our dayes which passe away and not be recalled Lastly seeing the Lord knoweth vs it is our Vse 5 duty also to seeke to know him in all loue and obedience He knoweth vs not only with that knowledge wherewith he knoweth the wicked but with a speciall knowledge of his fauor good pleasure This must be considered of vs. For some man might say Is this any priuiledg that God will know vs doth he not also know the wicked or is there any thing dim dark to him or hidden frō him He doth know the vngodly euen al their thoughts and imaginations their goings out their commings in for euermore It were good for thē if he knew them not with his al-seeing prouidence for then they might escape the vengeance of his powerfull hand But they shall know in the end that he knoweth them to their finall condemnation His knowledge of his deare elect is far otherwise he knoweth them to protect defend them to iustifie and saue them He knoweth them as a father knoweth his children or as a friend loueth his friend he knoweth them particularly and by their proper names he loueth thē with an vnfained loue On the other side it standeth vs vpon to know him with an especiall knowledge as the child knoweth loueth his father after a speciall manner and in an earnest measure euen from a feeling of that loue wherewith the father loueth him True it is the child loueth others but in a generall sort but his owne father he knoweth more particularly with an inward affection of the heart he knoweth his voice and can discerne it from others So is it with the sons of God who haue a blessed experience of his loue toward them they loue him they delight in him and they reioyce in him as Iohn 3.29 Iohn 3 29. He that hath the Bride is the Bridegroome c. Wee must all of vs begin to know him heere in this life that wee may know him perfectly in the life to come Heere we must see him as it were through a glasse darkly that heereafter wee may see him face to face fully If we do not know him in his Word and Sacraments wee shall neuer
heauen is not giuen but to those to whom it is prepared of the Father Matth. 20.23 and 25.34 But election is not of works but of grace and therefore is called the election of grace Rom. 11.5 This appeareth Ephe. 1. Ephe. 1 5.6 He hath predestinated vs to bee adopted through Iesus Christ in himselfe according to the good pleasure of his will c. No man could be saued except Christ had come and had satisfied the iustice of God for the sinnes of the world by his precious blood for there is no other name vnder heauen wherby we must be saued Act. 4.12 but all his benefites proceed from grace and the euerlasting loue of God toward vs as Ioh. 3. Ioh. 3.16 God so loued the word that hee hath giuen his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life No man can be saued except he be effectually called to Christ and his Gospel outwardly by the word and inwardly by the Spirit but whence proceedeth this grace but from grace as the Apostle testifieth 2 Tim. 1. 2 Tim. 1.9 Gal. 1.6 He hath saued vs and called vs with an holy calling not according to our workes but according to his owne purpose and grace which was giuen to vs through Christ Iesus before the world was No man can be saued except he hath faith in Christ for the iust shall liue by faith Hab. 2.4 and without faith it is vnpossible to please God Heb. 11. But from whence haue we faith By grace as the Apostle witnesseth Ephe. 2. Ephe. 2.8 By grace ye are saued through faith that not of your selues None can be saued except he be iustified as Psa 34.15 16. The eies of the Lord are vpon the righteous and his eares are open to their cry but the face of the Lord that is his anger and indignation is against them that do euill to cut off their remembrance from the earth But our iustification commeth from grace as Rom. 3. Rom. 3.24 We are iustified freely by his grace through the redemption that is in Christ Iesus No man can be saued except being iustified by faith he be also sanctified and renewed by the spirit of regeneration for except a man be borne againe of water and the holy Ghost he cannot enter into the kingdome of heauen Ioh. 3. But whence haue we this but from the grace of God as the Apostle expresseth Tit. 3. Tit. 3.6 The bountifulnesse and loue of God our Sauiour toward man appeared and according to his mercy he saued vs by the washing of the new birth and the renewing of the holy Ghost which he shed on vs aboundantly through Iesus Christ our Sauiour No man can be saued without good workes and a carefull and constant endeuour to walke in them for we are his workemanship created in Christ Iesus vnto good works which God hath ordained that we should walke in them Ephe. 2.10 But how are wee inabled to performe them but by the grace and free gift of God as Ezek. 36. Eze. 36.26 â—â— A new heart will I giue you and a new spirit will I put within you and I will take away the stony heart out of your body and I will giue you an heart of flesh and I wil put my Spirit within you and cause you to walke in my statutes and ye shall keepe my iudgements and doe them The like may bee saide of remission of sinnes No man can be saued without continuall forgiuenesse of sinnes for into many sinnes and offences we fall daily Iam 3.2 But this is giuen vs through his grace onely as the Prophet teacheth Esay 43. Esai 43.25 I euen I am hee that putteth away thine iniquities for mine owne sake that is for no deserts of thine but thorough grace and fauour and will not remember thy sinnes and Ephe. 1.7 We haue redemption through his blood euen the forgiuenesse of sinnes according to his rich grace Lastly no man is saued except he perseuere and continue in faith in loue in Christ in repentance in Christ and in all good works as Matth. 24. he that endureth vnto the end he shall be saued and Reuel 2.10 Be thou faithfull vnto the death and I will giue thee the crowne of life but from what root and fountaine proceedeth this gift and from whence hath it his beginning The Apostles and Prophets tel vs most plainely and directly as Iere. 32.39.40 Ier. 32.40 â— I will giue them one heart and one way that they may feare me for euer I wil put my feare in their hearts that they shall not depart from me Phi. 1.6.29 and 2.13 God that hath begunne his good worke in his Saints will performe it vntill the day of Iesus Christ Now as we haue said of all the rest so we may say of eternall life Rom. 6.23 that it is the free gift of God and therefore all his giftes and our saluation come not from our our merits but from his mercies not from our deseruings in whole or in part but from his free fauour in Christ Iesus Let vs come to the reasons and consider Reason 1 aright the causes hereof First of all God wil haue the praise and glory of his owne works and will not giue and grant ouer the same to another But if the graces of his Spirit were well deserued of vs and not freely bestowed vpon vs wee had matter of reioycing in our owne selues and of boasting against God The Apostle hauing shewed that the righteousnesse of God is made manifest without the Law saith Where is then the reioycing Rom. 3.27 and 4.2 It is excluded And touching Abraham thâ— father of the faithfull he sayeth If Abraham were iustified by workes he hath wherein to reioyce but not with God Likewise writing to the Ephesians chap. 2. By grace ye are saued through faith Ephe. 2.8.9 and that not of your selues it is the gift of GOD not of workes lest any man should boast himselfe So then he giueth all his gifts freely that he may haue the whole praise of his mercy But so much as we take to our selues so much hee loseth of his glory Reason 2 Secondly he knoweth we haue nothing of our owne we craue our daily bread and drinke at his hands We are beggers and destitute of all good things and neuer are able to supply our owne wants Our owne penury is such that we haue nothing to boast off but our misery pouerty blindnesse nakednes and wretchednesse We were saith the Apostle dead in trespasses and sinnes â—he 2.1 2. wherein in times past we walked according to the course of this world and after the Prince that ruleth in the ayre euen the spirit that now worketh in the children of disobedience We are vnable to thinke or to doe any thing it is God must worke in vs the will and the deed it is he must draw vs before we can runne after him or come
and had praied with fasting they commended them to the Lord on whō they beleeued Acts 14 23. Likewise the Apostle left Titus in Crete that he should set in order the things that are wanting and ordaine Elders in euery City as hee had appointed him Titus 1 5. Thus we see what the practise of the holy Apostles was toward the Churches which they had planted so that in all kingdomes and Countries and Congregations conuerted to the true faith the ministery of the word must bee firmely established well seene vnto and regarded both to bring them to God and to settle them in God and to continue them with God that they may abide his for euermore Reason 1 Let vs search into the reasons heereof for the confirming of vs farther in this truth First a certaine and setled ministery is an euident signe and token that God hath a Church and people to be wonne and begotten by the precious and immortall seed of the word which is the seed of regeneration and by their ministry whom he sendeth and sanctifieth to teach them in the truth Where he will haue much labour to be bestowed and more planting watering to be vsed then in other places hee hath much people to be gained and gathered vnto him where he will haue little paines bestowed there he hath a small people and a little company to be saued Where he will haue no teaching he hath no Church to be collected and conuerted vnto the faith When Paul had preached the Gospell planted a church at Corinth and was ready to haue departed The Lord spake vnto him in the night by a visian Acts 18 9 10. Be not afraide but speake and hold not thy peace for I am with thee and no man shall set on thee to hurt thee for I haue much people in this City Hee must labour more plentifully and aboundantly among them because God had a greater people in that place On the other side where he would not haue them exercise their ministery it is a signe and token he hath no people there No labourers no corne no haruest men no haruest no shepheards no flocke Hence it is that when they had gone throughout Phrygia and the Region of Galatia they were forbidden of the holy Ghost to preach the word in Asia and after they were come to Mysia they assaied to go into Bithynia but the Spirit suffered them not Acts 16 6 7. Thus we see that a standing ministery is a signe of a Church and where the word is not there is no Church Reason 2 Secondly without the light of the word the people remaine in darknesse and cannot see they grope at noone dayes and know not what they doe as it was in Egypt when the plague of palpable darkenes was sent among them they saw not one another neyther arose any from his place Exod. 10 23. Thus it fareth with those that want the light of the candle or the shining of the Sunne of Gods word among them they lye vnder one of the most heauy plagues that can be but whē the word is sent vnto them they haue a great light to direct them in their waies according to the saying of the Prophet Esay 60 2 3. The darknesse shall couer the earth and grosse darknesse the people but the Lord shall arise vpon thee and his glory shall be seene vpon thee and the Gentiles shall come to thy light Kings to the brightnesse of thy rising Such then as haue not the ministery of the word are as a crew or company of infidels as an heard of brute beasts and cattel that are running on heapes to their destruction or like to those swine of the Gadarens into which the diuels entred at the permission of Christ so that they ranne violently downe a steepe place into the sea and perished in the waters Math. 8 32. Thirdly the necessity of a ministery is so Reason 3 cleere and euident that all the Gentiles had their Priests and Prophets that attended on their prophane and superstitious Altars and it was their first care to establish a religion such as it was among them This were easie to be shewed by the testimonies of antiquity out of all histories and records to haue beene obserued in all places at all times among all people After that Rome was builded and a sufficient people assembled in it immediately they established the worship of their gods indeed a false worship of false gods but therby they testified their great deuotion and theyr seruice and sacrifice done vnto them so that they erected a Colledge pontificall Plutar. in vita Numae ordained Bishops and instituted an High-Priest to haue authority ouer their Ceremonies and Lawes Virgil. Eglo 3. From hence commeth the saying in the Poet A Ioue principium that is Let vs make beginning with GOD. But to omit these wee see how Ieroboam that made Israel to sinne setting vp his two Calues appointed his Priests to attend at them Ahab and Iezabel had their idolatrous Chaplaines many Prophets of the groues 1 Kings 18 19. The colony brought from Babylon and placed in Samaria are saide to make a mixture of religion and to make vnto themselues of the lowest of them Priests of the high places which sacrificed for them in the houses of the high places 2. Kings 17. 2 King 17 32. Thus we see that among the very infidels No Priest no religion If it were thus among them who saw darkely and were without the true light of the Scripture much more ought wee to learne it that haue beene taught better things and haue the sure word of the Prophets to guide vs. Fourthly such is our frailety and weakenesse Reason 4 that notwithstanding wee liue vnder a setled ministery and haue giuen our names to the faith and haue yeelded some obedience to the truth yet we are ready to start back againe For as the body is prone to pine away without supply of daily food so are our soules ready to perish being destitute of the heauenly Manna of the word of God The wise man saith Where is no vision the people perish but hee that keepeth the Law happy is hee Prou. 29 18. The preaching of the word is the ordinary meanes of saluation and therefore without it the people perish The people of Zabulon and Naphtali were in the shaddow of death vntill Christ came among them and was reuealed vnto them Math. 4 15 16. The Prophet teacheth that the people are destroyed for lacke of knowledge Hos 4 6. When Moses was absent from the host of the Israelites onely forty daies they fell into idolatry worshipped the Calfe Exod. 32. So where the Minister and ministery of the word is wanting there for the most part no euill is wanting but swarmes of drunkards adulterers swearers theeues lyars and all kinde of impieties doe abound and ouerflow These are alasse too rife where the word is taught diligently and published in season and out
of season neuerthelesse where it is duely and conscionably preached without respect of persons it toucheth the harts of some represseth the corruptions of others is as a warning peece and watchword vnto all so that all persons and people whatsoeuer wheresoeuer must liue vnder the ordinary hearing and frequenting of the word of God Vse 1 The vses remaine to be handled which ought especially to be marked of vs. First there is offered vnto vs this truth arising from the doctrine it selfe that the preaching of the word by the Minister and the hearing of it by the people is no ceremony nor a matter of indifferency such as may eyther be done or left vndone at our owne discretion or disposition but it is such a part of the publike seruice of God as ought not to bee omitted or neglected without great sinne and breach of the fourth Commandement which serueth to establish the ministery of the word It is aboue the workes of mercy and compassion therfore the most profitable worke that can bee done to the sonnes of men It is a more excellent and much greater gift to doe good to the soule then to do good to the body inasmuch as the soule is more precious then the body Hence it is that the Apostles gaue ouer ministring to the poore attending to their necessities because they would giue themselues continually to prayer and to the ministery of the word Acts 6 4. Acts 6 4 and 2.42 And before this in the second chapter describing the Church after the ascension of Christ he saith the Disciples continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers Where hee placeth continuance in the Apostles doctrine and breaking of bread before fellowship and communion in temporall things It is one speciall marke of a man and woman truely fearing God to bee a diligent hearer of the word of God and a continuall resorter to the preaching of it and a carefull frequenter of the house of God We see this in Simeon he came often into the Temple and thereby hee found Christ when his parents brought him in their armes to do for him after the custome of the Law Luc. 2 27 37 41. The like we might say of Anna a Prophetesse which departed not from the Temple but serued God with fastings prayers night and day verse 37. Luc. 2 27 37 41. So Ioseph and Mary went to Ierusalem euery yeare at the feast of the Passeouer by custome and commandement This was the cause of the great godlines and wonderfull zeale that was in Dauid that he desired nothing more then to appeare before the face of God among his Saints This his affection he testifieth in many places Psal 27 4. Psal 27 4 42 1.2 One thing haue I desired of the Lord that will I seeke after that I may dwell in the house of the Lord all the daies of my life to behold the beauty of the Lord and to enquire in his Temple There is alwayes good hope of such persons so long as they vse the meanes to bee recouered A sicke person may not bee despaired off so long as hee is content to vse the helpe and counsell of the Physition albeit hee be very dangerously sicke but when once he refuseth his direction then we may looke for nothing but death Thus the case standeth with all men so long as wee forsake not the word there is hope of saluation when once we refuse it there is feare of destruction both of soule and body Wherefore we are to iudge well and charitably of such as are religious frequenters of the holy exercises of faith such are neuer past hope there is some signe of life in them and we haue more comfort and greater assurance of such albeit vniust vncleane then of any ciuill man that refuseth the meanes Many in the world stumble at the offensiue liues of euill professors but certainly whatsoeuer men iudge there is more hope of the worst professor that heareth the word and attendeth vnto it More hope of euill professors then of ciuill men then of the best ciuil men that in prophanenesse of heart refuse it and that for two reasons First these men though they be euill yet vse good meanes which haue from time to time done good vppon others as bad as they therefore may in time to come by the mercy of God and blessing vpon the meanes do good also vnto them be effectuall in them If it do not preuaile at one time yet it may at another The reformation of a sinner is not wrought at a sudden but by little little like the water that pierceth the hard stone by customable and continuall dropping vpon it If thou seest two men most dangerously sicke of diuers diseases and all mortall except they be cured and one of them putting himselfe vnder the Physitians hand the other reiecting altogether both phisicke and the Physitian whether of these is more likely to be restored and to liue Is not he that taketh the receit and medicine that is ministred So is it in the sicknesses of the soule If we hearken to the word which is a spirituall medicine to heale euery malady we may be reclaimed The word is as a draw-net cast into the Sea which gathereth of euery kinde Mat. 13. Yea it is quicke and powerfull and sharper then any two-edged sword piercing euen to the diuiding asunder of soule and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart Heb. 4 12. Secondly it is a signe that those which vse the meanes are not yet sold and setled to continue in sinne for there is no man whose hart is fully set in him to do euill and follow wickednesse that can patiently endure be content to be an ordinary frequenter of religion whensoeuer it is publikely taught and preached True it is they may sometimes come to the word for custome or company or feare or praise or because they haue nothing else to do and cannot tell how else to spend away the time but if they come ordinarily continually they are not become desperate The hammer of Gods word may break their harts and enter into their soules As for those that regard not to serue GOD and vse not the assemblies of his worship they are of all other most wicked and prophane and may iustly be said to be of the forlorne hope They are at the point of death they lye gasping for breath nay they are come to the brinke of hell Thus then we see that the preaching of God is of absolute necessity whether we bee conuerted or not conuerted whether we do beleeue or not yet beleeue nay it is in a manner the only necessary thing It is the opiniō of many wretched men that are not worthy to breathe in the common aire that it bringeth a great charge and heauy burden vppon the people
without any necessity and that it is a needlesse worke but they are far deceiued as we shall see afterward Wherefore Christ our Sauiour commending the practise of Mary that sate at his feete and heard his word saith vnto her sister Luk. 10 41 42 Thou art carefull and troubled about many things but one thing is needfull and Mary hath chosen that good part which shall not be taken away from her See how contrary these men are vnto Christ and their words to the words of Christ Can they then be good Christians that are led by a spirit contrary vnto Christ Hee telleth vs that the hearing of the word is necessary they say it by their practise seale to it that it is not necessary Can light and darknes be more contrary then these two He teacheth that this is one necessary thing they are not ashamed to affirme with tongues set on fire of hell that among all vnnecessary things this is most idle and vnprofitable This is a deepe iudgement of God vpon them for their contempt of his ordinance This bewraieth the corruption of their hearts that indeed they are of no religion For he that learneth not religion by the word neuer yet knew what true religion meaneth Such then as haue not a setled ministery and Minister to resort vnto Iames 1 6. are for the most part vnsetled in their opinions vnconstant in religion and vnstable in all their waies Sometimes they hold one thing sometimes another and sometimes nothing at all Math. 11 7. as a reed that is carried to and fro with the windes as a weathercocke that turneth often in a day and stagger hither thither like a drunken man And such as liue vnder a ministery planted according to the institution of Christ but haue not their eares setled to heare the fame forasmuch as they come once and misse twice slippe in out of the Church at their pleasure heare one Sermon and absent themselues from another their conscience is seared with an hot iron their sin is come vp to heauen Ignorant they are will learne nothing they are fickle in matters of faith and godlines knowing no point of religion as they ought to know neither being able to giue an account of the hope that is in them These starters that come and goe when they please haue not so much as the outward shew of a true Christian much lesse the truth of the heart that is within neyther can they looke for any blessing from him from whom all blessings do proceed as from the Father of lights To conclude then the power of Satan is great to hold man in sinne but the word is as the Scepter of God to breake it that wee may escape and to ouerthrow his kingdome The seuenty Disciples sent out by Christ into euerie City and place whither hee himselfe should come returned again with ioy saying Lord euen the diuels are subiect vnto vs through thy Name And the Lord said vnto them Luk. 10 17 18 I beheld Satan as lightening fall from heauen Luke 10. Behold how necessary the preaching of it is to all people to which we ought all to subscribe Secondly it serueth to reproue diuers abuses Vse 2 I will name three in particular First such as thinke spare not to say that the ministry is a vaine and superfluous thing and that the Ministers are men that may very well be spared as if they were a sixt finger vpon the hand or a sixt toe vpon the foot that is bringing a burden rather then a benefit and that their labours may be spared also inasmuch as they bring with them in their opinion needlesse charges and vnnecessary expences For as they account the Sabbath the losse of one day in a weeke the losse of one weeke in a moneth the losse of one year in seuen so they account the maintenance of the ministery the losse of their goods and substance and a departing with the tenth part of their labours to no purpose These haue learned another language then the tongue of Canaan they doe not the workes that beseeme christians and they cannot speake as beseemeth those that professe the feare of God if so be they do professe so much Is it a needlesse thing to haue the light of the Sunne in the Firmament without which all things are couered with darknesse and nothing can haue life and quickning But the Sunne is not more necessary to be in the world thē the light of the word in the church to giue life and light vnto them that sitte in darknesse Math. 4.16 Is a candle needlesse to be in the house in the night season to giue light to them that are in it The Church is the golden candlestick the word is the candle that shineth in our hearts to guide vs in all our waies Mat. 5 15. Luk. 8 16. Is it needlesse to haue labourers to reape downe our corne in time of haruest To haue meate brought vnto vs and prouided for vs when we are hungry or drinke when wee are thirsty The preaching of the Gospel is as light in the Firmament as a candle in the house as the eye in the body as the meate in the stomacke and as the labourer in time of haruest Matth. 9. The want of this blessing is to couer the earth with darkenes to put out the light of the eye to suffer good corne to perish for want of reaping and gathering into the barne as the state of Egypt was when it wanted corne and cryed out to Ioseph for bread or as Iudaea whē it wanted the light of the Sunne Miserable therefore and thrice miserable are those people that want this albeit they were stored with aboundance of all earthly commodities vnder heauen If they had all the riches of the world that euery nation borrowed of them and they of none what should they help them wanting this onely Could the other saue them or make them a blessed people No no in the middest of these blessings they must needs be accursed Is not that Land miserable that is compassed about with enemies yet is without armour Are they not as a naked people that lie open to become a prey to them that gape after their destruction Thus notwithstanding it is without the Ministers who are the Chariots and horsemen of Israel 2 Kin. 2 12. 2 Kings 2 12 and 13 14. Is it not a miserable thing to goe into warres and to haue no Captaines to leade the battell What hope can there be of victory Nay what can be looked for but present destruction The Ministers are the Leaders and Ouerseers of the Lords host to rule them and keepe them in order Heb. 13 7. Is it not miserable to see a flocke of sheepe without a Shepheard wandring vp and downe from the fold and ready to be deuoured of the wolues But such as are without a teaching Minister are scattered abroad as silly sheepe are without a
Shepheard to leade them in greene pastures Mat. 9 36. Is it not a wofull miserable thing to see Satans kingdome flourish and to see him ruling in the hearts of men and as it were dancing in their soules No greefe or sorrow should be like vnto this to see so many thousands perish euerlastingly But there is no other way to destroy his kingdome to make him fall downe like lightening then to haue the glad tydings of the Gospell spread abroad in the earth Luke 10 42. Is it not a miserable thing to see a City besieged round about and to haue no watchman to watch it and giue warning of the approch of the enemy Who can doubt but such a City is neere to be taken and surprized God hath made the Ministers his watchmen they must blow the Trumpet Ezek. 3 18 and 33 9. and warne the wicked that they turne from their wickednesse and euill wayes and so dye not in their iniquity Is it not a grieuous thing to haue meate ready to putrifie and corrupt and yet want salt to season it The Ministers of the word are not onely the light of the world but also the salt of the earth Math. 5 13. without which the people are as vnsauoury flesh and stinking carrion in the nostrils of God or else what needed this salt Lastly is it not a miserable thing to be pittied of all men to stand vpon the shore and to see many ready to bee drowned and cast away To behold them tossed vp and downe with the waues and at euery blast of the winde like to be swallowed vp in the seas But thus it is with vs by nature we cannot chuse but perish except this meanes be prouided for vs as an Arke to saue vs. Alasse how many dead carkasses may wee see swimming and floating in the glassie sea of this world that haue no life in them This point is pointed out vnto vs in the vision that appeared to Paul in the night Acts 16.9 There sâ—â—od a man of Macedonia and praied him saying Come ouer into Macedonia and helpe vs whereby he gathered assuredly that the Lord had called him to preach the Gospel vnto theÌ„ There are many things may bring vs into misery are able to make vs miserable but the want of Gods word and the sauing hearing of it bringeth a misery of all miseries euen an heap of all miseries which are as it were included in one by the Spirit of God speaking of the estate of the ten Tribes that had driuen away the Priests of the Lord 2 Chr. 15 3. Now for a long season Israel hath beene without the true God without a teaching Priest and without law Where mark that the holy Ghost ioyneth these three together God the Priest and the Law they that were without a teaching Priest were also without God and he that is without God is without all those things that should doe him good The like we see in the 13. chapter of the same book where Abijah concludeth against Israel that they could not prosper because they had banished the Priests of the Lord the sonnes of Aaron from them and on the contrary he saith concerning himselfe and Iudah As for vs the Lord is our God and wee haue not forsaken him 2 Chr. 13 10 and the Priests which minister vnto the Lord are the sonnes of Aaron and the Leuites waite vpon their businesse Verse 12. and afterward Behold God himselfe is with vs for our Captaine and his Priests with sounding Trumpets to cry alarme against you O children of Israel fight yee not against the Lord God of your Fathers for you shall not prosper If then wee would haue God to be with vs we must bee content to accept and make account of his Ministers if we cast them out with contempt from vs we say to the Lord also Depart from vs for we desire not the knowledge of thy waies Iob 21 14 15. who is the Almighty that we should serue him and what profite should wee haue if we pray vnto him Iob 21 14 15. Likewise the Prophet complaining of the desolation of the Sanctuary Psal 74 9. saith Wee see not our signes there is no more any Prophet neither is there among vs any that knoweth how long It was a great punishment inflicted vpon Caine to be driuen from the face of God Gen. 4 14 also vpon Agar Ismael the bond-woman and her sonne to bee cast out of the house of Abraham which was the Church of God Gen. 21 14 21. For that is as much as to bee separated from God to be banished from the word to be separated from his kingdome The Ministers are the guides to leade vs the way without them wee cannot but wander out of the way we are blind vnderstand nothing they open our eyes that we may see the truth Acts 8 31 and 26 18. â—he second â—proofe Secondly this reprooueth the vaine conceite and proud imagination of their hearts who hauing learned the principles of religioÌ„ and some grounds of knowledge proceed no further as if they had no more vse of the word whereas there is matter of instruction alwaies to be learned out of the word for all persons When wee haue eaten one kinde of meat one day we eate the next day as hungerly of it as we did before So ought we to come to the great Supper that God hath made vs againe and againe alwaies hungring and thirsting after the same This is most certaine and set it down as a most true rule the more knowledge we haue the more still we desire knowledge the greater our faith is the more we desire to haue it strengthened It is our daily praier that God would giue vs our daily bread Math 6 11. how much more then ought wee to craue at Gods hand the gift of spirituall food belonging to our soules that wee may be nourished to eternall life He is a foolish builder that when he hath begun to builde and laid the foundation giueth ouer Luk. 14 29. and neuer proceedeth to finish the worke but suffereth all men that passe by to laugh at him There is no people ought to be without the ministery it must alwaies remain among them that it may build them vp forward Eph. 4 13. and finish that which is begun Till wee all come in the vnity of faith and the knowledge of the Sonne of God vnto a perfect man vnto the measure of the stature of the fulnesse of Christ Would we haue it saide of vs and obiected against vs This man began to build but was not able to make an end This man laide his hand to the plough but now he standeth still and looketh backe There is as great vse to be made of the word after wee are conuerted to the faith regenerated by the Spirit of God as when we first beleeued They theÌ„ are greatly deceiued that being puffed vp with an
knowledge and vnderstanding enough to answere the latter and to say that as God hath appointed vs to liue so he hath appointed vs the meanes to maintaine life and therefore if we would liue we must feed our selues clothe our selues refresh our selues In like manner they that are ordained to eternall life cannot but heare the word I say they must and shall of necessitie heare it they can doe they will doe no otherwise as Act. 13.48 Act. 13.48 When the Gentiles heard this they were glad and glorified the word of the Lord and as many as were ordayned to eternall life beleeued All then that are ordained to the end are also ordained to the meanes forasmuch as whom he did predestinate them he also called and whom he called them be also iustified and whom he iustified them he also glorified Rom. 8.30 Rom. 8.30 Obiection 3 Thirdly to these that would seeme learned and to know somewhat more then their fellowes are ioyned as brethren in euill sundry of the common sort and prophane persons The Preachers say they are weake and fraile simple and sinful men If we might heare Christ himselfe or an Angel from heauen to teach vs we would beleeue The voice of our sweet Sauiour would mooue any man that hath any goodnesse in him Answer I answere the people of Israel could not heare and beare the voyce of God but desired of him that Moses might speake vnto them Exod. 20.19 Exod. 20.19 and now that we haue our owne request and hee hath sent vs in a Moses I meane a Minister wil we call for God againe will we haue sometimes God sometimes Moses at our owne pleasure like wayward and wanton children that will be pleased with nothing When God speaketh then in al haste we must haue Moses and when Moses speaketh we cry out for God whose voyce notwithstanding shaketh the heauens and cleaueth the rockes in peeces and moueth the foundation of the earth out of his place so that this was a common saying among the people of God We shall surely die because we haue seene God Iudg. 6.22 23. 13 22. Iudg. 6.22 23. and 13 22. It is therfore Gods great goodnes which we must not abuse to put his heauenly treasures in earthly vessels that man might be instructed by the Ministery of man to the end that the glory might be his and the benefit ours Such as heare them do heare Christ Luke 10.16 such as despise them despise Christ himselfe Doest thou then desire to heare Christ heare his Ministers who hath put the word of reconciliation into their mouthes and in his stead beseech vs to be reconciled vnto him Obiection Fourthly others of the same spirit obiect in this manner We haue the Scriptures in our houses we can reade them â—or we heare them read vnto vs at home there are set downe the most perfect Sermons of Christ of the Prophets and of the Apostles can our preachers amend them Answer I answere the Sermons of Christ and his seruants are most absolute and perfect and profitable in themselues as also alsufficient but not so to vs vntill they be explaned and applyed to the consciences of the hearers in the ministery of the word A loafe made of the finest fattest of the wheat is nourishable in it selfe but it is vnfit for our nourishment vntil it be cut and diuided into peeces that euery one may haue his portion and therefore whosoeuer is a workeman that needeth not to be ashamed must rightly diuide the word of trueth 2. Tim. 2.15 2 Tim. 2.15 The Eunuch sitting in his chariot had the Scriptures with him and read in them in his chariot as well as we doe in our houses yet when Philip said vnto him Vnderstandest thou what thou readest he answered Act. 8.31 How can I except some man should guide me Thus we see that albeit wee haue the Scriptures lying by vs in which we are to reade that they may dwell in vs plentifully yet we shall alwayes want the giftes of the Minister for the interpretation of them as children do the helpe of one to cut their meat when it is prepared and prouided for them or else they shall remaine an hungred Lastly there are others whose consciences Obiection 5 condemne them of wickednes and prophanenesse that obiect There are none worse then those that are common and continuall hearers of Sermons if then it be so good why doth not the word make them better Answer I answere this is a common and a cursed slander This is the old language of the diuell and of his instruments If Iob be accounted a iust man fearing God and eschuing euill the diuell will not sticke to face it out that he is an hypocrite The Pharises which were his hired seruants could say None regarded Christ but the people that are accursed Ioh. 7.48 49. Ioh. 7.48.49 Wherefore it is false that all are so they onely vtter the gall and malice of their diuellish hearts who enuy the grace of God in others and cannot abide that any should be more forward and feruent then themselues Secondly if this be granted and yeelded vnto them the which notwithstanding is most vncharitably surmised and vnconscionably alleadged of them yet they shew themselues wrangling Sophisters arguing from a false cause forasmuch as this badnesse and beastlinesse that appeareth in the liues of many hearers is not an effect of preaching or hearing but a sinne resting in the persons and proceeding from the prophane and vnregenerate hearts of those that heare Luke 8.11 as when good corne is sowen in barren and vnfruitfull ground or as if an husbandman should plough vp the fruitlesse sand or sow among thornes These instruments of Satan that seeke to disgrace the sauing hearing of the Gospel and whip the faithfull for the faults of hypocrites neuer cry out against open and notorious offenders against blasphemers against whoremasters against drunkards and such like Prophane beasts but if any bee an hearer of the word and study to reforme his life according to the streight line thereof he is a great eye-sore vnto them because the light that shineth in them serueth the better to discouer the darkenesse of their liues Thus many filthy swine and foule-mourhed dogges haue liberty to prophane the holy things of God The hearers of Christs Sermons were of foure sorts three were euill Matth 13.3 and receiued the word no otherwise then if seed should be cast in the high way or in stony ground or else among thornes where it bringeth forth no ripe fruit onely the last sort heard the word with good and honest hearts brought forth fruit with patience Whereas these that are carryed away with rash iudgement make all alike put no difference betweene one and another and will haue all hearers to be bad men Thirdly God hath appointed the preaching of the word not onely to conuert the elect but to harden the wicked as the Sunne
deformed both wayes they haue too little one way and too much another way and yet alasse they see it not they know it not they feele it not Or if they do know it they will not acknowledge it or if they feele it they will not reforme it and if they see it they glory at it and reioyce in it It were a strange thing to see any body to bee merry and make a triumph of it because it wanteth an eye or an hand or a foot But thus the case standeth with many Churches they consist of confused bodies one member encroching vpon the office of another they want their eyes to see withall and yet they dreame of perfection and despise other that are more faire and forward in good things then themselues Nothing continueth long at one stay in this life nothing is so well ordered but Satan and his instruments seeke to put it out of ioynt Wee must pray to God to open our eyes to see our wants and wrinkles and to labour earnestly as well to restore that which is wanting as to cut off that which is abounding Christ is the King of this Church shall any presume in his kingdome to set vp or pull downe to place or to displace to plant or to destroy This is Gods office it belongeth vnto him onely to do them such therefore are no better then vsurpers Vse 2 Secondly this serueth to reprooue the state of the Iewes as it stood in the dayes of Christ It was time for him to come to reforme and restore all things they had many strange plants growing in the garden of God which his right hand had neuer planted that were as naughty and noysome rootes to bee pulled vp and as byles and blisters in the body We heard before that in the Church vnder the Law there was found no other Ecclesiasticall ministeries which were ordinary then those orders of the high Priest the inferiour Priests and the rest of the Leuites all which were appointed by the law of God And if any were raised vp extraordinarily the same had their calling confirmed from heauen eyther by inward motion of the Spirit or by working of miracles or by euident testimonies of the mouth of God But this gouernment of the Church stood not long without change and alteration for though the field were sowne with good seed yet the enuious man sowed tares in it so that in latter times there arose many sectes and sorts of teachers among thē who by schismes were ready to rent that body in sunder departing from the simplicity sincerity that was established by Gods instistution Epiph. cont haer lib. 1. Some of the ancient that haue taken paines to discouer to the world the heresies that sprung vp and grew apace where once they tooke rooting and footing and so to giue notice of them that they might be auoyded doe testifie that seuen seuerall and principall sects arose among the Iewes Seuen sects among the Iewes whereof some are mentioned in the Scriptures and other are not The first was that of the Scribes Scribes who were Interpreters of the Law but withall as if the law were too base a thing to sticke onely vnto it they deliuered many traditions as from their Elders not contained in the Law and sought taking counsell of humane wisedom to bring in a more exact kind of the worship of GOD then Moses and the Prophets euer taught consisting in many voluntary obseruations and customes deuised by men which they are wont to magnifie preferre before the Commandements of God Mat. 15. Colossians 2. Thus would man become wiser thē GOD Deut. 4 2. who forbad all adding or taking from his word The second sect were the Sadduces Sadduces which were of the race of the Samaritans and had their name of one Sadoc a Priest these denied the resurrection of the body and beleeued not that there is any Angell or spirit Acts 23 and consequently ouerthrew all religion as 1. Corinth 15. For if there be no resurrection of the body or immortality of the soule then are wee of all men the most miserable that professe Christ In vaine wee beleeue in his Name and in vaine wee fight with beasts at Ephesus in vaine we suffer crosses and afflictions for the Gospels sake it were better for vs to do as the most doe and to bee wicked and vngodly if there were no other life or reward in another world If the dead rise not 1 Cor. 15 16 17. then is not Christ raised and if CHRIST bee not raised our faith is vaine we are yet in our sinnes The third sect were Pharisies Pharisies these were the strictest of all others and most reuerenced and best esteemed these beleeued the rising againe of the dead at the last day and that there were both Angels and spirits as the Scribes also did and that all shall come vnto iudgement to receiue according to the things they do in this flesh whether they bee good or euill Acts 23. Acts 23 6 7. When Paul beeing accused by his enemies perceiuing that they were partly Pharisies and partly Sadduces he cryed out in the Councell Men and brethren I am a Pharisie the sonne of a Pharisie of the hope and resurrection of the dead I am called in question They much honoured virginity and single life they paied tithes of the smallest things they possessed Luke 18 verse 12. They washed cups platters beds and all kinde of vessels that they vsed they fasted twice euery week and differed in their habite from other men Against these are many woes denounced by our Sauiour Christ in the Gospel Math. 23 verse 23 for their hypocrisie that delighted more in outward shewes then in the truth of the heart The fourth sect were the Hemerobaptists Hemerobaptists or Quotidian washers who thought that no man could be saued if hee were not washed euery day that so he might be clensed from the impurity and filthinesse of sinne It is not the water in the whole sea nor any fountaine can wash away the sinnes and corruptions of our life or of our heart It hath no force in it eyther by any naturall power or by any voluntary vse Christ is our Purgatory and purification it is he that must wash vs or else wee remaine vnpure and vncleane He is the water of life whereby our consciences must be sprinkled Heb. 10 22. he is the lauer of regeneration by whom wee are borne againe and washed as with pure water If he make vs cleane then we are clean indeed His passion and the shedding of his blood must be communicated to vs and the sanctifying grace of the Spirit of God And this is necessary vnto saluation not any outward washing of the body which may clense the flesh but cannot touch the soule This is made auaileable three waies First by faith which serueth to apply Christ vnto vs and all his benefits Secondly by repentance from dead workes whereby
propound to themselues an euil end as either vaine glory to be esteemed of others or the merit of the work that they may be rewarded of God and do not referre them to his glory But not he that commendeth himselfe is approued but whom the Lord commendeth 2 Cor. 10 18. Who both will bring to light the hidden things of darknesse and will make manifest the counsels of the hearts then shall euery man haue praise of God 1 Cor. 4 5. Wherefore all their workes are as the apples of Sodome which are faire in outward appearance and yet are rotten and corrupt So may vnbeleeuers do sundry workes that are beautifull in outwarde shew but they are like vnto painted Sepulchers which appeare glorious to the sight but they are within full of dead mens bones and all vncleannesse For their heart which God especially beholdeth and searcheth is foule filthy and can no otherwise be made cleane then as it is purified by faith Let all men therefore take knowledge of their naturall condition that they are of themselues abhominable and to euery good worke reprobate vntill they be borne again and regenerate by the Spirit of God The third reproofe The third reproofe is of such as notwithstanding the necessity of the word to direct our actions which without the light of it to shine in our hearts cannot please God yet regard not the knowledge of it but contemne both it and the meanes that leade vs the way vnto it This is an horrible sinne to forsake our owne saluation and as it were to cut our owne throats or to cast our selues wilfully into the middest of the seas It is a greeuous sin to be ignorant of the Law of God not to know what he commandeth or what he forbiddeth but it is more fearefull to despise knowledge offered and so as it were to despite the Spirit of grace what remaineth for such but a fearefull looking for of iudgement and indignation which shall deuoure the aduersaries Heb. 10 27. Such can haue no comfort or consolation in any of their actions For as the eye is the light of the body and directeth the rest of the members in all things they go about or else the feete might carry them into some pit of destruction so is the word of GOD our Lampe or Candle Psal 119 105. whereby we see how to walke and direct our selues into the way of peace we know what we ought to do and from what to refraine And as the body runneth violently into an heap of dangers where the eye is blinde and can perceiue nothing vntill it fall headlong into them so is it with such as regard not the knowledge of the scriptures but say vnto GOD as may appeare by their practise Depart from vs for we desire not the knowledge of thy wayes Iob 21 14. This world is as a wildernesse full of Lyons Bears Tygers and other rauenous and venemous beasts or as a sea standing out with rockes replenished with quicksands We can no sooner step out of doores but we shall be assaulted one way or other nay we our selues are tentations vnto our selues For rather then we should lacke tempters we tempt our selues like vnto a State that wanting forraine enemies falleth out within themselues and by ciuill warres destroy one another So is it with vs when we are free from open enemies we become enemies to our selues If then we want the guidance and gouernance of the word we are in danger to be ouercome and to take the foile Our Sauiour willeth vs as we heard before to search the Scriptures because in them we thinke to haue eternall life and therefore without the knowledge of thē we deceiue our selues if we dreame of eternall life So in another place he maketh the ignorance of them to be the cause of all euill and error in iudgement as Marke 12 verse 24. Are ye not therefore deceiued because yee know not the Scriptures Obiect But some peraduenture will say it belongeth to the Ministers onely to search them it is their office to looke into them I answer Answer it is a duty belonging vnto all persons to know them Christ exhorted the people to search them It is required of all to haue them dwell in them plentifully Colossians 3. If we would be preserued from error we must know them if we desire saluation we must search them if we would be able to resist the tentations of Satan we must be armed with them They are as the will and Testament of Christ whereby he hath bequeathed vnto vs an heauenly inheritance and a most rich possession and therefore it behoueth vs to reade the will to know how we hold it Thou wilt obiect Obiect they are hard and I am simple they may leade me into errors as many haue fallen into strange opinions by reading of them Art thou simple thē thou art the rather bound to reade them for they were written Answer Prou. 1 4. to giue vnto the simple sharpenesse of wit and to the child knowledge and discretion The whole Church is commanded this duty both Iewes Gentiles were there no simple men and women among them Neither oughtest thou to be afraid to be ledde by them into error for they were written to preserue thee from error and to leade thee into all truth It is the vnstable that wrest them to their owne destruction Reade them with humility with reuerence and praier Be thou lowly in thine owne eies and take heed of a proud spirit be conuersant in them with reuerence Esay 66 ◠learne to tremble at his word craue the assistance of Gods Spirit to guide thee and to open thine eyes that thou maiest vnderstand his secrets and thou shalt not need to stand in feare of being carried into error And touching the hardnesse of them be not discouraged from the reading of them Some things indeed are hard to be vnderstood but there is nothing hard in one place but it is made easie in another and it shall he made easie to vs by diligent meditation in them Besides all things that are necessary to saluation are plainely set downe that the people may vnderstand them It is the lying spirit of the diuell in the false Prophets of Antichrist that cryeth out The Scriptures are hard and full of knots the people may not reade them Beleeue not euery spirit 2 Thes 2 3. but try the spirits whether they be of God or not for many false Prophets are gone into the world 1 Iohn 4 verse 1. They are blinde leaders of the blinde they play fast and loose with the people as Iuglers do with the simple and cast a mist before their eies that they should not espy them They leade them into error and then take the light from them whereby they might be conuinced It is the great policy of that great Antichrist and man of sinne not onely to forbidde the reading of our bookes but the free vse of Gods
Tabernacle of the Congregation shall be the Tabernacle and the tent the couering thereof and the hanging for the doore of the Tabernacle of the Congregation 26 And the hangings of the Court and the Curtaine for the doore of the Court which is by the Tabernacle and by the altar round about and the cordes of it for all the seruice thereof We haue seene already the numbring vp of the sons of Leui in generall and then in particular such as come immediately of his sonnes whose posterity are farther set forth vnto vs in this diuision and afterward according to the three chiefe and principall families Of all obserue in generall thus much touching the order that there are fiue points set downe by Moses First the families are numbred that came of them Secondly the particular number of the persons is described Thirdly their place of abode is limited and appointed Fourthly the chiefe ouerseer or superintendent of the house is named Fiftly their office and charge is assigned to euery one as it were a field in which they ought to labour and as a garden in which they ought to plant The trueth of these things shall farther be opened vnto vs in each of them in the families of the Gershonites and in the families of the Kohathites and in the families of the Merarites Touching the Gershonites they are described vnto vs in these words from the 21. verse to the 27. The families descended of Gershon are two the Libnites and the Shimeites in the 21. The persons amount in the whole to seuen thousand and fiue hundred in the 22. their mansion was behinde the Tabernacle Westward in the 23. the chiefe captaine of them was Eliasaph the sonne of Lael in the 24. Lastly their order and office was to carry the couering and the hangings of the Tabernacle in the 25. verse Thus we see that things were not shuffled and confounded together but euery one of them knew their station All things were not confusedly committed to all but euery one had his peculiar office and charge which was as it were the vineyard that they were to dresse We learne from hence â—octrine 1. â—ery one the Church â—th his proâ—r and pecuâ—r office that euery one in the Church both Minister and People haue their proper and peculiar charge different froÌ„ other The Lord did by precept distinguish not only betweene the calling of the Leuites and the people but between Leuite Leuite For the Leuites were either called Priests or by the common name of Leuites which were not Priests The Priests were either the high Priest as Aaron the father and Eleazar his sonne after him c. or such as were vnder him ouer the rest as Eliasaph the ouerseer of the Gershonites or Elizaphan the ouerseer of the Kohathites or Zuriel of the Merarites Their office was publikely to teach to pray to offer sacrifice and to keep the vessels of the Sanctuary The office of the other Leuites was to minister and serue the Priests in all things belonging to the discharge of their necessary duties Thus God alotted to euery one his seuerall office to bee as his standing place in the army out of which he should not step forth one foote either to the right hand or to the left This appeareth most notably in the first booke of the Chronicles where Dauid setteth a particular order among the families of this tribe â— Chro. 24 1. â—nd 25.1 and â—6 1 and sorteth out to euery one his speciall charge both for the Priests Leuites who should be singers who should be porters who should haue the charge of the treasures and who should be appointed officers and Iudges This appeareth more plainely in the new Testament as 1 Cor. 12.28.29 God hath set some in the Church first Apostles secondly Prophets thirdly teachers after that miracles then giftes of healings helpes in gouernment diuersities of tongues Are all Apostles are all Prophets are all teachers c. All haue not one office all haue not one gift but as he noteth in the beginning of that chapter there are diuersities of gifts diuersities of administrations diuersities of operations and afterward Vers 8 9 10. To one is giuen by the spirit the word of wisedome to another the word of knowledge by the same spirit and to another the working of miracles to another Prophesie to another discerning of spirits c. This he sheweth also expresly in the Epistle to the Romanes chap. 12.6 Seeing we haue gifts that are diuers according to the grace that is giuen vnto vs whether we haue Prophesie let vs Prophesie c. or Ministry let vs wait on our Ministring c. 1 Pet. 4 14. The Apostle Peter hath a generall sentence tending to this purpose As euery man hath receiued the gift euen so minister the same one to another as good stewards of the manifold grace of God Lastly we reade in the Epistle to the Ephesians chap. 4.7.11 Vnto euery one of vs is giuen grace according to the measure of the gift of Christ who gaue some to be Apostles and some Prophets and some Euangelists some Pastors and Teachers Thus God hath appointed that euery one should haue his proper function and office For as it is in the naturall body so is it in Reason 1 the mysticall body of Christ which is the Church But in our naturall body euery part hath his office and knoweth his place and dischargeth his duty without intermedling and incroaching vpon the right of another So should it be among the faithful we haue diuers and distinct giftes for the good of the Church This is the reason of comparison vsed by the Apostle in sundry places as Rom. 12.4 5. As we haue many members in one body and all members haue not the same office so we being many are one body in Christ and euery one members one of another Where he teacheth that as we haue in our naturall body many members so we haue in one Church many members as all members in the natural body haue not one office so all the members of the Church haue not one office as the many members in the naturall body haue one head wherin they are so many members in the mysticall body haue one wherein they are and last of all as in the naturall body euery member is anothers so in the Church euery member is not his owne onely but anothers and is set in the body for the benefite of the whole The same similitude to the same purpose is vsed in the former Epistle to the Corinthians chap. 12.12.14 As the body is one and hath many members and all the members of that one body being many are one body so also is Christ c. for the body is not one member but many For if they were all one member where were the body but now there are many members yet but one body therefore also there must bee many members in the body of the Church Againe such as
the first borne c. We see heere that the Leuites were substituted in the place of the first borne who did first of all execute the Ministers office The Lord if it had pleased him could haue serued the Church with them for euer but for the causes before rehearsed he exempted them from this seruice after that for a small time and a few yeeres he had tryed their obedience to his holy wil and commandement Now in their stead he taketh the Tribe of Leui to minister vnto him and for his Doctrine 1 people We learne hereby The office 〈◊〉 the Ministery is an high and worthy caâ—ling that the office of the Ministery is a most worthy and excellent calling This is that which the Apostle saith writing to the Hebrewes chap. 5.4 No man taketh this honour to himselfe but he that is called of God as was Aaron If then it be an honour to be called to this office it followeth to be an high and honourable calling Likewise writing to the Romanes and declaring that none can preach except they be sent hee addeth out of the Prophet How beautifull are the feete of them that preach the Gospel of peace and bring glad tydings of good things Rom. 10.15 And instructing Timothy touching this office he saith This is a true saying If a man desire the office of a Byshop he desireth a worthy worke and afterward in the same Epistle cha 5.17 Let the Elders that rule well be counted worthy of double honour specially they who labour in the word and doctrine Seeing then the Ministery is an honour as the Priesthood of Aaron was seeing the office is a worthy worke and seeing the feet of the Ministers that bring the word vnto vs are beautifull so that they are worthy not onely of single but of double honour it followeth that the calling is exalted aboue many others and ought to haue a reuerent and speciall account among vs. The trueth heereof will farther appeare Reason 1 vnto vs by the force of reasons as so many proppes to stay it vp First we must consider the title giuen vnto them of an Embassadour what greater honour then to be the Embassadour of a Prince The Minister is more he is the messenger of the Lord of hostes Mal 2.7 2 Cor. 5.20 and commeth from the King of kings and Lord of lordes He is in stead of Christ appointed and sent of him to reconcile men to himselfe and to saue them So then the Ministers supply the office and sustaine the person of the Sonne of God who is the word and wisedome of his Father Not that he would haue the Ministery of his word lesse esteemed then if he should speake from heauen with terrible signes of Thunder and lightning but that he might by this meanes teach in a more familiar manner and so make the better tryall of our obedience Therefore the Apostle saith He that knoweth God heareth vs Ioh. 4.6 he that is not of God heareth vs not hereby know we the spirit of trueth and the spirit of errour We must heare the word preached by man not as the word of man but as it is indeed the word of God Thess 2.13 and so set our selues in his presence Hence it is that he saith to the disciples whom he had sent out â—ct 10.33 He that heareth you â—â—rk 10.16 heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me If then the Ministery be an embassage sent vnto vs from God whereby God after a sort sueth to vs for reconciliation it serueth to set forth vnto vs the honour of this calling Secondly the honour of the Ministery is to Reason 2 saue mens soules which of all workes is the highest the holyest the heauenlyest the greatest What other calling can compare with it in this respect Other professions and ordinances respect the good of this life as peace or health or wealth and such like but the end of the Ministery alone is the saluation of soules Paul willeth Timothy to take heed to himselfe and vnto doctrine adding this reason Tim. 4.16 â—biection for in doing this thou shalt saue both thy selfe and them that heare thee It will be obiected we are saued by Christ onely as I haue beene oftentimes answered we haue saluation by no other then by him â—nswer It is true indeed Christ hath performed so much as is sufficient for the saluation of all yet none are actually saued but they onely to whom the benefits and merites of the Messiah are communicated Now his merits are applyed two wayes by the Ministery of the word and by receiuing of the Sacraments for which cause the power of saluation is ascribed vnto them We doe not teach that men are saued by the preaching of the word to driue men from Christ thereby or to build our saluation vpon any other for we preach nothing we regard to know nothing but Christ and him crucified We goe not about to lay any other foundation but the question is of the meanes how we shall come to the sauing knowledge of Christ which is ordinarily done by the sound and sincere preaching of the Gospel so that this calling is a most excellent calling Reason 3 Thirdly this truth is farther confirmed and strengthened by the contrary in that without it ordinarily no man can attaine to saluation as may appeare by the meanes whereby it is effected and by the degrees whereby it is finished None shall be saued but such as are effectually called but what is the Church other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then a company of men called and they are called by the Ministery of the Gospel made powerfull and effectuall by the Spirit of God Ye are called by our Gospel 2 Thes 2.14 to the obtaining of the glory of the Lord Iesus Christ By it our mindes are enlightened to see our owne miseries and Gods infinite mercies and then by it Luk. 1.79 Act. 26.18 Esay 53.1 as by the strong arme of God we are drawne vnto him Againe none are saued but such as are iustified being acquitted from their sinnes and accepted in Christ as righteous and as heires of eternall life But we are iustified by faith and faith commeth by hearing the word of God Rom. 10.17 1 Cor. 3.5 so that the Preachers are the Ministers by whom we beleeue Lastly none are saued but such as are sanctified by the Spirit of regeneration and whosoeuer is in Christ is become a new creature 1 Pet. 1.23 but we are borne againe by the immortall seed which is the word of the eternall God so that we are begotten into him by the preaching of the word In this respect the Ministers are called spirituall fathers 1 Cor. 4.15 because they beget vs as children by the Gospel of Iesus Christ Thus then we see the worthinesse and excellency of this calling and what we are to esteem therof As then we heard
according to the number of the persons there might be an equall diuision and distribution of their functions Now for the better vnderstanding of this numbring heere commanded and executed we must know that the reckoning vp of the Leuites is not done after one manner but is much differing not only from the other tribes but also from it selfe so that this Tribe is numbred diuers waies The first is from a moneth old and vpward as we haue learned out of the third chapter because then they were fit to be offered to the Lord. Numb 3 15. The second is at fiue and twenty yeare old at what time they began to be tried and proued whether they were fit or not this is set downe chap. 8 24. The third is at 30. years of age vntill 50 when they executed their office fully without any denying or gainsaying Thus we see the different account that is taken of this Tribe and the reasons thereof now let vs proceede to the order obserued in this chapter Heerein we are to obserue two parts The first containeth a commandement touching the numbring of the Leuites from 30. yeares old vnto 50. together with a description of the proper and distinct office of euery family Secondly the obedience of Moses in the execution of the commandement of the Lord. Touching the commandement of God we are to consider that the whole seruice of the Tabernacle is parted according to the wil and pleasure of almighty God the author of the Ministery among the three families springing out of Leui and spoken of in the former chapter namely the Kohathites the Gershonites and the Merarites Heere Moses doth a little inuert the former order and beginneth with the Kohathites because the Priests were chosen among them and he insisteth longer vpon them then vpon other both because many things are spoken of them which notwithstanding are not properly to be restrained to them alone but generally to be applied to the rest and likewise because they had a more worthy honourable office so that the chiefest charge was committed vnto them The commandement is generall in this diuision then particular in the verses following The generall sheweth who among them were to be numbred to wit all persons from thirty yeares old to fifty to do the seruice of the Tabernacle Thus much touching the order â—o obiect â—wered Before we come to the doctrines we are to answer two questions thereby as it were to vnloose the knots that might trouble those that are weake in knowledge and slender in iudgement â—estion As first of all it may be demanded why the Lord commanded the Leuites in this place to be numbred that were full 30. yeares old â—swer and not before I answer it was because he would haue those that serued him in the Sanctuary and did as it were represent his person to the people and were to teach them to be ripe in knowledge in iudgement in experience in moderation in learning and such like gifts of his holy Spirit Young men for the most part haue greene heads light braines rash wits shallow iudgements head-strong passions being altogether vnsetled and vngrounded Thus it was in Rehoboams Counsellers 1 Kings 12 8. where we see young Counsellers young counsell graue Counsellers graue counsell as the men are so is their counsell Such as were to follow the warres were numbred from 20. yeares old and vpward Moses the muster-maker tooke their names and enrolled them at the age of twenty but such as were the Lords warriers to fight his battels â—ings 2 12. and as it were the Chariots horsemen of Israel must not be fresh-water or white-liuerd souldiers they must not turne their backes to their enemies nor be afraid to looke them in the face nor shrinke backe at the push of the pike nor haue their sword rusty in their sheath but alwaies be prepared stand ready for the encounter But if such had beene admitted to this office as were yong in yeares their lightnesse in gesture and behauiour might haue cast a contempt vpon the holy things of God and caused the people to abhorre the word which they deliuer and the Sacraments which they administer whereof we haue an example 1 Sam. 2 in Elies sonnes The sinne of the young men was great and they caused the people to contemne the offerings of God To this end the Apostle aduiseth and admonisheth Timothy chap. 4 12. Let no man despise thy youth but be thou an ensample to the beleeuers in word in conuersation in charity in spirit in faith in purity But of this we shall haue occasion to speake more afterward Secondly a man may aske the question Question whether the Priests and Leuites ceassed the execution of their office at the age of fifty For seeing God commandeth in this place all to be numbred that were imployed in the worke of God and none were numbred that were vnder thirty and aboue fifty it may seeme to some that they did nothing afterward What then Were they as souldiers dismissed of their seruice and put to their yearly pension Or were they released from all labours as those sword-players Horat. epist lib. 1. epist 1. that had a rod deliuered vnto them in token of discharge I answer this was done for diuers causes Answer First such as execute this holy calling ought to be qualified with iudgement grauity sobriety integrity diligence yea with power courage strength and to haue agility and ability in mind and body that they may doe all things wisely exactly studiously constantly But all these agree to a man most fitly and fully betweene the age of 30. and 50. limited in this place Youthfull age may be adorned with strength courage and earnestnesse but it is not so well furnished with iudgement grauity skilfulnesse and staiednesse On the other side old men in their declining age albeit they be filled with knowledge and vnderstanding and seasoned with moderation of affections yet through weaknesse of nature debility and other infirmities that follow them grow dull and heauy Analys Iun. in 3. Numer slowe and cold and haue not that quicknesse and readinesse of dispatch which they had and others haue so that their body is not answerable to their mind nor the outward man to the inward Againe this was the ordinance of God that they should giue place to younger men that vnder them they might be trained vp to the seruice of the Sanctuary that he might neuer want any to attend in that calling Whereas in the multitude and encrease of that Tribe to so many thousands if they had all serued during the terme of their liues many of them could neuer haue beene imployed whose labor might be profitable in the church So then they were at that age to ceasse to make way and passage for the imployment of younger men Thirdly as religion is more precious then all earthly things so God heereby tooke order and prouided that the weaknesse
the conscience They haue not their names in vaine they are not idle sounds of vaine words but they offer the signification of some duty to be performed and leade to the consideration of some thing to be practised as Shepheards call to their remembrance to be busied in feeding watchmen to proue to them that they ought to haue a vigilant care of the City of God and to be on their watch tower Messengers that they must not doe their owne businesse but his that sent thē So they are called Elders 1 Tim. 5 verse 17 19. 1 Pet. 5 verse 1. Acts 14 verse 23. and 15 2. and 16 4. and 20 17. to imprint and engraue in their hearts the cogitation and consideration of the care wisedome sobriety and stayednesse that ought to bee in men of that calling all which gifts are for the most part proper to that age for dayes shall speake and the multitude of yeares teach wisedome Iob 32 verse 7. And therefore they are resembled vnto them not because they are so alwaies in age but because they should bee like vnto them and haue the properties and qualities of them Reason 2 Secondly the Ministery is an high calling of great weight and worthinesse of great excellency and importance standing vp not only in the place of the people to offer vp their praiers but in the roome of God to declare his will to the people If then the worke bee so worthy if the office be so weighty if the calling be so honourable then it followeth by a good and necessary consequence that such ought to bee well fitted and filled with wisedome grauity and sobriety that vndertake it This is the reason vrged by the Apostle 1 Tim. 3 1 2. He that desireth the office of a Bishop desireth a worthy worke a Bishop therefore must be vnblameable vnreproueable Who is it that mindeth to build an house but hee will looke out a fit workman for his purpose Or who will commit the gouernment of his family to an vnwise Steward that knoweth not how to mannage the affaires thereof to giue euery one his portion in due season Thē much lesse ought the Church of Christ to be committed to vnwise vnlearned vndiscreete men that are ignorant both how to rule it which way to reforme it Thirdly such as are called to this office Reason 3 must be carefull to looke vnto their waies that their calling be not blemished and their Ministery reprehended so that they ought to beare themselues worthily and wisely Euery one in the profession must labour to adorne the Gospel and walke vnblameably in the middest of a naughty and crooked generation Philip. 2 15. It is required of wiues to be chaste and keepers at home that the word of God be not blasphemed Titus 2 5. and of seruants to count their masters worthy of al honour that the Name of God and his doctrine be not euill spoken off 1 Tim. 6 ver 1. Much more then ought the Ministers to magnifie their office to beautifie their calling to watch in all things and to make full proofe of their Ministery 2 Tim. 4 verse 5. They ought to shine as bright and burning candles and as Christ saith they must bee lights of the world Math. 5. being set as a City vpon an high hill which cannot be hidden Hence it is that the Apostle saith Giue no offence in any thing 2 Cor. 6 3 4. that the Ministery be not blamed but let vs in all things approue our selues as the Ministers of God in much patience in necessities in distresses c. If onely our persons should be blamed and receiue a checke the matter were the lesse but the Ministery it selfe shall be reproched and the ordinance of God reuiled and therefore we ought to looke more carefully circumspectly to our waies that haue the eyes eares tongues of all men turned toward vs. Their eies are fixed vpon vs to behold our actions their eares are prepared to heare whatsoeuer they can of vs their mouthes are opened and their tongues vnloosed to speake euery where of vs so that we are set as vpon a stage can by no means couer our persons or our practises from the sight and knowledge of all men Lastly the Ministers is to vtter the word Reason 4 of wisedome whereby both himselfe and his hearers shall bee made wise vnto saluation The Apostle putteth Timothy in mind that he had beene brought vp in the Scriptures of a childe which are able to make him wise vnto saluation 2 Tim. 3 verse 15. and Psal 119. the Prophet thereby was made wiser then his teachers then his enemies then the auncient Hereupon the Apostle Paul saith 1 Corinth 12 verse 8. To one is giuen by the Spirit the word of wisedome to another the word of knowledge by the same Spirit And in the first chapter of the same Epistle verse 23 24. Wee preach Christ crucified vnto the Iewes a stumbling blocke and to the Grecians foolishnesse but vnto them which are called Christ the power of God and the wisedome of God Seeing then wee are to vtter the words of wisedome so called both because they are the words of the most wise GOD and because they are able to teach vs the truest wisedome we are to speak them as it becommeth them to be spoken to the end that in nothing we may be blamed or ashamed To conclude these reasons and to binde them all in a bundle together forasmuch as the Ministers of the Church are Elders both in name and nature and wee are to vtter the words of wisedome forasmuch as the Ministery that we haue obtained is a weighty and worthy calling and that it ought no way to be blotted and blemished of vs by any vndiscreete and vndecent carriage it followeth that such as are set apart to this work must be men of wisedome moderatiō of experience and excellent gouernment of themselues of their words of their gestures and of their waies whether they be publike or priuate whether they be open or secret whether they be at home or abroad Vse 1 We will now proceed to set downe the vses of this doctrine that we may be benefited and instructed by it First it serueth to reproue diuers sorts of persons that goe against this rule who albeit they be ready to receiue this truth and to approue of it in iudgement yet they transgresse it and crosse it notoriously in their practise The first reproofe Childrē made Ministers in the Church of Rome And here we are to meete with the shamefull abuse and detestable corruption that is too common in the Church of Rome where children and boies haue beene admitted and ordained to Ecclesiasticall dignities before they had any vnderstanding what the office requireth or how it can be discharged Thus hath the Byshop of Rome that challengeth to be the high Priest of the world the Vicar of Christ and the successour of Peter prophaned this calling and promoted
with his sword in his hand and fighting did call for aide and on the other side dispraise the practise of him that withdrew himselfe out of the battell so soone as it was begun vnder colour pretence of praying for good successe affirming that God doth not accept the sacrifice of Cowards neyther receiueth their prayers because they are vnreasonable For they held it no reason that he which shooteth not should hit the white nor that he should win the victory that abideth not the battell neyther that he should haue any good that doth nothing toward it As then victory is wonne by labour not by sloth so shall we attaine the blessings of God by our endeuour not by our idlenesse It is required therefore of euery one of vs to consider our callings wherein we are placed We haue not all of vs one calling but diuers Some are set in the priuate family and some in the common-wealth and some in the Church of God all haue not one office but diuers We are trauailers in this world as passengers in a Ship â—ut in compa â— Lygur and â—uma who being there some for one businesse and other for another purpose do neuer meddle one with another but euery one careth for the discharging and dispatching of his proper office So ought it to be with vs we haue our proper calling and proper duties to be performed therein Be diligent in the duties of it and thou maist looke for a blessing vpon thy labours Sanctifie thy daily labours with daily praier but presume not that praier shall helpe thee without thine owne labour If thou shouldst pray to God all the day long to feed thee to cloathe thee to sustaine thee and thy family the idle mans prayer auaileth nothing We must pray vnto him when we begin our labours and blesse his name when we haue ended our labours but to call vpon him determining with our selues not to take paines or not determining with our selues to take paines is no better then to dally with GOD and deceiue our selues Lastly it is our duty to seeke to be acquainted Vse 3 with the word where we shall finde that plainely and particularly set downe which we would know In what state soeuer we are set we shall haue a sure guide to begin the works of our calling to goe forward in them and to perseuere vnto the end Heereby we shall be able to warrant our workes and know what duties God accepteth and what he accepteth not It is a light vnto our eyes and a lanterne vnto our steppes Psal 119 105. It is the commendation of Gods children to be conuersant in it In darknesse we cannot go safely without the helpe of a lanterne so are wee borne and brought vp in ignorance and continue therein vnlesse wee be guided by the word of God and his Spirit Many that want the knowledge direction of the Scriptures think they liue in the light walke in the light and behaue themselues as children of the day and are in as good a case and haue as good soules toward God as they that study the Scriptures and meditate in them day night They thinke it is not for simple men to meddle with the Scriptures but for Preachers and Diuines They thinke that knowledge maketh men worse and that none are worse men that none will deceiue a man sooner then they and therefore such as seeke to know God and to serue him according to his word they call in contempt and derision Scripture men But these ignorant beasts speake by the spirit of the diuell and oppose themselues against the expresse commandements of God and the approued examples of his setuants The Lord himselfe speaketh Hos 4 6. My people perish for want of knowledge The Apostle saith 1. Cor. 14 20. Be not children in vnderstanding but in maliciousnesse be as children The men of Berea are commended Acts 17 11. because they searched the Scriptures priuately to proue the truth of the doctrine which they had heard deliuered publikely But if knowledge as is pretended do make men worse then is it euill in it selfe and not good forasmuch as that which is good cannot make a man euill What then Dare any two-legged beast presume in the prophanenesse of his wicked hart to say that to know God and his will which is most pure and holy can make a man any worse Or that the more a man knoweth of Iesus Christ and christian religion the worse he should be A vile blasphemy O detestable impiety Will it make a seruant worse to know the will of his Master Or a subiect to know the Princes lawes and statutes It will be farther obiected Obiect There was neuer more knowledge and lesse practise a man may heare many speake much out of the Bible who notwithstanding are naughty men I answere â—wer be it so yet the cause is not their knowledge but want of grace it is not in the word but their owne corruption â— 1.22 They are fooles saith Salomon that hate knowledge and are enemies vnto it For all well doing in our callings proceedeth from faith and faith is grounded vpon knowledge and doth increase through knowledge Where there is no knowledge of Gods sacred and heauenly will â—s 4.1 2. men breake out without all conscience into swearing lying stealing whoring and killing Moreouer all they that can talke of the Scriptures make shew of them to others haue not by and by the knowledge of them for as much as they may alleadge more a great deale then they vnderstand â—biect Shall none then be saued wil some say but such as know the Scriptures can we not be led by Gods Spirit and serue him except we be conuersant in them I answere â—nswer no. The Spirit guideth no man without the word We are begotten anew by the immortall seed of the word Pet. 1. â—m 1. saith Peter Of his owne accord he hath begotten vs by the word of truth saith Iames. If then we be begotten by the word to a new life we are dead without it or rather haue no being of a true Christian No man can truely serue God vntill he know how to serue him It is God that teacheth how he will be serued and he teacheth onely by his word He hath no other schoole-house but the Scriptures such as thinke to learne his will otherwhere are much deceiued and will in the end prooue themselues the disciples of the diuell not the schollers of Christ forasmuch as hee that is of God â—h 8.47 heareth Gods word yee heare it not because ye are not of God No man can be saued without faith for without faith it is impossible to please God but faith commeth by hearing and hearing by the word of God Rom. 10.17 No man can be saued except he be regenerated for except we be borne againe we cannot enter into the kingdome of God Ioh. 3. but wherewithall shall a yong man clense his
of the Tribe of Leui shall keepe thy charge and the charge of all the Tabernacle onely they shall not come nigh the vessels of the Sanctuary and the altar that neither they nor you also die Where we see God doth threaten Aaron and his sonnes as well as the rest of the Leuites Verse 18.19 Cut ye not off the Tribe of the families c. We haue in these words the reason of the former institution it is drawn from the danger that will ensue the carelesse and vnreuerent handling of the instruments of the Tabernacle Aaron and his sonnes must appoint to the Kohathites their seuerall offices and shew them what part euery particular person must beare to the end the wrath of God doe not breake in among them and cut off euery soule that sinneth The consideration therefore of the wrath and indignation of God ready to come vpon the offenders ought to encrease their care to doe the duty that God requireth We learne from hence Doctrine 1 that all holy things must be handled rightly Holy things must be handled reuerently and religiously reuerently and religiously Whatsoeuer matters of God we meddle withall whether it be hearing of his word or receiuing of the Sacraments or calling vpon his Name or reading the Scriptures or conferring with others for the encrease of our knowledge obedience we are to be carefull to doe them with all possible feare and reuerence This duty the Lord vrgeth by his Prophet Esay 66.2 To him will I looke euen to him that is poore and of a contrite Spirit and trembleth at my word The Apostle writing to the Hebrewes perswadeth to labour to haue grace whereby they may serue God acceptably with reuerence and godly feare Hebr. 12.28 They that will please God in the duties of his worship must be humbly affected and base in their own eies Hence it is that Christ willeth vs to be carefull not onely what wee heare Mar. 4.24 but also how we heare Luke 8.18 We must regard not onely the matter that is deliuered but the maner how it is receiued forasmuch as we may heare the word and yet sinne in our hearing Thus were the seruants of God affected when they came before him to pray vnto him O my God I am ashamed and blush to lif vp my face to thee my God for our iniquities are encreased ouer our head and our trespasse is growne vp vnto the heauens Ezra 9.6 Wherefore whensoeuer we haue to doe with God in any part of his word or worship let vs come in humility and lowlinesse let vs approach neere vnto him with a broken heart with a contrite spirit with an humble soule falling downe flat before his footestoole and worshipping toward his holy Temple Reason 1 The reasons hereof are euident For first we haue to doe with God in matters of religion When the word is preached or read the Lord speaketh to vs when we pray to God we speake to him that is glorious in power and praises Abraham praying vnto God confesseth his own basenesse and vnworthinesse I haue taken vpon mee to speake vnto the Lord which am but dust and ashes Gen. 18.27 And Daniel in his prayer saith O Lord righteousnes belongeth vnto thee but vnto vs confusion of faces as at this day Dan. 9.7 Children dealing before their parents will be wary how they behaue themselues subiects in the presence of the Prince will be most dutifull so ought it to be and much rather when we appeare before the King of kings coÌ„sidering with whom we haue to deale So likewise touching the word it is not man that doth deliuer it God is the Authour of it and therefore we are oftentimes commanded to heare what the Spirit saith vnto the Churches Reuel 2. and 3. Reason 2 Secondly such as come without reuerence and due regard into his presence do lose the fruit and benefit of their comming We are willed to giue earnest heed to the things which we haue heard lest at any time we should let them slip Heb. 2.1 This is it that Christ our Sauiour teacheth Lu. 8. For hauing giuen warning that we take heed how we heare he giueth this reason Mar. 4.24 With what measure ye mete it shall be measured to you and vnto you that heare shall more be giuen Where we see God will deale with vs as we deale with him and serue vs as we serue him Such measure of attention as we bring with vs â—eoph enarr cap. 4. Mar. such measure of grace shall we receiue from him If then we come carelesse it is no maruell if we depart fruitlesse Lay then these two things together that we haue to deale with a most terrible and fearefull God who is euen a consuming fire and that with what measure of reuerence and attention we mete it shall be measured vnto vs againe it followeth from them both that God must be serued with feare and trembling Vse 1 Let vs now come to the vses of this doctrine which remaine to be considered of vs. First this reproueth all such as come without reuerence to the exercises of religion neuer considering whereabout they goe but rashly and vnreuerently disorderously vndecently behaue themselues in the house of God If a man should come to heare a speech vttered by his Prince so contemptibly all men would cry shame of him and account him worthy seuere punishment and censure him as guilty of the contempt of his person I should thinke I had done a great worke and laid a worthy foundation if I could throughly teach you this one lesson and ground you in this one point to behaue your selues with reuerence in the place of Gods worship He that hath learned to come reuerently and behaue himselfe in the seruice of God as in his presence hath made a notable beginning a good entrance to worke in him right hearing and carefull practising Scarce one among an hundred maketh conscience of this duty and our ordinary assemblies haue scarce the outward face of a Church in regard of the want of this duty in the greatest part of hearers If the lest occasion be offered our eyes and feet and tongues and hands are set on worke another way that we haue quite forgotten God his word the worke in hand the matter the time the place and our selues also as if we were an assembly of fooles What is now become of our hearing or where is the attention that ought to be in vs If any man come into the Church our eyes are fixed vpon him our feet are ready to carry vs vnto him our mouthes are opened to speake vnto him our hands are stretched out to draw him as it were with violence vnto vs and sometimes whiles one haleth him one way another pulleth him another way that we seeme to striue who shall most forget himselfe and be authour of the greatest disorder and confusion in the house of God wherin all things ought to be done decently and in order
no confirmation or demonstration out of the Scriptures but lay hold of it and know that the Arrians and other enemies of God are many and strong that may seeke to vndermine my faith and take my shield from me When I heare the truenesse of Christian religion so much stood vpon remember that many false Prophets are gone into the world who deuise subtill arguments as it were weauing the spiders web that they may not bee espied there are sundry Atheists and Libertines that feare not to shake the foundation of all the building and we shall lye open vnto them as a prey except we be daily fenced against them When we heare any gifts and heauenly graces of God commended vnto vs â—s patience and such like thinke not there is 〈◊〉 â—re adoe a great deale made about them 〈◊〉 is need we know not what stormes and 〈◊〉 â—ts hang ouer our heads and what af◠〈…〉 may befall vs and therefore we haue 〈…〉 â—uch patience that after we haue done 〈…〉 God we may receiue the promise When 〈…〉 â—re any doctrine in controuersie betweene the Church of Rome and vs marke the points wherein we agree marke wherein we do dissent learne how to answer their obiections and though wee heare these things often yet we must not heare them negligently we know not what vse we may haue of these weapons and how soone we may be called to giue a reckoning of the hope that is in vs 1 Pet. 3 15. Our aduersaries grow euery day more subtill then other and therefore we must not be simple lest we fall into their snares Vse of repetitions to the vngodly This is the vse of repetitions toward the godly Moreouer when such as haue refused to heare the word of the Lord and pulled away their shoulders as disobedient children do againe heare the same doctrine sounding in their eares the same vices reproued the same threatnings doubled and trebled vpon vs as it were a stroke driueÌ„ to our heads with the two edged sword of the Spirit should they contemne it againe and suffer it to passe from them without taking heed Nay they also ought to make good vse and instruction of these repetitions and say with themselues in a feeling of their former negligence Why doth God offer me this againe Doth not he know my sinfulll heart that I haue heeretofore despised it as a vaine word concerning me and that I would not suffer it to enter but put it from me farre oâ— It is he that searcheth the hearts and reines he vnderstandeth the imaginations of my thoughts it is his kindnesse and fauour toward me to offer it vnto me yet once againe Now is the acceptable time now it is called to day now God knocketh at the doore of my conscience Reuel 3 â— if I do not at this present entertaine him I know not whether euer he will offer it vnto me againe Lord I am vnworthy of the least of all thy mercies I haue greeuously offended against thee and I haue rewarded thee with vnkindnesse contemning so often thy word and casting it behind my backe Lay not this sinne to my charge but for thy goodnes truths sake be fauourable vnto me Now giue me grace to lay hold on thy word and not suffer it to passe from me as I haue done heretofore Blessed is that man that can make this vse of the word of God stretch forth his hand or rather openeth his heart to receiue imbrace it before it goe from his doores neuer to returne any more As for all those that are often inuited and yet will not come to this feast that are called and will not answer fearefull shall their condemnation be 29. As for the sonnes of Merari thou shalt number them after their families by the house of their fathers 30. From thirty yeares old and vpward euen vnto fifty yeares old shalt thou number them euery one that entreth into the seruice to do the worke of the Tabernacle of the Congregation 31. And this is the charge of their burden according to their seruice in the Tabernacle of the Congregation the boards of the Tabernacle and the barres thereof and the pillars thereof and the sockets thereof 32. And the pillars of the Court round about and their sockets and their pinnes and their cords with all their instruments and with all their seruice and by name ye shall reckon the instruments of the charge of their burden 33. This is the seruice of the families of the sonnes of Merari according to all their seruice in the Tabernacle of the Congregation vnder the hand of Ithamar the sonne of Aaron the Priest The last of the families remaineth to wit the Merarites touching whom first the numbring of them is commanded from thirty yeares old and vpward euen vntill fifty Secondly their office and charge is rehearsed they are to carry the boards and barres of the Tabernacle the pillars the pinnes the sockets the cordes and all the instruments Thirdly the Superintendent or Ouerseer of them is appointed to be Ithamar the sonne of Aaron the Priest Thus we haue seene how the seuerall offices are distributed among these families to stop contention to represse ambition and to auoide confusion The wise man saith Onely by pride commeth contention but with the well aduised is wisedome Prou. 13 10. We see by experience how ready wee are to wander out of the way except wee haue our bounds set vnto vs. Wherefore to make an end of all controuersies the Lord himselfe interposeth his authority brideling the out-courses of the vnruly and keeping euery one within his compasse True it is the sonnes of Kohath haue a more honourable function committed vnto them then the rest which proceedeth from the meere mercy of God not from any merit in themselues who had not so much as the priuiledge of the birth-right by nature so that they had no cause to lift vp their heads aboue the rest for neither might they contemne their brethren neyther their brethren enuy them forasmuch as they vsurped not this prerogatiue of themselues They had the keeping of the Sanctuary not that it was lawfull for them to handle any part thereof with their hands or to see when they were couered lest they dyed but their office was to carry on their shoulders the instruments and the vessels wrapped together folded vp and couered by the Priests For when they were to take their iourney God commandeth the sonnes of Aaron to gather together the parts of the Sanctuary and with all care and diligence to couer the veile the Altar and other instruments before the sonnes of Kohath come to carry them to the end the people of GOD might haue the worship seruice and Sanctuary of God in greater reuerence Verse 31 32. And this is the charge of their burden c. The sonnes of Kohath had the most honourable charge The charge committed to the sonnes of Gershon and Merari were in comparison of the other
trees planted by the riuers of waters which shall bring forth their fruits in due season The last is conference with others thereby stirring vp one another and receiuing benefit by the company of others This was the practise of the Prophet Dauid ◠19. 63. he was a companion of all them that feared God and kept his commandements He ioyneth these two together the company of the faithfull and the keeping of his lawes because the one is a principall helpe vnto the other Thus I haue runne ouer the chiefe meanes that serue to further vs in obedience by these wee must seeke it or else we shall neuer obtaine it The more we vse them and frequent them the greater shal our growth be in obedience The lesse we vse them the lesse obedient we shall be They that vse them not at all can haue no measure at all of obedience Shall we thinke to walke in the waies of godlinesse and neuer exercise our selues in the meanes appointed for vs Or is it possible for such to please God in obedience as neglect such waies as he hath left vnto vs Doe we then see men contemne the word of God and make no conscience to attend vnto it neither regarding diligently to resort to the hearing of it nor hearkning carefully to it when they are come to it Are there not many that neuer call vpon God nor beg of him the graces of his Spirit and that haue not the spirit of prayer to aske of him such things as they stand in need off Is not meditation with our selues and conference with others growne out of vse and rarely to be found among men An euident token that there is little obedience to be found in the world but a sea of disobedience that ouerfloweth all places For where there is little conscience in hearing litle care in praying little vse of meditating and conferring we may boldly pronounce without feare that there is litle obedience yeelded to the lawes and commandements of God CHAP. V. 1 ANd the Lord spake vnto Moses saying 2 Command the children of Israel that they put out of the campe euery leper and euery one that hath an issue and whosoeuer is defiled by the dead 3 Both male and female shall ye put out without the campe shall ye put them that they defile not their campes in the middest whereof I dwell 4 And the children of Israel did so and put them out without the campe as the Lord spake vnto Moses so did the children of Israel HItherto we haue spoken of one part of the preface wherein wee haue seene a rehearsall of the order commanded of God to be obserued in the mansions and remoouings of the children of Israel Neuerthelesse one thing is wanting to wit that order be taken that this multitude be free from all pollution and impurity or vncleannesse and follow after sanctification For what is an vnregenerate and vnsanctified company but a rout of rebels and an heape of confederates conspiring together against God Wherefore we are now to proceed to the second part of the Preface which concerneth the purity of this people The former Chapters serue to manifest them to be a great people the chapters following to make them an holy people The former shew what they are the chapters following what they ought to be The former chapters declare what they are by the course of nature the next will declare what they are by the meanes of grace Heerin we are to obserue two things first the lawes that are giuen them to this end Secondly the lawes concerning the manner of their remoouing and marching in the wildernesse The lawes that concerne their sanctification are either generall and common or else particular and special The generall are in the 5 and 6 chapters and come first to be handled the particular are in the 3 chapters following The generall lawes are of two sorts some are necessarie and commanded in the law other are voluntary or vowed being vndertaken by a free profession of their religion Moses handleth in the first place such lawes as are commanded and necessarily to be practised and setteth them downe in this chapter The vowed or voluntary seruice is noted in the chapter following In this fift Chapter he entreateth of the meanes of sanctification it containeth two parts First of sanctification in matters fully and certainely knowne Secondly of sanctification in matters that are doubtfull and vnknown depending vpon the opinion or suspicion of others The first kind consisting in matters certaine is double first hee intreateth of casting out of the vnpure and vncleane out of the hoste in the foure first verses Secondly of cleansing and purging the trepasse and damage done to our neighbour to the 11. verse The second part standing in that which is doubtfull is the tryall of the honesty and innocency of the suspected wife to the end of the chapter Pelarg. comment in Numc cap. 5. Thus we see that as souldiers are wont to be cassired and turned out of the campe and put from their wages so when God numbred the people that were fit for prophane and sacred warre he doth after a sort depose and dismisse al those that were defiled through any impurity of body or minde therby declaring both what maner of persons he would haue all those be that professe to worship him and how he abhorreth and detesteth whatsoeuer is foule and filthy polluted and prophane and therefore he willeth all lepers al that haue an issue or haue touched any dead corps should be cast out of their tents Moreouer all deceitfull and fraudulent persons that haue beguiled their neighbors through falsehood and forgery shal no otherwise be accepted then by confession vnto God and restitution vnto men Lastly the iealousie of the suspitious husband is so corrected reformed by a ceremoniall obseruation as by a speciall remedy that either he is cōpelled to acknowledge his suspition to be false or else if the affection be iust he vnderstandeth it to be approued by the testimony of God himselfe and so euill is taken away out of Israel by the sentence of God the auenger Touching the first point which is concerning the putting out of their tents the vncleane we are to obserue 2 things First the commandement of God secondly the execution therof The commandement is propounded and then cōfirmed by strength of reason It is propounded both by his parts and by the manner of it The parts of the commandement are three distincty set downe first touching the lepers they must be put out from among thē and haue a place assigned vnto them to dwell apart by themselues out of the tents of the rest of the Israelites lest by daily conuersing with them they should infect and corrupt others Secōdly touching such as haue running issues about them of which we haue spoken before in the booke of Leuiticus these also must depart out of the hoste For albeit there were no feare of infection in these as also
separated froÌ„ it that were neuer of it or in it And touching the elect they can neuer fall from the grace of election the foundation of God remaineth sure 2 Tim. â— â— hath this seale the Lord knoweth who are his so that it is vnchangeable Besides such are also engrafted into Christ and cannot be separated from his communion according the saying of Christ Iohn 6 ver 37. All that the Father giueth mee shall come to me and him that commeth to me I will in no wise cast out And the Apostle Iohn 1 Iohn â— â— saieth They went out from vs but they were not of vs for if they had beene of vs they would no doubt haue continued with vs but they went out that they might be made manifest that they were not all of vs. If then the reprobate were neuer of this communion and the elect can neuer fall from this communion it may seeme that none can be said to be truely excommunicated that is to be separated from that spirituall communion which wee haue with Christ and with all the Saints by faith â— hope and loue I answer that which is affirmed of the elect and reprobate is most true neuerthelesse that which is concluded from thence is most false as the learned haue well obserued For first of all touching the reprobate that being hypocrites were once in the Church though they were neuer of the Church neither truely partakers of this spirituall communion of the Saints yet then they are saide to bee separated from it when they are manifested declared to haue beene alwaies strangers vnto it and separated from it as when Dauid praieth in the Psalms that they might be blotted out of the booke of life Psal 69 28. as if he had said declare it shew it plainely that they were neuer written in the booke of eternall election Secondly touching the elect the question is more difficult and yet the knot is not so intricate or intangled but it may be loosed For albeit they cannot be cut off from the grace of election because his gifts and calling are without repentance Rom. 11 29. neither can be wholly and altogether excluded from that communion which they haue by faith with Christ and by loue with the Church both by reason of the stablenesse of Gods promises and by reason of the efficacy force of Christs praier heard of the Father 〈◊〉 â—7 21 â— Luke 22 32. Yet in some sort in some respect they separate themselues as much as lyeth in them when they fall into greeuous sinnes as Dauid when he committed adultery and Peter when he denyed his Master The guifts of the holy Ghost are as a flame of fire kindled in vs such sinnes are as water powred vpon them to quench it and except GOD did grant his Spirit to dwell in them and preserue it as fire hidden vnder the ashes they would lose it wholly be quite and cleane excluded from this spirituall communion Notwithstanding our saluation is sure for his promise sake who hath promised to put his feare in our hearts that we should not depart from him and for Christs praier who praied for Peter all the elect that their faith should not faile Hence it is that he keepeth a remnant of grace in them and cherisheth the fire of his Spirit that it should not goe out so that the flame is slaked and the heat is diminished But in his good time he kindleth the fire and stirreth vp the heat somtimes by his word and sometimes by his corrections and therefore the Apostle willeth Timothy to stirre vp as coales 〈◊〉 1 6. the gift of God that was in him Dauid hauing experience hereof praieth vnto him to create a new heart in him and not to take away his Spirit from him Ps 51 10 11. Thus we see how the faithful are not wholly but yet in some part separated froÌ„ the communion of Christ because they are depriued of the sweet comforts that they felt before of the large measure of grace which they finde greatly diminished by the committing of sinne and continuing in it This is the spirituall communion The externall communion standeth in a common partaking together in the word in praiers in the receiuing of the Sacraments and in familiarity and friendship one with another as Luke speaketh of the Church of Christ after his ascension Acts 2 42. They continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in praiers Excommunication separateth from all these But some will say Obiect doth excommunication take away all commercing and conuersing one with another May not one in any sort liue with such Or doth it dissolue all bands of nature and pollicy I answer Answer no. There are some bands so firmely and closely knit tied together that nothing can loose them and abrogate them Some duties are naturall some domesticall and some ciuill which no excommunication can diminish or dissolue or dispense withall The Apostle giueth this as a generall precept If thine enemy hunger Rom. 12 20. giue him meate and if he thirst giue him drinke If an excommunicate person be in want and in any distresse we must helpe him and minister vnto him such things as are necessary for his preseruation wee must not cast away all care of him and all loue vnto him forasmuch as God hath made vs keepers one of another Againe it is lawfull to buy of him to sell vnto him and to bargaine with him albeit we should not conuerse and commerce with him as with a friend Moreouer if we owe personall duties to such a one as is in the family with vs we caÌ„not shake them off vnder any colour or pretence of excommunication The wife must performe due beneuolence to the husband the children must obey their parents the seruants must count their masters worthy of all honour and contrariwise prouided alwayes that they do not ceasse to pray for theÌ„ to admonish them and to hate their sins and that they looke to themselues that they do not defend them in their wicked courses and ioyne with them in opinion for then we make our selues partakers of their sins Lastly let vs set before vs the ends of excommunication which also haue bin considered in part already One end of it is the good of the person excommunicated that if it bee possible he may be won Tit. 2 11. Rom 1 6. Christ deliuereth the doctrine of saluation the Gospel is the power of God to saluation to euery one that beleeueth For wheras Christ Iesus saith of himself Math. 10 34. that he came to send fire and sword into the world and that hee is appointed for the fall of many in Israel Lu. 12 46 2 34. that the Gospel is the sauor of death vnto death 2 Corinth 2 15. Yet this is not the proper end of Christ or the Gospel but as it were beside their purpose
eternall glory we must bee more then flesh blood Thou wilt therfore be ashamed to confesse that thou vnderstandest by flesh and blood that thou art nothing but a lumpe of flesh What then art thou flesh in part spirit in part as thou must acknowledge thy self to be if thou be the Lords Why then dost thou not performe the workes of the spirit Rom. 8.5 They that are after the flesh do sauour the things of the flesh Ver. 6 but they that are after the spirit the things of the spirit To be carnally minded is death Verse 7. but to be spiritually minded is life and peace The carnall minde is enimity against God Verse 13. for it is not subiect to the Law of God neither indeed can be If ye liue after the flesh ye shall die but if ye through the spirit do mortifie the deeds of the body Ver. 14. ye shal liue For as many as are led by the spirit of God they are the sonnes of GOD Vers 8. so then they that are in the flesh cannot please God Thus we see that the flesh and the spirit are alwayes opposed the one to the other so that by this wee may prooue our selues whether we be regenerate or not Let vs not therefore boast our selues that we are flesh blood forasmuch as such as are onely flesh cannot yet assure their owne hearts that they are the Lords Obiect 5 Fiftly it may be obiected that to repulse wrong is a note of courage and fortitude and to put vp wrong a token of pusillanimity and of a faint heart If then I must not reuenge I shall be accounted not onely a foole but a dastard and coward Answer I answere this is no better then the diuels sophistry and openeth a gap to the common practise that is in the world to quarrell for euery word speaking It is no argument of courage to be ready to draw the sword and dagger but rather of rashnes headinesse vnstayednesse and of a ruffian like spirit And it is no disgrace to be of a bearing and forbearing nature Our chiefest honour consisteth in fighting against sin vnto the death and shewing all might and manhood in the subduing of it He is stronger that ouercommeth his owne passions then he that winneth a city We must remember that we are made kings and Priests vnto God the Father and therefore let vs not make our selues slaues and captiues to Satan to sin and to the world This then serueth to meete with three sorts of men Perk. on Mat. 5.39 to condemne their euil courses whose whole life pleadeth for nothing more theÌ„ priuate reuenge First they are reproued that for euery crosse word supposed iniury are ready to challenge one another into the field the accepting of that challenge when it is giuen This fighting a single combat is vnlawfull That which the naturall man accounteth valour God esteemeth a vice and therefore it is no disgrace to refuse it but rather true grace in yeelding obedience vnto God For we must set down this as a rule that no man must sinne against God for the sauing of his credit reputation among men And if we did duly consider what sin is against whom it is committed and what punishment is procured therby vpon our selues we would neuer question the former ground set downe vnto vs. Secondly out of the case of challenging the field the common practise of fighting quarrelling is condemned which are no better then forerunners of murther and haue a bloody face in the sight of God The Apostle Iohn saith 1 Ioh. 3 1â— Whosoeuer hateth his brother is a murtherer and ye know that no murtherer hath eternal life abiding in him Many there are that hold it vtterly vnlawfull to giue the first blow but if another strike them then they thinke that therby they are warranted to strike againe If any giue the occasion of a fray they hold him worthy to be condemned but if they be prouoked by another they account themselues to be bound to returne him the like This is directly contrary to the doctrine of Christ whereunto all must submit themselues that wil be the disciples of Christ He would haue vs take many wrongs and not seeke to reuenge our selues And it is contrary to the practise of Christ and of his Apostles When one of the officers of the high Priest smote Iesus with the palme of his hand Ioh. 18. â—â— because he held his peace would answer nothing he smote not againe as these men thinke he was bound to do for his honour But this was no disgrace or reproch to Christ how then should it be any shame for a true Christian We will needs be accounted Christians whosoeuer say nay but we scorne and disdaine to follow the example of Christ Act. 23.1 Ananias the high Priest commanded them that stood by to smite Paul on the mouth he reprooueth him fot it but he smote not againe this was no infamy but a glory vnto him Lastly their opinion also is condemned that make it a matter of praise and an argument of valour to turne away his face froÌ„ no man This indeed is foole-hardinesse It is the commendation of Magistrates to be men of courage to feare the face of God but not the faces of men They must accept no mans person in iudgement neither decline to the right hand or to the left But a priuate man may turne his backe to his aduersary without any impeachment of his credit or diminishing of his valor or lessening of his honor or slander to his reputatioÌ„ But of this we haue spoken sufficiently before therfore we wil proceed Lastly it may be obiected that vnder the Obiect law of Moses when any man had killed his neighbour the auenger of blood might slay the murtherer whensoeuer and wheresoeuer he met him Numb 35 19. If a man had killed any person at vnwares and hated him not before he must flie to one of the Cities of refuge and abide in it vnto the death of the high Priest which was annointed with the holy oyle but if the slayer shall at any time come without the border of the Citty of refuge whither he was fled 〈◊〉 27. and the reuenger of blood finde him without the borders of the City of his refuge and the reuenger of blood kill the slayer he shall not be guilty of blood If then he be not guilty of blood how is it that God aloweth no priuate reuenge but commandeth to render good for euill to pray for them that curse vs and to doe good to our enemies and such as persecute vs I answer the politicke lawes serue not to bring men to perfection such as are made for ciuill gouernment When God speaketh as king of Israel and maketh statutes tending to outward peace and tranquility he aimed not at the spirituall perfection which is contained in the moral law which is the rule of
the Scribes because they confessed this point of Gods power for they did rightly affirme Allem â—â—tise of the power of Priâ—hood 〈◊〉 sins chap. 1. that none could forgiue sinnes but God onely Luke 5 20 21 but this was their error in that they did not acknowledge Christ to be God who in the person of the Mediatour euen in the state of humility while he liued heere and was conuersant vpon the earth might by his diuine authority forgiue sinnes as likewise by the same power he did heale sicknesses and diseases among the people God then doth properly and absolutely forgiue sinnes committed against his law and eternall Maiesty The Minister by his appointment doth assure all penitent sinners of the forgiuenes of their sinnes through the mercy of God and the merits of his Sonne Iesus Christ and therefore in this sense he is said to forgiue sinnes as he is also said to saue mens soules 1 Tim. 4. â—â— to whom he preacheth saluation An Embassadour is said to make peace or warre when he declareth according to his commission his Princes pleasure and determination touching eyther of them The Kings Deputy or Lieutenant hauing warrant from him offereth and granteth pardon to rebels or other offenders when notwithstanding he doth onely make knowne the Princes pleasure in remitting their offences and releasing their punishments forasmuch as it is in the Princes power onely to pardon traitors transgressors The Minister of the word as Christs Deputy or Lieutenant is said to reteine or remit sinnes euen as the Priest in the time of the Law is said to make the Leapers cleane or vncleane â— â— 7 His sentence touching that disease was but declaratory pronouncing who was striken or who was healed by the hand of God he had not power himselfe to strike or to heale to lay it vpon any or to take it away from any person So it is the ordinance of God that the Ministers should be declarers interpreters and expressers of his will and word concerning remission of sinnes â—giue sin â—e a â—ne not properly pardoners forgiuers and remitters of sinnes for then they must also take away sinnes as though the sentence in heauen did depend vpon the sentence on earth whereas the censure of men must depend vpon the sentence of God To forgiue sinnes properly is to take them away and to remoue the punishment But God only can do this to God therfore alone let vs flie of him let vs looke for mercy and from him let vs neuer goe to any man If we haue recourse vnto him we shall finde mercy in time of need which is better then thousands of gold and siluer This is able to appease the inward trouble of a distressed conscience and ministreth sound comfort to the afflicted soule that is humbled and cast downe to the gates of hell If wee hadde all the iewels and precious stones that can bee found wee were not able to buy out the punishment of one sinne The Prophet saith Ps 49 6 7 9. They that trust in their wealth and boast themselues in the multitude of their riches none of them can by any meanes redeeme his brother nor giue a ransome to God for him c. The value worth of the whole world is too vile and base to answer for one trespasse for it cost more to redeeme one soule It could not be done with siluer and gold and such like corruptible and transitory things but with the precious blood of Christ â—1 19. as of a Lambe without blemish and without spot If we would come before him with burnt offerings and calues of a yeare old or would thinke to please the Lord with thousands of Rams and ten thousand riuers of oyle or perswade our selues that wee can make satisfaction for the sinnes of our soules by the fruite of our bodies euen by giuing our sonnes and daughters wee deceiue our selues and know not the greeuousnesse of sinne nor the infinite wrath of God nor the exceeding value of the death of Christ nor the endlesse torment due vnto sinne nor the vnspotted purity of the law of God which is transgressed by it If we had all things and wanted his mercy we haue nothing if once we haue it it is sufficient to couer all our infirmities and to blot out all our iniquities according to the saying of Salomon Prou. 16 6. By mercy and truth iniquity is purged and by the feare of the Lord men depart from euill Such as neuer felt the burden of sinne neuer regard the benefit of mercy but such as haue their hearts in any sort touched with it acknowledge them blessed that finde it and all those miserable that are destitute of it It is not instruments of musicke it is not dainty fare it is not outward delights it is not merry company it is not riches or honours or friends or nobility or pleasures or sports and pastimes that can alay and appease a troubled minde perplexed conscience Dauid wanted not any of these he was the sweet Singer of Israel he might haue his consort he could not want mirth and musicke of singing men singing women yet he preferred a drop of mercy before all these he followed not the practise of Saul who when an euill spirit sent of God vexed him and disquieted his minde listned vnto them that told him of a cunning Musitian to play before him but he neuer sought to God nor craued mercy at his hand and therefore albeit he were eased for a time yet his trouble returned more fiercely vpon him then before and ended in a fury and frenzy so that nothing could pacifie or appease him This is the common course of the men of this world if at any time their hearts accuse them and sinne begin to terrifie them iudgment presse sore vpon them they seeke by merriments and drinkings feasts and their companions to put that terror away And this is the onely counsell their friends can aduise theÌ„ to take Like friends like counsell carnall friends carnall counsell But they and their friends are greatly out of the right way and are wholly ignorant of the true meanes of coÌ„fort All sound comfort commeth from God and from his word All sound dofort commeth from God 2 Corin. 1.3 and therefore he hath this title giuen vnto him to be called the Father of mercies and the God of all consolation He sendeth his holy Spirit into our hearts wheÌ„ they are cast downe who by way of excellency is called the Comforter Iohn 14 26 16 26. He wil not leaue vs without comfort if we craue it of him We must goe vnto him and neuer giue him ouer He is a fountaine that can neuer bee emptied and drawne dry Besides we haue his word which being reuerently heard and read is able to raise vp and cheere vp our heauy hearts The Apostle sheweth that the Scriptures were written Roman 15 4. that we through patience and comfort of
condemn our churches our ministers our sacraments to be no true Churches of Christ no true Ministers of Christ no true Sacraments of Christ And concerning our Liturgie or forme of publike praier read and prescribed to bee read they account it Antichristian they vtterly detest it and account it abhominable no more acceptable to God then the offering of Swines flesh was vnder the Law which the Lord abhorred as if they had instead of his appointed sacrifices cut off a dogs necke And albeit we haue the examples of all other Churches vnder heauen as presidents that go before vs in this practise and albeit wee follow them as they followed Christ yet they wil not allow vs to be like to them nor wil permit that to the people of God which he here prescribed to the Priests yea albeit they haue no examples whom they can pretend to follow yet they wil be singular in their own conceits condemn al others that will not ioyne with them The 136. Psalme was sung in the congregations long after Dauids daies as appeareth 2 Chro. 20 21. what Did they therein offer vp swines flesh Hezekiah that godly king that set his whole heart to seeke the Lord whom the Lord healed of an incureable disease â— Kings 21 1. Esay 38 8. and wrought a miracle in the heauens to assure him of deliuerance from his enemies this good King so much regarded of God togither with his Princes commanded the Leuites to praise the Lord with the words of Dauid and of Asaph the Seer 2 Chro. 29 30 so they did according to the kings commandement sing praises with gladnes they bowed their heads worshipped 2 Chro. 29 30. Did the King and the Princes command the Leuites to offer vp swines flesh or was their seruice no better accepted then the cutting off of a dogs neck or did it any whit quench their zeale or slake their deuotion that the words were not their owne but penned long before by Dauid the Prophet and Asaph the Seer No they praised the Lord with gladnes of heart and humblenes of mind which they testified by this sign that they bowed their heads and worshipped Obiect But it will be saide This was a thansgiuing I confesse it was but if it be lawfull to vse a set forme of praising and thansgiuing Answer then also of praying and making petition because there is a like reason of both And that we may the better see their errour and themselues confesse they are deceiued let vs examine som of their obiections in this place the rest we will reserue vnto the 10. chapter Numb 10 35 36. where we shal haue farther occasion to search more into this point One obiection which Obiection 2 they alledge is this that this set seruice is to quench the spirit 1 Thes 5 19. and to limit him that teacheth vs to pray to tel him how farre he shal go and to appoint him his banks and bounds beyond which he may not passe whereas we shold pray as the Spirit moueth giueth vs vtterance To vse a set forme or if you list to call it so a stinted forme of praier Answer is not to stint the Spirit but to helpe the Spirit But doth the Spirit of God need the help of man Obiection 3 Is not he al-sufficient by himselfe of himself Answer He standeth not in need of vs but is most sufficient howbeit the Spirit in vs is weake the worke of the Spirit is vnperfect and is perfected not all at once but by degreee If all the true seruants of God had receiued a perfect measure of grace and if all that haue the Spirit of God had the same Spirit fully without any defect or infirmity they should not neede any humane helpes but haue sufficient store of their owne So then to the former obiection I answer 3. things First if hee that taketh a booke and readeth a set prayer did stint the Spirit then he that taketh the Scripture into his hands and readeth a chap. out of the old or new Testament and then staieth goeth no farther might as wel be said to stint the Spirit Or he that heareth another pray should stint the Spirit also because all such as heare the prayers of others are stinted what to heare All cannot neyther ought to bee speakers either in the priuate house or in the house of God 1 Cor. 14 40. this were to breake the order of decencie required in prayer now such as are hearers of others haue words after a sort prescribed vnto them and limited how farre to goe and yet cannot such hearers be iustly taxed to limit or to quench the Spirit Againe obserue that the Spirit of God is neuer stinted or curbed neither can rightly be said to be quenched so long as it is kept within his owne bounds that is the limits of the holy Scripture as it ought to be Hee then that prayeth the prayer of Christ or the salutation of Paul or a Psalme of Dauid which he hath premeditated before or committed to memory cannot be said to quench the Spirit except we will imagine that the Spirit can be against himselfe Lastly to quench the Spirit is to oppose against the voice of the Spirit Rom. 1 18. to crosse and contradict the Spirit and to with-holde the truth in vnrighteousnesse Therefore althogh a man doeth not speake euery thing that the Spirite putteth into his head and into his heart yet hee cannot be charged to quench the Spirit except he set himselfe against it that with a set purpose to gainsay and resist it As for example when wee craue of GOD to feed vs with food conuenient for vs Pro. 30.8 to make vs content to eate our own bread 2 Thes 3 12. though we do not expresly pray to God to keep vs from vsing vnlawful shifts vngodly meanes whereby we seeke to get into our hands the goodes of other men yet we cannot be said to quench the spirit except we refuse so to pray because wee purpose to liue and thriue by iniuries and oppressions by fraud and deceit then indeede we quench the Spirit because we controll the voice of the Spirit speaking to vs in his word Again they obiect Obiection 4 that the scripture techeth that we know not what or how to pray Rom. 8 26. The spirit helpeth our infirmities for we know not what we shold pray for as we ought c. but when we haue a set forme of prayer framed to our hands and the booke lieth before vs wee know then what to pray and neede not the helpe of the Spirit and therefore such cannot say with the Apostle they know not what to pray for as they ought This is a silly collection and indeede a meere cauillation I answer therfore 2 things Answ First by setting downe the meaning of the words We know not what wee should pray for as we ought to wit of our selues as 1 Cor. 2 14 15.
Cretes Arabians they spake in their owne tongues the wonderfull workes of God Acts 2 11 41. and 4 4. and 8 37. and 9 36. and 10 44. and 13 12 43 48. and 16 14 34. and 17 4 11 12 34. and 18 8. and 19 18. And how can the word but be effectuall if Reason 1 we consider the titles giuen vnto it It is the strong arme of God to pull vs vnto himselfe Esay 53 1. It is as an hammer to strike our stony hearts in peeces and as a deuouring fire to burne vp and consume to ashes our corruptions as straw and stubble Ier. 23 29. It is as the raine and snow that come downe frō heauen and returne not thither but water the earth and make it bud and bring foorth that it may giue seede to the sower and bread to the eater Esay 55 10 11. It is the key of the Kingdome of heauen Math. 16 19. It is a fan in the hand of God Mat. 3 12. It is as a draw-net cast into the sea and gathereth of euery kinde Math. 13 47. Lastly it is called the Gospel of the Kingdome Math. 9 35 because it teacheth the way that leadeth to euerlasting life Secondly the Ministers are labourers together with God when they preach he preacheth when they instruct he instructeth whē they comfort it is he that comforteth when they threaten it is he that threatneth they are no other but the mouth of God and the messengers of GOD sent out to speake his word 1 Cor. 3 9. They then as workers together with him beseech vs that we receiue not the grace of God in vaine 2 Cor. 6 1. For how can we doubt but that God will blesse his owne ordinance Thirdly when Christ Iesus ascended and led captiuity captiue he gaue gifts to the Ministery Eph. 4 8. It is he that putteth heauenly treasures in earthly vessels that the excellency of the power might be of God and not of any man 2 Cor. 4 7. Vse 1 This efficacy of the Ministery and of euery part of it serueth to many vses First it reproueth such as long to be gone out of the house of God such as thinke the time lost and ill spent that is spent in hearing the word such as so set their mindes and affections vppon worldly things that they cannot tarry abide in the church vntill the blessing be pronounced the assembly be dismissed wherby they depriue themselues indeed of the blessing of God of whom we may speake with the Prophet Psal 109 17. As he delighted not in blessing so it shall be farre from him It is the order and ordinance that God hath appointed in the Church that we should begin and ende the exercises of our religion together For as God is the God of good order so the Church which is the house of GOD is the place of good order and therefore all the children of the Church must submit themselues to the rules of order and decency Vse 2 Secondly it should be a forcible meanes to stir vs vp to diuers and sundry duties First it directeth vs to go to God and to craue of him to worke by his owne ordinance the saluation of his people We must pray vnto him that is the Lord of the haruest to blesse his word and to open the harts of those that heare it to attend vnto it and to imbrace it Secondly it serueth to worke in vs diligence and fidelity knowing that we must giue an account to the great shepheard of the sheepe We are heereby encouraged to preach the word in season out of season considering that God hath promised to be with vs to stand by vs to assist vs and defend vs. Thirdly we must labour to preach with zeale with boldnes and with power and with authority not carelesly or coldly or faintly remembring that wee speake in his Name that sent vs and put vs in his seruice alwaies studying to shew our selues workemen that need not bee ashamed rightly diuiding the word of truth 2 Tim. 2 15. Forasmuch as his blessing doth accompany the faithfull deliuerance thereof The word is euermore effectuall in it selfe 〈◊〉 12. and mighty in operation sharper thē any two edged sword piercing euen to the diuiding asunder of soule and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart let vs not therefore by our negligence dull the edge of it or blunt the point of it nor be afraid to cut the sinewes of sinne with it but speake it as it ought to be spoken Thirdly from hence the people receiue diuers Vse 3 instructions First it worthily challengeth from them reuerence to esteeme them that preach the word as the Ministers of Christ to account their steps beautifull for their message and Ministery sake The feete of the Prophets of God that brought the people glad tidings of a temporall deliuerance from bodily captiuity were very beautifull Esay 52 7. How much more respected ought the Ministers of the Gospel to bee Nah. 1.15 that bring glad tydings of a better deliuerance euen from spirituall captiuity and slauery vnder spirituall enemies to our soules and to our saluation Rō 10 15. This bondage is greater more greeuous then to lye vnder the bondage of all tyrants persecuters Secondly we must yeelde attention to the word of exhortation and not despise Prophesie 1 Thess 5 20. This is the principall meanes ordained for our conuersion and for our confirmation and continuance in the truth For the preaching of the word is necessary not onely to bring vs to the knowledge of the Gospel when we were ignorant and to worke in vs the grace of faith when we did not beleeue but when we are once borne anew to make vs grow thereby to a full strength and stature and to establish vs in the knowne truth Rom. 1 11. Eph. 4 12 13. 1 Pet. 2 2 and 2 Pet. 1 12 13. And wee are taught that Prophesie serueth for them that beleeue and not onely for them that doe not beleeue 1 Cor. 14 22. Lastly we must be content to submit our selues to the word and to be willing to haue it applied vnto our consciences whether it be by exhortations or by reproofes or by threatnings or by comforts For what shall a salue do be it neuer so precious if it be not laide to the sore or what can the medicine auaile if it be not applied to the disease Let vs neuer looke to finde the efficacy of the word in our soules except we desire to feele the working and power of it beeing spread vpon our hearts Lastly we must yeeld obedience to that which we haue heard It is said of the Apostles when they were sent forth into all Nations Mar. 16 20. that they went foorth and preached euery where the Lord wrought with them if then we be dooers of the word not hearers onely then the Lord worketh with his Ministers nay
manner or sit downe at the table with a Ruler with foule and filthy and vnwashen hands Euery man of any note would be much ashamed heereof and yet it is to be feared that many repaire and resort vnto the house of God with foule and filthy and vnsanctified hearts Howbeit all formall seruice is vtterly reiected They are pronounced to be blessed that are pure in heart Math. 5 8. but the vnpure are accursed The sacrifices performed by the wicked are abhominable he heareth not the prayers of the prophane and impenitent but casteth off as an vncleane thing both them and their oblation God requireth no such sacrifices nor no such sacrificers The Prophet speaking of obseruing the Sabbath of offering vp prayer of bringing oblations and of assembling themselues together saith To what purpose is all this And when you appeare before the Lord who required this at your hands to tread in his Courts His soule hated their appointed feasts and he was weary to beare theÌ„ And wherefore was all this Did not God command all these things Were they not his own ordinances Yes they failed not therefore in the matter performed but in the manner of their performing the things were good but they did them in an euill manner and this did corrupt the whole worke and made it vnprofitable nay hurtfull to the doers What then should they do none of the former thinges Should they neither keepe the Sabbaths nor make prayers nor bring oblations nor offer Incense Must they leaue all vndone because God was not pleased with that which they had done Obserue what the Prophet sayeth afterward Wash you make you cleane put away the euill of your doings from before his eyes cease to do euill learne to do well and then though their sinnes were as Scarlet they shold be made as white as snow Esay 1 18. So then we must not leaue or intermit the doing of good works but put away the euill of our good workes and then God will accept both of vs and of our good workes Secondly it teacheth that as the Leuites Vse 2 in this place when they drew neere to God in the execution of their office must be washed so the Ministers of the word much more must be Lanthornes of light to others shining before the people in holinesse of life as the stars do in the Firmament to which they are oftentimes compared that by walking in an vnreproueable and vnblameable course they may adorne the gospel of Christ which they preach and professe It is not enough for them to bee sound in the faith but they must bee also sincere in life lest it be saide vnto them What hast thou to do to declare my statutes or that thou shouldest take my couenant in thy mouth seeing thou hatest instruction and castest my word behind thee Psal 50 16 17. If then they that preach the word to others do not preach vnto themselues and bring light to others do liue in darkenesse themselues how shall they draw neere to God and execute his commandement in holy manner May not the Prouerbe be turned vpon them Physitian heale thy selfe Luke 4 23. and the reproofe be iustly verified in them Thou that teachest another teachest thou not thy selfe Thou that preachest a man shold not steale dost thou steale And thou that makest thy boast of the Law thorough breaking the Law dishonourest thou God For the name of God is blasphemed among the Gentiles through you Rom. 2 21 22 23 c. Woe then to such as are of offensiue life and lay stumbling blockes thereby before the people to discourage them from the faith to draw them from the truth to opeÌ„ the mouthes of wicked men to speake euill of the name of God of the word of God and of all the true seruants of God We haue a more glorious calling then the Leuites had For if the ministration of death written and engrauen in stones was glorious how shall not the ministration of the Spirit be rather glorious For if the ministration of condemnation be glory much more doth the ministration of righteousnesse exceede in glory and if that which is done away was glorious much more shall that which remaineth be glorious 2 Cor. 3.7 8 â— 11. If then the Leuites of the old Testaments minister after a sort of the letter but not of the Spâ—rit that saw onely the shadow but not the body must notwithstanding neuer presume to handle the holy things of God with vnwashen hands how much more is it required of the Ministers of the new Testament to be of holy conuersation and to labour to bee sprinkled with the blood of Christ as the ceremony importeth least while they preach saluation to others themselues be reprooued and condemned For as a Cooke dresseth and prepareth meate for others and oftentimes tasteth least thereof himselfe being cloyed with the sauour of it so is it with many in the Ministery they prepare the food of the word and breake the bread of life for others but digest nothing of it themselues nor receyue strength and nourishment from it as appeareth in Iudas who was one of the twelue sent out with the rest to preach the Gospel but yet he was the sonne of perdition and perished for euer It is required of the Ministers to bee examples to the flocke 1 Pet. 5 3. that so they may conuince the gainesayers both by their doctrine and by their life If there be not an harmony between these two but that we preach one thing and practise another wee disturbe and distract the faith of the people and worke such a confusion among them when they see our speaking and liuing doe not accord that little or no profit ariseth to the Church by all our labours When our words do cal for righteousnesse and our workes do proclaime vnrighteousnesse what do we but build the tower of Babel Gen. 11 4. and binde heauy burthens greeuous to be borne and lay them vpon mens shoulders but will not mooue them with one of our fingers Math. 23 4. How shal the people follow our example and the liues of their Pastors 1 Cor. 11 1. Phil. 3 17 18 21. 1 Thess 1 6. if we make no conscience to goe before them in the waies of godlinesse Vse 3 Thirdly it is our duty to prepare our selues to the duties which we performe to God wee must clense and purge our hearts and follow sanctification without which no man shal see the Lord Heb. 12.14 The Prophet willeth vs to plough vp our fallow ground that we sowe not among thornes Ierem. 4 3. We must circumcise our selues to the Lord and take away the foreskinnes of our hearts Euery man knoweth euen he that is most simple that if a maÌ„ should cast his seede vpon the earth before it be manured and broken vp it is the losse both of his graine and of his gain Is there any person so weake in iudgement that he vnderstandeth not these things doth not common sence and
reason teach vs how is it then that wee will not vnderstaÌ„d so much in spiritual things that if wee receiue the word with hard hearts that are not broken vp wee lose all the profit of the worke May I not say with Christ If I haue told you earthly things and ye beleeue not how shall ye beleeue if I tell you of heauenly things Ioh. 3 12. And in another place O ye hypocrites yee can discerne â—he face of the skie Math. 16 but can ye not discerne the signes of the times Do yee not know that he which doeth not prepare and plough vp his ground before the seede be committed to the earth doth lose all his labour And do yee not know that whosoeuer receiueth the word into an vnprepared heart cannot looke for any fruite or expect any encrease And yet not one among many is carefull to deale with his owne heart before he come to the house of God or euer considereth what the worke is about which hee goeth or once remembreth with what graces he ought to be qualified If we haue a shew and shadow of godlinesse 2 Tim. 3 â— although we deny the power thereof wee content our selues with it and thinke all is well wee neuer regard any farther search into our soules The inward purity which is the life of our workes is altogether neglected what saide I neglected nay hated scorned taunted reproached and reuiled by the most odious names that malice it selfe can finde it Christ calleth the pure in heart blessed but wee are so far degenerate from al appearance of grace that wee curse such and brand them with all termes and titles of infamy contempt Thus we make our selues like to the Fig-tree which because nothing but leaues were found vpon it was accursed Math 21 19. Now to the end we may search our hearts to the bottome obserue these three rules First wee must consider we haue in this businesse to do with God and not with men and with Cornelius let vs set our selues in his presence and make account we heare the word not of man not of an Angel but of the Lord himselfe Actes 10. Secondly let vs search out our speciall sinnes whensoeuer we come to his seruice let vs be greeued at them and repent for them If we would draw neere to God in such maner as he might draw neere vnto vs wee are taught by the Apostle To purge our hearts and cleanse our hands Iames 4 8. But it may be saide Can we haue pure hearts and shall we not be accepted without them Who then can please God in any duty I answer we cannot attaine to an absolute purenesse this is reserued to the next life when wee shall inherite the kingdome of God prepared for vs. There indeede shall bee nothing but purity piety innocency glory No vncleane thing shall enter into that place the presence of GOD shall fill it with perfect sanctification howbeit here we haue but our measure of purification we haue but a small portion wee cannot attaine to any perfection The Apostle telleth vs Wee haue receiued the first fruites of the Spirit Rom. 8 23. The first fruites were but as an handfull of corne in respect of all the rest of the heape so it is with the faithfull they haue heere a small portion or pittance of grace in comparison of that which we waite for heereafter But is not God able to store vs here with a full measure Hee is able but it pleaseth him to deale thus with vs because thereby his name is most glorified 2 Cor. 12 9 10. thereby wee are most humbled in a feeling of our infirmities and in a sight of our owne imperfections thereby wee are stirred vp to seeke God and to pray to him for a supply of grace which wee want Iam. 1 5. and thereby mutuall loue and charity is maintained and encreased when wee see that we stand in neede one of another Thirdly it is required of vs to vse the means of sanctification It is noted of the Israelites 2 Chr. 30 1â— that they prepared their hearts did seeke the Lord God of their fathers Where we see these two points are ioyned together preparing of hearts and seeking of God And how did they seeke him In his ordinances or else they had neuer found him And his ordinances are the word the Sacraments and the calling vpon his name Thus must it bee with vs and then shall we receiue the benefite that they receiued This shall be a comfort to all that come with sanctified hearts and cleansed affections from all filthinesse of the flesh and spirit Though there be many wants and imperfections found in them yet if they examine themselues 1 Cor. 11 28. proue and try themselues whether they be in the Faith or not 2. Cor. 13 5 if they bewaile their sinnes and reconcile themselues to God they shall bee accepted their workes shall bee crowned and their imperfections shall be couered and pardoned in and for the perfection which is in Christ Iesus our Lord. Verse 10. Thou shalt bring the Leuites before the Lord and the children of Israel shall put their hands vpon the Leuites This is another circumstance belonging to the ordination of the Leuites which was done by imposition of hands This ceremony was ancient and often vsed in the olde and new Testament Iacob vsed this gesture in blessing the sonnes of Ioseph Manasseth and Ephraim Genesis 48. It is vsed at the election of Ioâ—hua who was appointed to be the successor of Moses Numb chap. 27 verse 23. It was vsed by the Priests and Leuites in the sacrifices to signifie thereby that they were consecrated vnto GOD. â—his gesture was retained in the New Testament in sundry actions as wee haue shewed before in the 6. chapter From this example of the Elders of the congregation for it is not to be thought that all the people without difference did it wee learne that the Ministers of the Church were ordained by imposition or laying on of hands Doctrine Ministers wer ordained by layiâ—g on of hands It is noted of the Deacons appointed to looke to the poore that the Apostles prayed for them and then laide their hands vpon them Acts 6 6. Paul willeth Timothy not to neglect the gift that was giuen vnto him by the prophesie with the laying on of the hands of the Presbitery 1 Tim. chap. 4. verse 14. And in the next Epistle hee putteth him in remembrance to stirre vp the gifte of God which is in him by the putting on of his hands 2 Tim. 1 6. This was for the most part ioyned with prayer and fasting Acts 14 23. and 13 3. The worke was great the calling was waightie the giftes were manie required to this calling therefore they vse Fasting to make them fitter to the present action and more feruent to poure out their prayers vnto the Lord of the haruest that he wold send forth Labourers into his haruest The ends of this
30 1 Chro. â— Mal. 27. 1 King 21 5 7. Num. 15.34.35 both in his word and by his Ministers The Spirit speaketh euidently in the Scriptures by it he resolueth the Church no lesse then by an oracle from heauen besides for our farther direction he giueth the knowledge of his word to the Ministers who draw al their light from the word and doe thereby aske counsell as at the mouth of God The reasons are very euident First the Scriptures Reason 1 are all sufficient to improue and correct 2 Tim. 3.16 Rom 15 4. to teach and to instruct to giue patience and comfort Ioh 20 31. 2 Tim. 3.15 that we may beleeue haue eternall life and to make vs wise vnto saluation Secondly such as will not beleeue them and reply vpon them will beleeue nothing else no although one come from the dead Luke 16 31 It is therefore the foundation of faith to resort to these meanes to be resolued as to the oracle and ordinance of God Psal 85.8 Obserue from hence that all questions in Vse 1 Religion must be decided and determined by the Scriptures All doctrines are to be prooued by them and al errors to be conuinced by them The Scripture is the supreme iudge of all councels and controuersies The supreâ—â— Iudge of aâ—â— controuerâ—â— it sendeth not the Church to the generall consent of the Pastours of the Church nor turneth them ouer to expect a general councel nor posteth them ouer to Rome as the Gentiles resorted to Delphos to consult with the Oracle of Apollo It is in vaine to neglect the straight direct way to seeke out by-pathes and vncertaine passages It neuer taught the Pope and his Cardinals to be the highest court and supreme Iudges of Scripture who oftentimes are ignorant of Scripture It cannot be interpreted but by the same Spirit by which it was written It is required of the supreme Iudge and interpreter of Scripture that he cannot erre that no appeale be made from him that he be no way partiall and that he haue power to compell the parties dissenting to yeeld obedience These properties agree not to the Bishop of Rome he is not free from error for many of theÌ„ haue falne into heresy haue taught contrary things one to the other haue made many foolish interpretations he is a meere man and can compell no mans wil to yeeld vnto him he is partiall in his own cause and therfore to appeale to him is to aske ones fellow if he be a theefe Secondly the Scripture containeth all Vse things necessary to saluation to withstand tentations Matth. 4. and to build vs vp in all trueth So that it is simply and absolutely necessary The doctrine of saluation cannot be learned but from it The knowledge of the law is necessary Rom. 7.7 the knowledge of the Gospel is necessary Tit. 2.11.12 Neither let any obiect that the Church wanted Scripture along time euen from the creation to the dayes of Moses for the Question is not what was necessary in the beginning but what is now necessary The mothers milke is sufficient for the infant while it is a childe but it is not sufficient afterward when once it is growne vp Neither is it true which the Iesuite obiecteth that Christ commanded not any thing to be written but is ouerthrowne by many testimonies of Scripture 2. Pet. 1.21.2 Tim. 3.16 Reuel 1.11 and 14.13 Vse 3 Thirdly it teacheth that the Ministers ought to be ready to answere the questions and doubts that trouble the people any way Therefore they must be faithfull in their places and skilfull in the Scriptures Hag. 2.12.13 they must not be blind guides dumb dogs Ezek. 34.4 their lippes must preserue knowledge and the people seeke the Law at their mouthes Againe it is required of them to be resident vpon their flocks attending on them as watchmen watch the citie alwayes in danger of enemies to discouer the approach of them and as shepheards attending their flock for feare of deuouring wolues 〈◊〉 56 9 10. The people are as a prey in the iawes of al hereticks where teachers are not attending and residing The Israelites fell into horrible idolatry when Moses was absent from them Exod. 32.1 But how shall the Ministers be consulted withall being absent from the people Vse 4 Lastly it serueth for instruction for the people They are not to consult with witches and wizards but to resort to the Ministers of God Deut. 18.15 and to the word to the law and to the testimonie Esay 8.19.20 Princes therfore must not contemne them nor respect theÌ„ as the lowest and basest of the people And all people high and low rich and poore must search the Scriptures who thinke to haue eternall life in them Ioh. 5.39 They are greatly commended that were diligent in the reading of them Acts 8.30 and 18.11 Dauid did exercise himselfe in them day and night Psal 1.2 None are to be forbidden the reading of them forasmuch as the Gospel is the power of God to saluation to all that beleeue Rom. 1.16 They are greatly reprooued and rebuked â—hat were ignorant in them Mar. 12.24 that were slow of heart to beleeue them Luk. 24.25 Euery man therefore must seeke to be assured perswaded in his heart of that which he doth 〈◊〉 14.5 and seeke to warrant his owne work All things must be done in faith Hebr. 4.2 Mar. 11.24 Iam. 1.5 without which no man can please God This reprooueth the ignorance that is in the greatest sort who thinke it enough to doe as others doe to heare the word because others do so to receiue the Lords Supper because they see their neighbours doe so and to come to Church because the most do so These thinke it enough to be present at diuine duties albeit they be indeed farre from doing their duties There are many that come and heare prayers Many do hear prayers which neuer pray who do neuer offer vp any prayers as if there were some hidden vertue in the place or in the praier albeit they neuer lift vp their hearts to God These haue not neither can haue any comfort in that which they doe They are without faith because they are without knowledge They haue no assurance whether they please God or not but doe all things with doubtfull hearts and wauering mindes and therein condemne themselues and sin against God Rom. 14 23. Iam. 1.6 being like a waue of the Sea tossed with the winde Verse 9.10 And the Lord spake vnto Moses saying Speake vnto the children c. The determination of the question is heere set downe and vpon occasion thereof perpetuall lawes established for the direction of the Church The vncleane are put off to the 14. day of the second moneth the cleane must keepe the Lords Passeouer at the season appointed There are two causes alledged wherfore a man may for a time be excused for not comming to the Passeouer and is allowed as vnblameable
Are the old freed from this duty through their age It is noted of Hannah that she was an old woman that had beene a widdow fourescore and foure yeaâ—es yet she went not out of the Temple that is all her delight was to be there shee was neuer well and at hearts ease till she was in Gods house she made the Temple as her owne house to dwell in she made the word worship of God her meate and drinke to feed on seruing him with fasting and prayers day and night Luke 2 37. So Simeon came into the Temple by the motion of the Spirit when the Parents brought the babe Iesus to doe for him after the custome of the Law verse 27. Peter and Iohn might haue prayed at home in their houses as many pretend they can and yet doe it not but they went vp together into the temple at the ninth houre of prayer The Lord giueth commandement 〈◊〉 19 30. Ye shall keepe my Sabbaths and reuerence my Sanctuary I am the Lord. Such then as shew no loue to the Sanctuary of God haue no care of sanctifying the Sabbath but do defile it and prophane it yea they neuer consider that they contemne the Lord himselfe neither with whom they haue to doe in this businesse Christ our Sauiour when he could be found no where else by his parents seeking for him he was found in the temple Thus we see the practise of Dauid of Hannah of Simeon of the Apostles and of Christ himselfe touching the publike seruice of God But behold the difference betweene those times and ours or rather betweene them and vs. Dauid longed to be in the house of God our soules long and faint to be out of it Hannah dwelt in the temple and could hardly be gotten out of it wee had rather dwell in the tents of wickednes with much ado are brought to come vnto the Temple Simeon was old as well as Hannah we thinke our selues too old and plead weaknesse and faintnesse that we cannot go so farre and yet we can stretch out our limbes to goe farther at other times and for other occasions Simeon came into the Temple by the motion of the Spirit 〈◊〉 â—hat 〈◊〉 â—o faith 〈◊〉 â—â—ey 〈◊〉 need â—hurches by whose motion do others keep themselues from the Temple and what shall we say ruleth in them surely not the Spirit of God what other spirit then it can be I had rather leaue it to themselues to consider then declare it to them Christ Iesus could be found no where but in the Temple if one would enquire for these yea vpon the Sabbath day yea in time of diuine Seruice you shall haue them rather in the Tauerne then in the Temple or sitting vpon an ale-bench rather then in place where it were more meet they did shew their presence euen where God hath promised to shew his presence True it is he hath said that heauen is his throne and the earth his footstoole that he dwelleth not in Temples made with hands Esay 66 1. 〈◊〉 7 48. â—4 But the meaning is that hee is not included or as it were imprisoned in them his power is not tied to any place neuerthelesse he hath made a speciall proâ—iâ—e tâ—at where two or three are gathered together in his name Math 28 20. there is he in the midst of them Wherefore great shâ—uld be our zeale toward the house of prayer wee should much desire to be at it we shold more and more be in loue with it and with great reuerence remaine in it He that findeth not the Lord heere where his honour dwelleth let him neuer looke to finde him elsewhere For whosoeuer despiseth in the pride of his heart the place of Gods worship â—eâ—useth to yeild his presence there deceiueth himselfe if euer he thinke that God will make himself known vnto him any other way Verse 21 22. And so it was when the Clowd abode c. Heere we haue the cause of their marching and resting declared to wit the cloud which was vppon them by day when they went out of the campe Numb 10.34 When that staied ouer them whether it were two daies or a month or a year they abode in their tents and iournied not but when it was taken vp they iourneyed This cloud had the nature of a Sacrament and signified the presence of Christ conducting them The doctrine Doctrine from hence is this that Christ Iesus is the substance of the Sacraments both of the olde and new Testament Christ Iesus is the substance of all Sacraments old new Whatsoeuer the signes were and howsoeuer they varied yet he was signified by them all This appeareth in this booke plentifully by the cloud in this place by Manna chap. 11. and the rock ch 20. al which were Sacraments vnto them all were the same with our baptisme and the Lords Supper and all of them were figures of Christ as appeareth not by some probability but by the expresse testimony of the Apostle 1 Cor. 10 1 2 3 4. I would not haue you ignorant how that all our Fathers were vnder the cloud and all passed through the sea were al baptized vnto Moses in the cloud and in the sea and did all eat the same spiritual meat did all drink the same spiritual drinke for they drank of that spiritual rocke that followed them and that rocke was Christ First touching the cloud passing ouer the sea if we consider the letter of the history there was a great miracle in them both The clowd in the day time defended them from the heat of the Sun their passage through the Sea gaue them safety and security froÌ„ the tyrannie of Pharao and froÌ„ the danger of present death Neuerthelesse this is not all which wee are to mark nor the chief thing which we are to consider because there lay hid as it were vnder a veile a greater mystery inasmuch as both the cloud and the sea serued them in stead of a certaine kind of baptisme representing and performing that vnto them which our baptisme doth vnto vs. For as baptisme is a signe and signification of the grace of God a Sacrament of regeneration and a certaine passage from death to life so the Cloude was in effect to them as much to wit a tokeÌ„ and testimony of the presence of God their passing through the sea was as a passing froÌ„ death to a new life For while they were in the depth and bottom of the sea where were they but in the midst of death and when they had escaped to the farther shore did they not after a sort rise from death to life So then the Apostle teacheth that both the Cloud and the Sea were as a certaine Sacrament vnto the Iewes that common to them all Christ is the substance of our baptisme because all were couered with the cloud all of them passed through the sea euen as we that professe Christ are all
is beâ—â—ne God 〈◊〉 sinner forasmuch as it is a free contract betweene the Lord and a sinner concerning the pardon of sinne and life euerlasting through faith in Christ Iesus This couenant he made with Iewes and Gentiles This was made with sinfull man immediately after the fall Gen. 3 15. This succeedeth the former which is of workes so soone as it was broken for the latter which is the couenant of grace had not beene made if the former had not bin broken and so made insufficient and vnpossible Heb. 8 7. Rom. 3 23. Gal. 3 21. True it is the new Couenant which offereth saluation vnto a sinner is but one in substance but in regard of circumstances it differeth For in the old Testament it was shadowed out by types by figures and by shadowes before Christs comming in the flesh This yoke was taken away when Christ was exhibited and all these ceremonies abolished to the great manifestation of Gods loue toward vs and the speciall comfort of all the faithfull Secondly that dishonour is done to God violence to the Sacraments and iniury to the Fathers by such as hold that the Sacraments of the old Testament were only significatiue and meere shadowes For the Apostle speaking of the Fathers saith Acts 15 11. We beleeue that through the grace of the Lord Iesus Christ we shall be saued euen as they but they were not saued by shadowes of grace for how can the rocke be accounted a meere shadow and nothing else seeing the Apostle calleth it Christ 〈◊〉 Rocke â—â—â—eth 〈◊〉 If it be Christ then doubtlesse they dranke Christ himselfe which dranke of that rocke euen as if the bread be the body of Christ and the cup the blood of Christ sacramentally it cannot be denied but that all they which eate the bread and drinke of the cup of the Lord worthily must necessarily eate the body drinke the blood of Christ spiritually If any obiect â—â—â—ect that Christ had not yet taken flesh of the virgin Mary neither was exhibited to the world I answer Answer it is true but nothing to the purpose because faith is the substance of things hoped for the euidence of things not seene Heb. 11 1. This made the flesh of Christ present though he had not yet taken our nature vpon him neither were partaker of flesh and blood Heb. 2 14 And thus they did finde saluation in the flesh of Christ who was the Lambe slaine from the beginning of the world Reuel 13 18. because God had promised euen in the garden Gen. 3 15. that the seed of the woman should bruise the serpents head so that we may say with the Apostle Iesus Christ the same yesterday and to day and for euer Hebr. 13 8. And how could the Fathers vnder the Law haue eternall life otherwise forasmuch as this was euermore a true saying Except ye eate the flesh of the Sonne of man and drinke his blood yee haue no life in you c. Iohn 6 53 54. So then the Israelites did seek obtaine saluation in the flesh of Christ which he was to giue wheÌ„ the fulnesse of time came for the redemption and saluation of the world And through faith they receiued Christ not onely in the word but also in the Sacraments Thirdly from hence it appeareth that the eating and drinking of the body and blood of Christ is meerely and wholly spirituall for by faith it is that we are vnited vnto Christ as branches to the vine and draw from him euerlasting life and by faith he dwelleth in our hearts Eph. 3 17. This communion is common to the Fathers and vs but the Fathers could not coÌ„municate with Christ any otherwise then by faith in the Word and Sacraments seeing he had not taken our flesh vpon him and therefore so it is with vs our communion is not carnall but spirituall Christ ouerthroweth the real presence And such a communion did Christ himselfe teach Iohn 6 where he ouerthroweth and destroyeth the carnall eating of his body both by telling them of his ascending into heauen verse 62. What if yee shall see the Sonne of man ascend vp where he was before as if he should say I will carry vp my flesh with me into heauen whither your mouth cannot reach nor enter and by shewing that such kinde of carnall eating can profit nothing v. 63. It is the Spirit that quickneth the flesh profiteth nothing the words that I speake are spirit and they are life This only is necessary sufficient vnto saluatioÌ„ the corporal carnall eating which is now maintained and defended by the Church of Rome and others iâ— neither necessary nor profitable nor sufficient nor any way auaileable vnto saluation Nay to many it is hurtfull dangerous deadly and damnable These are like to the Capernaites that did adhere seruilely to the letter wil seeme to sticke closely to the words of Christ howbeit he saith not The words of institution expounded in the bread or vnder the species of the bread is the body but This that is this bread which I haue blessed broken and deliuered into your hands to be eaten with the mouth of the body is my body to be broken for you vpon the Crosse But if the bread it selfe be the body of Christ theÌ„ cannot the body of Christ be said to be in the bread Wherefore the words of institution do not teach or require or confirme the carnall presence of the body of Christ in the bread Secondly if the body and blood of Christ had beene really in the bread and wine Christ should haue eaten himselfe euen his owne body and drunke his owne blood which was not yet really and actually shed but rested remained within the veines For it is holden that he did eate of the bread and drinke of the wine with his Disciples and therefore he sayeth I will not drinke henceforth of this fruite of the Vine vntill that day when I drinke it new with you in my Fathers kingdome Math. 26 29. And as he was circumcised for vs not for himselfe and was baptized for vs not for himselfe and did eate the Passeouer also with his Disciples so it may well be thought that he did partake of the Supper as well as of the other Sacraments Moreouer Christ is ascended really into heauen with his body which must containe him vntill his coming againe Acts 3 21 and 1 11. When he ascended he left this world with his body Iohn 16.28 We haue the poore euer with vs but him we shall not haue euer Math. 26 11. It will be said that Christ saith Loe I am with you to the ende of the world Math. 28. It is true in respect of his Deity for the promise is made to the Church of his perpetuall presence prouidence and protection by his Spirit Againe if he were alwaies vppon the earth he could not be our Priest to make intercession for vs as Hebr. 8 4. If he were on earth
prayer for the distressed when hee should poure out his Meditation before the Lord as appeareth in their seuerall titles yea Christ our Sauiour that had the greatest grace of prayer who continued the whole night in prayer to God Luke 6 12. yet did not forbeare and abstain in prayer from vsing the same words oftentimes Math. 26. verse 44. This truth will the better appeare if wee Reason 1 consider that the Lord Iesus himself hath left a preâ—cript forme of prayer not as a patterne or platforme onely but likewise to bee vsed as a prayer So that his doctrine is according to his practise he prayed in the garden three times vsing the same words and he alloweth his Disciples to do the like yet who may bee compared vnto him He did it not thorough want of wordes or matter who had the treasures of wisedome in him Therefore he saide to his Disciples After this manner pray you Matth. 6 9. If we may pray after that manner then wee may pray after a set forme whether it bee read in booke or rehearsed without booke Secondly Reason 2 it is the common rule of Christ and his Apostles that whosoeuer asketh in faith shall be heard whether it be in a prescript forme or otherwise It is faithful prayer which pleaseth God and auaileth much and without faith nothing is accepted Thirdly it is requisite Reason 3 for order sake For vniformity is a notable meanes to auoide confusion and therefore the church heeretofore hath vsed the same the most reformed churches at this day vse it from which wee are not slightly to dissent and disagree and so to reiect read praiers and set formes Lastly the Apostle auoucheth That he would pray with the Spirit 1 Cor. 14 15. and he would pray with the vnderstanding also but a new prayer neuer heard of is not so well vnderstood conceiued of the simple neither can they so rightly readily answer Amen vnto it But the same form vsed the oftner it is heard the better it is vnderstood In men there are for the most part sundry wants as ignorance in the minde forgetfulnesse in the memory defect of vtterance fit to be in him that should speake vnto God feare and bashfulnesse in the affections that they cannot deliuer the desires of their heart in the presence of others much dulnesse and deadnesse in the soule yet we are not to debar such from prayer all which wants a set forme helpeth Vse 1 The vse heereof is to conuince those that are of the separation which haue rent themselues from vs and made a rent in the Church as Schismatickes who holde it vnlawfull to vse any set formes of prayer yea euen that forme of prayer which our Sauiour hath taught and commanded These do not onely hold it to be vnlawfull but account it an abhominable idoll The opinion of those of the separation touching set formes of prayer and as loathsome to God as the offering vp of swines flesh in the time of the law These be their owne words to be read in the bookes of Greenwood and Barow two principall Sectaries and ring-leaders in this diuision They account it no better then lippe-labour nay not so good they hold it to bee a stinting of the Spirit But to leaue words and to passe by their bold assertions let vs heare what they answer to our reasons then reason against their answers We alledge that Christ expressely willeth vs to pray thus and the Priests in the law were expressely charged to blesse the people thus This is our warrant to iustifie our practise now marke I pray you their answer and compare the one with the other They tell vs boldly that Christ willeth not his disciples to pray this but thus and that the Priests were not required to vse these very words of blessing because the Hebrew word Coh Coh vsed in that place is an aduerbe of similitude as if it had bene saide vnto them Ye shall blesse them after this maner or after a like sort This cannot bee to tie them to the same words but to do it according to the same instructions For nothing like to another is the same But this by their patience is no better then a shift and cauill For be it that they were not required to vse the same forme and frame of words yet were they forbidden to vse theÌ„ or if they had vsed them had they offered vp swines flesh had they committed Idolatrie had it bene an idolatrous kinde of seruice for they forbid the people to vse the Lords prayer as a prayer Neither do wee say that the Priests were precisely tied to vse the same and no other words but we would know of them whether they wer forbidden to vse the same To which question I thinke they will not answer in hast The Hebrew word vpon which they lay the waight foundation of all their building is vsed throughout the olde Testament and the vse of it by Moses and the Prophets serueth fully and notably to pul vp their conceit by the rootes and that the weaknesse of their answer and exception may appeare the better let vs see the vse of it in some particular places When Moses was sent to the children of Israel to say That the God of their Fathers had sent him vnto them and pleaded for himselfe that they would say vnto him What is his name God saide vnto him I am that I am Exod. 3 13 1â— 15. Thus shalt thou say vnto the children of Israel I am hath sent me vnto you Heere we haue the same word vsed Now according to their exposition Moses is not commanded to speake the same words at any time because Thus as they say is not the same but the like and to that effect and nothing like is the same So then if he were demanded what was his name that sent him hee might in no case say if wee will beleeue these nouelties I am that I am hath sent me forasmuch as he vseth the aduerbe of likenesse for hee sayeth Thus which is not the same Câ—h but some such like thing Nâ—y their opinion is yet more grosse and absurd for they turn Gods precept into a prohibition and whereas God commandeth Moses what hee shall say they say he is forbidden to vse those very words and allowed onely to speake to that purpose And afterward when God said vnto him verse 15. Thus shalt thou say to the children of Israel The Lord God of your Fathers the God of Abraham the God of Isaac and the God of Iacob hath sent me vnto you this is my name for euer and this is my memoriall vnto all generations If their glosse were granted he might not say The God of Abraham the God of Isaac and of Iacob hath sent me vnto you this had beene vtterly vnlawfull for him he must take heede he say not so in any case no though the Lord tell him This is his name
and his memoriall for euer to all generations but he must speak some such like words as if God were delighted with copy and variety of words or did hunt after letters and syllables or as if it were a fault to speak as God speaketh or as if Moses could better deliuer his message in his owne words then in the words of God Againe when the Prophets came from God to the people and brought their warrant and commission with them from him and cryed out Thus saith the Lord the meaning must be according to the conceite of these men God hath not commaÌ„ded to speak the same words nay hee hath forbidden and restrained them that they may not vse them This is most ridiculous both in respect of God and of the people For when God saith to the Prophets Thus ye shall speake to the people they make him say Take heede ye vtter not these words but speake freely to the same effect spare not and varie them at your pleasure And when the holy Prophets came to the people and as they were directed and appointed saide Thus saith the Lord it shall bee as much as if they should say vnto them If yee doe thinke that God hath spoken to mee these words which I am to deliuer you do much deceyue your selues hee hath spoken the like but not the same I may not speak to you from his mouth I must speake from mine owne mouth What can be more childish and foolish then thus to interprete yet all this is necessarily inferred vpon the answer of such as professe theÌ„selues to be our aduersaries Therefore when Christ saith pray thus it is as much by their interpretation as if he had said take heed ye pray not in the same wordes but vse the like of your owne abstaine from mine I giue you liberty to vse what other yee list your selues all which we see to beare no colour or shew of reason I would gladly know of such as are contrary to vs in iudgement practise whether it bee not lawfull to say this part of the prayer Hallowed be thy name If this bee lawfull is it not as lawful to adde the next words in the next place Let thy kingdome come and to this I haue heard they yeeld and confesse it lawfull If this be good why not afterward to adde the rest of the petitions is one more lawfull then another Or can one part be allowed and not the other Thus doe they confound themselues and giue vs an answer out of their owne mouthes â—biect Againe they tell vs that reading is one thing and praying is another and thereupon conclude that a man cannot pray reading I answer â—â—swer they differ indeed being diuers and sundry things so that neither is reading praying nor praying reading howbeit they are not contrary one to the other A man may reade and not pray he may pray not reade and yet he may pray reading and reade praying The like wee might say of speaking and kneeling Speaking is one thing and praying is another a man may speake and not pray he may pray and not speake and yet hee may pray speaking and speake praying So kneeling is one thing and praying is another a man may kneele downe and not pray he may pray and not kneele and yet hee may pray kneeling and kneele praying Wherefore euery reading of a prayer is not praying except withall there be a lifting vp of our harts to God I will shew this by a familiar example touching the Lords praier when we conclude our vnperfect prayers with it we make request to God and consequently pray vnto God But when wee publikely or priuately reade the sixt chapter of Matthew in which the Lords prayer is contained wee reade the words and heare them read yet wee confesse we pray not We haue then no intent to pray but to informe our selues in the will of God set downe in the Scripture So then praying and reading differ thus the one is a powring forth of the supplications and requests of the heart the other is a receiuing into the soule such things as are read These two wee may do easily at one and the same instant if y fault bee not in our owne nature more then in the nature of the things themselues Thirdly Obiection they pretend that stinted prayers cannot bee made as necessity requireth but they tie vs to our bookes and cannot be inlarged according to our wants I answer Answer there be things necessarie to be prayed for at al times and of al men which indeede are the most things that wee are to begge of the Lord of these there may be prescript formes for all times and persons as for other things the prayer is to be applied to the time and necessity For this wee haue the Elders of the Church to help vs to whom we are directed to send Lastly they obiect Obiect we must pray as the Spirit mooueth vs for the Spirit helpeth our infirmities Rom. 8. I answer Aâ—sw euery one receyueth not such a measure of the Spirit as enableth him to this dutie We haue but the first fruites of it and must vse all good helpes to make supply of our wants as the sicke of the palsie when he could not go to Christ of him selfe was borne by his neighbors Mar. 2 3 4. We are like to a sicke man newly recouered who cannot walke without his staffe or leaning vpon the shoulders of another or except hee be stayed by the hand Many men haue grace in the heart who want wordes of vtterance to expresse it All weake ones need help to minister matter of prayer Wherefore the helpe of the Spirit standeth wel enough with outward helpes Neither let them reply that the Spirit is sufficient and that no other are mentioned for when the Scripture will set forth the worke to be his alone and the force and efficacie from him all other meanes are suppressed and depressed all helpes whatsoeuer are concealed and cast downe and may not come in acount or comparison with him Neuerthelesse fasting lifting vp of the eyes and of the hands kneeling and prostrating of the bodie are outward meanes to make the prayer more feruent and do not take away oâ— derogate any thing from the Spirit Secondly we are directed from hence to Vse 2 vse publike and priuat praiers more reuerently and religiously then commonly wee doe both prayers in the Church and prayers in families being warranted by the word though they be read out of the booke by the Minister of the Church or the master of the family For though the prayers bee common yet ought they not to be the lesse regarded There bee two sorts of people which be both in extreamities and iustly to be reproued The one son do so highly magnifie the common prayers allowed appointed by authority that they regard no other but brand them with the title of conceited prayers and so doe account the preaching of the word as
and 3 6. 2 King 13 14. Neh. 2 5 Ester 5 4 8. 2 Sa. 24 3. 1 Sam. 25 24 c. Thus haue Gods children by the light of the word and the vngodly by the light of nature performed this duty And no maruell because superiours beare Gods image to inferiours are to them not by mans inuention or vsurpation but by the ordinance of God in Gods stead as Moses made Ruler and Gouernor was to Aaron Exod. 4 16. He shall be to thee in stead of a mouth and thou shalt be to him in stead of God Againe we haue the expresse law commandement of God binding the consciences of al Exod. 20 12. Psalm 82 6. Lastly they are sâ—t ouer inferiours not for their owne glory but for their good 1 Tim. 2 2. Rom. 13 4. He is the Minister of God to thee for good Vse 1 This principle offereth these vses first a reproofe of those that are so farre from yeelding them reuerence that they reiect their authority and cast off their yoke froÌ„ their necks they mutter at theÌ„ their commandements they reuile them and vse vnreuerent speaches to them and of them both before their faces and behind their backes which ought not to be Hence it is that Moses saith Exod. 22 28. Thou shalt not reuile the Gods nor curse the Ruler of thy people And Eccl. 10 20. Curse not the king no not in thy thought and curse not the rich in thy bed-chamber c. And the Apostle willeth Titus to exhort seruants to be obedient to their owne masters and to please them well in all things not answering againe Tit. 2 9. It falleth out for the most part that they haue least honour at their hands of whom they ought to haue greatest Fathers and masters haue many times more honour out of their owne doores then they haue within them of other mens seruants and children then they haue of their owne For as Christ saith A Prophet is not without honour but in his owne country among his owne kinne and in his owne house so is it for the most part with all parents and masters Mark 6 4. Secondly if this duty be to be performed vnto men much more must we hold it to bee due vnto God If reuerence and obedience be due to mortall men who haue the image of God vpon them and that darkly obscurely how much more may God iustly chalenge these duties who hath giuen power and authority vnto men Iohn 19 11. Hence it is that God saith by the Prophet If I bee a father where is mine honour and if I be a master where is my feare Mal. 1 6 8. If ye offer the lame and the sicke is it not euill Offer it now vnto thy Gouernour will he be pleased with thee or accept thy person Numb 12 verse 14 Heb. 12 verses 9 10. Lastly it belongeth to all superiours so to carry themselues that they may procure and deserue reuerence do not iustly bring contempt vpon themselues For this cause doth Paul teach Timothy to flye youthfull lusts 2 Tim. 2 22 and to beware that he giue not occasioÌ„ to make others despise his youth 1 Tim. 4 12. which he shall do if he be an example to the beleeuers in word in conuersation in charity in spirit in faith and in purity Forbid them Heere we see what Ioshua would haue Moses do he counselleth him to restraine them A young man young counsell The Doctrine from hence is Doctrine Young men are ordinarily rash in iudging of others that young men are commonly and ordinarily rash in iudging others yea more rash then elder men consequently more apt to iudge amisse and to giue euill counsell sentence of such things as are well done Such were Rehoboams green heads they gaue greene counsell and such as cost him the losse of the greatest part of his kingdome 1 Kings 12 verses 8 13 14. Grauity and sobriety are commended in elder men Titus 2 1 2. but young men follow the vanity of their young yeares Eccl. 11 9 10. The reasons are plaine First age yeares Reason 1 bring experience and ripenesse of iudgment and so wisedome Youth is as greene timber age as that which is seasoned Iob 32 7. I said Daies should speake and multitude of yeares should teach wisedome Againe their affections being hotter and stronger are more vnconstant and vnbrideled ready to runne into extremities as vntamed heiffers not vsed to the yoke Lastly they put farre from them the euill day they thinke themselues priuiledged by their age and make account they haue time enough hereafter to enter into better courses They liue for the most part as if they had made a couenant with death and with hell and are lesse carefull to be kept and guided within the compasse of Gods lawes Forasmuch as sentence is not executed speedily against an euill worke Eccl. 8 11. their hearts are fully set in them to do euill The vses First this teacheth vs not to rest Vse 1 in the iudgement nor to follow the counsell of yong men except they haue old mens gifts and graces in them For touching gifts it is true which Elihu testifieth Iob 32 9. Great men are not alwaies wise neither do the aged vnderstand iudgement Old men may be yong in gifts and young men may bee old in gifts Secondly let young men suffer their elders to speake before them especially in censuring things that are strange It is a point of wisedome for all especially for young men to suspect their owne iudgement and sentence concerning others their persons their gifts and their actions Thirdly it reproueth those that set vp in the Church promote to the office of teaching such as are young in yeares and gifts and not yet seasoned to build vp others but are light wanton rash not graue discreete and sober Adde vnto these such as aduance those that are planted newly conuerted to the truth of the Gospel before there be sufficient triall made of the soundnesse of their religion and the sincerity of their conuersation Paul teacheth Timothy that the Minister must not be a nouice or one newly come to the faith 1 Tim. 3 6. lest beeing lifted vp with pride he fall into the condemnation of the diuell It is a fault among vs that we many times giue too easie accesse to the Pulpit to such as beare themselues as conuerts among vs I meane such as haue beene fugitiues and forsaken our Church and returne home againe oftentimes worse then they went out and liue scandalously to the dishonour of God and the offence of many Such ought to bee thoroughly tried and proued let them liue in the place of common christians before they bee trusted with the place of Captaines and let them thereby purchase to themselues a good degree to farther promotion Lastly seeing rashnesse and vnaduisednesse are specially incident to youth let them learn to season their yeares with the word of God
Neither doth this any way derogate from the authority of the writings of Moses which were giuen by the inspiration of the Spirit seeing we confesse the Prophets which came after spake by the same Spirit But howsoeuer it be this is certaine that Moses and the Prophets whether they praise or dispraise themselues wrote no otherwise then as they were commanded and appointed Besides these words may be restrained to the cause and matter in hand namely that as by nature he was very milde and gentle so he departed not from his humility though hee were exceedingly prouoked by those whom he least suspected and at whose hands he least deserued it Hee became as a deafe man that heard not and as a dumb man which openeth not his mouth but vsed this as a reason to cast downe himselfe farther before God and as Dauid said I will bee yet more vile in mine owne eyes so Moses saith 2 Sam. 6 2â— I will bee yet more milde in mine owne eies And herein was his meeknes seene hereby it was tried Euery man will seeme to be milde when he is not prouoked but when we are teazed and troubled if then we keepe our meeknes we shew that we haue this gift It is no commendation to keepe silence and hold our peace when no maÌ„ wrongeth vs but if we can beare with patience the wrongs that are offered vnto vs theÌ„ we may assure our selues that this vertue is in vs. We learne from hence That euery one in his owne cause should bee meeke and lowly Doctrine Euery 〈◊〉 should be milde gâ—â—tle in his 〈◊〉 cause ready to put vp wrongs offered vnto them Prou. 24 29. Ro 12 17. Meeknesse is a vertue which adorneth al persons estates degrees as the Magistrate Iosh 7 19 the Minister 2 Tim. 2 25 the master Eph. 6 9. Math. 26 50 the wife 1 Pet. 3 4 a meeke and quiet spirit is of great price and much accepted in the sight of God the hearer of the word of God Iam. 1 21 the seruant 1 Pet. 2 20. To be short it adorneth euery Christian in his generall calling Eph. 4 1 2. The examples of the Saints are many that haue gone before vs. Dauid toward Saul Stephen praied for his enemies Christ setteth forth himselfe as a patterne of this vertue Math. 11 29. and he hath left himselfe an example of it by washing the feet of his Disciples Iohn 13 5 15. and by bearing the reproches of the vngodly 1 Pet. 2 23. Luke 9 5â— The reasons to confirme the point follow Reason 1 First God the Father dealeth thus with vs he beareth with patience and long suffering and forgiueth such as repent Secondly Exod. 34â— Eph. 4 32 Col. 3 13. vengeance is the Lords it belongeth to him only to his assignes to wit the Magistrates not to priuate persons Such as take the sword into their owne hand doubt of Gods iustice Rom. 12 â— Nah. 1 â— and in effect deny him to be iust Thirdly meekenes is a gift of the Spirit Gal. 5 23 and the contrary is a fruite of the flesh and of our corrupt nature If this be necessary for all then we must Vse 1 learne the nature of it and for this purpose consider what it is the matter whereof it standeth and the fruites thereof Meekneâ— what it 〈◊〉 Meeknesse is a gift of the Spirit which moderateth anger desire of reuenge forgiuing offences and pardoning iniuries for peace and quietnesse sake so that albeit a man be prouoked by iniuries receiued yet he doth not intend nor enterprize to requite it but brideleth all hatred impatience The matter wherein it must bee shewed is priuate vnto our selues The mâ— wheâ—â—nesse 〈◊〉 shewed In the wrongs and iniuries that touch our persons we must be as Moses was in this place wee must set his example before our eyes but in matters of God when his glory is impeached or his truth diminished we must be earnest zealous not patient not forbearing not long-suffering but as this Moses was in the case of God Exod. 32 19 27. when he saw the Calfe he waxed hot not meeke wheras in this place in a matter concerning himselfe he waxed meeke not hot So it was with Dauid who held his tongue at his owne wrongs and was as a man that could not heare 〈…〉 14 â—9 and 〈◊〉 yet hee consumed away with zeale against the enemies that forgat Gods word The like we see in Christ our Sauiour 〈…〉 7. â—32 he was as a Lambe meeke before the shearer opened not his mouth yet wheÌ„ the Temple was abused and the worshippe of God prophaned he made a whip of cordes and draue the buyers sellers out of the Temple 〈…〉 â—1 12. 〈…〉 of â—esse Lastly touching the fruites of it we must vnderstand first that it maketh a man with a patient and quiet heart to submit himselfe to the iudgments of God and not to murmure at theÌ„ or to faint vnder them as Dauid beeing in great distresse through Gods heauy hand vpon him doth shew foorth this grace Secondly it maketh a man to beare the iniuries of men with a quiet minde yea to forgiue and forget them Thirdly it maketh a man not onely to beare the iniuries of others but to forbeare to offer wrongs and iniuries vnto others For whosoeuer is patient and meeke in spirit will rather suffer then offer wrong Secondly we ought to labour for the moderation Vse 2 of al our affections especially anger hatred malice rancour and reuenge The motiues to stirre and induce vs hereunto are many and of much force First it is the right way to blessednesse 〈◊〉 to 〈◊〉 to â—esse Mat. 5 5. If we would be happy or any whit regard this promise we must get the spirit of meeknesse into our hearts expresse the power of it in our liues Secondly we must deale with our brethren as God hath dealt with vs we daily wrong him by our offences and prouoke him by our sinnes yet he beareth with vs shall we then be so vnlike to our heauenly Father as by and by to reuenge the wrongs done to vs and chalenge him the combate that any way toucheth our credite and estimation Col. 3 13. Thirdly without it we cannot heare the word of GOD to our comfort and saluation but it is made vtterly vnprofitable vnto vs Iam. 1 21. Fourthly a soft and milde spirit pacifieth wrath and heapeth coales of fire vpon the enemies head 〈◊〉 1. â—â— 2. 〈◊〉 5 32 It must be our wisedome to giue place to wrath Rom. 12 19. It is our duty to be pitifull and courteous and to loue the brethren 1 Pet. 3 8 9. Lastly it moueth vs to cast vp our eye to Gods prouidence and to assubiect our selues vnto it as we see in the examples of Iob and Ioseph who neuer sought reuenge on them that did them wrong but rest in the will and pleasure of
quickely returneth to his place Hypocrites haue no sound hearts there is no trueth in their inward parts and therefore they must Reason 2 needs at length be made manifest Secondly a lyar at one time or other will shew what is in him and miserably forget himselfe and therefore it is not vnfitly saide he standeth greatly in neede of a good memory but euerie hypocrite is a lyar because he speaketh one thing with his mouth entertaineth another thing in his heart hee pretendeth one thing outwardly but lodgeth another inwardly Psal 55 verse 21. Therefore doth the Apostle ioyn them together They speake lyes in hypocrisie 1. Tim. 4 2. Vse 1 Heereby we learne that wicked men neede no other iudges then themselues to condemne themselues When no man can accuse them of guile and deceit they shal accuse themselues Their owne cconsciences and practises shall pronounce sentence against them and therefore they cannot escape This wee see in the conuincing of the vnfaithfull seruant Do his fellowes accuse him or indite him Doe they lay any thing to his charge whereby hee is brought into suspition No his owne words are sufficient to lay him open and therefore his Lord said vnto him Luk. 19 22. Thou wicked seruant out of thine owne mouth will I iudge thee It can therefore go worse with none then with the hypocrite he shal be his owne iudge He shall make known his owne wickednesse and so bring to light his owne shame Albeit he seeke to couer his owne prophane hart yet himselfe shall light a candle to behold it Vse 2 Secondly beware of hypocrisie which is a capitall sinne and hath vnder it many other euils it is a sinne compounded of many other sinnes for they are notable couzeners and deceiuers â—einous◠〈…〉 hypoâ— they are poisoned with this corruption and vse dissimulation toward God toward man and toward themselues They deceiue all sauing satan whom they serue First such goe about foolishly to deceiue God himselfe that cannot bee deceiued and to mocke him that cannot nor will not be mocked for he is the searcher of the heart and while they doe please themselues they thinke by vain shewes to please him Esay chap. 58 verse 2. whiles they abound with secret and hidden sinnes Such pray with faigned lippes Math. 15. verse 8. They commit close sinne that God may not see them or hauing sinned seeke to hide their sinnes from God Secondly they go about to deceiue men desiring to gaine an estimation of true godlinesse by contenting themselues with the shining lampe of an outward profession They desire no more but to seeme religious if men will haue them in that account they regard no more and indeed that is more then they deserue Thirdly such do deceiue themselues in the end most of all Iames 1 12. These men therefore must needs be most odious to God who seeking to deceiue God and man do not deceiue them but beguile themselues Hee is a notable couzener that couzeneth himselfe and that of set purpose Lastly we must all labour to be sound and Vse 3 sincere and striue to attaine vnto integritie and vprightnesse of heart This must shew it selfe in euery of our workes that wee performe for none of them may bee without it neither prayer nor hearing the word Sincerity is as salt that seasoneth euerie works nor partaking the Sacraments In prayer it is not enough to moue the lippes or bow the knees or lift vp the hands or vtter a voice it must be a prayer of the heart and Spirit Ephes 6 verse 18. a lifting vp of the heart Psal 145. verse 18. God regardeth not the tongue or the number of words so much as he doth the heart The Prophet saith If I regard wickednesse in my heart the Lord will not heare mee So Prouerbes chapter 28. verse 9. Esay 1. verse 15. In hearing the word vprightnesse is required and therefore Christ saith Take heed how ye heare Luke 8 18. and he describeth the sauing hearers that they haue good and honest hearts Eccles 4 17. Sinister ends in hearing of the word But such as come for fashion sake because the world hath got such a custome or for satisfying the lawes of men for feare lest they should bee presented or seeme to men to be religious lest they should bee accounted Atheists or to the end they might see and be seen because they haue a lasciuious and wanton eye or that they might sleepe and take a nap there because they cannot sleepe at home or that they might carpe and cauill because they loue not the minister or to passe away the time because they haue nothing else to do that day all these are farre from trueth and sincerity they are no better then hollow-hearted hypocrites And that we may shew our selues vpright this way wee must consider that wee are in Gods presence Acts 10 23. and as the Minister must speake as the oracles of God 1 Pet. 4 11. 1 Thess 2 13. so he that heareth must heare as the word of God not of man Secondly we must haue a desire to profit by it a purpose to practise it In the receiuing of the Sacraments wee must also haue sincerity and integrity What did it profit Simon Magus to be baptized and yet to lie in the gall of bitternesse Acts 8 21 23. Iudas was admitted to the Lords Passeouer but his heart was corrupt with couetousnes If any aske How we may know whether we haue vprightnesse in vs or not how wee may know whether this heauenly grace be in vs I answer by the infallible signes and tokens thereof accompanying it and going with it First if we approue our selues to God in all things not to man if wee looke vp and lift vp our eies to God whatsoeuer we do if we walke before him 1 Thess 2 4. and seek to haue the testimony of a good conscience The hypocrite seeketh no more then to approue himselfe to men he careth not for the testimony of his owne conscience for that is ready to witnesse against him Secondly such are readie to yeelde simple and absolute obedience to the word of God though their owne reason be ready to crosse the same euen to all Gods commandements Psal 119 6. Thirdly to repent of all sinne and not to retaine any one but to hate the same vnfeignedly in himselfe and in others The manner of hypocrites is to hate sinne in others not in themselues Gen. 38 24. Iohn 8 9. and to retaine some one sinne or other wherein hee taketh speciall delight as we see in Herod Mark 6 20. Fourthly to humble our selues in the sight of God and to cast downe our selues in his presence and to confesse our owne vilenes and vnworthinesse to appeare before him after the example of the seruants of God Esay 6 5. Iob 42 5 6. This note is taught by the prophets in sundry places Mich. 6 8. Hab. 2 4. Contrarywise the hypocrite is proud and pride
Alâ—est 11 â—catech 15 in 2 Thes by most of the Ancients Lastly the conditions and qualities of Antichrist do bewray the same also Now hee is plainly described by the Apostle 2 Thess 2 4. yea so plainly as if then hee had bene alreadie come and reuealed to the world He is saide to bee an aduersary opposed to Christ yet not professed but disguised for vnder the maske and vizard of hypocrisie he oppugneth Christ and his truth and denieth the Lord Iesus to be that Christ annointed to be the only King the onely Priest and the onely Prophet of the church in all which the byshop of Rome will haue a share and communicateth them to others This high priest is no better then an apostate a star falne from heauen he lifteth vp himselfe aboue all that is called God that is all to whom the name of God is communicated and sitteth in the temple of God as god Fourthly a perfect papist that is such a one as acknowledgeth the Councell of Trent and is obedient to the doctrine of the Iesuites caÌ„not be a good subiect neither obey for conscience sake for he beleeueth the Popes sentence in excommunication to be good nay to be Gods sentence hee obeyes so long as pleaseth the pope and his instruments he keepeth not promise or oath with heretikes he receiueth pardons to free from loyalty and allegeance harboureth Seminaries looketh for a golden day practiseth the most diuellish deuices to establish popery entertaineth conference with his Princes sworne enemies and maintaineth that this proud prelate may depose Princes by his priestly power Lastly it is daÌ„gerous to Prince and State to permit them forasmuch as hereby they haue meanes to work and wreak their malice Recusants will conuerse with Iesuites most freely and Iesuites shall not bee kept to any good termes and behauior whereby the secrets of the land are disclosed home-bred foes are encreased good subiects are discoraged and meanes affoorded to hollow-hearted enemies to forecast and to fortify themselues Vse 2 Secondly this serueth to reproue diuers sorts that erre in practise offend against this rule And first of all such as seek reuenge and therby shew themselues far from true loue To reuenge wrongs is proper to God we must not intrude vpon his office neither vsurp his right Deu. 32 35. Ro. 12 19. Heb. 10 30. Psal 94 1. Pro. 14 29. If we practise this wee worke wickednes against him and prouoke him to work reuenge vpon our selues Is it a small offence for any subiect to vsurp the office of the Prince or of the Iudge in giuing sentence vpon any Such vsurpers are such persons against GOD. Againe it serueth to rebuke such as will not forgiue how can such perswade themselues to be members of the church and one body with their brethreÌ„ while they refuse to be one with them These doe make an heauy law against themselues Mat. 6 14 15. 18 22. 5 44. 1 Pet. 3 8. Thirdly such as haue no feeling of the troubles calamities of their brethren Heb. 13 3. much more such as adde affliction to the afflicted The captiuate Iews complain against the insolency and cruelty of the Caldeans Ps 137 3. they required of them in scorn and derision to sing in their hearing one of the songs of Sion and made themselues merry when they saw them heauie hearted The enemies of God and his people are vnmerciful haue no pitty Esay 47 6. God reprooueth for this Psal 102 19. Lastly all members of the church should liue Vse 3 in all loue peace and concord one with another Gen. 13. considering we are brethren and auoid all dissention and discord As in the naturall body we see how one member is readie to aid affect another and stand for the good of another so should it be in the mysticall body all should be vnited together As the subiects of one Prince that belong to one kingdome are subiect to the same lawes bound to maintaine mutuall peace one with another so if God be our king and rule in our harts by his word and Spirit and if wee belong to his kingdome wee must imbrace one another in loue Ephes 4 3. and endeuor to keepe the vnity of the Spirit in the bond of peace We must do nothing through strife and vainglory Phil. 2.3 1 Cor. 1 10. We must all speake the same things that there be no diuision among vs. Hatred is a fruit of the flesh Gal. 5 20. Galath 6 2. On the other side to walk in loue is to walk in the spirit and it is a fruite of the gospell 1 Cor. 13.1 14 1. If we haue neuer so excellent gifts all remaine vnprofitable without this Now The way to try whether the loue of the brethren be in vs. the way to trie whether this be in vs toward the brethren is to examine it by these foure rules First Christian loue must not begin for any worldly respects nor end for wordly respects and considerations but principally must be for and in God Carnal loue is begun for carnall respects and therefore soon withereth away We must loue our brethren principally because they are the sons of God and members of Christ Ioh. 20 17. They are his brethren and he accounteth them so and therefore if God be our Father and Christ our brother they also must be our brethreÌ„ This is expressed by the Apostle 1 Iohn 5 1. Euerie one that loueth him that begate loueth him also which is begotten that is whosoeuer loueth God the Father loueth also the sonnes of God Secondly true Christian loue must not bee outward in shew onely but inward in the heart 1 Iohn 3 18. To loue in shew is the loue of Caine toward Abel Thirdly wee must loue those that are our enemies and hate vs for if we loue them onely that loue vs what singular thing do we or what reward haue wee Math. 5 46 47. Lastly Christian loue must not be onely in time of prosperity but is chiefely tried in aduersity when most neede is This rule is set downe by the Apostle Iohn Whosoeuer hath this worlds goods and seeth his Brother haue need and shutteth vp his compassion from him how dwelleth the loue of God in him 1 Iohn 3 17. And Salomon sheweth that a friend loueth at all times and a brother is borne for aduersitie Prou. 17 7. In time of peace and plenty euery one will seeme a friend but not in miserie The poore is hated euen of his owne neighbour but the rich hath many friends Prouerbes chap. 14. verse 20. howbeit in time of neede is the true friend tried These rules must serue for our instruction wee must loue all those that are the sonnes of God by grace and adoption wee must loue al those that are the brethren of Christ by faith sanctification wee must loue them inwardly in truth and in heart wee must loue our enemies and not onely in
their practising performing of this duty If we reason soberly reuerently Christ Iesus will come among vs and be present with vs by the grace of his Spirit and by his blessing of our endeuors which ought to be an encouragement to the same 30 But the soule that doth ought presumptuously whether he be borne in the Land or a stranger the same reprocheth the Lord and that soule shall be cut off from his people 31 Because hee hath despised the word of the Lord and hath broken his commandement that soule shall vtterlie be cut off his iniquity shall bee vpon him Hitherto we haue spoken of the sinne of ignorance now of presumption and voluntary sins which are said in the originall to be coÌ„mitted with an high hand that is proudly scornefully arrogantly despitefully and desperately against God And therefore it is said that he reprocheth the Lord and hath broken his couenant such a one must be cut off from his people This cutting off for iniquity some vnderstand of excommunication by the censure of the Church others of killing by the sword of the Magistrate but which way soeuer it be taken it sheweth the greatnesse of this crime And because there is no kinde of sacrifice set downe for the expiation of this sin some do hold â—tus that it figureth out the sinne against the holy Ghost which sinne being vnpardonable Math. 12 32. 1 Iohn 5 16 there remaineth no sacrifice for it but a certain looking for of iudgement and fiery indignation which shall deuoure the aduersaries Heb. 10 26 27. Howbeit I rather thinke that no sacrifice is expressed because there is no new addition prescribed touching any sacrifice as there is of the other because this is already handled in the booke of Leuiticus chap. 6 2 c. And this sinne is opposed against the sinne of ignorance but all sinnes of presumption are not the sinne against the holy Ghost God forbid we should so entangle mens consciences and hold all presumptuous sinnes to be that vnpardonable sinne â—hat comâ— in Num. Neither can I be of their opinion that thinke God would haue no sacrifice offered for such sinnes lest the sacrifices should waxe vile and contemptible and men should thereby bee encouraged to giue themselues ouer to commit sinne with greedinesse and neuer regard whether they sin ignorantly or presumptuously It is no encouragement to sinne of ignorance because the meanes is set downe to be cleansed of it And who will willingly wound himselfe albeit he haue a Physition that can cure it â—ctrine From hence we may gather a difference betweene sinne and sinne â—re is a â—erence beâ—ene sinne sinne all breake the law and deserue eternall death Ezek. 18 4. Rom. 6 23. Neuerthelesse some are greater and some are lesser There are therefore of sinnes sundry sorts Iude verse 22 23. Hence it is that sinne is diuided diuers waies eyther it is originall which we draw from our parents and bring with vs into the world this is an hereditary sinne it is the inheritance that all parents bequeathe vnto their children as Psal 51 5. Ro. 5 14. Or else it is actuall which is a fruite of the former such are euill thoughts words and workes such as agree not with the law of God This distinction is proued Rom. 5 14 and 7 20. and 9.11 Againe there is a raging and reigning sinne when the sinner maketh no resistance by the grace of the Spirit Rom. 6 12 and 1 Iohn 3 8. He that committeth sin to wit of set purpose and delighteth therein is of the diuell it is so called because we foster and cherish it and become bondslaues vnto it and likewise because it hath rule ouer man carrieth him headlong to destruction Such are all sinnes in the vnregenerate and so continue till there be a new birth and some also in the regenerate in their slidings and fallings against their conscience and there is also a sinne not reigning which the sinner repelleth and resisteth by the grace of the Spirit daily reneweth his repentance for them Such are the sinnes of ignorance omission and infirmity which remaine in the regenerate so long as they liue which they acknowledge bewaile hate and resist and pray daily that they may be forgiuen them saying Forgiue vs our debts 1 Iohn 1 8. Rom. 7 17 and 8 1. Many other such differences of sinnes might be noted but these are sufficient to shew that there is difference betweene sinne and sinne And no maruaile because the commandements Reason 1 of God are not alike but some are greter and some lesser The lawes of the first Table are called the first and great commandement Math. 22 38 and do concerne the Lord himselfe The lawes of the second are inferiour to these as they that concerne our brethren like to our selues Secondly there is great difference in the Reason 2 manner of sinning some sinne ignorantly some wittingly Psal 19 12 13. 1 Tim. 1 13. Some are principall and ringleaders in the sin others are onely accessaries some are onely in thought others in deed some offend of malice some offend of weaknesse some commit sinne others besides this haue pleasure in them that do them Rom. 1 32. Thirdly in respect of God himselfe all sins Reason 3 do not alike dishonor him neither is his wrath kindled alike against all some are desperate sinners that will not be reclaimed and despite the Spirit of grace with whom the Lord cannot but be more offended then with such as are humbled for their sinne This difference serueth to condemne such Vse 1 as make all sinnes equall none greater or lesser then others none before or after other True it is Campian rat 8. and Duraeus in his defence the Church of Rome lay this errour to our charge as also they falsely do many other as if we were of the sect of the Stoikes holding an absurd opinion touching that absurd doctrine of the equality of all sinnes which sheweth that they are farre spent and drawne dry and cannot charge vs with true crimes when they are constrained to obiect against vs such grosse opinions as we detest and condemne haue confuted more then they both in Schooles and Pulpets What errors and heresies thinke you will these men be afraid to broch against vs among their owne disciples that take vp al things vpon trust at the second hand and what imputations wil they not dare to lay vpon vs in their Sermons which they know shall neuer come to be examined forasmuch as their hearers are forbidden to reade any of our writings when they blush not neither are ashamed to publish to the view of the whole world such open and manifest vntruths Obiect But they obiect that we teach all sinnes to be mortall and to deserue death euen the least of them Answer I answer we teach no other doctrine then the Scripture teacheth vs Rom. 6 21 23. Iam. 2 10. Neuerthelesse it followeth not by
resurrection vpon this day Iohn 20. verse 26. Vpon this day did the holy Ghost descend and this was the first day of the creation Vse 1 The Vses follow The sanctifying separating and keeping of the Lords day is a morall duty charged vpon euery soule whatsoeuer wheresoeuer we be in what state and condition soeuer in bondage and exile vpon the land or sea in sickenesse or in health at home or abroad with our selues or with others whether we be high or low Prince or subiect master or seruant bond or free male or female all persons must know that this day must bee sanctified vnto the holy worship of God and be spent in the meditation of holy things It is not as some prophane persons haue saide that fauour of nothing but the world that rich men may keepe the Sabbath but poore men cannot for GOD will haue the poore keepe holy this day as well as the rich As with him is no respect of persons so in giuing his law hee respecteth not persons wee haue not one of the Commandements for the poore and another for the rich but they belong to all as he is God of all and will bee serued of all The Sabbath is morall And if this be not a morall duty then we should haue but nine Commandements that binde perpetually wheras they are often called the ten words Exodus chap. 34 verse 28. Deut. 14.13 and 10 4. and Christ sheweth he came not to destroy the Law but to keepe it and fulfill it Math. 5 17. Againe he saith Hee that shall breake one of the least of the commandements and shal teach men so hee shall be called the least in the kingdome of heauen verse 19. he shall bee shut out of it and haue no place in it But it may be obiected Obiect we keepe not the same day that the Iewes did they obserued the seuenth day from the creation we the first day of the weeke Why then was this day changed and who changed it and whether may it be changed againe Answer I answer first touching the first the reasons of the change are to put a difference betweene the Iewish and Christian Sabbath which could not be so fitly done but by change of the day Why the Sabbath was chāged Secondly to keepe a memoriall of the day of our redemption for as the seuenth day kept a memoriall of the work of the creation so doeth this first day of the weeke of our Redemption as great a worke yea greater then the former for it was more to redeeme vs out of hell then to create vs out of nothing Esay 66 24. Thirdly to free the church from the sacrifices and ceremonies of the Iewes and to take from it they yoake that lay as an heauie burden on the neckes of those that liued in the time of the Law Actes chap. 15. verse 10. which neither they nor their Fathers were able to beare for when this day was changed it was no more tied to the Iewish Sabbath which was solemnized with many ceremonies belonging necessarily vnto it The Iewes were tied to a strict and rigorous kinde of rest they might not kindle a fire throughout their habitations Exod. chapt 35. verse 3. It was also a figure of the euerlasting rest of Gods children in the kingdome of heauen Esay 66 23. Heb. 4 9. It was obserued in remembrance of their deliuerance out of Egypt which fell out that day Deut. 5 15. Exodus 11. It was tied precisely to the seuenth day from the Creation and celebrated with sundry set rites and ceremonies Numbers 28. verses 9 10. Neuerthelesse there is a Sabbath morall and perpetuall a time to bee set apart to the worship of God to the end of the world Who alter◠the Sabba◠The next Question is who altered it I answer Christ himselfe is the author of this change The Apostles often teach that whatsoeuer they taught they receiued it from Christ they learned it at his hand before either by word of his mouth or by reuelation of his Spirit but the Apostles enioyned the first day of the weeke to bee kept as a Sabbath of rest 1 Cor. 16 1. The Church euery first day of the weeke made a collection for the poore which followed the hearing of the word the offering vp of prayers and the receyuing of the Sacraments as a fruite of them Actes 2. ver 42. Wherein obserue by the way that the Sabbath was appointed for the benefit good and comfort of the poore not for their hurt or hinderance whereby as God is glorified so the poore are encouraged to tender their seruice to God this day and the mouthes of those carnal men are stopped that would haue the rich keep the Sabbath but not the poore If any say collections for the poore were lawful Obiect and might be made any day as well as on a Sabbath I answer Answ the Apostle doth not onely say that then collections were made but this was made an Apostolicall ordinance and institution to bee done that day especially for hee commandeth the Corinthians to obserue it that day as hee had ordained it in the Churches of Galatia 1 Corinth 16 1 2. So then because he gaue such order wee may conclude it to be an ordinance The Apostles also assembled themselues vpon this day for performance of diuine duties Actes 20. verse 7. They kept this day for a Sabbath neither kept they orderly any other sauing when they came into the Synagogues of the Iewes who were so addicted vnto the Law of Moses that they would meete vpon no other day Besides it is said of Christ that after his resurrection hee taught his Disciples whatsoeuer belonged to the kingdome of God as Actes 1. verse 3. but the alteration of the Sabbath belongeth to Gods kingdome The last questiō remaineth whether it be in the liberty of the Church to change the day againe I answer it is not For as it was not at the first chāged without the authority of Christ and his Apostles directed by Christ who is Lord of the Sabbath Math. 12 8. so it can receiue no farther change without him or them But if the Church had this power thē the Church might well be said to be Lord of the Sabbath Againe the times and seasons are in Gods hand Act. 1 6. but they should be left to the Church as a treasure to dispense if it might dispose transpose the Sabbath at her pleasure Againe one day to be kept in seauen is morall perpetuall otherwise if once we depart from this simplicity that we be not tied of necessity vnto it a mā may say that one day in seuē weeks or in seuen yeares is enough and so at length it shall be said we are not bound to meete together publikely aboue one day in an hundred yeares Therefore I set it downe as an vnchangeable rule that the obseruation of one day in seuen not in fiue or one in fifteene but one in seuen
that the Lord hath sent me to doe all these workes for I haue not done them of mine owne mind 29 If these men dye the common death of all men Or if they be visited after the visitation of all men then the Lord hath not sent me 30 But if the Lord make a new thing and the earth open her mouth and swallow them vp with all that appertaine vnto them and they go downe quick into the pit then ye shall vnderstand that these men haue prouoked the Lord. 31 And as soone as hee had made an end of speaking c. In these words see the willing obedience of the people to the former Commaundement They were willed to separate from the Tents of those wicked they doe separate and depart from them by and by they gate them vp from their Tabernacles And Moses doth notably confirme them in their obedience by foretelling both the death Doctrine the maner of the death of these rebels We learn from hence God alwayes warneth before hee striketh that God neuer bringeth any greeuous iudgement vpon any people or nation nor vpon any priuat person but hee doth alwaies first forewarne the same and foretelleth it God alwayes teacheth before he punisheth and hee warneth before hee striketh Amos chapt 3. verse 7. Luk. 13 verse 7. 1 Kings 22 17. We reade that the world was once drowned by water and it shall be destroyed the second time by fire Of the first destruction we finde that he foretold it vnto Noah before euer hee brought it vppon the face of the earth Gen. 6. verse 3. Heb. 11. verse 7. 1 Pet. 3.20 And touching the second destruction of the world by fire GOD hath not left vs ignorant but in diuers places of the Scripture hath set it downe vnto vs 2. Pet. 3 7 10. Reason 1. The Reasons hereof are partly in regard of the godly and partly in regard of the vngodly Touching the first he would not take his owne people at vnawares because hee loueth them and would haue none of them to perish but would haue all come to repentance 2 Pet. 3 9. that so they might preuent his iudgements Amos 4 12. Secondly touching the vngodly and such as are not the Lords they shal thereby be made without excuse their mouths are stopped and the iustice of God is cleared they hauing nothing to answer for themselues or to accuse God of any vniust dealing Iohn 15 22. These men therefore must learne to accuse themselues because they had warning but they would not bee warned he would haue healed them but they would not bee healed Ier. 20 6. 51.9 1 King 22 25. Vse 1 Acknowledge from hence the great mercy and wonderfull patience of God whose maner is alwaies to giue warning before hee send iudgement This the Lord needeth not to doe for vpon our owne peril we are bound to take heed of his iudgements before they come yet so good is our God that hee onely deserueth this title to be called the good Lord as Hezekia calleth him 2 Chron. 30 18. The good Lord pardon euery one that prepareth his heart He wold haue vs preuent his punishments before they fall and to send out our prayers as Ambassadors to God to treate of conditions of peace with him He doth not play the part of a subtil enemy to steale vpon vs at vnawares forasmuch as before he striketh he alwaies forewarneth that thereby he might saue all those that belong vnto him and bring vpon others iust condemnation How graciously dealt he with Korah and his fellowes with Dathan Abiran How often did Moses warne them Who is it then that ought not to confesse that God willeth not the death of a sinner Or who can deny but that these malefactors perished most iustly Vse 2 Secondly when we see any ouertaken with any iudgement we must confesse that God is true as in his promises so also in his threatnings If his desire were not that we should preuent them doubtlesse he would neuer giue warning of them If he had a will and purpose to destroy vs he would not tell vs before hād both that he would bring them and shew vs the way how to auoide them There is no man that can iustly say that the silence of God and the holding of his peace is the cause of his security he causeth a trumpet to sound the alarme before hee set himselfe in battell array against his enemies For his manner is neuer to come with any iudgement but he alwaies sendeth a warning peece before Obiect But some man will say It was thus indeed in the time of the prophets but wee haue no Prophets in these daies to foret l things to come as in former times they had and therefore we haue no such direction I answer these men as Abraham did the rich man in the Gospel An wer that his brethren had Moses and the Prophets among them If they will not beleeue them neither will they be perswaded although one rose from the dead Luke 16 31. True it is that Moses and the Prophets were dead long before but his meaning is they had the bookes of the Law and the writings of the Prophets before them they were read preached in their Synagogues euery Sabbath day Acts 15 21. So I may truly say that wee haue Prophets among vs and all that contemne them shall know there hath bene a Prophet among them Ezek. 33 33. For we haue the holy Scriptures wherein are contained the workes of the Prophets and Apostles and beside these GOD hath giuen vs his Ministers that they should as it were put life againe into the dead Prophets that is that they should open declare vnto vs those things that are doubtful and obscure and therefore if any bee admonished by them that such such iudgments shal come and they threaten plagues according to the generall directions which they haue in the word Deut. 28 15 16. Leuit. 26.15 16. Let vs not withstand the Spirit speaking in them for it is the wonderfull goodnesse of God that he vouchsafeth to send them vnto vs and to tell vs before of his iudgements Lastly it is the duty of euery one to make Vse 3 good vse of the word of God to know that God looketh for attention and obedience at our hands that so he may not bee inforced to proceed against vs in iudgement O happy are they that seek the Lord while he may be found and call vpon him while he is neere Esay 55 6. Such then as reiect the Ministery of the word reiect their owne peace and bring vpon themselues sundry iudgements The word goeth before to prepare our hearts and it is a two-edged sword piercing euen to the diuiding asunder of soule and spirit Heb. 4 12. But if we be so hard-hearted made of mettal tougher then brasse and iron Reuel 1 1 that this sword going out of the mouth of God cannot enter into vs hee
of knowledge as is giuen of God to a spirit which cannot be little There is much more knowledge in man then is in a bruit beast by reason of that nature which God hath giuen to man aboue the beasts And there is much greater knowledge in the diuell then in all men because of his spiritual substance He hath not a body which may hinder him to see the nature quality and operation of a spirit A bruit beast is only corporal and visible man is partly corporall and visible and partly spirituall inuisible the diuell is wholly spirituall and inuisible so that being a spirit hee hath the knowledge of a spirit and consequently greater familiarity with our spirits then otherwise he could haue Secondly by his creation for he was in his first estate by creation a good angell before his fall and set by God in the Paradise of heauen as Adam was in the Paradise of the earth so that he had the same measure of knowledge giuen of God which hee gaue to other Angels So then what knowledge soeuer is in a good Angel by creation the same knowledge is in Satan by his creation and therefore must be exceeding great I will not dispute whether this knowledge be any way diminished forasmuch as hee still beareth the stampe of his creation this way Thirdly since his Apostacy he hath encreased his knowledge both of things on earth and of the wayes of God by long obseruation and continuall experience he knoweth the age of man his affections inclinations nature and disposition hee knoweth what pleaseth him best in his youth and in his age If any one man had liued from the beginning of the world vnto this day perfect in sense in body in memory in minde in reason and the like and had daily obserued all things that had fallen out heretofore he might be able to discouer wonderfull things and make himselfe much admired in the world Therefore the diuell must needes haue great knowledge seeing he hath had all these he goeth about in euery countrey and kingdome he compasseth the earth to and fro Iob 1.7 and 2.2 obseruing what is done in euery place and is well acquainted with their conuersation Fourthly he encreaseth his knowledge by communication with God or rather by receiuing commandement from God to execute his will which hee maketh knowne vnto him The Lord commanded him to appeare before him to giue an account of the works he had done God had no sooner named Iob Iob 1.8 9 10 11. but by and by he knew him well enough he knew his substance and how God had blessed him therfore neuer asketh who hee was or where hee was hee knoweth euery man by Name and hee knoweth that man is ready to make shew of religion in prosperity and in aduersity through impatience to fall away from his profession God gaue him liberty to afflict Iob in his goods in his children in his body whence then hath he this knowledg but from the reuelation of the Lord he knew that Iob should be visited with great sickenesse and with great losses in his children and goods and thus hee knoweth many other things which are to come to passe afterward And when hee hath them thus reuealed and made knowne vnto him hee goeth many times to witches and wizards and telleth them thereof and they tell it to others before they happen by which meanes he many wayes enlargeth his kingdome Fiftly by the reuelation of the Prophets in former times he attained to great knowledge by whoÌ„ many things were foretold in which also he hath knowledge can alledge Scripture to serue his turne Matth. 4.6 Lastly by continuall obseruation of naturall causes An Astronomer that is skilfull in the starres can tell nay foretell many things but Satan is skilfull in all Artes he can speake all languages in the world he is the best artist and linguist that any where can be found The second thing wherin Satans power consisteth is in his deeds and actions He mooued Caine to kill his brother and preuailed He tempted our first parents and preuailed He commeth to a witch in the shape of Samuel and taketh vpon him to tell what successe Saul should haue in the battell with the Philistims and Saul thought it had beene Samuel Hee was wont to talke familiarly with men and therefore God gaue a Law that if any consulted with familiar spirits he should die Deut. 18.11 Leuit. 20.27 which law had beene in vaine if none had consulted familiarly with them So he was a lyar in the mouth of all the false Prophets of Ahab though themselues did not perceiue it So hee possessed mens bodies as we see in the Gospel whom Christ oftentimes cast out Matth. 8.28 and being cast out they entred into an heard of swine and threw them headlong into the waters where they perished And when certaine Exorcists would haue cast out diuels in the name of Iesus the euill spirit ran vpon them and ouercame them so that they fled out of the house wounded Actes 19.16 Thus we see that Satan is of wonderfull power to teach vs not to be carelesse in resisting of him but to looke diligently to our selues 1 Pet. 5.8 9. Neuerthelesse this is our comfort that his power is limited he is as a raging beast but is tyed vp with chaine he is the strong man armed but a stronger then hee commeth and taketh all his armour from him wherein he trusted Luk. 11.21 22. And albeit he make shew to worke miracles he hath no such power and therefore hee doth them not openly but closely and in the darke as they that doe euill Lastly it reproueth the miracles wrought Vse 3 in the Church of Rome of which they talke and write so much The works wherof they boast and wherein they glory are darke and obscure they are not plain open and euident They tel vs many a sober tale in sundry legeÌ„ds of Saints liues of puling souls that haue appeared out of purgatory and haue taught prayer for the dead adoration of Saints worshipping of images such like superstitious practises all tending to abuse the people and to confirme false doctrine repugnant to the Scriptures August de vnitat eccles ca. â— of all which wee may say as Austine doth that they are vel mendacia fallacium hominum vel portenta mendacium spirituum That is either cosening trickes of deceitfull men or wonders of lying spirits But to passe ouer these let vs by this property of a true miracle examine the miracle of all miracles much made off and mightily maintained to bee in the Sacrament of the Altar so called by the Church of Rome wherein after the Priest hath vtterred and muttered a few words they teach that a great miraculous worke is brought forth because the substance of the bread which was vpon the altar is changed into the body of Christ by a strange Metamorphosis If this were true Transubstaâ—tiation no â—racle it were indeed
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
the former And therefore themselues teach that infants baptized though they cannot be tryed yet goe immediatly into heauen and receiue the crowne of life But suppose this were a good conclusion yet he plaieth the notable Sophister in that he prooueth not that sinne is not worthy of death which he ought to haue done before hee conclude that some sinnes are in their owne nature veniall For many sinnes doe not bring death which notwithstanding are worthy of death they doe not bring death through Gods mercy but they are worthy of death through their owne merit Wherefore this place of the Apostle being well vnderstood directly ouerthroweth this distinction of sin from whence it goeth about to seeke shelter and defence Vse 3 Thirdly vnder these types and shadowes heere rehearsed touching the water of separation which was made with the ashes of a redde heiffer without spot wherein no blemish was which was brought out of the host to be killed and the Priest must sprinkle her blood seuen times before the Tabernacle of the Congregation c. I say vnder these shadowes the chiefe mysteries of our faith are handled For there was no way of saluation but by Christ from the beginning ◠14 6. and there shall bee no other new way vnto the end He was euermore the doore by which all enter into the kingdome of God ◠10 9. He is the same yesterday and to day and for euer Heb. chapter 13 verse 8. This the Apostle teacheth vs plainely by alluding to these words Hebr. chapter 9 verses 13 14. If the blood of Bulles and Goats and the ashes of an Heiffer sprinkling the vncleane sanctifie to the purifying of the flesh how much more shall the blood of Christ which through the eternall Spirit offered himselfe without spot to God purge your conscience from dead works to serue the liuing God Heere the Apostle hath reference vnto the redde heiffer mentioned in this place whose ashes gathered together were sprinkled in the waters of separation and serued to sanctifie touching the purifying of the flesh so that such as were shut from the Congregation being sprinkled therewith had free liberty to come to the Tabernacle The truth of all this was Christ Iesus he is this redde heiffer his blood is the true purging Psal 51 verses 2 7. 1 Pet. chap. 1 verse 2. And as the doore postes of the Israelites were sprinkled with the blood of the Lambe so must our hearts with the blood of Christ Now of this type obserue these principall points of religion First that Christ Iesus is true man found in the forme and shape of man That hee might humble himselfe and become obedient vnto death euen the death of the Crosse Phil. 2 verse 8. This is the cause that hee is pictured out vnto vs in the colour of the redde heiffer rather then in any other to put vs in minde of his death and the shedding of his precious blood Thus also he is described by the Prophet Who is this that commeth from Edom with died garments from Bozrah c. I that speake in righteousnesse to saue Wherefore art thou redde in thine apparell and thy garments like him that treadeth in the wine fatte Esay 63 verses 1.2 This is no small comfort vnto vs especially in all tentations thogh our sinnes haue a bloody face before his face though they be red as scarlet yet the blood of Christ hath washed them away These are they which came out of great tribulation and haue washed their robes and made them white in the blood of the Lambe Reuel chapter 7 verse 14. Hee hath a feeling of our sorrowes and is touched with our infirmities being made like vnto vs in all things sinne onely excepted Heb. 2 17 18. and 4 15. Secondly we learne from this consideration that the Heiffer must be without spotte and without blemish that Christ Iesus was a pure and perfect offering without any sinne Hebr. chapter 7 verse 26 he was holy harmelesse vndefiled separate from sinners and made higher then the heauens This is our comfort also and consolation for if he had bene sinnefull we should yet walke in our sinnes as an infant walloweth in his blood and the price of our redemption were yet vnpaid Hence it is that Moses doth so carefully set downe this in describing of all sacrifices burnt offerings meate offerings trespasse offerings peace offerings all oblations brought to God must be without spotte and without blemish thereby to teach the people vs to the end of the world that there was no sinne in him that tooke vpon him our sinne For hee was wounded for our transgressions and hee was bruised for our iniquities Esay 53 5. He suffered indeed for vs but the iust for the vniust 1 Pet. 3 18 and 2 22. Thirdly in that this Heiffer was such vpon whom neuer came yoke Verse 2. it appeareth that Christ being at his owne liberty bound to none offered himselfe freely for our deliuerance therefore when such as were sent to take him told him they sought Iesus of Nazareth hee answered If yee seeke mee let these goe their way Iohn 18 8. Hee gaue himselfe not by perswasion of others not by compulsion from others but willingly euen vnto the death Phil. chapter 2 verse 8. Iohn chap. 18 verses 4 5. Esay chap. 53 verse 12. His death was not by constraint for then it could not be meritorious If it had not beene voluntary they could not haue taken it away from him for they often lay in waite for him and sought to put him to death Iohn 10. verses 17 18. What he was able to doe if it had pleased him hee shewed in the Garden for so soone as hee had told them that hee was the man whom they sought for they went backward and fell to the ground Iohn 18 verse 6. He knew all things that should come vnto him yet he went forth vnto them that were come with Lanternes and Torches and weapons to take him verses 3 4. He had therefore power to lay downe his life or not to lay it downe but how then should the Scriptures bee fulfilled But they had no power of themselues to lay hands vpō him as he telleth Pilate chap 19 11. This also serueth for our comfort that Christ died not against his will but willingly and of his owne accord performing obedience vnto his Father Not that his enemies could ouercome him for he ouercame them cast thē backe to the earth with a word speaking And what words did he speake Were they terrible and dreadfull Were they words of thunder No he rored not as a lyon but spake mildely as a lamb I am he Now if the voice of CHRIST by gentle and amiable were notwithstanding so effectuall to throw them all downe headlong to the ground how powerfull shall the angry voice of Christ be to throw his enemies as with a sudden flash of lightning into the pit and paines of hell at the last
in the beginning How precious and sweete was it to our taste How zealous and forward were we in hearing the Lord and calling others thereunto But in these dayes wherein wee haue it continued in plenty and abundance that wee may sit vnder our Vines and Figtrees conferring and reasoning of the wayes of God how many loathe it how many neglect it how few receiue it who doth prize it as he ought to do We are cloyed with the preaching of the word we are hart-sicke of peace and prosperity It were an happy and blessed cure to restore vs to the former dayes of our health This surfet is the common sicknesse almost desperate disease of our Land that all her spirituall Physitions know not which way to turne their hands and their heads to cure recouer her Such as once haue taken a surfet by eating any meate are ordinarily prescribed by the Physition to fast to bring them to a stomacke and appetite againe and whensoeuer the body is distempered by repletion the way to recouer Fernel de morb caus cap. 14. is to take the dyet as the masters of that faculty do affirme So God as the chiefe Physition of the soule when we once begin to loathe and abhorre our meate and to surfet of the food which he sendeth bringeth vpon vs most worthily and iustly the famine of his word And do we not see if we be not altogether blinded how hee beginneth now for our sinnes to dyet vs and many assemblies ranged in goodly order which made heauen and earth to ring and resound with the praises of God to be left as sheepe dispersed abroad and wandring in the Mountaines without a Shepheard This is that which the Lord long since threateneth to his people as one of his sorest and sharpest iudgements Behold the daies come saith the Lord God that I will send a famine in the Land not a famine of bread nor a thirst for water but of hearing the word of the Lord and they shall wander from sea to sea and from the North euen to the East shall they run to and fro to seeke the word of the Lord and shall not finde it c. Amos 8 11 12 13. A great greeuous Thunderbolt throwne downe vpon the heads of all carelesse contemners of the word they shall haue it taken from them The childe that is plentifully and fully fed and hath whatsoeuer he craueth and calleth for at last waxeth wantoÌ„ he beginneth to play dally with his meat he breaketh it into peeces casteth it to the dogs therefore it is necessary sometimes that he should be abridged pinched and cry heartily for it before he haue it So doth God deale with vs when the food of his heauenly word is danled and dallied withall and troden as a vile thing of base worth vnder our vncleane feet he is constrained to take away the benefit of his word ftom vs make vs oftentimes in the anguish of our spirit to call and cry vnto him in the want of it before he restore the same vnto vs againe And yee that are the Lords remembrancers Esay 62 6 7. keepe not silence and giue him no rest vntill he repaire and vntill he set vp Ierusalem the praise of the world Let vs repent and returne betimes eueÌ„ while it is called to day lest the Gospel be taken away from vs. For as we shewed before among all sinnes the contempt of the word is one of the chiefest that cryeth to heauen for vengeance to fall vpon vs. This the Lord Iesus teacheth in many places Whosoeuer shall not receiue you nor heare your words when ye depart out of that house or that City shake off the dust of your feete truely I say vnto you it shall be easier for them of the Land of Sodome and Gomorrha in the day of iudgement then for that City Mat. 10 14 15 and 11 23. Acts 13 51. This serueth to comfort the Ministers in the course of teaching and sheweth how much God esteemeth his Gospel and striketh a feare into all rebellious contemners of his word This ceremony of shaking off the dust from the feet vsed among the Iewes serued to be as a figure of cursing as a witnesse against the inhabitants of that wicked place as if they corrupted the earth and infected the places of their abode with their contagion The Apostles of Christ were not commanded to vse such a solemne kinde of denunciation and detestation against murderers drunkards adulterers theeues false witnesses periured persons such heinous malefactors but against the contemners of the Gospell which teacheth that God is not more offended with any offence then with the contempt of his word therefore he affirmeth that such shall be more greeuously punished theÌ„ the Sodomites who were destroyed with fire and brimstone from heauen Gen. 19 14. This toucheth vs neerely who yet enioy the Gospel and liue vnder the shadow and protection of it let vs remember that we are fallen from our first loue and liking of it let vs repent and do the first works lest the axe being laid to the root of the tree he come against vs shortly and remoue our candle-sticke out of his place except we repent from our harts Ver. 6. Wherefore the Lord sent fiery serpents among the people c. Hee sheweth in these words whence the punishment of fiery serpents came vpon them not by chance or fortune not from the nature of the soile and wildernesse it selfe but from God So then the present iudgement vpon them is amplified by the author The Lord sent them This teacheth that all punishments diseases and iudgements of what sort and condition soeuer are inflicted vpon vs by the hand of God Doctrine All punishments and â—sitations anâ— inflicted vpâ— vs bâ— the haâ— of God Whatsoeuer visitations fall vpon vs and the rest of the sons of men are laid vpon vs at the will pleasure of God This appeareth in Moses when the old world was not spared but a generall flood brought vpon the vngodly God warned Noah to prepare the Arke to the sauing of his houshold and saide Gen. 6 7 1â— An end of all flesh is come before mee I will destroy from the earth the man whom I haue created from man to beast to the creeping thing and to the fowle of the heauen And speaking of the destruction of the Sodomites who were exceeding sinners against the Lord he saith The Lord rained vpon Sodome and vpon Gomorrha brimstone and fire from the Lord out of heauen Gen. 19 24. So â—hen Abimelech King of Gerar tooke away Abrahams wife afterward was constrained by the hand of God to restore her it is said Gen. 21 17 18. God healed him and his wife and they bare childreÌ„ for the Lord had shut vp euery wombe of the house of Abimelech because of Sarah Abrahams wife This point is also at large confirmed Leu. 26 16 17. If ye will not obey me
Thou art the Lord my God When Christ saith If thou beleeue al things are possible to him that beleeueth Mark 9 23 the beleeuer answereth Lord I beleeue helpe mine vnbeleefe When God requireth to do his will the beleeuer saith to him againe Loe I come O my God I am content to do it yea thy law is within mine heart Hence we must all learne to abhor abiure the false faith of the false church of Rome which teacheth that to be true faith which generally beleeueth the word of God to be true This is the faith of the reprobates and thus the diuell and all damned spirits may be said to haue faith For euery article of the Creed teacheth vs to beleeue not onely generally that there is a God Iames 2 19 a Sauiour a Sanctifier a Church of God a Communion of Saints a forgiuenesse of sinnes a resurrection of the body to euerlasting life which the diuell and his angels knoweth confesseth and beleeueth but particularly that God the Father is our Father that Christ is our Sauiour that the holy Ghost is our Sanctifier that there is an holy Catholike Church and that we are true members of it that we haue our part and fellowship in the Communion of Saints that our sinnes are forgiuen vs and that we shall rise againe to glory and immortality Hence it is that we pray daily not onely for remission of sinnes to be giuen to the faithfull but for the forgiuenesse of our owne sinnes Hence it is that in coming to the Lords Table we receiue Christ as the bread of life and the food of our soules There can be no eating and drinking but by a particular taking and receiuing so can there bee no beleeuing in Christ without a speciall receiuing apprehending of Christ according to the saying of Christ Iohn 6 56 He that eateth my flesh and drinketh my blood dwelleth in me and I in him No man is fed by the meate that another man eateth so no man is iustified by the faith whereby another man beleeueth but the iust man liueth by his owne faith Hab. 2 4. For he is the bread of life that came downe from heauen He that cometh to him Iohn 6 35 shall neuer hunger and he that beleeueth on him shall neuer thirst Let vs therefore labour for this speciall faith and affiance in the mercy of God and make particular application of the merits of Christ Let vs beleeue in him who is the true brazen serpent or rather the truth of the brazen serpent let vs make him to be our life who is of God made vnto vs to be wisedome righteousnesse sanctification and redemption 1 Cor. 1 30. 10 And the ChildreÌ„ of Israel departed thence and pitched in Oboth 11 And they departed from Oboth and pitched in the hilles of Abarim in the Wildernesse which is before Moab at the rising of the Sunne 12 They departed thence and pitched vpon the Riuer of Zared 13 Thence they departed and pitched on the other side of Arnon which is in the Wildernesse coming out of the Coast of the Amorites for Arnon is the border of Moab betweene the Moabites and the Amorites 14 Wherefore it is spoken in the booke of the battels of the Lord against Vaheb in the Land of Suph and against the Riuers of Arnon 15 And the streame of these Riuers which goeth downe to the dwelling of Ar lieth vpon the border of Moab 16 And from thence they remoued to Beer the same is that Well whereof the Lord said vnto Moses Assemble the people and I will giue them water 17 Then Israel sang this song Rise vp Well shout ye vnto it 18 O Well which the Princes digged the Nobles of the people digged it by the direction of the law-giuer with their staues And from the Wildernesse they went to Mattanah 19 And from Mattanah to Nahaliel and from Nahaliel to Bamoth 20 And from Bamoth to the Valley which is in the Land of the Moabites at the beginning of the Hilles and looketh toward the Wildernesse In this diuision is contained the third part of this Chapter describing the peregrinations and perambulations of the Israelites in what places they pitched their Tents till they came to the possession of the Amorites Touching these seuerall iournies some are barely and nakedly mentioned because no notable matter or extraordinary and memorable accident fell out therein other are passed ouer and not at all mentioned or remembred because the whole order of their trauelling in the Wildernesse is particularly recorded afterward Numbers chapter 33 how they remoued from place to place and after what manner But vpon some other of their remoouals Moses doeth somewhat more largely insist and as it were make a stay as in the setting downe of two points First rehearsing the boundes by which the Israelites passed into the Land of promise secondly describing the well which they digged for water Touching the first point they are said to haue pitched in Oboth then at the heapes of the hilles of Abarim situate right ouer against Moab then at the brooke Zared lastly at the borders of the Amorites neere to the Riuer Arnon Now because these were at the first the bounds and borders of the Moabites Moses sheweth how by conquest they were lost declaring both who lost them and likewise who wonne theÌ„ by the dint of the sword For he telleth vs by the Spirit of God that these places were once in the power possession and dominion of Vaheb who before managed the state and kingdome of the Moabites but Sihon thirsting with ambition to enlarge the boundes of his dominion set vpon Vaheb bad him battell and wonne these Coasts Countries from him Now to continue the memoriall remembrance heereof to posterity there was a publike register made hereof to posterity shewing that the name of those quarters was Suph â—â—t 1 1. and declaring that Vaheb had bene the lawfull possessour of theÌ„ as Sihon was now the wrongfull vsurper Neuerthelesse as all things else are ouerswaied by an higher power so this battell was fought and directed by the prouidence of God that the Moabites for their horrible idolatry might be punished that Sihon prouoking Israel to battell might be repressed and that thereby an inheritance for the people of God might be prepared and obtained This is the cause why God drew out the swords of these Infidels one against another that the Moabites lost a part of their dominion and the Amorites enlarged their borders Thus the Israelites took nothing from the Moabites neither possessed any part that was in their present possession as Iephtah prescribeth in the booke of Iudges chap. 11 26. For when the King of the Amonites challenged Israel for encroching vpon his ancient dominion deteining part of his Country from him to wit from Arnon vnto Iabbock and Iordan after their departure out of Egypt and required of them to make present restitution Iephtah conuinceth them and disproueth this allegation
the Patriarkes Prophets Prophetesses and other holy men and women in the old new Testament See the examples of Moses singing the praises of God after their deliuerance out of Egypt after the ouerthrow of Pharaoh and after their passage ouer the red sea he footed it not in a low but in a lofty stile praising God in verses not in prose Exod. 15 1. for the greater efficacy of the matter and the better expressing of their affections The like we might say of his sweet song sung not long before his death Deut. 31 19 22. 32 1 2 c. Cygnea cantio which he taught the children of Israel Iudges 5 1. thus did Deborah and Barak And thus did Dauid make an Epitaph in verse vpon the death of Saul and Ionathan after they were slaine by the Philistims not penned after the plaine and vulgar manner but with many rhetoricall flourishes of Tropes and figures according to the nature of the verse and the substance of the matter Reason 1 The Reasons hereof are easie to be conceyued to auouch the lawfulnesse praise-worthinesse of this Art For first euery Art and knowledge is of God Euery good giuing and euery perfect gift saith the Apostle Iames is from aboue and commeth downe from the Father of Lights Euery Mechanical trade and handy-craft is the gift of God there is no excelling in any of them but by his special gift who is the God of knowledge which maketh a difference not onely between man beast but betweene man and man Such as found out curious workes in Gold Siluer Brasse in grauing of stones in caruing of wood in making any Needle-worke about the Tabernacle Were filled with the spirit of God in wisedome Exod. 31.3 35 30. in knowledge and vnderstanding As it is God that frameth the hand to such inuentions so it is he that guideth the pen giueth the tongue of the learned to speake or write after an excellent manner The Heathen men were wont to say That Poets were inspired of God to go beyond the reach of the vulgar sort So then this gift being more then ordinary must needs in a peculiar and speciall sort be from God Reason 2 Secondly sundry parts and bookes of holy Scripture are penned poetically and those of excellent worthy note albeit we know not the kinds and measures of them howsoeuer sundry haue laboured to finde out the seueral numbers and natures of them inasmuch as euery Language hath his peculiar frame fashion yet not onely some certaine parts and parcels but sundry whole bookes as hath bin said were Poetically penned and in that respect may be fitly called Poeticall Bookes Of this kinde and nature are the booke of Iob the Psalmes of Dauid the Prouerbes of Salomon the booke of the Preacher and the Song of songs all which seeme to be contained comprehended by our Sauiour Christ vnder the title of the Psalmes when he diuideth the whole Scripture into the Law the Prophets and the Psalms as Luke 24 14. Besides when any thing of greatest note worthy of greatest remembrance and commendation was to bee set downe in the Scriptures the Prophets did choose to speake in this artificial composition of words sentences to giue a greater grace and adde greater glory vnto the same as appeareth in sundry places of the Law and Prophets Vse 1 The vses of this truth direct vs to sundry profitable meditations and weighty considerations For first it teacheth vs in part the maiesty and authority of the Scriptures They are not certain rugged and ragged writings to be contemned for their rudenesse and simplicity and to be condemned for their basenesse and homelinesse as the Atheists and others that boast and brag of their fine wits are not ashamed to giue out but Bookes full of holy excellency and wonderfull statelinesse not only working grace in the hearts of the hearers but carrying a grace to the eares of the hearers Bookes filled with true eloquence and more able to perswade then all the enticing words of humane wisedome Therefore the Lord to deliuer his word from disgrace reproach doth sometimes flye aloft with a maiesticall grauity and stately port able to astonish the outward senses sufficient to draw the whole man into admiration and thereby sheweth what he could doe in the rest of the holy Scriptures if it had pleased him Let a man reade with singlenesse of heart and with the eye of iudgement the 104. Psalme 1 2 3 4 5. verses describing the Maiestie of God or Ecclesiastes 12. verses 1 2 3 4 5 c. describing the approaching of olde age or the first chap. of Esay vers 1 2 3 4 5 c. describing the vnthankfulnesse of the people and hauing diligently read and aduisedly perused them let him tell me whether hee do not despise in comparison of them not onely the descriptions of Homer and Virgil but the Orations of Tully and Demosthenes as froth and scum hauing onely the empty shadow of the true and right eloquence So the Apostle Paul beeing charged to bee rude in speaking doth not confesse any want in his stile or craue pardon for any fault but doth iustify his maner of writing purposely auoideth the wisedom of mans eloquence He opposeth his plainnesse to the set and curious speech of the false Apostles who came in gay appearance and hunted after fine phrases and shew of words as if they had had all the strength of truth that might be on their side yet notwithstanding in this plaine style the Apostle sheweth himselfe most mightie and most eloquent garnishing his words and adorning his sentences with all the figures that Art can affoord so farre as serued to moue affections and to touch the conscience For the power of the Scriptures inspired by God stādeth in the inward force and vertue working vpon the soule piercing the heart casting downe the imaginations that lift vppe themselues against the truth conuerting the whole man and entering through to the diuiding of the soule and spirit of the ioynts marrow Heb. 4 12. yea discerning the thoughts and intents of the heart The Apostles of Christ subdued the whole world not with fire and sword not with carnall and bodily weapons but by the plaine preaching of Christ crucified as Paul himselfe confesseth 1 Cor. 2 2. He regarded to know nothing among them but Christ Iesus and him crucified And in 1 Cor. 2 3 4. I was among you in weaknesse and in feare and in much trouble neither stood my word and my preaching in the enticing speech of mans wisedome but in plaine euidence of the Spirit and of power that your Fayth should not be in the wisedome of men but in the power of God Seeing therefore it hath pleased God to giue vs a taste and to leaue as it were the prints and footsteppes of all learning and Arts in the world insomuch that no forme of reasoning no ornament of speaking
Come to Heshbon let the City of Sihon be built and repaired c. The end of this Song made of the people of GOD was to keepe a perpetuall memory of the victories that God gaue to the Israelites and to teach the posterity to come how they came to be owners and possessours of these Citiss We learne from hence That it is the duty of the faithfull to remember and publish the works of God Doctrine It is our duty to remember publish the great works of God whereof we are partakers or witnesses Whensoeuer GOD sheweth any of his works of mercy or iudgement toward our selues or others toward soule or body we must not hide them and bury them in forgetfulnesse but spread them abroad and make them knowne to others This appeareth in sundry places of the word of God The Prophet teacheth this duty Psalm 105 1 2. Praise the Lord call vpon his Name declare his workes among the people Sing vnto him sing praise vnto him and talke of all his wondrous works And Psal 107 8. Let them confesse before the Lord his louing kindnesse and his wonderfull works among the sonnes of men So likewise Psalm 111 2 3. The works of the Lord are great and ought to be sought of all them that loue them his worke is glorious and beautifull and his righteousnesse endureth for euer So Psal 66 16 5 he prouoketh all men to heare what God hath done for him Come and hearken all ye that feare God and I will tell you what he hath done to my soule and in the same Psalme he reproueth the dulnesse of men that are cold in the consideration of the works of God Come and behold the works of God he is terrible in his doing toward the sonnes of men When the Shepheards had found the word of the Angel true and seene the Babe laide in the Cratch Luke 2 1â— They published abroad the thing that was told them of that childe to the great wondring of all those that heard it And when the man out of whom a legion of diuels was departed besought Christ that he might tarry with him Iesus sent him away saying Returne into thine owne house and shew what great things God hath done to thee so hee went his way and preached throughout all the Citty what great things Iesus had done vnto him When Paul and Barnabas returned to Antioch from whence they had beene commended to the grace of God to the worke which they had fulfilled hauing gathered together the Church They rehearsed all the things that God had done by them and how he had opened the doore of faith vnto the Gentiles Acts 14 27. The practise of this duty Christ commanded to the man that he had dispossessed Mark 5 19 20. Goe thy way home to thy friends shew theÌ„ what great things the Lord hath done vnto thee how he hath had compassion on thee so he departed and began to publish in Decapolis what great things Iesus had done vnto him and al men did maruaile All which precepts and examples teach vs that it is not enough to haue receiued Gods benefits and to be mindfull of them our selues but also we are bound to make others according to our places to profite thereby and to praise God for them agreeable to the words of Peter and Iohn to the councell Wee cannot but speak the things which we haue seene heard Acts 4 20. The Reasons of this Doctrine are diuers Reason 1 whether we consider God or our selues or the faithfull with whom we liue First in respect of God inasmuch as it standeth vs all vpoÌ„ to set forth his glory with al our strength and might This is the chiefe and principall end that we must ayme at in all our waies to seeke to gaine glory to his great Name according to that generall precept of the Apostle Whether ye eate or drinke or whatsoeuer ye doe do all to the glory of God So when God doth make knowne to vs the workes of his owne right hand this must be one motiue to stirre vs vp to spread them abroad that thereby his Name may be glorified and his sauing health published among all Nations Acts 11 1â— as we see the practise in the Apostles Secondly in respect of our selues For this is a notable signe and token of a true and liuely faith that we beleeue the works of God and lay them vp deeply in our hearts when we hide them not vnder a bushell nor couer them in the ashes but lift vp our voice as a Trumpet to declare to others what our selues haue learned This the Prophet testifieth in his owne practise I will walke before the Lord in the Land of the liuing I beleeued and therefore did I speake Psalm 116 verses 9 10. This is not peculiar to the Prophet onely to testifie his faith by the words of his mouth but is made generall and common to others by the Apostle 〈◊〉 4 13. Because we haue the same spirit of Faith according as it is written I beleeued and therefore I haue spoken we also beleeue and therefore speak Such as do not beleeue the words and workes of God can neuer be fit instruments to giue notice of them to others but such as doe in heart beleeue them cannot but with the tongue confesse them thereby to assure their owne hearts and to confirme their owne faith more and more Reason 3 Thirdly we must haue respect to others For as Christ speaketh to Peter when thou art conuerted strengthen thy brethren so when we beleeue the workes of God wee must labour to bring all other to a sound faith and right iudgement It is our duty to hunger and thirst after the saluation of others and being called to the profession we must toll the bell to others There is no man that hath bene truly acquainted with the workes of God and hath in conscience bene conuinced of the vndoubted truth thereof but ought to bee as a publike Cryer and as the Lordes Herald to blaze them and publish them abroad for the good of others This is the reason that mooued the Prophet Dauid to make such often so many protestations 〈◊〉 1 71 to speak of al his wondrous workes to tell his maruellous workes to publish the praises of the Lord his great power This is the reason that Peter immediately after his deliuerance out of prison came vnto Mary where many were gathered together in praier to intreat the Lord for the enlarging of his liberty saying vnto them Go shew these things vnto Iames and the rest of the Bretheren Acts 12 â—7 So then whether we do consider that it is required of vs to seeke the glorie of God to testify the assurance of our Faith or to win our brethren wee must acknowledge that it is a speâ—iall duty laide vpon vs to publish the workes of God whereof any of vs be witnesses of the truth whereof we are conuinced Indeed Christ
they would not enter into their fieldes they would not meddle with their vineyards they would not drinke of their water freely yet see with what a terror and trembling they were stricken at the approch of the Israelites neere their borders And this was the heauy hand of God vpon them as Moses declareth Deut. 2. This day will I begin to send thy feare and thy dread vpon all people vnder the whol heauen which shall heare thy fame and shall tremble and quake before thee Heereby we learne for our instruction That the enemies of God and his people are many times afraid where no true cause of any feare is Doctrine Euil men fear where no feare is Euill men are often afrayd of the people of God that faine would liue in peace So Saul liued in continual feare of Dauid 1 Sam. 18 15 29 he was vexed disquieted in heart and neuer in rest although hee weâ—e harmlesse though he sought peace and ensued after it yea the more Dauid prospered the more Saul feared him So did Pharaoh and the Egyptians feare the Israelites when they began to multiply and increase in abundance Exod. 1.12 Thus Herod feared Iohn knowing that he was a iust and holy man reuerencing him greatly hearing him gladly doing many things at his preaching Mark 6 20. Thus the high Priest feared the Apostles and the officers of the people Acts 5 26. WheÌ„ Herod and the rest of Ierusalem heard of the birth of a new King they were greatly troubled and perplexed in mind Mat 2.3 Al these things confirme the truth of this doctrine verifie the saying of the wise man The wicked flye when none pursueth but the righteous are bold as a Lion Prou. 28 1. Reason 1 The Reasons are these First because an euill man carrieth in his owne bosome a conscience for sinne which striketh and accuseth him which citeth and summoneth him before the barre of Gods iudgement seate Albeit no man can bee deposed against him albeit none can giue sentence and iudgement against him yet hee carrieth that about him which is instead of all Mala mens Tert. 〈…〉 1. sc 2. malus animus as the Poet sayth An euill minde an euill meaning an euill conscience arraigning him at the Tribunall of the eternall Iudge who shall giue to euery one according to his workes It shall serue as plaintiffe witnesse iudge and executioner against him This is confirmed vnto vs by many examples in the word of God When Cain had slaine his owne brother shed his innocent bloode which cryed for vengeance vnto heauen the reuenging hand of God pursued him Gen. 4 10 12 17. liuing as a runnagate and vagabond vpon the earth and fearing the sight of euery creature to bee armed against him he began to build a City to hide his head to yeelde him comfort to prouide for his safety and to defend him from iniury but there also the iustice of God ouertooke him the vengeance of his hand followd him and he was driuen from that enterprize The like we see in Belteshazzer Dan. 5.56 when there appeared fingers of a mans hand which wrote ouer against the Candlesticke vpon the plaister of the wall of the Kings Palace albeit hee knew not the substance and signification of the miracle whether it fore-shewed good or euill yet he carryed his witnesse with him that could not be bribed or corrupted so that his countenance was changed his thoughts were troubled the ioynts of his loynes were loosed and his knees smote one agaynst the other This terror of conscience the Lord fortold as the punishment of sinne Leu. 26 17 36 37. and Deuteronomy 28. verses 65 66 67. Againe no maruel if the wicked be oftentimes Reason 2 smitten with feare as with the spirit of giddynesse because they want the shielde of Fayth and the helmet of Hope which are as two strong Anchors to hold the shippe that it be not shaken in peeces with the stormes or dashed on rockes or drowned in the water or swallowed in quicke-sands A liuely fayth in the Sonne of God is the mother of all true comfort the peace of the soule the life of good workes the key of heauen for beeing iustified by Fayth Rom. 5 1. We haue peace toward God through our Lord Iesus Christ and reioyce vnder the hope of the glory of God Wee haue not receiued the spirit of bondage to feare againe but we haue receiued the spirit of adoption whereby we cry Abba Father Ro. 8 15. We haue boldnesse against the day of Iudgment there is no feare in loue but perfect loue casteth out feare for feare hath painfulnesse and he that feareth is not perfect in loue 1 Iohn 4 17 18. The stronger our faith is the lesse is our feare as one increaseth the other decreaseth If our faith bee little our feare is great as our Sauiour sheweth in the example of his disciples tossed with a tempest on the sea crying vnto Christ saying Master saue vs we perish Mat. 8 25 26. who saide vnto them Why are yee fearefull O ye of little Faith Now let vs come to the Vses If this be the Vse 1 nature of the wicked that he carrieth about with him a troubled and trembling conscience then a wicked man is a very coward faint-hearted being afraide of euery thing True it is there are many who neyther feare God nor the diuell who seeme to be valiant to aduenture their flesh and to expose themselues to desperate dangers in fighting and quarrelling as the manner of sundry Ruffians and swashbucklers is who feare not to meete any man in the field at any weapon and for euery crosse word are ready to giue the stab yet bring these ventrous and foole hardy fellowes to encounter hand to hand with the enemies of our soules to wrastle against spirituall wickednesses in high places and to striue as for life and death against pride prophanenesse against concupiscence of the flesh and contempt of the word against idle games of euill report against our lustes and sins which fight against our owne soules we shall see no childe so weake and willing to turn his heeles as these Ruffian-like spirits who albeit they walke with long blades by their sides or long poles on their neckes and iet vp and downe as â—ords of the earth ready alwayes to lay the hand vpon the dagger and to pick a quarrell at euery word yet they haue not the hand or the heart to strike one stroke to conquer sin and the tyrany of the diuell in themselues but yeeld themselues like slaues and captiues to do his will and are led away to destruction as an Oxe to the slaughter Notwithstanding this is true valour and manhoode to wound more and more the corruption of the old man He is stronger that conquereth himself then he that winneth a City Prou. 16 32. He is a better man of his hands that ouercommeth his own concupiscence then he that hath the vpper hand
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
haue bought a Farme and I must needs goe out and see it I pray thee haue me excused shewing heereby that the cares of the world the deceitfulnesse of riches and the commodities of this life are lets and pull-backes from embracing the Gospel The Reasons of this truth are very apparent Reasâ— First the profits and pleasures of this present life are as ranke thornes that choke the precious and immortall seede of the word of God that it cannot grow vp in our harts For when once they are receiued into the soule they choke the truth of God and giue a checke to the Spirit of God These two can neuer lodge together so fast as one springs the other withereth This our Sauiour teacheth in the Parable of the Sower where he saith The seed is of the word of God that which fell among thorns are they which haue heard and after their departure are choked with cares and with riches and voluptuous liuing and bring foorth no fruite Lu. 8 11 14. This caused the Prophet to pray vnto God to encline his heart vnto his Testimonies and not to couetousnesse Psal 119 39. Secondly gifts and rewards put out the eyes of those that saw cleerely before â—sâ—â— 2. and stop the eares of those that could heare before and shutteth vp the mouth of those that could speake before If then the receiuing of bribes and taking of gifts be a setting of iustice to sale if they haue force to peruert and corrupt not onely such as are lewd and lime-fingred to draw presents vnto themselues but the wise and righteous then wee must acknowledge them to be dangerous tentations layd before vs of Satan to surprize vs by his wilines This Moses teacheth the Iudges and Officers which were to be chosen in theâ—r Cities Thou shalt not wrest the Law nor haue regard of persons Thou shalt not take any reward for guifts blinde the eyes of the wise and peruert the words of the righteous Deut. 16 19. Neyther let them say though I take rewards I will neuer swarue from Iustice for that is to presume vainely of thine owne strength and to giue the Spirit of God the lye that speaketh the contrary Let vs proceed to the vses of this Doctrine Vse 1 First this teacheth vs not to loue the world nor the things of the world but to beware we be not deluded by the glittring shew of this earthly vanity Take heed of cares and couetousnesse which is an immoderate desire of getting enioying the wealth of this world For it stealeth away the heart of man from God and godlinesse and maketh him bend the whole course of his life on earthly pleasures This is the common sicknesse and disease of this age wherein we liue For giue me one among many that is not ouercome with the pleasures of sin and the profits of the world It stealeth on such as haue sanctified affections and haue escaped out of the filthinesse of the world through the acknowledging of the Lord and seeketh to ouercome them It is so deceitfull and dangerous a sinne that it hath greatly assaulted and fearefully ouercome them after their calling to the truth and profession of the glorious Gospel of Christ our Sauiour and after they haue begun to make some conscience of their life and conuersation Nay such as before their calling and conuersation felt no such desires and cares now begin to be pressed combred and tempted with them For as Satan by all meanes seeketh whom he may deuoure 〈…〉 and how he may hinder the repentance of sinners so when he cannot any longer hold men in horrible sinnes of Idolatry Blasphemy Adultery and contempt of GOD then like a wily and subtle serpent he creepeth in another way before we can espy him then he suffereth vs to hate euill company surfetting drunkennesse riot and excesse but he driueth to another extremity and possesseth vs with distrustfull cares and immoderate thoughts of this world to desire greedily to seeke continually to keepe wretchedly and to depart heauily from the vaine and momentany things that perish with the vse And as this is a secret and subtle sinne albeit deeply rooted yet hardly espyed so is it sildome cured and recouered because men do not much consider of it regard it but please and flatter themselues in it If we would willingly attaine to our former estate and see the danger of this disease consider the vanity and vncertainty of all worldly things compare them with spirituall blessings and they are as dung and dirt matched with gold and siluer acknowledge that nothing is more vnseemly for those whose conuersation should bee in heauen then to be plodding vpon the earth wallowing in the puddle of prophane pleasures Therefore the Apostle Iohn saith Loue not the world neither the things that are in this world c. Ioh. 2 15 16 17. Heereunto commeth the counsell of Paul 1 Tim. 6.17 18 19. Secondly seeing gifts and rewards offered Vse 2 be as a bayte layde vp to entrap the soule let vs refuse them and not hunt after them as the manner of some is Therefore the Prophet saide to his seruant detesting his couetous minde Is this a time to take money and to receiue garments and Oliues and Vineyards and Sheepe 2 Kings 5 26 and Oxen and men seruants and maid-seruants The leprosie therefore of Naaman shall cleaue vnto thee and to thy seed for euer So when Simon the Sorcerer offered to the Apostles mony to haue power to bestow the gifts of the holy Ghost Peter said vnto him Thy money perish with thee because thou thinkest that the gift of God may be obtained with money Acts 8 20. Likewise when the King of Babylon offered vnto Daniel garments of purple and a chaine of gold for the interpretation of his dreame hee would not sell the gift of God but said Keepe thy rewards to thy selfe and giue thy gifts to another to one of thy enchanters that set to sale their superstitions Dan. 5 17. So then the seruants of God must alwayes ayme at and seeke the glory of God and their daily prayer must bee That he would giue them cleane hands and a pure heart Psal 24 4. They must not rashly gape after gaine but follow the duties of their calling with a single and sincere affection knowing That their labours shall not be in vaine in the Lord and that they haue a reward laide vp for theÌ„ in the heauens This was it that Moses looked after when he was come to age refusing the aliance of the King Heb. 11.25 26 partaking with the aduersity of the Church and esteeming the rebuke of Christ greater riches then the treasures of Egypt for he had respect to the recompence of the reward It is enough for vs that we shall bee glorified albeit we be not rewarded at the hands of men Vse 3 Thirdly let vs follow after the best gifts which may further the saluation of the soule Those indeed are good
〈◊〉 35 â—â— and hearkened not to the words of Necho which were of the mouth of God The like we may consider oftentimes in the booke of Daniel when Nebuchadnezzar had dreamed a dreame which was not humane but diuine neyther of a naturall cause but of a supernaturall wherewith his spirit was troubled Daniel saide vnto him Dan. 2 28. There is a God in heauen that reuealeth secrets and sheweth the King what shall be in the latter daies The Reasons are euident First to set downe his great loue and fauour to his Children 〈◊〉 1. For as God did shew himselfe in sundry manners and speake by liuely voyce to the vngodly so in all the manifestations of himselfe vnto theÌ„ he had respect and reference to his Church as appeareth in the former examples Heerein therefore appeareth the wonderfull loue of God to his chosen people who hath the harts of all men in his owne hands and turneth theÌ„ about as pleaseth him This is that reason which the Prophet pointeth vnto Psal 105 13 14 15 where speaking of Abraham his posterity he saith Albeit they were few in number yea very few and strangers in the Land and walked about from Nation to Nation from one Kingdome to another people yet suffered he no man to do them wrong but reprooued Kings for their sakes saying Touch not mine annointed and doe my Prophets no harme Secondly it pleaseth God to make himselfe and his great Name knowne out of the limits and circuit of the Church 〈◊〉 2. to constraine euen the wicked to cleere him in his proceedings to acknowledge his iudgements to bee iust and righteous to giue sentence against themselues For God is holy in all his wayes and pure in all his works hee causeth their owne consciences to be witnesses against theÌ„ to accuse and to conuince them inasmuch as they become vnthankfull 〈◊〉 â— 2â— and do not glorifie him as God who is worthy of all glory and neuer leaueth himselfe without witnesse Acts 14 17. no not among the Infidels Thirdly he declareth and reuealeth himselfe Reason 3 to Infidels not because they be worthy but because by the mouth of the very Infidels he will strengthen and confirme his children True it is the cheefe and principall meanes which he vseth is to teach them by his seruants the Prophets and Apostles by Pastours and Teachers which he hath set in his church but he will also vse the tongues of prophane men to his owne glory comfort of his children This we see euidently shewed Iudg. 7 13. When Gideon came to the outside of the hoast of the enemies Behold a man told a dream vnto his neighbour and said Behold I dreamed a dreame and loe a cake of Barly-bread tumbled from aboue into the hoast of Midian and came vnto a Tent and smote it that it fell downe was ouerturned and his fellow answered This is nothing else saue the sword of Gideon for into his hand hath God deliuered Midian and all his host When Gideon heard the dreame deliuered and the interpretation opened he worshipped and returned into the hoast of Israel and saide Vp for the Lord hath deliuered into your hand the hoast of Midian Whereby we see that God made knowne his purpose to these vnbeleeuers for the strengthening of Gideons weake faith and the enabling of him to the worke whereunto he was appointed The vses follow First confesse from this Vse 1 dealing of God not onely that hee is great in â—ion and high aboue all the people but â—hat his Name is great glorious among his enemies He reigneth as King Psal 120.2 1 not onely ouer his Church but ouer all creatures and he maketh them to acknowledge his greatnesse stoop downe vnder his hand â—his we see in the Prophet Daniel chap. 6 26 27 by the decree that Darius wrote vnto all the people nations and languages that dwell in all the world I make a decree that in all the Dominions of my kingdome men tremble and feare the God of Daniel for hee is the liuing God and remaineth for euer and his kingdome shall not perish and his Dominion shall be euerlasting he refuseth and he deliuereth he worketh signes and wonders in Heauen and in Earth who hath deliuered Daniel from the power of the Lyons The like confession Nebuchadnezzar maketh before chap. 3 32 33. I thought it good to declare the signes wonders that the high God hath wrought toward me How great are his signs and how mighty are his wonders His kingdome is an euerlasting kingdome and his Dominion is from generation to generation Secondly we see that God leaueth not men Vse 2 with out excuse because hee maketh knowne his truth vnto them they haue some meanes or other offered vnto them to teach them to acknowledge God and to glorifie him whom they haue acknowledged Rom. 1.20.24 So Christ our Sauiour speaketh to the obstinate Iewes Iohn chapter fifteene verse 22. If I had not come and spoken vnto them they should not haue had sinne but now haue they no cloke nor colour for their sinne Thus was Pilate the Iudge of Iewry conuinced in his owne conscience of wrongfull iudgement against Christ beeing warned of his wife to whom God had reuealed his innocency that he was a iust man as a Lambe vnspotted and vndefiled For the Euangelist Matthew testifieth that when Pilate was set downe on the iudgement seate his wife sent to him saying Haue thou nothing to do with that iust man for I haue suffered many things this day in a dreame by reason of him Mat. 27 19. This was no meere humane or naturall dreame Eccles 5 2. arising from multitude of busines or proceeding froÌ„ an euil constitution of the body or euill digestion of meate or such like ordinary causes as daily befall vs but it was diuine from the speciall instinct of God and the inspiration of the Almighty For as God the Father diuers wayes approued the innocency of Christ that it might appeare he dyed not for his owne offences but for ours for our redemption so did God send terror and trouble vpon the Iudges wife in the night season to discouer his hypocrisie make him without excuse altogether in condemning the Innocent that all the water in the wide sea was not able to wash away the guilt of his sinne much lesse the water he called for to wash his hands before the multitude when he saide I am innocent of the blood of this iust man looke you to it Math. 27 24. The staine of sinne soyleth the soule and defileth the conscience cannot be washed away with water which onely putteth away the filth of the flesh and clenseth the body but cannot enter any further Thirdly seeing God hath shewed and manifested Vse 3 himselfe to wicked men vnworthy of his fauour we may be certaine and well assured that he will neuer leaue his owne children destitute of instruction that call vpon his
of all euill which while some lusted after they erred from the faith and pierced themselues through with many sorrowes Where Paul teacheth That there is no euill which couetousnesse cannot bring foorth It is a monster of many heads and a fruitfull mother of many bad children From hence oftentimes come hatred contention enuy vnthankfulnes treasons treacheries periury poysoning deceit couzenage oppression and what not It bringeth in as a violent streame contempt of God it turneth God into an abhominable Idoll It worketh a wretched trust in earthly possessions treasures more then in the liuing God It is a bottomlesse pit of all iniquity Secondly there is a contrariety betweene Reason 2 God and the world and they draw contrary wayes there is no affinity or agreement betweene them This Christ our Sâ—uiâ—ur setteth downe No man can serue two masters for either he shall hate the one and loue the other or else hee shall leane to the one and despise the other yee cannot serue God and riches Mat. 6 24. Heereunto cometh the exhortation of the Apostle Iohn 1 Iohn 2 15. The vses are now to bee thought and entred Vse 1 vpon First consider from hence the dangerous estate of the men of this world how hard it is for them to enioy eternall life and to enter into the kingdome of heauen See therefore how riches are often reserued to the hurt of the possessors wrack of the owners thereof Many seeking to enriâ—h themselues and to scrape much together for thâ—â— posterities do lose the fauour of GOD the quiet peace of a good conscience and heape to themselues wrath against the day of wrath This the Apostle Iames leadeth vs to consider Chap. 5 1.2 3. Goe too now ye rich men Weepe and howle for your miseries that shall come vpon you your riches are corrupt and your Garments are moth-eaten your gold and siluer is cankered and the rust of them shall be a witnesse against you and shall eate your flesh as it were fire ye haue heaped vp treasures for the last dayes If therefore outward things pull away from God hinder the duties of godlinesse then assuredly men whose heart is glued vnto them and gouerned by them they being made their chiefe treasures and the god of their hope cannot yeeld to the power of godlinesse but by a speciall and extraordinary worke of God in their hearts True it is they may hold the profession they may receiue baptisme they may partake of the Lords Supper they may heare y word they may hold saluation by Christ alone yet vnlesse they feele a peculiar sanctifying grace of Gods Spirit they shall finde an hard entrance into life and the way leading vnto the kingdome of heauen hedged stopped vp This our Sauiour teacheth his disciples vpon the occasion of the yong mans sorrowfull departure from him hauing great possessions Matth. 19 23 24. Verily I say vnto you That a rich man shall hardly enter into the Kingdome of heauen It is easier for a Camel to go through the eye of a Needle then for a rich man to enter into the kingdome of God Wherefore it behoueth all rich men that haue this worldes good to pray vnto God beeing compassed with such dangers and clogged with such cares to gouerne them by his Spirit and to preserue theÌ„ that they bee not ouercome with the tentations of the world and to teach them what it is to abound Phil. 4 12. which is farre harder to know and practise then to learne what it is to want Vse 2 Secondly seeing honors and riches choke good things follow not them that walk that way and be not drawne away by the euil examples of others but follow the examples of the godly according to the exhortation of the Apostle Phil. 3 17 18 19. Many walke of whom I haue told you often and now tell you weeping that they are the enemies of the crosse of Christ whose end is damnation whose god is their belly and whose glory is their shame which minde earthly things Hereupon followeth the vse before remembred Brethren be followers of mee and looke on them which walke so as yee haue vs for an ensample How many bee there in the Church that liue of the Gospel and therefore in reason sâ—ould preach the Gospel who corâ—upt their owne consciences and wound their owne soules by hunting after promotion and â—ignity who for money sell their master with Iudas and are carried away afâ—er the wages of iniquity with Balaam and gape after gaine onely like hyrelings who ioyne Liuing to liuing as it were house to house and fielde to field eating the fat and cloathing themselues with the wooll But they strengthen not the weake they heale not the sicke they binde not vppe the broken they seeke not that which is lost they raise not such as are fallen Woe be vnto such ydle sheepheards that feede themselues Should not the sheepheards feede the flockes Ezek. 34 2 3 4. Let not vs walke after such examples which in the iust iudgement of God are reserued to death shame who albeit they regard their pleasures aboue all yet as they walke inordinately so the things they reioyce in shall bee their confusion but let vs propound to our selues the examples of the godly for our instruction and imitation in wel-doing Heb. 6 12. That we be not slothfull but followers of them which through faith and patience inherit the promises Lastly let vs not be immoderately carefull Vse for them The more carefull wee are for these things the more carelesse wee are in better things The more our affections are set on the earth the lesse care we haue of heauen immortality It is no profit to winne the whole world with the losse of our owne soules It is an incomparable losse greater then the losse of a kingdome Iob had a great losse when he lost his Sheepe and Asses his Oxen and Camels his Seruants and his Children Iob 1 14.15 But all this is scarse to bee mentioned or spoken of beeing compared and layde in the ballance with the losse of the soule Let vs therefore be contented and rest satisfied with the estate wherein God hath set vs. A little with a good conscience and with peace is better then a stalled Oxe Prou. 15 17. Godlynesse is great gaine with contentation 1 Tim. 6 6. Let vs vse this world as though we vsed it not 1. Cor. 7 31. All is vanity nay misery if we depart not hence in the feare and fauour of God Let vs so liue that in life and death wee may be the Lords Affect not onely or chiefly the things of this life but let vs haue before vs the example of Lots wife made vnto vs as a fearefull spectacle and terrible monument of carnall and carefull thoughts whose hart was wholly set vpon those things which shee left behinde and therefore was turned into a pillar of salt We are borne againe vnto a better life If a Princes children should giue
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
compelled to giue testimony and witnesse to the truth of God the Lord as it were wringeth and wresteth it out of the mouths of those that be ignorant of him as we see how Balaam in this and the chapter following vttereth excellent and heauenly things albeit against his will of God of the enemies of God of the Church prospering and flourishing thorough his fauour yet he was lewd in life and prophane in heart louing neyther God nor his truth This we see in the Sorcerers in Egypt when they saw and felt the plague of Lice but could not with their enchantments bring foorth the like they confessed This is the finger of God Exod. 8 19. This appeareth farther in the history of Gideon when one of his enemies had told a dreame to his neighbour which hee had dreamed his fellow answered and saide This is nothing else saue the sword of Gideon the sonne of Ioash a man of Israel for into his hand hath God deliuered Midian and all the Hoast Iudg. 7 14. This likewise we see in the Centurion and souldiers that were with him watching Iesus Math. 27 54 when they saw the renting of the veyle the trembling of the earth the opening of the graues the cleauing of the stones and arising of the dead bodies they feared greatly saying Truely this was the Sonne of God Hereunto cometh the confession of Caiaphas an enemy to Christ and to the doctrine of saluation which he persecuted for hee vttered a Prophesie of the death and passion of Christ Ioh. 11 49 50 51 52. It was an extraordinary motion of God that guided his tongue to Prophesie of Christ So he spake afterward in theÌ„ that cryed out at his arraignement Mat. 27 25. His blood be vpon vs and vpon our children which was plentifully performed in its time and season The like we may obserue in Pilate when he was admonished by the Iewes to amend this title of Christ set on his Crosse Iesus of Nazareth the King of the Iewes Pilate answered What I haue written I haue written Iohn 19 22. wherein at vnawares hee is made after a sort a Preacher of the kingdome of Christ who gouerned his tongue as heere hee did the tongue of Balaam The Reasons remaine to bee considered Reason 1 First to leaue the wicked without excuse when they heare the truth For God neuer leaueth himselfe without witnesses no not among the Infidels as the Apostle declareth Acts 14 16 17. Now if the powring downe showers of raine sending the fruitfulnes of the earth feeding all creatures with bodily food be the Lords witnesses and testimonies of his power how much more is the word of God which is the sauour of life vnto life to all that beleeue Forseeing God opened the mouth of Caiaphas as we shewed before to vtter a Prophesie concerning Christ the obstinate incredulity of the Iewes was conuinced when both the cause and vertue of his death was vttered by their owne high-Priest albeit hee spake it in another meaning Secondly he speaketh often in wicked men to encrease their iudgement and bring vpon Reason 2 them the greater damnation If God had not reuealed his truth vnto them their punishment should bee the lesse This wee see set downe Luk. 12 47 48. This appeareth by the words of Christ to his Disciples Math. 7 23. Luke 13 25 26. Many will say to mee in that day Lord Lord haue we not by thy Name prophesied And by thy Name cast out diuels And by thy Name done many great works And then will I professe to them I neuer knew you depart from me yee that worke iniquity Thus Christ vpbraideth the Cities wherein most of his great works were done because they repented not and telleth them it shall be easier for Tyre and Sidon for Sodome and Gomorrha at the day of iudgement then for them Math. 11 22. Thirdly to strengthen confirme his childreÌ„ Reason 3 in the truth reuealed vnto them Great is theyr wauering and weaknesse when God maketh knowne his word vnto them sealeth it vnto them by his signes and sacraments they are full of doubting and theyr faith is mingled with infidelity as wee see in the example of Gideon Iudg 7 14. God appeared vnto him at the thressing-floore commanded him to goe in his might to saue Israel promised him the victory and strengthened him by the signes that he asked yet he remained fearefull faint-hearted after these so many meanes vsed to giue him courage confirmation Iudg. 7 10. Hence it is that God raised vp one in the hoast of his enemies and guided his tongue to be a Preacher and publisher of his truth telling this dreame of his to his fellow that loe a Cake of Barley-bread tumbled from aboue into the boast of Midian and came vnto a Tent and smote it that it fell and ouerturned it that the Tent fell downe which is expounded and interpreted to be the sword of Gideon Wherby we see that God opened the mouth and directed the tongue of this Idolater for the strengthening of Gideon and the furthering of him in his work Now let vs make vse of this Doctrine First Vse 1 behold heerein the greatnesse of his power Name causing his enemies to professe and acknowledge it We see how they resist rebell against God We see how they abide not to submit their necks to his obedience but cast away the cordes of discipline from them yet he ouer-ruleth them ordereth their tongues and disposeth the words of their mouth to his owne glory This is it which the Prophet declareth Psal 8 1 2. This also appeareth in the example of Saul and of the messengers that he sent to take Dauid For the Spirit of God fell vpon them and they prophesied therefore it was a Prouerb Is Saul also among the Prophets 1 SaÌ„ 10 11 and 19 24. This verifieth the saying of the wise man Prou. 16 1. The preparations of the heart are in man but the answer of the tongue is from the Lord that is howsoeuer a man many times mâ—streth an whole Army of thoghts in his minde as it were in battell array and concludeth with himselfe both what how to speake yet man is ruled by a superior power shal speake as God guideth his mouth not as himselfe purposeth and determineth Seeing therefore God frameth vnfit instruments to his owne purpose and maketh them serue for the aduancement of his owne glory we must conclude againe with the Prophet O Lord our Lord how excellent is thy Name in all the world Secondly it is not hard with God to retaine Vse 2 and reserue a people to himselfe in all ages albeit there be neuer so many enemies albeit the Church bee not alwayes visible to the eye and kept in outward beauty He is not tyed to any Nation people or place Let vs neuer feare the decay or destruction of the Church he that did gaine it to himselfe will maintaine it against all the practises and
what indignation yea what feare yea how great desire yea what a zeale yea what reuenge Where this care is not to please God and feare to fall againe and offend him there was neuer true repentance nor any feeling of the forgiuenes of former sinnes This were exceeding vnthankfulnes for mercy receyued and a turning of the grace of God into wantonnes to commit sinne anew that grace may abound Thirdly it is our duty to returne all praise and thankfulnes to God for this so infinit and vnspeakable mercy which appeareth in nothing more theÌ„ in the forgiuenes of our manifold sins It belongeth to God onely to forgiue sinnes therfore to him onely belongeth the glory of forgiuenes as being onely worthy to receiue all praise This Daniel confesseth in his praier O Lord righteousnes belongeth vnto thee but vnto vs open shame as appeareth this day So the prophet Dauid prouoking all to praise the Lord alledgeth this as the cheefe reason to mooue them Which forgiueth all thine iniquities healeth all thine infirmities Psal 103 3. This also we see in the practise and example of the Apostle who mentioning his sinnes and magnifying the exceeding and abundant mercy of God in the pardon of them hee breaketh out into a thankesgiuing to the eternall God Vnto the King euerlasting immortall inuisible vnto God onely wise be honor and glory for euer euer Amen 1 Tim. 1 17. Rom. 7 25. If we haue tasted of this mercy let vs bee mindfull of this duty and if wee haue had experience of this forgiuenes let vs be carefull to expresse vnto him our thankfulnesse Fourthly wee must shew backe againe our loue toward our heauenly Father according to the measure of his loue toward vs. The greater sins he hath pardoned the greater loue should bee returned This is it which the Prophet professeth to haue wrought exceeding loue in his heart towards the Lord when he considered how gracious and mercifull he had bene vnto him Psal 116 1. I loue the Lord because he hath heard my voice and my prayer The practise of this duty is remembred and commended in the sinfull woman Luke 7 47. Many sinnes are forgiuen her for she loued much to whom a little is forgiuen he doth loue a little Let this example be continually before our eies Let vs examine our selues how neere we come vnto her in the practise of this duty Let vs behold our selues in her as in a glasse If wee haue had a blessed experience of Gods louing kindnesse toward vs in blotting out and burying our sinnes out of his remembrance let vs be answerable in loue to him againe who hath loued vs first Where little loue appeareth to God there is little knowledge of forgiuenes of sinnes Where no loue is there is no feeling of the comfort of this doctrine If we haue found God exceeding kinde and gracious vnto vs it will work an exceeding measure of loue where God hath assured and sealed vp that grace by his holy Spirit Lastly the receiuing of this mercy from God must worke in vs mercy toward our brethren that as we haue obtayned forgiuenesse of sinnes at his hands so wee should be ready to forgiue one another And so bee mercifull to others as our heauenly Father is mercifull to vs Luke 6 36. This our Sauiour teacheth in the parable of the King that would take an account of his seruants to wit that he requireth mercy where he hath shewed mercy and that iudgement shall be without mercy to him that sheweth no mercy Hence it is that the Apostle giueth this in charge Eph. 4 32. Colos 3 13. This we are also directed vnto in that forme of prayer which Christ did teach his Disciples and hath left vnto his Church warranting vs to aske forgiuenes as we feele our selues ready to forgiue This we are to apply vnto our selues and learne euerie day to be like to our heauenly Father Matth. 5 45. Who maketh his Sunne to arise on the euill and on the good and sendeth raine on the iust and vniust If then we desire to be partakers of the goodnes of God in forgiuing the infinit debt whereby we are deeply indebted vnto GOD and would finde him mercifull vnto vs as euery one will seeme to be desirous of it let vs shew our selues ready to forgiue from our hearts the iniuries and offences done vnto vs. Among all testimonies that we may gather to our selues of Gods goodnesse and mercie towards vs none is more excellent more coÌ„fortable more certaine then this if we finde it in vs that is the pardoning and passing ouer the wrongs offered vs and a readines to forgiue euen our enemies that most enuy and hate vs and that frankely and freely as we our selues haue receyued forgiuenesse at the hands of God The Lord his God is with him These words containe the second priuiledge peculiar and proper to the Church which God hath bestowed vpon it to wit the presence of his Spirit True it is in regard of his essence and deity hee is euery where the heauen is his throne and the earth is his footstoole Psalme 139 7 8. So that we cannot hide our selues from his presence If we ascend into heauen he is there If we lye downe in the graue he is there if we take the wings of the morning and dwell in the vttermost parts of the sea thither shall his hand leade vs and his right hand hold vs if wee say yet the darknes shal hide vs the night shall be light about him But in this place this prophesie poynteth vs vnto vs another presence to wit of his grace protection defence and deliuerance the presence of his Spirit sanctifying his children purging them from dead workes to be a peculiar people vnto himselfe Doctrinâ— It is a priâ—â—ledge of 〈◊〉 Church haue Goâ— presence his grace working in them regeneration and finishing all good things in them to bring them to euerlasting life We learne from hence That it is a great priuiledge of the Church to haue God present with it and president ouer it He is not farre off from those that are his howsoeuer in time of affliction and in the houre of tentation he seemeth so to them hee is neere vnto them he is euer with them he holdeth a gracious hand ouer them This is it which the Lord so often promiseth in his word truly performeth to the great comfort of all his children This is it which the Lord speaketh to Iacob going from his fathers house to Padan Aram Gen. 28 15. This also the Prophet Dauid acknowledgeth Psal 34 15 18. And lest any should restraine that exhortation and take it peculiarly to belong to him alone the Apostle extendeth it farther and applyeth it to all the people of God speaking to them as well as vnto Ioshua chapt 1 9. I will not faile thee nor forsake thee so that we may boldly say The Lord is mine helper I will not fear what man can do vnto
maketh all other blessings to be curses and iudgements vnto them that are destitute hereof therefore we must all call our selues to an account what account we make of it We should make it our meate and drinke a treasure for the obtaining whereof rather then want it we wold sell all that we haue but alas what thankefulnes hath it wrought in vs We are like vnto the Iewes they had this glorious light brought among them but they loued darkenes more then light because their works were euill If we be weary of this heauenly Manna let vs take heede lest the Lord grow weary of vs if we cast away his word he wil cast away vs and forsake vs for euer The Lord biddeth vs take heed to the sound of the Trumpet Ier. 6 17 let vs not answer presumptuously wee will not take heed let vs beware of securitie remember from whence we are fallen And let him that glorieth glory in this that hee vnderstandeth and knoweth the Lord and his word to his saluation Ier. 9 24. Vse 2 Secondly it followeth that wheresoeuer God hath established this his ordinance there certainly hee hath a Church and chosen people and some that belong to eternall life for whose sake it is sent among them For as the Spirit of God is the soule of the church quickning it and giuing it life so the word is this soules instrument or the seed wherby it worketh and the onely essentiall marke thereof so that where it is sincerely taught 〈◊〉 â—2 and constantly professed there certainly is a Church Where it is not there is no true Church albeit it haue neuer so goodly and glistering a shew but a very carrion carkas of a church without the life of the Spirit but as an house without light as the world without the Sun as a kingdome without the Law The Prophet Esay calleth it the standard of God saying I will lift vp mine hand to the Gentiles and set vp my standard to the people they shal bring thy sonnes in their armes and thy daughters shall be carried vpon their shoulders Esay 49. verse 22 Where the Lord Iesus is compared to a King and Captaine and therefore all that will haue comfort that they are members of the church must range themselues vnder it as soldiers vnder the banner of their Chieftaine otherwise they remaine as men In darknes in the shadow of death as stragling and runnagate soldiers out of the campe and as dissolute men vnder no law to gouerne them For they are the vilest and basest that liue without it very dogges and swine They of the Church are Gods chiidren and the word is the Childrens food belonging to them onely When the Canaanitish woman would haue beene partaker of Christs Ministery Mat. 15 26. he answered It is not meet to take the childrens bread and to cast it vnto whelpes But other are as vncleane and filthy beasts This which now hath bene spoken serueth to ouerthrow two sorts of people first those of the Church of Rome which make other markes and notes of the Church as antiquity vnity vniuersality succession subiection to the Pope and such like counterfet markes of their counterfet church and leaue this which is the most certaine and inseparable note This proueth vnto vs plainly that these which most of all boast of the name of the Church are indeede neyther the Catholike Church nor any sound part thereof because they want the immortall seede to beget them the milke and meate of the word to feede and norish them yea it is accounted an high point of heresie to haue read the Scriptures and none is permitted to looke into them without a license so heinous a sin it is to haue the word Secondly it censureth condemneth the Donatists Anabaptists Brownists and those of the separation which condemne our Churches to be no Churches our Sacraments to bee no Sacraments our Ministers to be no Ministers and in effect our religion to be no religioÌ„ because we do not with them in matters accidental fully agree albeit we do consent in matters fundamental we lay Christ alone for the foundation on which we build our saluation we lay hold vpon him by faith only we preach Christ crucified truly by their owne confession powerfully They hold themselues to haue receiued faith among vs by our Ministery before they made this rent and breach in the Church and that the end of such fayth if they had dyed in it had beene the saluation of theyr soules See the books of Greenwood Iohnson Let them therefore return and cause others to return ioyne with vs in hearing the word preached seeing where it is rightly established there must of necessity be a true Church And albeit some of them haue written many of theÌ„ haue spoken against our Church yet let them follow the example of that sonne Matth. 21 29. who answered his father stubbornly that he would not work in his vineyard but afterward repented earnestly and went his wayes Vse 3 Thirdly all such as are this way honoured and blessed must be carefull to vse the word as an honour and a blessing by imbracing it by entertaining it by magnifying this blessing of God in truth and not in opinion in heart and not in face in workes and not in words that we may walke worthy the Gospel and of the Lord that hath called vs and shew our selues carefull to bring foorth the fruites thereof saying with the Apostle Rom. 10 10. How beautifull are the feete of them that bring glad tidings of peace and bring glad tidings of good things Hitherto rendeth the exhortation of the Apostle 1. to the Thessalonians ch 2 11 12. Let vs be carefull to keepe this treasure among vs lest the kingdome of God bee taken from vs. Otherwise instead of being the water of life to saue vs it will be a sea to drowne vs instead of being the sauour of life to life it will turne to bee the sauour of death to death instead of being meate to feede vs it will bee our bane to destroy vs instead of good tydings to refresh comfort vs it will proue the saddest and heauiest newes that euer came to our eares and that day the blackest day that euer came ouer our heads Thus our Sauiour threatned Capernaum which hee had honoured with his presence blessed with his preaching aduanced by his dwelling in it and lifted vp with his miracles Mat. 11 26. Thou Capernaum which art lifted vppe vnto heauen shalt be throwne downe to hell c. Look vpon the seuen Churches of Asia we see what is become of them Behold what the contempt of the Gospel hath brought vpon the Iewes the like hath not falne vpon any people since the beginning what mischeefe miserie did not fall vpon them It cannot bee denied but God hath blessed vs as much as euer he lifted vp the head of Capernaum and hath magnified his mercies and loue vnto
he shall not preuaile ouer them for there is no condemnation to them that are in Christ Iesus Indeed God is able to foyle him and destroy him at once and to giue vs a full and finall conquest ouer all the powers of darknesse in a moment if it pleased him but lest we should bee puffed vp in pride and forget our selues lest wee should leaue calling vpon the Name of almighty GOD and the sorrowing and sighing for our owne weaknesse lest we should be besotted with selfe-loue fall asleepe in security the Lord will worke by little and little he will proceed as it were by liâ—â—â— and leuell he will roote out our spirituall enemies by degrees Let vs not therefore looke to be freed wholly from tentations but know that it is profitable for vs to be exercised vnder them And let vs be sober and watch seeing our aduersary the diuell as a roaring Lyon walketh about seeking whom he may deuoure whoÌ„ if we resist stedfast in the faith he will flie from vs 1 Pet. 5 8 9. Iam. 4 7. Let vs put on the whole armour of God that we may be able to stand against all the assaults of the diuell And let vs remember that he is resisted and driuen away not by any superstitious crossing of our selues which is no armor of proofe but by faith by prayer proceeding from faith which are of great force and effect 25 Then Balak said vnto Balaam Neither curse nor blesse them at all 26 But Balaam answered and saide vnto Balak Told I not thee saying All that the Lord speaketh that must I do 27 Againe Balak saide vnto Balaam Come I pray thee I will bring thee vnto another place if so bee it will please that God that thou maiest thence curse them for my sake 28 So Balak brought Balaam vnto the top of Peor that looketh toward the wildernesse 29 Then Balaam saide vnto Balak Make me heere seuen Altars and prepare me heere seuen Bullocks and seuen Rammes 30 And Balak did as Balaam had saide and offered a Bullocke and a Ram on euery Altar Thus much touching the Prophesie it selfe now followeth the last part to wit the issue and effect therof both in Balak and in Balaam For heere we see the King chafing the Sorcerer excusing hee commanding and the King obeying First of al when Balak perceiued that hee was deceiued of his hope and expectation his wrath is kindled and he chargeth the hyreling that if he will not curse the people as he appointed yet he should not blesse them as he had enterprised For the wicked had rather haue the truth of God smothered buried in silence then themselues offended and disappointed The mercenary Prophet excuseth himselfe that he was vniustly accused hauing foreshewed that it was not at his choise to hold his peace or to speak what he would but was constrained by a superior power to open his mouth and to vtter that which was deliuered vnto him After this answer the king taketh him vp into another place to Peor in which Mountaine their Idoll had a Temple hoping that at the last the God of Israel would change his minde and grant his request Behold the peruersenesse of vnbeleeuers who albeit they be crossed in their euill intentions inuentions yet they proceed in their purposes and betweene voide hope and vaine feare hold on their courses in the blindnesse of their hearts Therefore Balaam seeking to keepe his credite and entertaining the King in an expectation of better successe to come reneweth his former practise commanding seuen Altars to be builded and seuen Bullocks and Rams to be prepared to whom the credulous King obeyeth and suffereth himselfe to be deluded by the diuellish sorceries and idolatrous sacrifices of that false Prophet These particular points haue beene before considered and the principall Doctrines arising from hence likewise opened Ierom lib. 2. apolo aduers Ruffin For heereby we see the rage and fury of the enemies to be vnsatiable and vnappeaseable albeit their might be not answerable to their malice nor their power so great as their desire to hurt they are like the sea that neuer resteth but casteth vp mire and grauell No malice or cruelty can be comparable to the malice and cruelty of a naturall man vndertaken for religion or rather against religion and the truth of God The father in this case hath not spared the son Math. 10 35. the brother hath betrayed the brother to death a mans enemies haue beene they of his owne house and they haue beene as wolues one to another Againe we see how euill men albeit they be crossed in their attempts yet will not giue ouer but returne to their former sinnes As the dogge to his owne vomite So deceitfull a bayte is sinne ensnaring the conscience that hardly they returne that are holden in the chaines thereof hauing satan at their elbow to tempt them and their owne corruptions within theÌ„ to helpe them forward Notwithstanding it shal not be amisse for vs to obserue the points laide before our eyes one in the person of Balaam the other in respect of Balak the third in respect of them both Verse 26. Balaam answered and saide vnto Balak Told I not thee saying All that the Lord speaketh that must I do We haue oftentimes noted before that the words which Balaam deliuered he spake as moued and inspired by the Spirit of God his prophesies are not mingled with his owne dreames and deuices as drosse with pure gold as chaffe with cleane wheate or as saw-dust with wholesome meat these came not from the will of man nor proceeded from any priuate motion and interpretation he was guided and directed by the holy Ghost and therefore he saith in this place All that the Lord speaketh that must I do and in the chapter following If Balak would giue me his house full of siluer and gold I cannot passe the commandement of the Lord to do either good or bad of mine owne minde what the Lord shall command that same will I speake Numb 24 13. So then he declareth that in vttering pronouncing these prophesies he was limited and restrained his tongue tyed vp to that which God should put in his mouth Numb 22 38. He was not left at liberty to speake at randon what he would he must speake onely that which the LORD would haue him Doctrine It belongs to the Ministers to deliuer Gods word onely and wholly From hence we learne that it is a duty belonging to all the Ministers whom God hath separated and called to that Office to deliuer the will of God fully perfectly as they haue receiued it of God without adding to it or detracting from it True it is the Ministers of the Gospel haue now no extraordinary reuelations or immediate inspirations God doth not appeare or reueale his word vnto them eyther by dreames in the night or by visions in the day neither do they heare his voyce froÌ„ heauen
but they haue the wil of God reuealed and the Lord speaking vnto them in his word This word they must teach nothing but this word and all that is reuealed for our saluation in this word A witnes that is broght in to giue euidence betweene man and man in any hard matter that riseth in iudgement betweene blood and blood Cicer. Epist famil lib. 5. betweene Plea Plea is sworne to speake the truth and all the truth and nothing but the truth So should it be with all Pastors and Teachers which are as the Lords witnesses they must deale fully and faithfully they must boldly speake that which God in his word hath reuealed publish vnto his people all that which he hath deliuered vnto them This is it which the Lord spake to Ieremy hanging backe when God called him excusing wheÌ„ God separated him refusing when God had chosen him Say not I am a childe for thou shalt goe to all that I shall send thee and whatsoeuer I command thee shalt thou speake Ier. 1 7. 1 Kings 22 14. Likewise when our Sauiour sent out his Apostles into the world he charged them with this as a part of their commission Teach them to obserue all things whatsoeuer I haue commanded you Math. 28 20. And the Apostle speaking of the Supper of the Lord saith I receiued of the Lord that which I also haue deliuered vnto you 1 Cor. 11 23. And afterward confirming the faith in the Corinthians in the article of the resurrection hee saith First of all I deliuered vnto you that which I receiued how that Christ died for our sinnes and rose againe according to the Scriptures 1 Cor. 15 3. Thus doth the Apostle clear himselfe being falsely charged by the Iewes I obtained helpe of God and continue vnto this day witnessing vnto small and great saying none other things then those which the Prophets and Moses did say should come Acts 26 22. Yea this was the vsuall manner of all the Prophets preaching vnto the people to come vnto them in the Name of God Heare ye the word of the Lord Thus saith the Lord. Reason 1 The Reasons for confirmation heereof follow to be marked of vs. First this appeareth from the sundry titles as names of their Office that are giueÌ„ vnto them in the Scriptures to put them in minde of the duties of their callings They are called Workemen because they should do the Lords businesse 2 Tim. 2 15. and finish the worke whereunto hee hath called and ordayned them They are called Builders because they should build vpon the foundatâ—â—n Psal 118 â— The foundation is precious euen Iesus Christ who is pure and perfect gold and they must build vpon it gold siluer and precious stones not hay not stubble not timber lest they suffer losse when the fiery triall shall come Thus the Apostle speaketh 1 Cor. 3 12. According to the grace of God giuen to me as a skilfull Master-builder I haue laide the foundation and another buildeth thereon but let euery one take heed how he buildeth vpon it Sometimes they are called Pastors Shepheards Eph. 4 11. Ier. 3 15. because they shold make the Sheepe of Christ to rest in greene pasture and leade them by the still waters Sometimes they are called Messengers because they are Mal 2 7. 2 Cor. 5 20 or should be Gods mouth and messengers vnto the people and in stead of God himselfe to them Should not the Embassadour deliuer the message and al the message of his Lord and Master Dare hee chop and change dare he adde or alter dare he inuent deuise any thing of his owne No he will not depart or decline from his commission but faithfully dischargeth the trust reposed in him The Ministers are the messengers of God and Embassadours of Christ and therefore it is required of them that they be found faithfull in the execution of their office Hence it is that the Prophet saith The Priests lips should preserue knowledge and they should seeke the Law at his mouth for he is the Messenger of the Lord of Hosts So the Apostle speaketh Now then wee are Embassadours for Christ as though God did beseech you through vs we pray you in Christs stead that ye be reconciled to God All which Titles do tye vp the Minister of God to deliuer onely the message of God and do not leaue him at liberty to teach what he list Secondly to the end the faith of the hearers Reason 2 may be certaine stayed vpon the power of God not vpon the wisedom of men which is but a broken Reede a weake Pillar and a rotten foundation to beare them vp This is the reason that the Apostle Paul vseth 1 Cor. 2 after he had shewed that he spake vnto theÌ„ the wisedome of God in a mystery euen the hid wisedome which God had determined before the world vnto our glory hee giueth this reason That your faith should not be in the wisedome of men but in the power of God 1 Cor. 2 5 7. God would not haue his people left in vncertainties nor fed with chaffe nor carried about with euery winde and weather of doctrine but builded vpon a sure Rocke stand vpon a certaine foundation But there is no sound feeding for the soule but by the word which is the power of God to saluation all other foode is as dust and drauery All the fine deuices of the wit deliuered in the perswasible words of mans wisedome that tickle the outward eares and delight carnall men sauoring wholly of the flesh and not of the Spirit are no better then huskes fitter to feed swine then to nourish the sonnes and daughters of God â—o eternall life The word of God is a sharpe two edged sword 〈◊〉 1 16. 〈◊〉 4 1â— the word of man is as a leaden knife or a wooden dagger which may well threaten but cannot strike or if it strike it cannot enter The word of God is a consuming fire Ier. 5 14 and 23 29 like to God the author of it able to enflame mens hearts with a loue of God when it is beleeued the word of maÌ„ is as a painted fire which carrieth a shew but hath no substance or strength eyther to waste the stubble or to refine and purifie siluer or gold The word of God is the Lords Fan to winnow the people Math. 3 12 separating the bastardly brood of Abraham from the true sonnes venting the hypocrites from the beleeuers and scattering with the powerfull blast thereof the reprobates from the elect all other wayes means that are vsed are too weake feeble to work this separation of the chaffe from the wheat And therefore all such as are the Lords Fanners that would publish their doctrine not to please the eare but to open the doore of the conscience must vse no other instrument then this word of God which hath this force and effect Reason 3 Thirdly God will destroy those that doe
being the chiefe Corner-stone do feed men with fancies fond deuices without godly edifying and teach their owne dreames and fables Let the Prophet that hath a dreame tell a dreame and he that hath my word let him speake my word faithfully what is the chaffe to the wheat saieth the Lord Ier. 23 28. And the Apostle chargeth Timothy to stay prophane and vaine bablings for they shall encrease vnto more vngodlinesse 2. Tim. 2 16. Many there are that corrupt the word to please men and to establish their owne errors We cannot content our selues with the ancient faith but loathe the heauenly Manna and waxe wanton against Christ He is not esteemed that preacheth the plain truth plainely in the euidence of the Spirit He is most magnified and made of that can bring in some strange matter against the common receiued faith and we liue in this respect in most dangerous times and perillous seasons as euer were heretofore Others shut vp their mouths and eyther through feare dare not or through flattery and filthy lucre will not reproue sin These are men-pleasers and time-seruers not remembring what the Apostle saith Galat. 1 10. Preach I mans doctrine or Gods Or goe I about to please men For if I should yet please men I were not the seruant of Christ The Ministers of the Gospel must not sowe cushions vnder mens elbowes Ezek. 13.11 Mich. 2 11. nor prophesie to the people of wine and strong drinke they must not apply or fashion their doctrine to the humours and affections of men as if the word were a crooked line or a leaden rule or a shipmans hose but keepe a good conscience Hence it is that the Lord chargeth Ieremy to take away the precious from the vile and to do according to his word Let them returne vnto thee but returne not thou vnto them A father will not alwayes feed the fancy nor follow the disposition of his son that is sicke but will sometimes crosse his minde and restraine his desire Ier. 15 19 and 6 14. So must the Ministers of God which are the fathers of our soules deale with such as are sicke of sin not soothe them vp with sweete words nor dawb with vntempered Morter but giue theÌ„ that precious balme that shall not break their head Psal 141 5. Thus dealt Eliah with Ahab Amos with Amaziah Iohn Baptist with Herod though it cost him his head And thus should all the true Ministers of God do without pride or ambition without feare or flattery seeke the glory of God not the praise of men and howsoeuer the people hate him that rebuketh in the gate Amos chap. 5 verse 10 and abhorre him that speaketh vprightly yet they should set God before their eyes 2 Tim. 2 15. and consider they haue to deale with him Lastly they must not preach part of the word onely and leaue another part vntaught but lay before them the whole will of God Some preach nothing but the law some teach nothing but the Gospel both sorts are greatly deceyued if they looke for any great increase by their labors The Law must prepare and make the way the Gospel must follow after The Law casteth downe the Gospel comforteth and raiseth vp The Law reuealeth the knowledge of sinne the Gospel reuealeth the remission of sinne Both these meanes are to be set on worke and applied wisely and discreetly to our hearers Such as are secure and cold in the profession of the Gospel such as thorough presumption or ignorance see not their owne sinnes giue them the Law and apply vnto them the threatnings of the same Such as see and feele their sinnes and are cast downe by a deepe apprehension of Gods heauy iudgements minister vnto them a plaister of the Gospel made of the precious blood of Christ that looking vpon him as it were vpon the brazen Serpent Numb 21.6 they may presently bee cured and recouered of the sting of sinne and the wound of conscience Both these are two necessary meanes that God hath left the one without the other hurteth more then healeth The Law without the Gospel driueth the poore distressed soule vpon the rocke of desperation the Gospel without the Law puffeth vp and aduanceth proud flesh vnto presumption and therefore the spirituall Physitians and Surgeons are so to temper them as that the Church may haue the profitable and necessary helpe of both Vse 4 Lastly it serueth to direct the hearers in the right art of hearing they must submit them selues to Gods ordinance and bee ready to know and heare all the will of God We must not haue itching eares which are not able to suffer wholesome doctrine some as the Athenians delighting in new things and in hearing fables others not abiding to bee reprooued Therefore the Prophet Micha saith Are not my words good to him that walketh vprightly Mich. 2 7. The cause why the word to many men is vnpleasant and vnsauoury is because they delight in euill and desire to continue in sinne growing to so grosse a contempt as to command the Prophets not to Prophesie or to prescribe vnto them what they shall Prophesie or would limit them to their owne liking to serue their owne affections and filthy lustes Many would follow Iohn the Baptist til he required repentance They would heare Christ vntill he spake of taking vp the crosse Herod heard Iohn willingly Marke 6 20. and practised many things but when once hee came neerer to him taught that it was not lawfull to keepe his brothers wife hee enioyned him silence and clapped him vp in prison The Iewes seemed for a time attentiuely to hear the defence of Paul Acts 22 22. but when he touched his Apostleship to the Gentiles which they crossed gainesayed Luke testifies they heard him vnto this word but then they lift vp their voyces and saide Away with such a fellow from the earth for it is not meete that he should liue Thus it fareth with many hearers in our dayes The drunkard delighteth to heare the Minister preach agaâ—nst oppression and couetousnesse this pleaseth his humor this his stomacke brooketh well enough These men heare the word by parts parcels they giue care till their secret â—â—â—â—es be reproued and sit quietly till their sores bee rubbed and when once they are touched they begin to kick spurne with their heeles against the word and the Ministers of it But we must heare all that is taught vs and not certaine clauses or cantiles onely we must heare constantly continually and vniuersally as well the things that mislike vs and goe against vs as those things that please and content vs as well the iudgements of God thundered out against vs in the Law as the sweete promises pronounced and offered in the Gospel as well the laying open of our owne sins as the publishing of the sinnes of other men This kinde of hearing the Lord commendeth in his people after the deliuery of the Law Deut. chapter
First on the bodye which is cast into a deepe sleepe when the senses are for the time bereaued of the present vse of theÌ„ Secondly on the minde the which that it might bee brought neerer to God is withdrawne from all dealing and fellowship with the body and enlightned to vnderstand diuine things as Acts 10. Peter sâ—w the heauen opened a vessell comming downe and a voyce came vnto him The causes why it pleased GOD to reueale his will after this manner are First that they should take nothing to themselues but account all receiued from GOD. Secondly that their bodies and soules being separate froÌ„ all other dealings might haue a deeper impression of the things reuealed and thereby vnderstand them and keepe them the better Thus much touching the trance of Balaam the beginning of the prophesie Now we come to the substance of the prophesie it selfe the summe whereof is first propounded then amplified and lastly concluded The proposition which is prooued is described by a question and by way of admiration expressing the happines of the Church How goodly are thy tents O Iacob and thy Tabernacles O Israel As if he should say O how blessed and happy a people art thou which now liuest vnder these Tents and dwellest in these habitations And note here that he doth not giue a touch to theyr happinesse and then passe away sodainly from it but he doubleth and repeateth it as if he meant to dwell long vpon it There is no part or parcell of Gods word in vaine If wee see not the vse of some things it is our weaknes we must confesse it not condemne the Scriptures The Spirit of God forbiddeth vaine babling Mat. 6 7 and reproueth idle repetitions and therefore neuer vseth the same himselfe Three causes 〈◊〉 vsing repeâ—â—â—ons The Reasons and occasions of repetitions are these three First for greater assurance for God speaking twice doth as it were produce a double witnes and signifieth that it did not slip from him vnawares but is that which he meaneth to stand vnto and to ratifie so that albeit heauen and earth passe away yet one iot or tittle of his word shall not passe away Secondly to testify the speedy accomplishment of that which hee hath spoken that it shall not be prolonged and delayed but bee swiftly performed shortly be executed And these two causes are both touched by Ioseph in expounding the two dreames of Pharaoh when he sayth The dreame was doubled vnto Pharaoh the second time because the thing is established by God and God hasteth to performe it Genes 41 32. The third reason of vsing repetitions is to quicken those that are dull and stir vp those that are heauy hearted that they should shake off all deadnes drowsinesse of spirit Once speaking passeth sodainly away wee cannot heare it or if we heare it wee cannot remember it or if we remember it we are backward in practising of it We haue need to be often put in minde of the same thing 〈◊〉 3 1. and for vs it is a safe thing 〈◊〉 â—8 23. This is the cause that the Prophets of God so often vse repetitions So did Balaam before in the former Chapter Numb 23 21. God seeth no iniquity in Iacob he seeth no transgression in Israel These three causes haue place in this repetition vsed in this place For theyr happines is certainly confirmed speedily to be accomplished and the enemies of the people of God are rouzed vp diligently to consider thereof and thinke with themselues surely this is of great importance seeing God offers it vnto me againe and againe This blessed estate and condition of the Church is set down first comparatiuely then simply whereby the former similitudes are expounded and interpreted The metaphors and similitudes are many in number but tending to one and the same purpose vnder the borrowed speeches of the tents of the sheepheards of stretching out of the vallies watering of the gardens planting of the Cedars he vnderstandeth the safety largenes encrease pleasantnesse multitude and strength of the Church that shall surmount the glory of the Gentiles and treade downe the kingdome of Agag that is of the Amalekites which at that time flourished in the world and promised vnto it selfe a perpetuity vpon the earth which prophesie was performed in the dayes of Saul and Samuel of Dauid Salomon 1 Sam. 15 3. This appeareth plainly in the second branch where the comparisons are explained in which hee sheweth the author of theyr happynes to bee God the giuer of euery good giuing and of euery perfect gift who albeit they were a small people and greatly oppressed yet hee brought them myraculously out of the Land of Egypt he shall bee theyr protection defence against theyr enemies giuing them the strength of the Vnicorne Numb 23 22. assisting them in all theyr dangers and subduing all theyr aduersaries vnder them This is the substance of the prophesie the conclusion remayneth consisting of two parts or members the first respecting the Israelites the second respecting others but vttered for the Israelites sake Touching the Israelites he inferreth vpon the premisses theyr peace safety and security tranquility and quyet dwelling without feare expressed by comparison of a Lyon who eateth his prey without fearfulnes of the passengers so the Iews ouercomming all theyr enemies shall haue rest gouerne theyr Church and Common-wealth in peace which came to passe so long as they did cleaue to God with full purpose of heart and worshippe him according to the precise rule of his word for then no enemies albeit neuer so many or so mighty were able to preuayle against them Thus did the Patriark Iacob expresse the preheminence of Iudah Gen. 49 9. As a Lyons whelpe shalt thou come vp from the spoyle my sonne he shall lye downe and couch as a Lyon and as a Lyonnesse who shall stir him vp The second member belonging vnto others is this that they which blesse thee shall bee blessed and such as curse thee shall be cursed A notable commendation of the Church encouragement to perswade others to be of the church As if hee should say So many as shal ioyne themselues of other people to thee and embrace the same holy Religion with thee for it shall in the fulnesse of time come to passe that God shall allure Iapheth to dwell in the tents of Shem. Gen. 9 27 shall be partakers of the same blessings with thee which GOD shall poure out vpon thee but all such as separate themselues from thee and shew themselues not brethren but strangers not friends but enemies not neighbours but aliens from thee shall lye vnder the fearfull curse and reuenge of God This is it which the Lord pronounced and promised long before to Abraham Gen. 12 2 3. This power did Balak before falsely ascribe to Balaam This is the drift of this diuision and the order that the Spirit of God obserueth therein Touching the instructions that
arise from hence we haue considered diuers things before We see how Balak and Balaam proceede in their diuellish purposes if God had suffeted them and not crossed them Hee reuealed his wil to Balaam who spake moued by Gods Spirit and thereby declareth that he speaketh not onely to his owne children but sometimes teacheth wicked men to make them without excuse and therefore he wil not leaue his owne people destitute of instruction that desire to feare his name But of this wee haue spoken before chap. 22 9. Verse 2. Balaam lift vp his eyes looked vpon Israel and the spirit of God came vpon him Moses shewing the prophesie that Balaam vttered describeth it by the author thereof the Spirit of God came vpon him In this part of the title he saith That the things deliuered in this prophesie which were vttered for the Churches sake were hid kept secret before they were reuealed and manifested by God This prophesie containeth not a doctrine that is common or communicated by the light of nature to men but a declaration of such secrets as God reserueth hid to himselfe in his owne counsel which no liuing creature could knowe otherwise then as it pleaseth God to disclose it by a gracious participation of it This teacheth vs this truth That the things of God can no man know but by the Spirite of God Doctrine The things of God are vnknowne til he reueale them The mysteries of saluation and doctrine of godlynesse are secret and vnknown of men and Angels before they be of God reuealed This our Sauiour teacheth Peter hauing made a confession of Christ Blessed art thou Simon the sonne of Ionas for flesh and blood hath not reuealed it vnto thee but my Father which is in heauen Matth. 16 17. And expounding the parable of the Sower to his disciples he sayth To you it is giuen to know the mystery of the kingdome of God but vnto them that are without all things are done in Parables Mark 4 11. The Apostle teacheth that the naturall man perceiueth not the things of the Spirit of God for they are foolishnes vnto him neyther can hee know them because they are spiritually discerned And the same Apostle speaking of the gospel Rom. 16 25. Eph 3 9. calleth it A mystery reuealed which was kept secret from the beginning of the world So the Apostle Iohn handling hidden visions and teaching the Church the things that must come to passe hereafter called that Booke The Reuelation of Iesus Christ which God gaue vnto him Reuel 1 1. The truth of this appeareth because they Reason 1 were hid in the treasury of Gods wisedome which is vnsearchable and not to be sounded by any creature and therefore the Apostle calleth them A secret hid in God Ephe. 3 9 so that the Apostles and holy Prophets of God could deliuer nothing of his counsell before he had reuealed it to them So the Lord speaketh Numb 12 6. Heare now my words If there be a Prophet of the Lord among you I wil be known vnto him by a vision and will speake vnto him by dreame The calling of the Gentiles seemed strange to the very Apostles before it was reuealed to Peter Who would euer haue imagined that God would haue redeemed man by such a wonderfull meanes the greatest wonder that euer came into the world by giuing his Son and that vnto the death to ransome and redeem a church by his own blood Acts 20. This no creature in heauen or earth would euer haue thought vpon if God had not reuealed it by his word and assured it by his Spirit Secondly this receyueth further strength Reason 2 for the confirmation of it because the wisest and subtilest that were in the world were herein ouertaken and proued fooles for by al their wisedome though neuer so great they were not able to reach vnto it nor to looke into any the least part of it The Apostle speaking of the mystery of the Gospel reuealed by his ministery alledgeth the prophesie of Esay where the Lord threatneth to destroy the wisedome of the wise and to cast away the vnderstanding of the prudent and after he saith Where is the wise hath not God made the wisedom of the world foolishnes 1 Cor 1 18 19. The Vses remaine to be learned of vs. First Vse 1 for knowledge wee see that the mysterie of godlines reuealed to the world by God in the Gospel is a most worthy glorious mystery greatly to be admired and reuerenced vnto vs that are called it is the wisedome of God and the power of God So the Apostle saith 1 Cor. 1 2◠Great is the mystery of godlines which is God manifested in the flesh 1 Tim. 3 16. It seemeth farre otherwise to the foolish world it appeareth to thē a base and vile thing as Paul complaineth in his time We preach the Gospel euen Christ crucified vnto the Iewes a stumbling blocke vnto the Grecians foolishnes 1 Cor. 1 23. A stumbling blocke to the Iewes because they dreaming of an earthly king of this world to free them from the bondage of the Romanes and thinking they should be Lords of the earth were offended at the low estate of Christ comming in the shape of a seruant foolishnesse to the Grecians because it seemed foolishnes to the wise Philosophers among the heathē to look for life from death to beleeue in him that rose from the dead and that such as are dead shall rise againe How many are there amongst our selues that are offended at the simplicity of the Gospel that it is not accompanyed with miracles that it is brought vnto vs in earthen vessels These are they that esteeme the Manna as light meate and therefore loathe it But let them alone to loathe this Manna that loathe faith Christ and heauen it selfe yea their owne saluation Secondly for obedience wee must obserue Vse 2 that when these secret things be reuealed vnto vs of God we ought to endeuour to learne them to vnderstand them to publish them speake of them to others Whensoeuer God hath a mouth to speake we must haue an eare to heare Therefore Moses saith Deut. 29 29. Secret things belong vnto the Lord but the things reuealed belong to vs and our children to do them So the Apostle Paul when God had reuealed Christ vnto him and ordained him a teacher vnto the Gentiles saith I was not disobedient to the heauenly vision but shewed to Iewes and Gentiles that they should repent and turne to God and do works worthy amendment of life Acts 26 19 20. This serueth to reprooue all such as refuse to looke into these reuealed things of God but dwell in blindnesse and ignorance Of this sort are the greatest number in our assemblies They are wise enough to look into their own profit but they care not for the wisedome that is of God They are brought vp in the church but know not the Doctrine of the Church They are alwayes learning
the sonnes of God for this cause the world knoweth you not because it knoweth not him God is become our Father the Sonne is our Redeemer the Holy-ghost is become our sanctifier the Angels are become our attendants the Scriptures are become our euidences the Sacraments are our seales the creatures are become our seruants our afflictions are our instructions This the Apostle teacheth the Church 1. Cor. 3 21 22 23. They are blessed that haue their sinnes pardoned and not imputed vnto them as the Prophet teacheth but God saith to euery beleeuer Thy sinnes are forgiuen thee They are blessed that heare his word and keepe it but the sheepe of Christ heare his voyce and follow him They are blessed that delight in the Law of the Lord and in his Law meditate day and might but the godly make it their counsellour to be aduised by it This vse that now we stand vpon is directly vrged by the Prophet Psal 84. where hauing made his complaint that hee could not haue accesse to the Church of God to make profession of his faith and to profite in Religion hee breaketh out into this passionate exclamation being touched with an inward feeling of the want of those holy assemblies Psal 84 4 5. O Lord of hoasts how amiable are thy tabernacles thereupon concludeth the point which wee haue stood vpon Blessed are they that dwell in thine house they will euer praise thee blessed is the man whose strength is in thee and in whose heart are thy wayes Howsoeuer the vngodly that sauour nothing but of the earth want spirituall eyes to behold the beauty of the Church and account it no part of their happinesse to liue within the compasse and bosome of it yet the children of God haue taken nothing so neere to heart as when they haue bene driuen from the place of his worship The Prophet is grieued that the sparrowes and swallowes had better accesse and freer recourse to the houses of men to build their nests to lay their young and to rest and repose themselues then he had to the Lords Tabernacle and therefore preferreth their condition before his owne We see how the Iewes wept and pittifully lamented by the riuers of Babylon and hung vp their instruments on the willowes saying Psal 137 1 2 3 How shall we sing the song of the Lord in a strange land If I forget thee O Ierusalem let my right hand forget to play If I doe not remember thee let my tongue cleaue to the roofe of my mouth yea if I preferre not Ierusalem to my chiefe ioy No doubt they might haue prayed to the Lord in Babylon and in banishment as well as in Iudea and at Ierusalem the Lord heareth in all places and willeth that men pray euery where lifting vp pure hands without wrath or doubting 1. Tim. 2.8 but they mourned because they could not visit the Temple of God in Ierusalem there to make publicke confession of their sinnes and of their faith toward God They therefore plainely testify that they haue no feeling either of the weakenesse of their faith or of the greatnesse of their offences that glory in their owne shame and say they beare as good a soule to God as they which resort so often to the Church and delight to heare the preaching of the word and that they can serue God as well at home as in the Church These are led by another spirit then Dauid was who if he were a man after Gods owne heart Psal 42 1 2 3. hauing such an earnest desire after the seruice and worship of God and saying As the Hart brayeth for the riuers of water so panteth my soule after thee O God my soule thirsteth for God euen for the liuing God when shall I come and appeare before the presence of God surely these must needs be guided by the spirit of the diuell who so openly scorne all Religion and are at defiance with God robbing God of his honour committing sacriledge in keeping their tongues from the publick praises of God entring themselues off from the mysticall body of Christ condemning and contemning the congregation of the faithfull giuing offence to others by euill example and despiâ—â—ng the ordinance of God who hath appointed commanded the assembly of his people to meet together to acknowledge their sinnes to confesse their faith to pray for things necessary to praise him for his blessings receiued to heare the word expounded and to receiue the Sacraments deliuered so that such as flye from these doe fly from God himselfe they fly from their owne saluation they seeke a worship by themselues and they imagine an heauen by themselues But let them take heed their worship proue not a false worship and their heauen a false heauen and a true hell Secondly we must all labour to bee members Vse 2 of the Church rather then of any other place in the world We see how carefull men are not onely to be in great societies towns but to be of them to haue the freedome of priuiledged places and incorporations Act. 22 28. Yea to obtaine it purchase it with a great summe of money because it hringeth worldly commodity How much more should wee endeauour to be members of the Church whereby we are made free men and haue interest in the blessings of God yea wee become free denizens of the Kingdome of heauen How doe men esteeme their freedome to be of earthly cities If wee be part of the Church wee haue accesse to the truth Now if wee shall know the truth the truth shall make vs free Iohn 8 32 36. If we be belonging to the Church we haue our interest in Christ now if that Sonne shall make vs free then we shall be free indeed This made the Apostle say Phil. 3 20. Our conuersation is in heauen from whence we looke for a Sauiour If we become limbes of the Church of God wee haue the spirit that beares witnesse to our spirit that we are the sonnes of God now the Lord giueth his Spirit 2. Cor. 3 17 and where the Spirit of the Lord is there is liberty Such as are free of cities and incorporations haue diuerse priuiledges that others want obtaine many benefites that others want obtaine many dignities that others desire and haue their names enrolled among the free-men but how much greater is the preheminence of all those that are brought into the glorious liberty of the sonnes of God being made parts of the Church which is the freest citty vnder the heauens This city of our God hath the priuiledges of the communion of Saints of the forgiuenesse of sinnes of the resurrection of the body to eternall life and all such as belong vnto it haue their names registred and enrolled in the booke of life What shall it profite thee to obtaine an earthly freedome in earthly cities and to be the seruant of sinne the bondslaue of the diuel and to want the freedome of the sonnes and daughters of almighty
the wicked into sheards like a potters vessel Psal 2 9. We see how men admire the proud and haughty of the world and esteeme the vngodly as the great Magnificoes that may not be contemned or controlled the poorest and meanest Saint of God shal in time to come be their Iudge sit with Christ vpon the bench in glory when they shall stand as their vassals at the barre and bee iudged as most wretched caitiffes and malefactors and receiue their wages according to their works Then they shal say with horror of conscience We fooles thought their life madnes their end without honor but now they are counted among the children of God and haue theyr portion among his Saints Hence it is that the Apostle reprooueth the Corinthians that abased and abused their dignity that did bring their causes to be tryed and iudged before the wicked Do ye not know that the Saints shal iudge the world If then the world shall be iudged by you are ye vnworthy to iudge the smallest matters c 1 Cor. 6. verses 2 3. This is a great honour vouchsafed to the faithfull no earthly honor can be compared vnto it all temporall glorie hath not so much as a shew or shadow of it On the other side great shall be the dishonor and disgrace the shame and contempt that shall be poured out vpon the vngodly Dan. 12 2. They haue heere the riches of the world the pleasures of this life the praise of men they are feared of some and flattered of others but when this glory shall passe away as the wind and flye as an arrow that is shotte at a marke then they shall be arraigned as euill doeâ—s and euery seruant of God shall treade them vnder their feete Then they shall be separated from the presence of God Then they shall see all the godly whom they haue scorned and derided receyued into the kingdome of heauen and themselues shut out of the doores Then they shall haue the continuall fellowship of the diuell and of his angels in hell fire where shal be weeping and gnashing of teeth Vse 2 Secondly we must all be carefull to walke worthy of so great a calling We must bee as spirituall Kings to rule and beare sway ouer our thoughts wils and affections ouermastering them as much as may be proclaiming continuall warre against our corrupt natures against the diuell and against the world And verily he that can beare rule ouer his owne heart is a true king indeede and shall surely reigne for euermore with Christ in the life to come Reuelat. 1 6. He that hath beaten downe the kingdome of sinne and sathan and receyued some measure of grace to reign ouer himselfe hath performed a greater and more glorious work then he that hath subdued a kingdome For all these enemies of our saluation be horrible hideous monsters and fearfull Serpents Their sting is deadly their poyson is mortall It is an hard labour to pull out their sting and take away their poison from them But they which are caried away with the swinge of their corruptions as with a violent streame hauing blindnes ignorance to reign in their minds rebellion in their wils and loosenesse in their whole life are not spirituall kings but base slaues and bondmen The strong man sathan keepeth the hold of theyr hearts Luke 11 21. and as Lord and King setteth vp his scepter there Wherefore my brethren in respect of this our high calling wee must make conscience of euery sinne We heard before that we are made the iudges of the world It is a shame for a Iudge to be a Theefe that sitteth in iudgement to condemne a theefe so is it a shame for vs to be giuen to wickednesse that must iudge the wicked world when the iust shall appeare A Iudge must take heede of those sinnes in himselfe which he must condemne in others lest it be sayd vnto him Thou which teachest another teachest thou not thy selfe Rom. 2 21 22. This is that vse which the Apostle maketh to the Thessalonians chap. 1 10 11 after he had shewed that at the comming of the Lord Iesus in might and maiesty he would bee glorious in his Saints made maruellous in them that beleeue hee intreateth that God would make them to walke worthy of their calling And surely if we haue any the least sparke of grace or any feeling of our naturall condition when we were the children of wrath and the fire-brands of hell it could not but work in vs a maruellous loue vnto God a desire to please him and a delight to bring foorth the fruites of righteousnes Thirdly our victory in Christ offereth comfort Vse 3 vnto vs in all troubles tentations pouerty and in death it selfe We are to arme our selues with this power of Christ agaynst all terrors and feares that seeke to dismay vs. We are in Christ appoynted Kings and Iudges ouer those that trouble vs conquerours ouer sathan and death Our feare then is already past let vs lift vp our heads and bee of good comfort This is that which the Apostle is bold to put vs in mind of 1 Cor. 15 56 57. O death where is thy sting O graue where is thy victory Now thankes be vnto God who hath giuen vs the victory through our Lord Iesus Christ We shall not neede to feare the day of iudgement for then our redemption draweth nere We shall not neede to be affrayd of the comming of the Iudge for he shal be our Sauiour Howsoeuer therefore we seeme base vnto the world and of vile account in the eyes of carnall men whose portion is in this life yet wee are indeed aduanced into the highest honour about him receyuing by our communion and fellowshippe with him a communication of his kingly power and glory to subdue vnder vs the diuell and his angels For if wee fight with him and vnder his banner wee cannot lose the field but shall bee assured to reigne with him They then are deceyued that think them the scum and off-scouring of the world This should also perswade all carelesse and backward persons to embrace true Religion and giue it the cheefe seat in theyr hearts forasmuch as it maketh them of the vesselles of wrath and vassals of sathan glorious Kings and triumphant Conquerors ouer the powers of darknes Furthermore it should encourage the Ministers of the Gospel and make them glad to labour in preaching the Word and in winning soules vnto God being set apart by Gods mercies to consecrate men Kings and Priests vnto him which is a great priuiledge For they haue mighty weapons giuen them by their captaine Christ to wit the power of his Spirit and the vigor of his mighty word which causeth them to preuayle Therefore the Lord sayth by his Prophet Hosea chap. 6 5. I haue cut downe this people by the Prophets slaine them by the words of my mouth And the Apostle teacheth 2 Cor. 10 5 6 That the weapons
and betweene kingdome and kingdome no maruaile if waging of warre effusion of blood be deriued from him as frō the principall and chiefe cause Secondly sinne is so vgly a monster that it Reason 2 hath separated vs from God and disordered al the affections of men and made them enuious cruell bloody couetous ambitious and treacherous one against another as great loue as among Wolues as great mercy as among Lyons This the Apostle setteth downe Titus 3 3. And to the very selfe same purpose the Apostle Iames speaketh in the fourth chapter verse 1. From whence are warres and contentions among you Are they not hence euen of your pleasures that fight in your members By the law of creation we were created to abide in a fellowship with God and in an vnion one with another But when sin brake in we fell from God and one from another into all misery Thirdly the wise God disposeth all things Reason 3 by his prouidence and turneth the actions of men to set foorth his glory the glory of his mercy in preseruing of the good and the glory of his iustice in ouerthrowing of the vngodly True it is among all the works of men nothing seemeth so vnbrideled and vnlimited as warre yet it is ordered and determined of God so that not a Sparrow falleth vnto the ground without the will of our heauenly Father This is noted in the holy history touching the rough answer of Rehoboam whereby the tenne Tribes reuolted from the house of Dauid and bloody warres continued between them where it is saide It was the ordinance of God that the Lord might performe his saying which he had spoken by the Prophets 2 Chron. 10 15. and 11 1. So the people are prouoked both to praise the Lord for the auenging of the cause of his seruants by destroying theyr enemies and preseruing them aliue Iudg. 5 2 21. and to acknowledge his iustice in ouerthrowing and consuming all theyr aduersaries Iosh 1 5. Numb 31 1 2. insomuch that there was no man able to withstand them The vses are now to be made of this Doctrine Vse 1 First seeing warres carry an ancient stampe vpon them that in all times man hath risen against man nation against nation and kingdome against kingdome and as mighty hunters haue chased and pursued one another to death let vs not maruaile when we heare of warres and of rumors of warres nor bee dismayed when wee perceiue people in fury carried like wilde beasts one against another these things should not seeme strange vnto vs neyther need we to admire them as the wonders of the world Rather it behoueth vs to enter into this meditation to consider that iniquity doth abound Mat. 24 7 ◠that the charity of many waxeth cold For the more these stirres tumults and insurrections do encrease gather strength the more doth charity decay the fruites of loue languish and pine away among vs and the more ought we to be prepared for the approching of the second comming of Christ to iudgement Then will he make an end of al diuision and contention that are now sorife and common in the world Secondly seeing the mischiefe of war hath Vse 2 bene from olde not lately bred as a new birth but the childe of former times say not the old times are better then these grow not wanton weary of things present to loathe the blessings we do enioy as the manner of many men is We complaine that wee are fallen into euill times we praise the dayes that are past consider not we murmure against God who hath made all things good gouerneth all things well Such is the impatiency of men at the feeling of present calamities that they are ready to breake out into a mutiny and murmuring against him vpon whom they lay the cause of heauy and hard times The present state of things is greeuous because present troubles are neerely felt and former discommodities are forgotten long ago This we see notably expressed vnto vs in the example of the Israelites whose present condition was loathed and that past was desired they cryed out the former times are better would God we were againe in the Land of Egypt where we sate by the flesh-pots whē we eate bread our bellies full Exod. 16 3. Numb 26 3 and 11 5 21 5 we remember the fish that we did eate for nought the Cucumbers the Pepons the Leekes the Onyons and the Garlike But they had forgotten the fiery furnace and making of Bricke they had forgotten the drowning of their Infants and the hard taske-masters that were set ouer thē they remembred not theyr seruice sore labour with all manner of burdens and bondage and cruelty insomuch that they vttered many sighes and grones grew weary of their liues And thus it is with many of vs though former times were more lamentable yet the present are more loathed How many are there that commend the dayes already past and magnifie the times of the forefathers then all things were cheape then all things were plentifull now all these are deare and hard to come by These are like those Idolaters that Ieremy complaineth of in his prophesie that saide Wee will burne Incense to the host of heauen as we haue done we and our fathers for then had we plenty of victuales were well felt none euill but since we left off to burne Incense to the heauenly bodies and to poure out drinke-offerings vnto them we haue had scarcenes of all things and haue bene consumed by the sword and by the famine Ieremy 44 vers 17 18. Thus do many of the men of our times they esteeme religion by the backe and belly and measure the truth of GOD by the line of their owne making to wit by feeding and filling of the body But we must consider that plenty and dearth warre and peace sicknesse and health are sent of God and acknowledge them to be his works who is constrained for the abuse of his blessings and the contempt of his word to take them from vs and to scourge vs with his roddes to bring vs to repentance This is that vse which Salomon teacheth in his Ecclesiastes chapter 7 11 12. Be not thou of an hasty spirit to be angry for anger resteth in the bosome of fooles Say not thou why is it that the former daies were better then these For thou shouldst not enquire wisely of this thing What sinnes breake out in these last dayes that were not in the former Were not hatred malice enuy murther debate whoredome adultery idolatry sedition couetousnesse pride treason and such diuellish practises and inuentions in all ages from the beginning When Adam had but two sonnes borne vnto him Gen 4 8. 1 Iohn 3 12. was not one of them a murtherer Did not Caine hate his brother and slay him And did not his posterity fill vp the measure of theyr sinnes and make the earth to stinke with their vnsauory works of
then aduersity but many moe fall away by peace prosperity by riches wealth pleasures which when men are delighted and drunken with them are more dangerous enemies then affliction and aduersity We see many by experience who in the dayes of tribulation haue not giuen ouer their hold but endured slanders reuilings imprisonment hunger and thirst in a necessitous estate yet haue bene ouercome with peace drowned with sensuality and lulled asleepe in carnall security Euen as a company of Marriners so long as they are in danger of drowning through violence of winds and rage of the Tempest and working of the sea do watch and looke about them followe their calling and keep the ship from sinking but when all is safe and quiet doe fall out among themselues or delight in quaffing and care not which end goe forward so is it with vs that liue in these dayes of peace and quyetnesse we remember not what God hath done for vs neyther are led by his mercies vnto obedience We cannot deny but that our blessings haue bene many and great but as Moses complaineth Deut 32 15. Hee that should haue bene vpright when he waxed fatte spurned with his heeles For it may be truly saide of vs which is spoken against Israel we are fat we are grosse wee are laden with fatnesse and therefore haue we forsaken the Lord haue not regarded the strong God of our saluation thus like foolish people and vnwise haue we rewarded the Lord for his goodnesse and recompenced the kindnes that we haue receiued at his hands Vse 4 Lastly it is our duty to pray continually to God that wee be not ouertaken with them We liue in the dayes of peace we dwell quietly in our houses we taste not the bitternesse of affliction as our neighbours haue done round about vs let vs take heed wee fall not into pride and presumption and so by the iust iudgement of God for our vnthankfulnesse be deliuered ouer as bondslaues vnto the diuell This is it which is offered to our considerations in the sixt and last petition of the Lords prayer where we pray not to be led into temptation but to be deliuered from euill Mat. 6 13. It is not the meaning of Christ in these wordes that wee should desire of God to bee wholly freed from tentations but we craue his grace and the power of his Spirit to sustaine vphold vs that we be not ouercome yeeld vnto them that we may stand stedfast in our obedience that we may not be puffed vp with prosperity nor deiected or cast downe with aduersity This made the wiseman say to God in his meditations Giue me not riches but feede me with conuenient food for mee Prou. 30 8 9. lest being full I lye and say Who is the Lord He prayeth in that place not onely against inconuenient want and hurtfull pouerty but against inconuenient wealth hurtfull store and ouerflowing and superfluous abundance lest his heart should be lifted vp and so hee turne from the Commandements of God So then when we liue vnder plentifulnesse of outward blessings when we enioy health wealth peace and sufficiency of al things for this present life are we free from dāngers haue we no need to watch or may we be secure Surely if we will iudge aright and measure our cases eyther by the right line of Gods holy law or by our owne Christian experience we shall finde our perill to be the greater when wee haue such strong allurements and deceiuable prouocations to set our delight vpon this world then when we are holden vnder afflictions For then Satan as a subtle enemy craftily windeth in with vs and worketh vpon our hearts by occasion of these blessings of God bestowed vpon vs. For as the parching heate of the Sun will sooner make a man cast away his cloake then the boysterous and blustering winds so the gracious dayes of peace shining vpon vs wil sooner cause vs to cast off our confidence then the stormes and tempests that beate vpon vs. Moses charged the people of Israel when they were brought into the land of Promise flowing with milke and hony to beware lest they forgate the Lord which brought them out of the land of Egypt Deut. 6 12. Whilst Dauid wandered in the wildernesse was hunted out of holes by Saul into which hee was glad to creepe to hide himselfe and was trained vp in the schoole of afflictions hee comforted himselfe in the Lord his God hee made him his rocke and refuge he asked counsell of him followed his direction but when he had rest from enemies safety from dangers deliuerāce from troubles comfort from sorrowes and freedome from afflictions he fell into horrible sinnes both in the matter of Vriah in numbering of the people When Hezekiah fel sick and receiued a message that the sicknes was in it selfe vnto death Esay 38 2. hee turned his face to the wall he prayed to the Lord and besought the Lord to remember how hee had walked before him in the truth with a perfect heart but after that God had remembered him according to his prayer he forgat the Lord incontinently so soone as he was released and restored hee was puffed vp with ambition and vainglory when he shewed to the messenger of the king of Babel the riches of his kingdome the house of his Armour the greatnesse of his Treasure and the abundāce of his Spices and precious Oyntments When the rich man in the Gospel was willed to sel al that he had and giue it to the poore thereby tried whether hee loued the Lord better then riches he went away heauy and sorrowfull whereupon our Sauiour deliuereth this warning to teach vs wisedome Matth. 19 23. Verily I say vnto you that a rich man shall hardly enter into the kingdome of heauen He doth not deny the rich man entrance or shut the doore against him but he layeth before him his danger and telleth vs how hardly hee shall enter He neuer said in the Gospel how hardly shall the poore man enter into the kingdome of heauen He neuer saide how hardly shall hee that is persecuted imprisoned reuiled afflicted and tormented enter into the kingdome of heauen But hee warneth him that liueth in abundance to looke to his footing that he do not slide and to take heed to his heart that it be not lifted vp So then to conclude when the light of Gods countenance doeth shine in our dwellings when he filleth our houses with store giueth vs an ample portion of wealth possessions when he furnisheth our table and maketh our cup to runne ouer let vs blesse the name of the Lord for our plenty which hee hath giuen vs let not vs be high minded and trust in vncertain riches but in the liuing God which giueth vs aboundantly all things to inioy which hart can wish or tongue can craue or hand can receyue Verse 2. Which called the people vnto the sacrifice of their gods The
body when Nature hath any euill and vnprofitable humours that oppresse the stomack it is forced to cast them out for the preseruation of the health of other parts so should it be with vs when we perceiue the family greatly endangered by obstinate and obdurate persons Leuit. 18 25. it should vomite them out as raw and vndigested humours by timely eiection left the whole head waxe heauy and the whole body sickly and so the vital parts languish Lastly seeing it is dangerous for vs to haue Vse 4 fellowship with the wicked let vs auoid their company and flye their society as from an infectious and contagious disease This is that vse which the Scripture maketh in sundry places The Prophet Ieremy teacheth this ch 51 9. We would haue cured Babel but shee could not be healed forsake her and let vs goe euery one into his Countrey for her iudgement is come vp vnto heauen and is lifted vp to the Clouds Hereunto accordeth the exhortation of the Apostle when he had shewed that there is no concord and agreement betweene Christ and Belial he addeth Wherefore come out from among them and separate your selues saith the Lord and touch none vncleane thing and I will receiue you and I will be a Father vnto you and ye shall be my soâ—nes and daughters saith the Lord Almighty 2 Cor. 6 17. We must all know that sinne is of an infectious nature no disease so infectious no sicknesse so dangerous In the time of plague and pestilence the Physitians giue these rules and receits as directions to be followed of such as would be free from danger First that men flye with al speed secondly that they flye farre enough lastly 1. Citâ— longe â—arde that they returne slowly When the ayre is once infected dangerously no remedy can be deuised to secure vs. These rules are to be applyed of vs as carefully in regard of the welfare of the soule as we are willing to practise them in regard of the health of the body The plague that breaketh out into a sore and runneth full of corruption is no more contagious and venemous then the wicked are neyther doth it more annoy the ayre then the wicked infect those places wherein they are and those persons with whom they liue This the Prophet Dauid did see and confesse which caused him at sundry times to complaine Away from me yee wicked for I will keepe the Commandements of my God Psal 119 115. For we must consider how hard it is to auoyd sinne when occasion is at hand and opportunity tempteth to sinne It is easier for the bird to passe by the net then to breake the net so it is easier for a man to auoyde tentations then to ouercome tentations It is a great deale easier to auoyde their company then to stand vpright in their company Peter thought himselfe a strong man and auouched with great boldnes that he would rather dye then deny his Master Mat. 26 35 but yet warming himselfe at Caiphas fire and thrusting himselfe into euil company was ouercome by a silly damosell to doe that which hee neuer thought euen to renounce and forsweare his Lord and Master He had made a notable confession of his faith hee had acknowledged Christ to be the Sonne of the liuing God Mat. 16 16 and that he had the words of eternall life Iohn 6 68 yet the company of euill persons foyled him Are we better then he or are we stronger then he or haue wee a greater priuiledge from falling then he This serueth to checke the folly and rashnesse of those that haunt wicked company and drunken ale-houses and yet say we are in no danger we will looke to our wayes that we offend not we can leaue such places wheÌ„ we list This is to check the word to giue Gods Spirit the lye who in euery place warneth vs of our weaknesse This presumption is the certaine fore-runner of a fall The first step that bringeth vs downe is to be puffed vp in the opinion of our owne strength as Salomon saith Prou. 16 18. Pride goeth before destruction and an high minde before the fall Likewise the Apostle putteth vs in remembrance heereof where remembring the manifold downefals of the people of Israel consumed by the pestilence stung by the serpents and destroyed by the Angel he maketh this vse Wherefore let him that thinketh he standeth take heed lest he fall 1 Cor. 10 12. It is a part of the armour wherewith the seruants of God are armed made able to stand in time of tentation to feare themselues and to acknowledge their owne weaknesse for thereby they are made more wary and circumspect to looke to their wayes that they offend not So it is the beginning of our ruine the first degree by which we fall to thrust our selues into places of danger and yet thinke we haue a sure footing For what calling haue we to goe into such places Or what warrant can we haue to be protected of God while wee wander out of our calling So long as wee walke in the wayes that God hath set vs in we haue a promise of his protection and wee haue comfort in the doing of our duties but when we passe the boundes and limits of our particular vocations we haue God no longer to be our defender but we lye open as a prey to the enemy to wound vs to death and to worke our confusion Wherefore the wrath of the Lord was kindled against Israel We haue seene before the sin of the people now let vs heare also the punishment Their sinne was pleasant in the beginning but it was bitter in the ending verifying the saying of the wise man Prou. 16 25. There is a way that seemeth right vnto a man but the yssues thereof are the wayes of death Hence it is that Moses sheweth in this place how the wrath of the Lord was kindled against Israel so soone as they fell into fornication So then furnicators and adulterers are heere remembred to be great sinners and very hurtfull and noysome vnto the people of God From hence we learne that adulterers and vncleane persons Doctrine Fornication calleth doâ— great plaguâ— iudgmenâ— draw vpon themselues and others fearefull iudgements of God I say no sinne is more strong and auayleable to call downe the plagues and punishments of almighty God vpon a people and company or vpon particular persons then fornication and vncleannesse This was the chiefe sin among others that brought the flood vpon the whol earth and destroyed all mankinde Gen. 6 1. What was it that caused the Lord to raine downe fire and brimstone vpon Sodome and Gomorrhâ— Gen. 19 25. and to ouerthrow the Cities of the Plaine and the inhabitants therof and all that grew vpon the earth but their filthy and vnnaturall lust which was growne so outragious that the sauour thereof ascended vp to heauen and the cry of their sinnes pierced the eares of God When Abimelech did in
his reconciliation and attonement For so long as we liue in sinne we lye vnder the curse and wrath of God no grace can shine vpon vs no mercy can ouertake vs no blessing can fall vpon vs. But when sinne is punished the curse is remoued and the fauour of God doth compasse vs about as with a shield Now let vs come to the Vses that we may Vse 1 haue the profit and comfort of this Doctrine First wee learne that such as continue in any knowne sinne vnrepented of cannot look for peace from God So long as sinne reigneth in any place the wrath of God hangeth ouer it and will vndoubtedly fall vpon it There is no peace saith the Lord vnto the wicked Esay 48 22. God doth come into the field as an open enemy to wage warre and enter into a combate against all impenitent sinners This the Prophet speaketh Psal 7 11 12. God iudgeth the righteous and him that contemneth God euery day except he turne he hath whet his sword he hath bent his bow and made it ready He abhorreth all the vngodly and therefore he will fight against thē as a man of war he will raine downe snares fire and brimstone and stormy tempests vpon them hee will destroy them in his wrath and fierce displeasure It is a fearefull thing to bee a rebell and traitor against a Prince and to stand out in armes against his Soueraigne in the field with weapons it is high treason the losse of life the forfeyture of lands and goods the staining of our blood the vndoing of our posterity So to stand out in any sinne is high treason and rebellion against the most High The continuance in any sinne is rebellion and they that are the committers of it are rebels against God This made the Prophet to say Destroy them O God let them fall from their counsels cast them out for the multitude of their iniquities because they haue rebelled against thee Ps 5 10. To this purpose Samuel calleth the disobedience of Saul rebellion 1 Sam. 15 23. Euery man knoweth the danger of rebellion against the Prince it is more against God When we heare of forreigne warres we feare and tremble wee are much moued and perplexed and shall wee not much more be afraid when the Lord the King of Kings wageth battell against vs Whē God by the Ministery of his word doth reproue sinne among vs our ignorance our loosenes lewdnesse our negligence security he doth stand out against vs as with his sword ready drawne in his hand to reclaime vs or to destroy vs. We were better to haue the whole world set against vs then God to be our enemy What a monstrous madnes is it for a mortall man to stand at defiance with him who is the Lord of hostes Doe we faith the Apostle prouoke the Lord to anger Are we stronger then he 1 Corinth chap. 10 verse 22. How many are there which are so witlesse and bewitched that they thinke themselues strong enough to encounter with God like the Gyants that would plucke God out of heauen But let them take heed lest setting themselues against him they thrust thēselues downe into hell to their eternall confusion Secondly it teacheth a notable and necessary Vse 2 duty to all Magistrates to be zealous for the Lords cause to roote out euill dooers to maintaine the glory of God and to shew thēselues enemies vnto all iniquity Do they desire to haue their people liue in peace tranquility and to bring a blessing to those that liue vnder their gouernment Do they desire to haue the curse of God remoued farre from them The onely way is for them to punish sinne wherby they bring quietnesse and safety and moue the Lord to dwell among them with the graces of his Spirit The Lord threatened Ahab because he had let go out of his hands a man whom he had appointed to dye his life should go for his life and his people for his people 1 Kings chapter 20 verse 42. When Saul had spared Agag contrary to the expresse commandement of God who charged him to smite Amalek and to destroy all that appertained vnto them haue no compassion on them but to slay both man and woman both infant and suckling both Oxe and Sheepe both Camell and Asse the Kingdome was rent from him was giuen to his neighbour that was better then he 1 Sam. chapter 15 verse 26. When the Leuite had his wife abused vnto death and villanously defiled at Gibeah which is in Beniamin because those wicked men were not put to death that euill might be put away from Israel it turned almost vnto the vtter destruction of that Tribe Iudg. chapter 20 verses 13 35 and there fell of them in one day fiue and twenty thousand an hundred men all they that could handle the sword So the Magistrates must regard to punish sinne if they regard the honour of God the profit of their people or the good of themselues We see what an head sinne groweth vnto and gathereth strength in all places It beareth the cheefest sway preheminence euery where He that checketh and controlleth it laboureth in vaine and maketh himselfe a prey True it is the Ministers of Gods word haue the sword of the Spirit put into their hands Heb. 4 12. to cut in sunder the cordes of sinne It is a fire that burneth and consumeth the straw and stubble before it It is an hammer that breaketh in peeces the hard stones Ier. 23 29. and it hath the power of God adioyned with it Notwithstanding vnlesse the Ministery of the word be assisted and strengthened by the force of the Magistrate it is little regarded esteemed of the greatest number It is good indeed to haue some instruction but it auayleth little without correction If a master should cry neuer so often vnto his scholler learne learne and disswade him from his idlenesse and lewdnesse neuer so earnestly yet if he know his master hath no authority or power to correct and chasten him he will smally respect the vehemency of his words but esteeme them as a blast of winde that passeth away So is it with the people when the Magistrate and Minister go not together when the word and the sword doe not accompany one another For these two being the high holy ordinances of God do giue strength assistance one to another The Magistrate would bee much more troubled if the word which is liuely mighty in operation were not taught to keepe men in obedience and they might sit as it is saide of Moses Exod. 18 14 to heare causes from morning to euening and weary themselues with the toyle and trouble of their Office without comfort to themselues or profit to others And on the other side the Ministers might lift vp their voyce as a Trumpet and cry aloud vntill they be hoarce vnlesse they be backed and encouraged by the godly Magistracy So long as Moses and Aaron as
these things are hidden from their eyes and cannot enter into their hearts yet this shall bee the end of all those that worke iniquity God will raine downe vpon the wicked snares fire brimstone stormy tempest this is the portion of their cup for the righteous Lord loueth righteousnesse his countenance doth behold the iust Psal 11 6 7. On the other side wee must needes acknowledge and confesse that it is a blessed thing to be at peace with God It is a great blessing to liue at peace in the world and to be in vnity with men among whom wee liue but much more sweet and comfortable is it to be at one with the eternall God so as hee haue no controuersie against vs. This is it which the Prophet concludeth Kisse the sonne lest he be angry so ye perish in the way when his wrath shall suddenly burne blessed are all they that trust in him Psal 2 12. So then as the estate of all the vngodly that are vnder the wrath of God is most miserable so the condition of the godly how soeuer accounted of by the vnfaithfull of the world is happy and blessed who are safe vnder the wings of God and shall bee deliuered in the day of iudgment Secondly wee must be wise and circumspect Vse 2 to take heed that we doe not kindle it to our owne confusion This is the exhortation of Moses to the people Take heed that there bee not among you man nor family nor tribe which should turne their heart away from the liuing God that there should not be among you any roote that bringeth forth gall and wormewood for the wrath of the Lord and his iealousie shall smoke against that man euery curse that is written in this booke shall light vpon him and the Lord shall put out his name from vnder heauen Deut. 29 8. This serueth to reprooue such as are in this point like the horse and mule that are without knowledge and haue no vnderstanding They neuer regard the iudgments of God present they neuer seeke to preuent them being to come This is it which our Sauiour toucheth in the Iewes when he came neere the citty he wept for it and sayd If thou haddest euen knowne at the least in this thy day those things which belong vnto thy peace but now are they hid from thine eyes Luke 19 42. It is therefore our duty to labour to know the times of his iudgments It is vnpossible to auoid the wrath of God vnles we haue a care to know it The wrath of GOD to come vpon the sonnes of men is foreknowne three wayes First The wrath of God to come is forâ— knowne thrâ— wayes by the oracles of the Prophets and by reasons drawn out of the Word of God Secondly by signes and wonders which God sheweth in heauen or in earth or in the sea Thirdly by plagues and punishments that he sendeth the which as they are the beginning of his anger present so they are testimonies and tokens of greater iudgments to come And as we haue shewed before that the wrath of God is resembled oftentimes to a consuming fire so we vnderstand that a fire is already kindled will grow greater by these three meanes before expressed to wit Zanch de diâ—â—â— attrib lib. 4. c. eyther by the report of credible witnesses or by beholding of the smoke ascending or by sensible perceiuing of the flame breaking out which is a fearefull signe of a farther fire and a greater burning except it bee speedily quenched and preuented First the wrath of God is foreshewed vnto vs by the words of the Prophets and Apostles which were inspired by the Spirit of God and foretell the wrath of God to come vpon vs for our sins And as the Law of God setteth downe sundry threatnings and curses so the Ministers of God out of the same doe denounce the iudgements of God gather that the wrath of God hangeth ouer a kingdome or City by an infallible conclusion without repentance For where sinne reigneth there the wrath of God cometh but in this Nation or City or Family sin reigneth wherfore the wrath of God hangeth ouer such a Nation City or house Such threatnings denounced by the seruants of God 〈◊〉 28 20. 〈◊〉 26 21. Cor. 11 30. collected by certaine reasons out of the Scripture are not to be despised but feared not to bee passed ouer but to be preuented not to be derided but to be applyed to our consciences that if we finde those sinnes in vs wee may labour earnestly to repent of them For albeit the Ministers of God do not speake by special inspiration and reuelation of the Spirit as the Prophets yet their threatnings are not voide and vaine but are grounded vpon effectuall reasons of the word and the beholding of present wickednes that aboundeth euery where We must not therefore account them as scar-Crowes which cannot hurt for God will make them powerful in the mouths of his seruants so that they which will not be perswaded to feare them shall bee constrayned certainly to feele them whether they will or not Another meanes to giue vs vnderstanding of Gods wrath before it falleth is by the vndoubted signes and tokens which are as the messengers of God and the fore-runners of wrath which we see in heauen aboue or in the earth beneath or in the waters For whensoeuer God is determined in his heauy but yet iust iudgement to bring any plague vpon the world and to make manifest his fierce indignation he vseth to send certaine tokens of his anger to testifie that it is not farre off which are as the sproutings of the fig-tree signifying that sommer is neere Thus doth Christ foretell the destruction of Ierusalem and the end of the world by the signes which shal go before them 〈◊〉 24 32. saying Learne the parable of the Figge-tree when her bough is yet tender it putteth forth leaues ye know that the Sommer is nere so likewise ye when ye see all these things know that the kingdome of God is neere euen at the doores These appeare in the Sun in the Moon in the Starres in the Elements and in the creatures when the course of nature is altered changed 〈◊〉 de bell 〈◊〉 lib. 7. cap. â— the very insensible and vnreasonable things doe preach repentance vnto vs and therefore are to be marked and not despised Lastly the former punishment is a fore-runner of a further iudgement the smaller of a greater and the first of a second God broght sundry plagues vpon Pharaoh king of Egypt but such as came after pressed and punished him more then such as went before When Christ had foretold many euilles that should come vpon Ierusalem for their contempt of the Gospel and their refusing of all grace offered vnto them he addeth Mat. 24 6 8. The end is not yet all these are but the beginning of sorrowes as if hee should say there shall moe in
men and Angels to execute his purposes so often as it pleaseth him Another question arising out of this Commandement Obiection is touching the persons against whom it is directed as the first was touching the persons to whom it was directed For why should the Midianites be named onely seeing the Moabites also were the professed enemies of the Israelites seeking their ruine and hyring Balaam to curse them I answer Answer the Moabites did not escape but were also punished as appeareth euidently Deut. 23 6. But the Midianites are first in the punishment because albeit they were farther off yet they had the cheefest hand and carried the greatest stroke in this wickednes who made their daughters common yea euen the cheefest among them by the counsell of Balaam as we saw by one example in this Chapter the like whereof we do not reade to haue bene in the Moabites Besides after that Balaam was departed we reade not that the Moabites attempted any thing against Israel but the Midianites gaue the Sorcerer farther entertainment and ceased not as may be presumed presupposed to plot and contriue their destruction Hitherto of the commandement the first part of this diuision the reasons enforcing the commandement follow to be considered which are two in number First because they cunningly gulled and craftily circumuented the people of God Secondly because they allured them both to idolatry and to fornication For this is the meaning of the words when Moses saith They haue beguiled you as concerning Peor and as concerning their sister Cozbi And hereunto Iohn pointeth in the Reuelation saying Balaam taught Balak to put a stumbling blocke before the children of Israel that they should eate of things sacrificed to Idols and commit fornication Reue. 2 14. Both these reasons may be gathered into one and thus concluded If the Midianites drew you into sinne and brought vpon you the plague of God then spare not to smite them But the Midianites drew you into sinne and brought vpon you the plague of God Therefore spare not you to smite them This is the force and strength of the reason to mooue the Israelites to make themselues strong and to be of good courage assuring themselues that God will giue them victory enable them to destroy them that did compasse their destruction Thus wee haue seene the interpretation of the text and the order of the words This is the naturall meaning intended by the Spirit of God But before we passe any further it shall not bee amisse a little to consider the notable abuse of this place and of other Scriptures auouched by some of the Church of Rome For one of late Alabast apparat in Reuel Ies Chr. not onely a common professor of our Religion but a publike Preacher of the same in our Church hath reuolted from vs through some worldly tentations runne into our enemies campe lifted vp his heele against vs and in bitter and biting manner rayled at vs. This man wanting no good will to write against vs and yet finding no strength in himselfe to deale against vs out of euident and plaine Scripture hath turned all into allegories and out of his inward and hidden senses wresteth and wringeth all things against the Protestants As for example when the Lord in this place is saide to haue spoken to Moses in this manner Vexe the Midianites and smite them because they troubled you with their wiles and beguiled you as concerning Peor Apparat in Reuel cap. 6. pag 96. the meaning according to his interpretation is this Christ said to the Vicar of Christ Suppresse the writings of heretikes and confute them because they trouble you with their guiles and make their false doctrines appeare beautifull to the shew and outward appearance the heretickes receiuing a counterfeit word in stead of the true Scripture which is condemned in the day of the Popes censure Behold here the heauy iudgment of God vpon this man since his apostacy and reuolting from the true Church to the Synagogue of Antichrist Are not here strange proofes and farre set interpretations to proue the Pope to be the Vicar of Christ that the writings of heretiques are to bee suppressed and that the heretiques themselues doe deceiue and delude the world vnder a colour of the word of God a pretence of the bare literall meaning Apparat. cap. 1 7. And yet this is the profound inward mysticall and right Scripture that he so often boasteth of But let the indifferent reader iudge whether this manner of interpretation bee not the highway to set vp all Atheisme to ouerthrow the authority and certainty of the Scripture to shake the foundation of true religion to leaue no grounds for Christians to stand vpon And this hath beene the ancient practice of such disciples as haue learned such diuinity in the schooles of Antichrist It is well known that Pighius compared the Scriptures to a nose of waxe and to a rule of Lead Pigh hiâ—â— lib. cap. 3. Cens Câ—lon pag. 112. Cusan epist 2 7 The censure of Colen affirmeth the like in the same words And to the same purpose Cardinall Cusane teacheth that the Scriptures must be expounded diuersly and framed to the time practice of the Church so that at one time they are to bee vnderstood and interpreted one way and at another time another way These are some of those bolde blasphemies which many of the Popes Minions haue vttered to the world Now such as apply the Scriptures to their owne fancies turne them into allegories do not come farre behind the former If we suffer the Scriptures of God to be thus wrested and corrupted the Religion of Christ cannot long continue If a man pull down the foundation of an house whereon it standeth or shake the maine pillars whereon it leaneth the house it selfe cannot long hold out but must fall downe The Church of God is builded vpon the foundation of the Prophets and Apostles Eph. 2 20. so long as the doctrine contayned in them is maintayned and kept pure and vndefiled the Church shall stand vpright and remaine without danger of being shaken in peeces But when once it beginneth to be mingled with the chaffe of mans inuention or infected with the poyson of the diuels deuice by and by it tottereth decayeth vntill in the end no remedy being prouided it languish and die Now to apply this to our present purpose howsoeuer some glory of the hidden senses of Scripture which they haue found out and please themselues in their foolish conceits it is no better then to make merchandice of the word and to turne the truth of God into a lye 2. Cor. 2 17. For whereas out of this commandement of God charging Moses to slay the Midianites that troubled Israel with their guiles and drew them to fornication this construction is gathered that Moses is the Vicar of Christ that the Midianites signifie the writings of heretiques with such like trash the onely
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.
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
were spared as it is thought not for theyr virginity Pelarg in Num but that they might serue the people of GOD to encrease theyr owne number and to multiply vnto many generations But obserue farther that Moses speaking of the manner of the generation of man vseth a terme and phrase of speaking which is cleanly and comely no way foule or offensiue to the eares of any Doctrine Things vnseemely in themselues must be modestly spoken of The Doctrine from hence is that things in themselues vnseemely to be vttered are to be deliuered in such words as are honest and modest and may no way offend Genesis chapter 4 verses 1 2 25. 2 Samuel chapter 12 verse 21. Iudg. chapter 3 verse 24. Psalm 51 in the title Esay chapter 7 verse 30 1 Cor. chap. 7 verse 3. Gen. chapter 19 verse 5. and chapter 16 verse 4. Iudges chapter 2 verse 24. 1. Sam. 24 4. Rom. 1 verses 26 27 28. So then it is the part of Gods children to carry chastity and modesty in al parts of shamefastnes not to be seers hearers or acquainters of our selues with any thing vncomely There are many things euill in themselues Cicer. de offic lib. 1. which are spoken of without any euill or offence as to steale to kill which are wicked to be practised not wicked to be vttered On the other side there are some things lawfull to be done but vnhonest and vnlawfull to be spoken of A modest heart ought to shew it selfe in word and in deed and in all the parts of the body Gen. 9 21 23. It is remembred of Noah that he planted a vineyard and became drunk and in his drunkennesse disclosed himselfe in his Tent his shame was discouered C ham scoffed at it but Shem and Iapheth are exceedingly commended in his Prophesie They went backward and saw not the nakednesse of their father The Apostle sheweth that wee haue many parts dishonourable in themselues and vnseemely through our sinne heerein the wisedome of a man sheweth it selfe that hee putteth more honour vpon them 1 Cor. 12 verse 23. The hands the head we shew to all other parts we couer as nature it selfe teacheth Hab. chapter 2 verse 15. The reasons are euident First we should be silent and secret in matters Reason 1 that are vncleane and expresse the same with reuerent choyse and modest words because it is not seemely for those that professe holinesse to shew themselues light in any condition Now whatsoeuer is seemely it is our parts to thinke vpon Ephes chapter 5 verse 3. Fornication and all vncleannesse let it not bee once named among you as becommeth Saints Such broad or rather beastly speaking therefore is no way sightly or seemely for the people of God Secondly God would walke in the middest of vs and be euermore among vs so that it is not fitte or seemely that wee should bee seene in any vnseemely manner Deuter. chapter 23 verse 14. Thirdly euill words corrupt good manners 1 Corinthians chapter 15 verse 33. We are soone corrupted through our inbred corruption but much more when we heare vnchaste words see vnchaste workes Fourthly there should be no filthy speech in our mouthes but that which is good to the vse of edifying That it may minister grace to the hearers Ephes 4 29 otherwise we shall greeue the Spirit of God and cause him touching his comfortable and defensiue presence to depart from vs Eph. 4 30. Deut. 23 14. Reason 1 The Vses follow This reprooueth such as with delight please thēselues in spewing out filthy speech out of their mouth let such also take heed lest the most pure and holy God do spew them out of his mouth Reu. 3 16. How many are therein our dayes in all places that do make it their sport and pastime to talke of vncleane things and that in a filthy and beastly manner which no doubt proceedeth from the filthinesse of the heart Esay 3. verse 9. Matth. 12 34. Esay 32 6. Corrupt and rotten speech is a token of a corrupt and rotten heart for from the abundance of the heart the mouth speaketh Secondly it reproueth those that doe take pleasure and delight to look on filthy things For if to speak filthily and giue our tongues to filthinesse bee wicked how much more to delight to behold filthinesse Cham and Canaan beholding their fathers nakednesse are reproued nay accursed Gen. 9 22. And if Dauid pray vnto God to turne away his eies from beholding vanity Psa 119 37 what cause haue we to desire him to keepe vs from beholding impurity Thirdly it meeteth manifestly and iustly with those which are not ashamed to commit that openly in the sight and light of the sun which a true christian heart blusheth once to speake of These are not only not ashamed to commit euill secretly of which the Apostle sayth It is a shame euen to speake of those things which are done of them in secret Eph. 5 12. 1 Cor 5 1. but make shew of them publikely and glory in their owne shame and confusion 2. Sam. 16 ver 22. whereas modesty should be maintained touching the eyes the eares the tongue the gesture and the whole body Fourthly it condemneth all loue-songs light enterludes amorous bookes lasciuious representations of loue-matters in playes and Comedies vndecent and vnseemely pictures lasciuious dancing of men and women together 1 Thess 5 22. Marke 6 22. All these fauor of wantonnesse and filthinesse which are not comely or conuenient Lastly acknowledge from hence that it is greeuous to Gods children to haue their abiding among a wanton scurrilous prophan people which in all speeches are lewd broad open and offensiue I say to haue our habitation among such is irkesome to an honest and godly heart It is noted of Lot That hee greeued his righteous soule from day to day euen for the things which he saw and heard amongst the Sodomites 2 Peter 2 8. As it was with him so it is vnto all the faithfull a great torment and vexation of spirit to be tyed vnto and to be tyred with the company of such as vse ribaldry and delight in filthy speeches and vncleane deeds 25 And the Lord spake vnto Moses saying 26 Take the summe of the prey that was taken both of the man and of the beast thou and Eleazar the Priest and the cheefe fathers of the Congregation 27 And diuide the prey into two parts between them that tooke the Warre vpon them who went out vnto battaile and betweene all the Congregation 28 And leuy a Tribute vnto the Lord c. 29 Take it of their halfe c. 30 And of the children of Israels halfe c. Heere Moses beginneth to handle what was done after the men that went out to the battell came to the hoast wherein wee must consider two things first the distribution of the prey and then the oblation of the Captaines The diuiding of the prey taken in the warre reacheth to the 31. verse
no maruaile therefore if men decline it is a part of the old leauen for what man is it that sinneth not 1 Kings 8 46. The power of sinne euen in the regenerate is as a Law and therefore wee doe as wee would not Romanes 7 yet not I but that sin which dwelleth in me Secondly they lye vnder an heauy and fearefull curse that doe the worke of the Lord negligently which hee will haue executed diligently carefully cheerefully and zealously Ierem. 48 10 Cursed bee hee that doth the worke of the Lord deceitfully but all such as are luke-warme in the Lords businesse are deceitfull workemen they are loyterers rather then labourers and therefore they may not looke to haue the wages of laborers Thirdly such are vexed with a spirituall consumption losing the heate of the Spirit and the life of grace and fall to decay by litle and litle as Reuel 2 5 thou hast lost thy first loue For as they that haue a consumption of the body the naturall heate decayeth and threatneth death so such as haue a consumption in the soule the spirituall heate diminisheth and threatneth destruction For such churches and persons become in time barren in good thing but plentiful in euill things Esay 5 3 4. The vses follow First this reprooueth the miserable times Vse 1 wherein wee liue wherein men seeme to bee cast into a dead sleepe There is a general lethargy hath possessed vs that nothing can awake vs. Wee haue had not onely the trumpet of Gods word sounding in our eares but many other iudgments but who stirreth or starteth vp at the noyse thereof Who repenteth him of his wickednesse saying What haue I done euery one turneth to his course as the horse rusheth into the battell Ierem. 8 6 if wee tarry till the last trumpet come woe vnto vs for that shall awaken vs and sweepe away all the impenitent into hell and none shal be able to escape Our Sauiour teacheth that from the dayes of Iohn the Baptist vntill now the kingdome of Heauen suffereth violence and the violent take it by force Math. 11 12 where he sheweth that after the Gospel beganne to bee published by the ministery of Iohn who was sent to prepare the hearts of the people they were very greedy and as it were couetous of the truth and couragiously brake into it with all theyr strength and force that they could make Thus it was in the dayes of the Apostles For as at the preaching of Iohn the souldiers the Publicanes and people came vnto him Luke 3 10 12 14. saying Master what shall we doe so when they preached repentance in the Name of Iesus they that heard them were pricked in their hearts and said vnto Peter and to the rest of the Apostles Men and brethren what shall we doe Acts 2 37. But is it so in our dayes alas we may say the kingdome of darknes suffereth violence the kingdome of this world is wholly sought after and euery man presseth into it Luke 16 16 but as for the kingdome of God wee are content to let it alone Some are open enemies to the Gospel and the preaching of it serue Satan with all their power Some are secure and care for nothing they let al alone and sit still like those that sate idle in the market place and laboured not in the vineyard Some stop their eares and harden their hearts and when the Ministers of God will not apply themselues to their humors they goe backe Some desire to heare sweete and pleasant things to bee flattered in their sinnes and to haue cushions sowed vnder their elbowes If a sonne should no otherwise honour his father then we honor God doubtlesse he would disinherite him and cast him off for euer Or if a seruant should in such sort serue his Master would hee not put him out of his seruice and turne him out of his dores The diuell hath a part of our seruice the world another and shall wee thinke that God will accept a third This were to serue him to halfes or not so much But halfe a man is no man and halfe a Christian is no Christian Euery naturall thing groweth till it be perfect herbes plants trees Euery tradesman and artificer seeketh to encrease onely the Christian sitteth still and doth nothing God the Father left not off the worke of creation till the whole hoste of the creatures was ended Genes 2 1. Christ Iesus ceased not the worke of redemption till it was finished Ioh. 17.4 A builder leaueth not off when hee hath almost builded Paul said I haue finished my course 2 Tim. 4 7 not almost finished there is no comfort in this no more then to bee almost saued which is not to be saued at all If we be cold in Gods seruice we are almost his seruants that is not at all Secondly God will not be dalied withal in the matter of Religions eyther wee must serue him wholly and acknowledge him throughly as wee should or not at all If Baal be God let vs goe after him without wauering So long as wee are neyther hote nor cold wee worship him in vaine and may be assured that hee will spew vs out of his mouth This is no better then to serue him with the halt or blinde or leane or lame which he abhorreth The Lord saith by the Prophet Cursed bee the deceiuer which hath in his flocke a male and voweth and sacrificeth vnto the Lord a corrupt thing for I am a great King saith the Lord of hostes and my Name is dreadfull among the Gentiles Mal. 1 14. This is no better then to serue God with the off all of our affections and to turne vnto him halfe our face and the other halfe to our owne lustes and pleasures This is such an indignity and indecency that a man of any place or reckoning will not take it at our hands Offer the blinde for sacrifice is it not euill and if yee offer the lame and sicke is it not euill offer it now vnto thy gouernour will hee be pleased with thee or accept thy person saith the Lord of hosts Malachie 1 8. Take heede therefore wee doe not play with God Hee that playeth with fire may bee scorched and consumed with the flames of it but our God is euen a consuming fire Deuteronom 4 24 and 9 3. Hebrewes 12 29. No man dare dally with a Prince or with his Lawes whose wrath is as the roaring of a Lyon but there is one Law-giuer who is able to saue and to destroy Iames 4 12. No man will bee bold to iest with edge-tooles wee say commonly that it is dangerous but the Lord is a shield and the sword of excellency Deuter. 33 29 and if his word be compared to a two edged sword going out of his mouth Reuel 1 16 nay if it bee saide to be quick and powerful and sharper then any two edged sword piercing euen to the diuiding asunder of soule and spirit and of the ioynts
pouerty peace and trouble prosperity and aduersity fall out alike to the godly and the vngodly and therefore Austine saith well in Epist 120. that Almighty God of his bountifull prouidence hath granted earthly felicity euen to the wicked that good men should not so greatly desire after it Vse 2 Secondly this reproueth the foolish and superfluous pompe vsed in Popery and blinde times of superstition as if God tooke pleasure in paintings in Images in Candles and cost bestowed vpon their owne traditions when in the meane season the poore are for the most part neglected and forgotten True it is the Lord could haue made all rich if it had pleased him but hee sendeth the poore to vs to giue vs occasion to exercise charity on them who are made after his owne Image The popish sort account no worship like to this to adorne and beautifie the Church wals to gild and garnish Images senselesse things and dead stones and passe by the liuing stones of the Temple that are polished by the hammer of Gods word Neyther doth this establish the art of begging because we teach that there shall alwayes bee poore among the people of God For pouerty is one thing and beggery is another all poore are not beggers and all beggers are not alwayes poore It is a great shame and reproch for a people that professe piety and Christianity The discommodities of suffâ—ing beggers rogues to suffer any beggers to swarme among them which is the ouerthrow of order and honesty For first this argueth great want of charity and much hardnesse of heart that the rich deuoure all alone and haue no regard of succouring such as bee in neede and necessity and are sore pinched with pouerty and penury Secondly when the bridle is once let loose in this kinde it groweth to be a common occupation and when such goe vp and downe from place to place and from house to house it cannot bee rightly discerned who are poore indeed neyther can we say who haue need who haue not need neyther discerne the ydle from the impotent wherein they most commonly speed best not who haue most neede but such as are most impudent clamorous importunate Thirdly the rewarding of such as go about begging from doore to doore and walke or rather wander from country to country is no better then a maintaining of ydle persons contrary to the law of God and man and a filling of the Land full of ydlenesse now such as are nuzled in roguing in the end grow to be cunning in robbing for from a rogue to turne to a theefe is an easie passage Fourthly such as are inured to this practise and finde sweetnesse in it and themselues encouraged by ease can neuer inure themselues to indure hard labour or to take paines in any calling afterward but liue by the sweate of other mens browes all their dayes Lastly such persons are dangerous to a state no better then vermine or caterpillers that deuoure the fruites of the eaarh rob from theÌ„ that are poore indeed such as liue as no parts of any body no members of the Church or of the commonwealth or of any priuate family but are as members cut off from the body So then there ought to bee no beggers in Israel which bring nothing but confusion are the nursery of all euill and ouerthrow the law of God and man of nature and charity Howbeit these locusts liue so well with the scrip that they would bee loth to exchange their trade for a yearely rent or a daily pension prouided that withal they shuld be compelled to labor with their hands This also serueth to meete with the begging Fryars such as vow voluntary pouerty as cousingermans to rogues beggers that wander vp and dowâ—â— vnder colour of releefe and yet boast of this occupation as of a state of perfection But of these vowes we haue spoken sufficiently before Lastly this teacheth those that haue the Vse 3 goods of this world to shew pitty and compassion on them that stand in need The two Tribes and the halfe are commanded to go vp armed before their brethren and neuer to forsake them and giue them ouer vntill they had seene their hearts desire vpon their enemies and placed their brethren in saftety and had giuen to them a peaceable possession of theyr portion of that promised land And albeit we should giue at all times yet then especially ought our compassion to be exercised and extended when the poore stand most in need of our helpe as in time of dearth and famine Then the common cause and cry of the poore should cause vs to cut our morsels thinner the shorter and to abridge our selues of al superfluity and excesse rather then to see them to miscarry and to perish for hunger And if ouer we minde to serue God and to doe him homage with our goods we should bee forward and faithfull to do it at such times The first Christians carried such zeal toward God and loue toward the poore Saints that They sold their possessions and goods and laide downe the mony at the Apostles feete that it might be distributed as euery man had neede And as the poore must especially be prouided for in times of want so among the poore the poore Saints ought chiefly to be regarded as the Apostle sheweth Let vs doe good vnto all men especially to them who are of the houshold of faith Gal. 6 10. Thus ought we in doing good to respect the times persons in both whatsoeuer we do it must proceed from a willing minde and a chearefull heart 2 Cor. 9 verse 7. otherwise it is a sacrifice not pleasing in the sight of God Motiues to moue vs vnto liberality toward the poore Now the Scripture affoordeth vnto vs sundry motiues as so many encouragements vnto liberality First because it is a seruice and sacrifice commanded of God that while wee haue opportunity we should do good to all Gal. 6 10. 1 Thess 5 15. Secondly it is a grace of God bestowed vpon the Churches 2 Cor. 8 1. Thirdly it is fruitfull and bringeth forth much encrease Gal. 6 7 8. 2 Cor. 8 verse 12 yea though it be cast vpon the waters Eccle. 11 1. Fourthly it is a certaine argument of sincere loue 2 Cor. 8 8 24 as for that bounty and liberality which standeth in words onely it sheweth the heart of that man to bee destitute both of faith and loue Fiftly the Spirit of God taketh notice of all charitable workes commendeth rhem in the godly whose example we ought to follow as in the Macedonians 2 Cor. 8. Sixtly whatsoeuer is bestowed in the name of God is lent to him and hee will repay vs Nay the Lord Iesus accepteth it and accounteth it as done vnto himselfe as wee shewed at large before in this booke 16 And the Lord spake vnto Moses saying 17 These are the names of the men which shall diuide the land vnto you
Salomon was not ignorant but knew well enough what was true honour yet he giueth this counsell not to seeke any honor by reuenge Prou. 24 29. Say not I will do vnto him as he hath done to mee I will render to the man according vnto his worke It is the common sicknesse and disease of the world to requite like for like taunt for taunt and rebuke for rebuke and they thinke they may doe it lawfully and measure to others that measure which they haue measured vnto them whether it bee in word or deede stripe for stripe blow for blow wound for wound But this is a part of our naturall corruption which did appeare in the auengers of blood mentioned in this place Vse 2 Secondly as it reprooueth errors in opinion so it doth likewise errors in conuersation in the practise of life which meeteth with many abuses First here is reproued the common practise of fighting and quarrelling which alwayes beginneth with hatred oftentimes endeth with blood These are they that make no conscience of doing hurt and iniurie vnto others 1 Thess 4 6. 1 Cor. 6 7 8. Many do hold it vnlawfull to strike the first stroke and to offer the first blow and minister occasion of strife but if another strike them and begin the fray they thinke they may lawfully strike againe and return as good as is brought and that with an ouer-plus and aduantage This is to make Magistrates stand for ciphers and Lawes to bee of none effect or to waxe rusty in bookes as a sword in the scabberd Christ reproueth this retayling of like for like both by word and by example By word Matth. 5 39 40 41. Ye haue heard that it hath bene said An eye for an eye and a tooth for a tooth but I say vnto you resist not euill but whosoeuer shall smite thee on the right cheeke turne to him the other also c. By example for when he was smitten before the high Priest he smote not agayne Iohn 18 22 23 but defended his owne innocency So did Micaiah the Prophet 1 Kings 22 24 25 and Paul the Apostle Actes 23 3 they defended their cause by word but smote not with the fist These examples of the best we ought to haue before vs to bee guided by them who were ledde by the good spirit of God But in our daies when men are charged with contempt of Lawes and Magistrates of God himself in pursuing their priuat grudgings and quarrels if they can say Why did he giue the occasion Why did he begin with me Why did he strike the first stroke They thinke they haue spoken wisely and answered the matter very sufficiently But thus might the Prophets and Apostles as well haue pleaded for themselues and giuen as good a reason of their dealing if they had stricken againe yet they stayed their hands and would not giue blow for blow and they are commended in the word of God The Apostle would neuer haue set foorth the patience of Christ for our imitation who when he was reuiled reuiled not againe and when he suffered he threatned not but committed himselfe to him that iudgeth righteously 1 Pet. 2. vers 13 if he might haue done wrong for wrong but he sheweth that Christ suffered for vs leauing vs an example that we should tread in his steps Secondly this condemneth the practise of many masters who doe after a sort nourish quarrels and contentions as much as in them lyeth within their owne doores For if they haue a seruant who being prouoked stricken by his fellow-seruant will not by and by flye in his face and strike again or being challenged the fielde will not take vp the bucklers and answer the challenge they account it the tricke of a coward and esteem such as vnfit seruants to dwell with them For if hauing a defiance giuen him he take not vp the gantlet they thus reason and conclude with themselues If hee will not draw his weapon in his owne cause he will neuer draw it in mine if he will not strike for himselfe being prouoked he will neuer strike stroke for his master if he be assaulted This may be a rule from humane policy but it is no rule in Christian piety neyther is it after the doctrine which is according to godlinesse It is the duty of seruants being stricken to complaine vnto theyr masters and it is no disgrace or reproch to do so except it be a shame and dishonor to submit themselues to Gods word Euery master is a Magistrate within the walles of his owne house to order his seruants family aright Euerie master is a magistrate in his owne house Hee must giue no approbation to priuate reuenge but make peace among them teach them to suffer wrong rather then to offer and prepare to beare a new iniury rather then seek to reuenge an old as we heard before by the expresse commandement of Christ Not that we should vnderstand his words literally to turne the other cheeke to him that hath stricken one or to giue away our cloake vnto him that hath taken away our coat for Christ him selfe being smitten did not so but hee speaketh comparatiuely do so rather then reuenge thine owne cause But as challenges into the field are vnlawfull so none is bound in honor to answer such challenges Neyther let any man thinke it is a disgrace and discredit to refuse a challenge No disgrace to refuse a challenge For besides that true grace and glory standeth in obedience vnto God wherefore I pray you serueth the master in the house and the Magistrate in the common-wealth but to take vp quarrels that arise the one among his seruants the other among his subiects It is a principall part of their office to decide and determine the differences betweene seruant and seruant betweene subiect and subiect And remember this rule that there can bee no credite gotten by sinning against God Vse 3 Lastly we must take notice of this corruption and shew the duties of loue one to another euen toward our enemies Luke 6 33. Esay 11 6 7 9. Matth. 5 44. 1 Pet. 2 21 23. Now the holy Scripture layeth before vs sundry motiues to moue vs to lay aside all maliciousnesse and desire of reuenge Motiues to moue vs to lay downe reuenge and to shew our selues courteous and gentle kinde and tender-hearted one toward another First except we forgiue we can haue no hope or assurance to be forgiuen but iudgment shal be mercilesse to them that shew no mercy Matth. 6 14 15. Iam. 2 13. Matth. 18 35. We shall finde such measure at the hands of God as wee our selues measure vnto others And Christ enforceth the truth of this by doubling of the sentence both for greater certainty of the matter and for deeper impression in the conscience Secondly God hath forgiuen all his children for Christs sake He might haue many iust quarrels and controuersies against vs for our
tribe of her father that the children of Israel may enioy euery man the inheritance of his fathers 9 Neyther shall the inheritance remooue from one tribe to another tribe but euery one of the children of Israel shall enioy euery man the inheritance of his fathers The second part of the Chapter followeth which is the answere of Moses to the former question where hee commendeth those that made this demand and then he setteth downe first a particular Law touching the daughters of Zelophehad that they should marry to whom they thought best howbeit within their owne tribe and secondly a general Law binding perpetually all daughters among them that possessed any inheritance in any tribe of the children of Israel that they shall be wiues to one of the same tribe thus euery one should quietly enioy his own and the inheritance should not remoue from one tribe to another Out of this diuision wee might obserue sundry instructions We must commend good in whomsoeuer First Moses commendeth that which these chiefe fathers had well spoken and well done teaching that wee ought not onely not to dispraise that in which others haue well deserued but wee should praise and commend it Thus hee did to these daughters before Chapter 27 7 when they sued for an inheritance Secondly in that they are directed to marry to whom they thinke best we see that none are to be denyed marriage which is the ordinance of God It entred into none of theyr hearts to remedy the alienation of inheritance by restrayning any from marriage when daughters fell to be inheritrixes but it was left free to them according to the precept of the Apostle 1 Cor. 7 2. Againe it teacheth that marriage is not to be enforced vpon any eyther by the Magistrate or by the parents or by any gouernours Gen. 24 57. 1 Corinth 7 39. For this were to exercise tyranny ouer our children For as children ought to haue the consent of theyr carefull parents and not to dare to bestow themselues without their aduice which practice wee see in the very Gentiles as appeareth in Euripides where Hermione answereth Orestes Eurip. in Andromacha desiring of her a promise of marriage Sponsaliorum meorum pater meus curam habebit non est meum statuere hoc That is It lyeth not in my hand at all my selfe for to contract Vnto my fathers care and power I must referre that act So likewise parents ought to haue the consent of their children not bestow them vppon others against their wils for that were to lay an euill foundation and to fill the house with iarres and dissentions Thirdly obserue that Moses sayth Euery daughter shall be a wife vnto one of the family teaching vs that howsoeuer the marrying of many wiues was practised among the Patriarkes and people of God yet this is the Law of Nature that one man should haue one wife not wiues Gen. 2 24. Mat. 19 5. But to come to the maine point Doctrine The inheritance of the Israelits must continue and remaine in one tribe wee learne that the inheritance of the children of Israel must remaine and continue in one and the same tribe and neuer passe from tribe to tribe The reasons of this Law giuen vnto them are that the Israelites might enioy euery man the inheritance of his fathers verse 8 and for this cause are the borders of euery tribe so carefully assigned afterward Secondly that it might certainly he known that the Messiah came of no other tribe then of the tribe of Iudah according to the promise and prophecy of Iacob Genes 49 10. The tribe shall not depart from Iudah till Shiloh come Thirdly that peace might bee preserued and confusion auoyded among them whereas if the inheretrix had not beene restrained by this Law but left at liberty the bounds of euery tribe in processe of time would haue beene abolished These Lawes did onely binde the Iewes touching inheritances not impose a necessity vpon others as we haue shewed before chapt 27 as likewise that the eldest must haue his double portion and that no man might lawfully sell the fee simple of his inheritance which precepts with sundry others if they should be brought into all Christian commonwealthes would turne vpside downe the very foundation of them and alter all Lawes and customes generall and particular and bring in an horrible confusion For other nations doe hold their lands by see simple but God holdeth the Israelites as his farmers Leuit. 25 23 The land shall not be sold for euer for the land is mine for ye were strangers and soiourners with me hee would not haue them as owners neither to be as purchasers of that land Now let vs come to the vses Vse 1 First it is the ordinance of God that euery man keepe his proper inheritance to haue and to hold the same as his owne Distinction of inheritance is agreeable to his word whatsoeuer the madde spirits of the Anabaptists doe teach Obiect It will bee said that this is a fruite of mans first sinne and disobedience and that if he had stood in his innocency there should haue beene a community of all things But mans transgression brought in this priuate possession Answ I answere wee will not reason what should haue beene forasmuch as wee see what man hath done and how he is fallen It is in vaine for a man to thinke how rich hee should haue beene if his house had not beene burned when hee seeth it is consumed sticke and stake to the ground and hee become a poore begger So likewise it is needlesse to debate and dispute what should haue beene if Adam had stood seeing God made man good but he sought out many inuentions Eccles 7 29. For inasmuch as man is wholly corrupted by sinne that communion if any should be cannot in this estate take place but euery man must know what is his owne and what is not his owne Vse 2 Secondly this should teach parents to prouide for their daughters as well as for theyr sonnes and not to leaue them to the wide world especially in these our dayes wherein more enquiry is made what they haue then what they are and what goods are without them then good things are within them But God sheweth by this Law that hee hath no lesse care of them then of sonnes Men are to consider that their daughters are their children as well as their sonnes and therefore euen they must bee prouided for also The Apostle teacheth that parents should lay vp for their children 2 Cor. 12 14 not for one child onely or for his sonnes onely Nature teacheth that if any member be weake it is chiefly to be strengthened The woman is the weaker vessell and needeth to bee supported and it encourageth them in obedience when they see themselues respected And what a shame is it to parents to bring them into the world and then to leaue them as it were destitute to the wide world
beginning and the ending of our Saluation Wherefore the Church of Rome is deceiued that make vs to be as the man that fell among theeues who left him wounded and halfe dead We arâ— fâ—llen into the hands of a more cruell and bleâ—â—â—y tyrant who left vs not halfe dead but hath taken away life from vs and brought vs vnder the dominion of death We teach that we are able to doe no good we haue stony hearts and are strangers from the promises of God They diuide our goodnesse betweene God and man as when an horse is hardly able to draw a Coach another commeth who being coupled with him doe worke and walke together so as that which one could not doe alone he is able beâ—â—g helped by another who by their ioynt laâ—ours stirre it forward True it is to vse â—eanes to obtaine faith and repentance is in our owne power after a sort A man may go from place to place enter into the house of God or not enter heare the word or not heare meditate vpon it or not meditate as it is said of Herode an vnregenerate man Mar. 6. Mar. 6.20 that he heard Iohn gladly when he preached the word This therefore is left vnto vs and put as it were into our hands to make vs without excuse and to teach vs to condemne our selues and not God How many are there that are ready to lay the fault of their infidelity vpon God because they say he giueth them not faith so that it is not in their power to beleeue But why doe they not that which is in their owne power True it is God is not bound to giue faith to any or to turne his heart The cause of infidelity is in himselfe Neuerthelesse God hath not left himselfe without witnesse nor man without excuse He carryeth a iudge in his owne bosome that shall be able to conuince him For why do not men that which they are inabled to doe why doe they not attend to his word as to his ordinance why doe they not make conscience of absenting themselues from the preaching of it They may come if they will but they will not They excuse themselues as the guests in the Gospel they haue eares to heare but they regard not they haue feet to carry them into the Church but they are slow to this duty and swift rather to any other they haue eyes to reade the Scripture yet they seldome or neuer reade it they haue hearts to meditate on the word but they thinke vpon nothing lesse Therefore all these outward helpes shal be sufficient witnesses against them Now then albeit we may performe such duties before remembred touching the meanes of our saluation yet to assent to the word by faith that thereby we may be conuerted enlightned called and regenerated to eternall life is in the hand of God onely and cannot be performed of vs. Vse 2 Secondly seeing Gods gifts are freely giuen by him it is our duty to depend vppon him and to aske them at his hands when we want them We learne to whom to goe and what way to enter that we may obtaine theÌ„ Wee all stand in neede of his helpe for our soules and bodies In the soule is ignorance presumption blindnesse and hardnesse of heart pray to him to remoue these euils and as it were to plucke these noysome loathsome weeds out of our gardens by the roots If we thinke our selues able to do it wee deceiue our selues If we feele the burthen of our sinnes to presse vs and to lye heauy and hard vpon our soules we must goe to him that hath borne them in his body and is able to take them away Hee calleth such vnto him as are weary and heauy laden with promise and purpose to ease them â—ath 11 29. If we want any thing for our body he that is the Creator of the body will not suffer vs to pine away he will not leaue vs and forsake vs. Let vs not trust to our owne labours nor riches nor abundance as the rich man did in the Gospell Luk 12 considering that no mans life consisteth in the multitude of his riches Hence it is that our Sauiour willeth vs to aske and wee shall receiue to seeke and we shall finde Math. 7. If we suppose we may attaine vnto his blessings any other way then by prayer we are altogether ignorant of the way that leadeth to his Treasury For Except the Lord keepe the City the watchman waketh but in vain except he build the house they labour in vaine that are the builders of it Psal 127 1. 〈◊〉 127 1 2. It is in vaine for vs to rise vp early and to sitte vppe late and to eate the bread of sorrowes which worldly men take to be the onely meanes to thriue it is the blessing of GOD vpon the hand of the diligent that maketh rich Let vs therefore season and sanctifie the workes of our hands the labours of our callings that so we may haue comfort and finde rest in this troublesome sea This will make our labours sweet and pleasant when we get our liuing in the sweat of our browes Besides when wee finde any defect of grace in vs or any weakenesse in spirituall things as all the faithfull do more or lesse let vs come to him that giueth freely and liberally and reprocheth no man He it is that will supply our wants and encrease his gifts in vs. This coming vnto him for all needfull graces hath many branches that belong vnto it which Christ pointeth vnto Math 13 when he saith The kingdome of heauen is like vnto a treasure hid in the field â—th 13 44. which when a man hath found he hideth it and for ioy thereof departeth and selleth all that hee hath and buieth that field If wee will attaine vnto grace we must depart with somewhat we must sell all that we haue That which is our owne is sinne but we are loth to leaue it and depart from it It cleaueth fast to the ribs sticketh fast in the bones that it will hardly out of the flesh We delight in it we make make much of it we are wholy addicted to it It may seeme a strange speech that wee are said to sell all that we haue and buy that we haue not For what haue we to sell vnto God or what can we giue vnto him or what are we able to buy at his hands Our selling of all is our parting or departing from our sinnes our leauing of them our renouncing of them so that we are determined to keepe them no longer As it is in bargaines and purchases betweene party and party whosoeuer buyeth any thing giueth and taketh he parteth with somewhat and receiueth somewhat by exchange so must it be betweene Christ and vs in this spirituall bargaine and sale We leaue that which is euill wee receiue that which is good There is no man that selleth one sinne for nought hee hath his reward
The naturall man knoweth not the things of the spirit of God because they are spiritually discerned So we may say the naturall man cannot tel how or what to pray but the spirituall man that iudgeth al things knoweth both how what to pray Flesh blood reuealed not the knowledge of Christ to Peter Math. â—â— â— but the Father which is in heauen so flesh and blood cannot reueale to vs what we should aske in prayer but the Spirit helpeth our infirmities Where wee see hee opposeth the Spirite vnto our selues in that which we cannot do we shall haue the Spirit to bee our teacher and to instruct vs how to perfourme it Secondly it is falsely supposed that when wee haue a praier composed to our hands and we reade that praier that then we need not the helpe of the Spirit For need we not the helpe of the Spirit to make vs lift vp our hearts to God to giue vs a feeling of our wants to keepe vs froÌ„ earthly cogitations wandring thoghts to stirre vp faith in vs with assurance to receiue whatsoeuer we desire and many things of like sort the which if they be wanting whether our praier be conceiued or prescribed read in the booke or made without the booke it is of no vertue or value neither doth God accept thereof Secondly this is a great comfort to such as Vse 2 as are weake and yet withall willing to come to the throne of grace to such I say as haue not the gift to conceiue and inuent praier theÌ„selues Let them from this ground heare a word of consolation Let no man discourage such from prayer neither let such discourage themselues For shall they neuer pray or should they neuer fall downe before the Almighty O yes let them come they ought to come if the mercy of God cannot allure theÌ„ let their owne infirmity constraine them If they cannot conceiue a praier themselues shall this excuse them for the intermitting of this duty Let them come to God and vse the praiers of other men As he that could not come vnto Christ by reason of his impotency did not reason thus within himselfe Alas I am not able to goe to him of my selfe I will therefore neuer seeke helpe or labour to be cured Nay he rather reasoned thus as it appeareth by the meanes he vsed I am not able to goe to Christ of my selfe â— 19. I will therefore be borne of others rather then not seeke helpe at all so should we reason I cannot pray of my selfe I will therefore helpe mine infirmity by vsing the benefit of other mens praiers which is no more then to vse the feete of others when we haue not the vse of our owne And as it was all one to him that was taken with a palsie and brougâ—t in a bed to Christ by the hands and helpe of others to be borne to Christ and to be able of himselfe to come to Christ because hee was cured and made able to walke Luke 5 24.25 So should it be to vs if we come vnto Christ whether we come and beg the graces which we want in our owne words or whether we beg them in the words of others it skilleth not greatly neither is it much materiall so that wee doe obtaine It is not the excellency or eloquence of words or variety of matter that God respecteth â— 13 14. we must come euermore in the Name of Christ and for his sake we shall be heard If the man sicke of the palsie had beene able to walke to Christ and not stood in need to be brought vnto him what other gracious answer could he haue looked for then that which he receiued â—5 Arise and walke So if all persons that liue in the bosome of the Church were well able to put vp their owne supplications in their owne words and had the greatest graces of knowledge and inuention what fruite could we reape and receiue of such our prayers but to be regarded and to haue that comfortable answer which Cornelius had and heard Acts 10 4 31. Thy praiers are heard and had in remembrance in the sight of God As then Dauid did admit Mephibosheth to his table though he were lame of his feete so doth God receiue vs though our seruice wee performe vnto him be weake and many waies defectiue as he did those that came to the Passeouer 2 Chron. 30. Lastly we must learne that albeit God allow Vse 3 vs to pray vnto him by the help of others yet we must striue to goe further and labour in all things to grow to perfection Hebr. 6 1. There is no man that hath any infirmity but doth gladly seeke the meanes to remedy redresse the same the lepers to be cleansed the blinde to recouer their sight the lame to walke the deafe to heare not to be able to pray to God and to lay open our wants to him is a great want and a greater blemish and defect in the soule then to be blinde or deafe or lame is to the body O that all had eyes to see this hearts to bewaile it It is allowed to weake Christians to vse set formes as to him that hath weake eyes to vse spectacles But we must not euermore stand at one stay nor be alwaies as children that must bee taught to goe and be stayed vp with the hand of another It is a great weaknesse to be alwayes weake and to continue in our weaknesse all the daies of our life It is our duty to grow in knowledge in iudgment in vnderstanding in faith and such like gifts If any aske Obiect how shall we be able to attaine to this gift and how shall we be furnished to pray according to the present occasion our owne present necessities I answer Answer wee must obserue these few particulars First we must take notice of our particular sinnes that they may be acknowledged Secondly we must labor to feele our particular wants thaâ— we may haue them supplied Thirdly wee must call to remembrance the speciall benefits that GOD bestoweth vpon vs that hiâ— Name may be praised Againe that we should not please our selues too much in our owne ignorance sundry cautions conditions are to be marked in vsing set formes of prayer Cautions to be marked in vsing set â—ormes of prayer as first of all we musâ— labour for the graces and affections shewed in the said prayers by the makers composers and pen-men of them that we may pray with the same spirit by which they did endite them For to pray aright and to make it auailable it is not enough to be present at prayer or to heare a prayer read but we must ioyne attention with our presence and with our attention humility and with humility faith and with faith lifting vp of our hearts to him that sitteth in heauen to whom we pray For many a one that cometh to the place of praier and into the company of them that pray