oppressour as an honest Iurate witnesseth against him and cryeth for vengeance And shall the Lord be deafe and not heare such great and loud out-cryings of so many distressed and oppressed persons entring into the highest heauens and piercing the eares of the Lord of hoasts Shal not God auenge his elect which day and night cry vnto him â—e 18 7.8 yea though he suffer long for them I tell you he will auenge them quickly to the comfort of the oppressed but to the confusion of the oppressour Vse 3 Lastly seeing wrongfull dealing must bee auoided it serueth to condemne all inordinate liuing in no setled or lawfull calling idlely vnthriftily and prodigally For euery man liuing in the Church of what degree or condition soeuer must haue some particular calling to walke in how high soeuer his estate bee how great soeuer his reuenues be which condemneth the wandring vp downe of rogues and beggers the Cloysters of Monkes and Fryars the idlenes of rich men that haue lands and liuings all such as are Drones vnprofitable to the Church or Common-wealth or family wherein they abide Adam in time of his innocency immediately after his creation in the Image of God â—2 15. had a speciall calling appointed him to dresse and keepe the Garden It was likewise said to him and his posterity immediately after the fall â—3 19. In the sweate of thy browes thou shalt eate thy bread till thou returne vnto the earth out of which thou wast taken So the Apostle saith 2 Thess 3 11 12. Christ Iesus the head of men and Angels before the solemne inuesting and entring into his Office liued priuately in Iosephs house and wrought in his trade â— 6 3 â—â—tra 〈◊〉 and therefore it is that the Iewes call him not onely the Carpenters sonne but a Carpenter If then we would settle our selues in a lawfull calling eating our owne bread trusting in the prouidence of God contenting our selues with our present estate thinking it the best and fittest for vs we should keepe our selues from oppression wrong But because some liue without any calling some without a lawfull calling others liue distrustfull discontented it driueth them to make vngodly shifts and vse vnlawfull meanes which God abhorreth Let vs lay these things to our own hearts and not spend our dayes in ydlenesse The time is precious let vs seeke to redeeme it Let vs euery day do some good or other Ephe. 5 16. let vs learne some good of others or be teaching some good thing to others But alasse how many are there in all places that spend whole dayes and moneths and years in vanity who if they would call themselues to an account of their liues past might see and perceiue many dayes passe ouer their heads without doing any good whereof albeit they will take no account of themselues yet they must giue an account to God at the day of iudgement Verse 23. But Sihon gaue Israel no licence to passe through his Border and Sihon assembled all his people and went out against Israel into the wildernesse c. The request to giue the Israelites a quiet and peaceable passage beeing quiet peaceable men was iust and reasonable yet the petition is denyed and the people themselues that made it are persecuted They offered no wrong they drew no sword they shot no Arrow they cast no Dart they took away nothing yet they are hated and hurried vnto the death and assaulted without mercy This teacheth Doctrine The wicked hate and persecute the godly without cause that the vngodly do hate and persecute the godly without cause This is the practise of wicked men to pursue the children of God with all iniurious and despitefull dealing albeit they offer no occasion of hurt or harme vnto them We see this practise in Cain who hated his brother Gen. 4 8. and albeit hee spake friendly vnto him yet drawing him into the field he rose vp against him slew him This the Prophet complaineth of Psalm 69 4 and 35 7. Ioseph was sold as a slaue and imprisoned as a malefactor Ieremy was many wayes troubled and clapped vp Dauid was hated hunted froÌ„ place to place The Apostles were whipped and scourged in the Synagogues Stephen was reuiled and stoned Christ was scorned and crucified Paul was buffetted and persecuted The Saints were tryed by mocking burned in the fire slaine with the sword they wandred in the wildernesse they were hidden in caues and holes of the earth The Reasons are very plaine direct For first it seemeth vnto them more then strange Reason 1 that the faithfull are not brethren with them in euill but separate themselues from them will touch no vncleane thing If we were of the world the world would loue his owne but because we are chose out of the world therfore the world hateth vs. So long as Paul ioynd with the Pharisies in persecuting the Church imprisoning all those that called vpoÌ„ the Lord Iesus who was in greater fauor and credit with theÌ„ But wheÌ„ he was called to preach the truth which before he had oppugned and became zealous in the faith which before he destroyed by by the Iewes tooke counsell to kill him Acts 9 23. Christ Iesus the Lord of life before he was installed into his Office Luke 2 52 3 2 4 28 29 was in fauor with God and men but when he was baptized albeit he was alwaies in fauour with his Father yet immediately afterward he was tempted of the diuell contemned of his Country-men and ledde to the edge of an hil to be cast downe headlong This is that which the Apostle Peter witnesseth 1 Pet. 4.4 5. But it is better for vs to haue the hatred of men and the ill will of all the world then faile in any part of our duty vnto God who is able to cast body and soule into hell Reason 2 Secondly no maruaile if the wicked hate the godly for the world hateth Christ He was called a Samaritan he was counted a Coniurer he was esteemed as a drunkard a deceiuer a diuell a friend of Publicans and sinners If they haue thus reuiled the Master of the house no maruell if they respect not the members The Embassadour must not looke to be greater then he that sent him Iohn 13 16 and 16.20 the Disciple must not dreame of a better condition then the Lord if they haue done thus to the greene Tree what will they doe to the dry and withered Luke 23 31. If they deale thus with him that is alwayes fruitefull florishing and liueth for euer we must not look that they should deale better with vs that are vnfruitfull and full of the vnsauory fruites of our corruption This Christ himselfe teacheth in sundry places Mat. 10 24 25. The Disciple is not aboue his Master nor the seruant aboue his Lord it is enough for the Disciple to bee as his Master is and the seruant
is added vnto it is the ioy of the seuerall parts and the multiplying of many members is matter of great reioycing to the whole body and cause of stirring of vs vp to the praise of God who quickeneth theÌ„ that are dead and maketh them to bee found that were lost In the naturall body found deformed or defectiue if sight were giuen to the blinde or hearing to the deafe or speech to the dumb if life or limb were restored where it was wanting 〈◊〉 3 7 8. 〈◊〉 â— 24. what great comfort would this bring what great reioycing would it worke So in the mysticall body of Christ when any part or when many parts are added as ornaments of the body and helping to accomplish the number of the elect let vs break foorth into ioy of heart and reioyce that wee haue part and fellowship in this company Thirdly let vs not measure the Church by Vse 3 our owne outward senses When Idolatry and open wickednesse when superstition cruell persecutions ouer-spread all as an vniuersall darknesse couering the earth let vs not suffer our selues to be deceiued nor iudge rashly of Gods people We thinke the Church oftentimes like to perish and to be rooted out of the earth but the foundation of God alwaies remaineth sure and hath this seale the Lord knoweth who are his Therefore the Apostle teacheth That the Lord hath not cast away his people Rom. 11 1 2 3 4 5. When Elias saw the Prophets of God killed and the Altars digged downe God said vnto him I haue reserued vnto my selfe seuen thousand men which haue not bowed their knee to Baal Euen so then at this present time there is a remnant according to the election of grace Wherefore let vs not iudge rashly of priuate persons whether they be in the number of the elect or not much lesse of whole Nations and kingdomes We say commonly he runneth farre that neuer returneth Paul was a persecuter of the Church 1 Tim 1 13 but Christ appearing vnto him made him a Preacher of the Gospel Manasseh was an Idolater a sorcerer and shedder of much innocent blood when hee sate in his Throne and kingdome but hee remembred God afterward in the dayes of his affliction 2 Chron. 33 12. Mary Magdalen who led a wicked life out of whom Christ cast seuen diuels Mark 16 9 had her sinnes forgiuen and loued him much of whom she had receiued so great mercy The theefe that all his life had runne astray Luc. 23.40 and hunted after the goods of other men was vpon the Crosse conuerted to the faith he abhoâ—red his former life confessed his sinnes craued pardon blamed his fellow and longed after the kingdome of God This the Apostle auoucheth concerning the Corinthians when he had taught That neither fornicaters nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkards nor raylers nor extortioners shall inherite the kingdome of God he addeth Such were some of you but yee are washed but yee are sanctified but ye are iustified in the Name of the Lord Iesus by the Spirit of our God 1 Cor. 6 9 10. So theÌ„ we must iudge nothing before the time vntill the Lord come who shall lighten things that are hidde in darknesse and make the counselles of the heart manifest 1 Cor. 4 5. and then shall euery man haue praise of GOD. And let vs not be daunted and dismayed at the great number of the wicked of Atheists Libertines Epicures Idolaters Hypocrites Scorners Blasphemers seeing there is an vniuersality of the elect and faithfull though few appeare to our senses as did to the eyes of Eliah who in heart soule ioyne with vs of whose prayers we are partakers Lastly seeing there are many elected vnto Vse 4 life and saluation let vs vse all meanes to draw others to faith in Christ and repentance from dead works Let vs exhort one another while it is called to day lest any be hardened through the deceitfulnesse of sinne Heb 3 13. Let vs prouoke to good workes and so much the more seeing the day of the Lord draweth neere Heb. 10 25. For what knowest thou O man whether thou shalt win thy brother The husbandman planteth and watereth 1 Cor. 3 7 he tilleth soweth and when he hath done he committeth the successe to God looking with patience for early and latter rayne So must all the Ministers of God which are his laborers preach in season and out of season diuide the word of truth aright and take all occasions to win soules to God And this is that vse which the Lord himselfe teacheth and prescribeth Acts 18 9 10. Feare not but speake and hold not thy peace For I am with thee and no man shall lay hands on thee for I haue much people in this City Where wee see that howsoeuer Paul found much opposition against him at Corinth some resisting and others blaspheming himselfe ready to depart yet the Lord appeareth vnto him and encourageth him to continue his labours with promise of a plentifull haruest a rich recompence of reward that hee should not labour in vaine but be the Minister of life vnto many This is the greatest comfort to the Ministers of God to turne many to righteousnesse This shall be our Crowne and glory in the great day of account when the cheefe Shepheard of the sheepe shall appeare Therefore the Apostle chargeth the man of God to be of a patient spirit gentle towards all men 2 Tim. 2 24 25. suffering the euill instructing them with meekenesse that are contrary minded prouing if God at any time will giue them repentance that they may acknowledge the truth and come to amendment out of the snare of the diuel of whom they are taken prisoners to do his will To conclude let vs remember the saying of the Apostles Iames chap. 5 19 20. Brethren if any of you haue erred from the truth and some man haue conuerted him let him know that he which hath conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sins Where the Apostle teacheth that so manie of vs as haue receyued any gifts at the handes of God it is our duty not onely to vse them to our owne comfort but to labour diligently to profit others that so we may gaine glorie and winne soules to God by furthering the saluation of our brethren It followeth in the Text. Let mee dye the death of the righteous In these wordes is contained the second part of the conclusion of this first prophesie which is Balaams demand and desire that after the end of this temporall and mortall life hee may rest with the Saints and obtaine the blessed estate reserued for them This had bene a good and godly prayer if it had not proceeded from an euill heart and beene stained with a wicked life This desire of his was not constant and followed vnto the end but
51. but amongst these there was not a man of them whom Moses Aaron the Priest numbred when they numbred the children of Israel in the wildernesse of Sinai for the Lord had sayde of them They shal surely dye in the wildernes and there was not left a man of them saue Caleb the Sonne of Iephuneh add Ioshua the Sonne of Nun Verse 64.45 This muster being taken Moses as his last enterprize appointed out of them twelue thousand to be chosen out to inuade the Cities of Midian Numb 31 5. who together with the Moabites had practised with Balaam to curse Israel Deut. 23 4 5. and to allure them from the worship of the true God to the seruice of Baal-Peor to the rest of their beastly idolatry ouer which Companies Moses gaue the chiefe charge to Phinehas who slew the fiue Princes of the Midianites who were or had lately bene the vassals of Sehon king of the Amorites Numb 31.8 as appeareth in Ioshua chap. 13 21. Thus hauing subdued all their enemies on this side Iordan and none of them being able to stand before them Moses is commanded by God before his death which followed immediately after to charge the Israelites to bound out the land so soone as they were come into it Numb 24 2. and 35 2 and to assigne to the Leuites certaine cities taken out of the inheritance of their possession that there might be no diuision nor contention among them when once they were passed Iordan which haply otherwise might haue disturbed and disquieted them This is the historicall part of this Booke which hath entermingled with it many and sundrie ceremonies of the Leuiticall Law as touching their Fasts and Feasts the yeare of Iubile their feasts of Trumpets and Tabernacles as also of the Passeouer and Pentecost a few chapters whereof I published certaine yeares past which I haue now reviewed and added the interpretation of the whole Booke from the beginning to the ending which I presume to offer vnto your Worships as a testimony of my loue and duty toward you The Iewes in the Gospel commend the Centurion and make it a motiue to perswade Christ our Sauiour to heale his seruant that was deere vnto him being sicke and ready to dye because hee loued their Nation and had built them a Synagogue Luke 7 5 4. So I may truly affirme of you that you loue our nation and are true friends of the church loue the preachers of the Gospel which is so much the more worthy praise and commendation as there are few in these euill dayes especially of your ranke and calling that affect eyther the one or the other It is a true saying as proceeding from the mouth of the author of all truth Them that honor me I will honor they that despise me shal be lightly esteemed 1 Sam. 2 30. It is the cheefest honor that we can receiue in this world to honour the Lord which is the beginning of that honor which shall neuer decay whereas all other without this is vaine and vncertaine And albeit I confesse you neede not any helpe or furtherance from mee in the race of godlinesse wherein you runne neither is my weaknesse able to affoord any thing that way yet I am so farre from being discoraged hereby to presse into your presence that I acknowledge it as a speciall reason to induce me to this because I offer the same to you that are able to iudge whose learning and sufficiency that way all men know perfectly that know your person in that both of you are well exercised in the Scriptures and in the doctrine which is according to godlinesse so that I nothing doubt but at vacant houres from waightier affaires you will vouchsafe to peruse this Commentary or at least some part of it it being a duty belonging to all high and low rich and poore to search the Scriptuaes in which our hope is to haue eternall life Thus crauing pardon of my great boldnesse and hoping of your Worships good acceptance and praying the Almighty to increase the sauing graces of his Spirit vpon you I humbly take my leaue resting euer Your Worships at commandement William Attersoll A Recapitulation of the particular Doctrines handled throughout euery Chapter of this Booke of NVMBERS Doctrines out of the Preface OBseruations by the way of preface touching the Author of this booke fol. 1. 2 Obseruations by way of preface touching the Writer of this booke fol. 6. 3 Obseruations by way of preface touching the Title of this booke fol. 8. Obseruations by way of preface touching the principall substance and vse of this booke fol. 10. 5 Obseruations by way of preface touching the diuision and parts of this booke fol. 12. CHAP. I. 1. THe people of God may lawfully make warre fol. 16 2 God knoweth the number and names of all such as belong vnto him fol. 20 3 It is our duty to performe obedience to Gods commandements fol. 29 4 The promises of God made to his children shall be accomplished fol. 41 5 It is the office of the Minister to doe the duties proper to his calling fol. 49 CHAP. II. GOd delighteth to haue a comely order obserued both in Church and commonwealth fol. 55 2 Magistrates and rulers are needfull to be set ouer the people of God fol. 63 3 Gods iudgements are alwayes tempered and seasoned with great mercy toward those that be his fol. 71 4 The Tabernacle of the Congregation is placed in the middes of the hoast fol. 80 5 God bestoweth his gifts and graces freely to whom he pleaseth fol. 85 6 Euery one ought to be content with the present condition wherein God hath set him fol. 98 7 God oftentimes maketh choyce of inferiour things to effect great matters fol. 105 8 It is a duty belonging to all Gods children to yeeld obedience to all Gods Commandements fol. 109 CHAP. III. AMong all people vnder heauen the Ministery aboue all other things ought to be established fol. 118 2 Godly Parents haue oftentimes vngodly and disobedient children fol. 130 3 In Gods worship we must not bee carried by our owne deuices but by his direction fol. 137 4 God hath sole authority to ordaine the Officers and Offices of his Church fol. 146 5 The first borne were sanctified to the Lord and the vses thereof to vs. fol. 158 6 The word of God ought to direct all the actions of our life fol. 167 7 God raiseth vp honourable instruments from meane places to do him seruice fol. 175 8 Euery one in the Church hath his proper peculiar Office fol. 179 9 It is the Ministers office carefully to looke to his charge fol. 188 10 God will haue all places and people taught how small and meane soeuer they be fol. 197 11 The Office of the Ministery is an high worthy and honourable Calling fol. 206 CHAP. IIII. 1 THe Ministers must be men of grauity sobriety and moderation fol. 216 2 Euery one must know
Epistle to the Hebrews teacheth touching the faithful Heb. 11 33 34 that through faith they subdued kingdomes wrought righteousnesse obtained the promises stopped the mouthes of lyons quenched the violence of fire escaped the edge of the sword of weake were made strong waxed valiant in battell turned to flight the armies of the aliants All these testimonies and examples of the old and new Testament set forth expresly this truth that it is a lawfull thing and allowed to the godly to follow the warres The reasons to confirme this truth do follow Reason 1 First God doth command it and therefore doth allow it as iust and lawfull For hee doth not will things because they are iust but they are iust because he willeth them Now the holy Scripture affoordeth sundry testimonies of this truth and setteth downe the precepts commandements that God gaue to his people to bee their warrant to vse their weapon So he commanded them to destroy the Canaanites Deut. 7 2 3. The Lord thy God shall giue theÌ„ before thee and thou shalt smite them thou shalt vtterly destroy them thou shalt make no couenant with them nor haue compassion on them Thus he commanded Saul to slay the Amalekites 1 Sam. 15 2. who set vpon the people of God when they were come out of the Land of Egypt and as God commanded the worke so he gaue a blessing vnto it so that those enemies were brought to destruction For we reade in the holy history that God said vnto him I remember what Amalek did to Israel how they laid waite for them in the way as they came vp from Egypt now therefore go and smite Amalek and destroy ye al that pertaineth vnto them and haue no compassion on them but slay both man and woman both infant and â—uckling both oxe and sheepe both Camell and Asse Many other precepts are found in the word of God which we cannot stand vpon But God the Lord of hoasts commandeth nothing that is vniust vnlawful therfore war rightly vsed is lawful warranted Secondly as God gaue direct and expresse Reason 2 commandement so the people of God going forth to battell were to call vppon him for a blessing and to sanctifie the worke by prayer and in so doing haue beene heard Things in their owne nature vnlawfull are so foule and filthy that no prayer and inuocation of Gods name can cleanse them nay they make such prayer foule and abhominable If an idolater going to worship his Idol and serue the creature which is the work of mans hands should poure out his praiers all day long 1 Kin. 18 26. as the Priests of Baal did to bee heard O Baal heare vs what were this but a bellowing or beating of the aire or what profit should they receiue by it But the people of God hauing praied for good successe building themselues vpon the commandement of God vpon the promise of blessing and vpon the example of the faithful haue earnestly praied and effectually obtained that which they asked and desired This we see in the practise of the sonnes of Reuben and of Gad and of halfe the Tribe of Manasseh 1 Chr. 5 19. Valiant men able to beare shield and sword and exercised in war when they made warre against the Hagarims they were holpen against them they deliuered into their hands for they cryed to God in the battell he heard them because they trusted in him Seeing therefore God commandeth and blesseth and heareth and deliuereth such as go to warre it must needs follow that war true religion may well stand together so that one and the same man may bee both a warriour and yet religious Let vs make vse of this point First it serueth Vse 1 to conuince the cursed sect of the Anabaptists and other spiritualists who glory of the Spirit and vnder a colour of seeking peace and establishing vnity and concorde ouer all the world do bring in detestable doctrines and absurd opinions as if none were the true Church but onely themselues True it is it were to be wished that all persons and nations maintained amity and league one with an other and that there might be no more vse of the sword but this is rather to bee wished then expected and may sooner bee spoken then it will be obtained and effected They obiect the Lawe of God Thou shalt not kill Obiection 1 Exod. 20 and the words of Christ Resist not euill Answere Math. 5. But these and such like places must be vnderstood of priuate persons and of priuate reuenge It is vnlawfull for any person without a publike calling to that duty to kill another but a publike Officer may and ought to do it So did Moses kill the Egyptian Exod. 2 12. with Act. 7 25 Numb 25 8. 1 Kings 18 40 so did Phineas those that committed fornication as appeareth afterward in this booke so did Eliah to the Priests of Baal that committed Idolatry and seduced the people And thus it is in all lawfull warres for souldiers haue a publike calling they seek not priuate reuenge and therefore the battell is saide 2 Chro. 20 15. Not to be theirs but the Lord of Hoasts Likewise there is a priuate reuenge which Christ forbiddeth and condemneth but the publike reuenge committed to the Magistrate who beareth not the sword in vaine must bee duely and diligently executed that euill may be taken away out of the City of God For as in necessity it is good for mans body to cut off a rotten and dead member betimes lest the sound parts be corrupted and the whole body perish so it is profitable for the safety and security of humane society to sweepe away as dung hurtfull and noysome Citizens before they infect others that liue among them Wherefore so long as wicked men liue vp on the face of the earth and so long as the Diuell stirreth vp his instruments to set themselues against God and his truth and his seruants so long there will be vse of the sword and of the Magistrate to handle it Wherefore the Apostle calleth vpon vs to cal vpon God for Kings and Princes and them that are in authority that vnder them wee may liue a peaceable and quiet life 1 Timoth. 2 2 Ro. 13.1.2 3. in all godlines honesty If then these be the ends of Magistracy to maintaine peace to settle quietnesse to establish religion and to confirme honesty of manners surely it may be discharged and perfourmed by one that is religious and fearing God Besides God promised as a speciall grace and fauour to the Church of Christ in the new Testament that Kings should be the nursing Fathers Queenes the nursing Mothers of it Esay 49 23. which could not be vnlesse a godly and faithfull man might beare the Office and discharge the calling of a Magistrate and take vengeance of the wicked maintaine the cause of the righteous Secondly wee learne heereby that no calling Vse 2 and
Iosiah was named of God long before he was borne as we see in the first booke of the Kings chap. 13. and the second verse and so is Cyus Esay 45 1 2. as appeareth in the prophesie of Isaiah For when the Prophet was sent to cry out against the Altar at Bethel he saide O Altar Altar thus saith the Lord Behold a childe shall bee borne to the house of Dauid Iosiah by name and vpon thee shall hee sacrifice the Priestes of the high places that burne Incense vpon thee they shall burne mens bones vppon thee This was threatned long before Iosiah was borne yet God knoweth his name before hee was and reuealeth him as if hee had bene aliue in that time The like we may say of Cyrus the deliuerer of the Iewes whom the Lord nameth and appointeth to free his people from the bondage captiuity wherein they liued albeit at that time hee was not borne nor in an hundred yeares after nor Iosiah in three hundred after his name was published Seeing therefore the very haires of our heads are numbred seeing Christ is the good Shepheard of his Sheepe and seeing all things both past and to come are present with God so that hee beholdeth them with one acte wee conclude that the people of God are knowne to him and that particularly Vse 1 The Vses First this giueth singular comfort to all Gods children if any thing else bee able to minister them comfort If an earthly Prince should vouchsafe to looke vpon vs shew vs this fauour to single vs out from the rest and call vs by our names how would we reioyce and how much would we esteem that the King would stoope so low as to know vs So doth this doctrine seale vp to our heartes this great consolation that the King of heauen doth know vs by our names Are we then in trouble and persecution Are wee accounted silly men obscure base and vnregarded Do we liue as contemptible persons to the men of this world and will they not once vouchsafe to know vs Let not this trouble or grieue vs let it not dismay or discomfort vs we cannot sinke downe in destruction but rather let vs lift vp our heads assuring our selues that albeit they turne themselues from vs yet God looketh vpon vs though they reproch vs yet he will respect vs and though they seeke to roote out our names from the earth yet hee will know vs and call vs by our names Thus the Lord speaketh to Moses and encourageth him Exod. 33. and sheweth how he regardeth him in all trouble because hee knew him by name Thou hast found grace in my sight and I know thee by name Exo. 33 12.17 Where we see hee ioyneth these two together Finding grace in his sight and knowing him by name The like doth Christ say to his Disciples that returned from preaching of the Gospell Luke 10 20. In this reioyce not that the spirits are subdued vnto you but rather reioyce because your names are written in heauen And indeed what greater comfort can there be then this If thou hadst all the delights and pleasures of this life for a season and haddest thy name written in the blacke book of reprobation and thy condemnation grauen in thy forehead what could the former allurements comfort thee Or how could they driue horror and heauinesse from thy heart So when he sent out his Apostles and gaue them power to cast out vncleane spirits and to heale all sicknesses hauing taught them that the haires of their head were numbred Math. 10 28. he addeth Feare ye not them that kill the body and are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell So then heere we haue the foundation of sounde comfort laide before vs and this wee must lay vp in store against the day of tentation and time of trouble For albeit we liue now in time of peace and plenty yet we know not how long they shall continue and how soone they may be taken from vs and we bee scourged with the contrary iudgements It is a rule in our holy Religion that the Church must taste of the Crosse and God wil try vs this way that wee may bee acquainted with our owne infirmities that wee may bee preserued from many greeuous sinnes that we should not be condemned with the Worlde that others beholding Gods hand correcting his Church for sinne might learne thereby to hate and abhorre sinne and to loue righteousnesse and that the Church might gaine glory to Gods name by striuing for the trueth vnto the death But when the crosse is any way vp on vs and we feele the sharpnesse of his rod we are ready to sinke downe to desperation and to say wee are no more had in rememberance as Psal 10 1. Why standest thou farre off O Lord and hidest thee in due time euen in afflâ—ction And afterward Psal 22 1 2. My God my God why hast thou forsaken mee and art so farrâ— from my health and from the wordes of my roaring O my God I cry by day but thou hearest not and by night but haue no audience Thus are we inclined to iudge in our miseries and to thinke God to haue forgotten vs and to be vtterly absent from vs. But if wee in time of trouble remember him and his name hee will remember vs and our names for good not for euill If we can say in trouble I wil delight in thy statutes I will not forget thy word Psal 119 16 6â— 163. beholde mine affliction deliuer mee for I haue not forgotteÌ„ thy law we may lay this vp as a truth plant it as a chiefe plant in the ground of our hearts that God will neuer forget vs nor put vs out of his sight for euer True it is hee will proue his people and try their faith for a season but he will neuer forsake them nor leaue them as a prey in the iawes of their enemies who reioyce at their fall and delight themselues in their aduersities And as true it is that the vngodly triumph ouer them trample vppon them euen as abiects and men out of the fauour of God but if we waite a little while he will remember his people according to his mercy and recompence his aduersaries according to their iniquity This doeth the Prophet declare Psal 10. where he complaineth of the fraud wrong rapine and tirannie of the vngodly He hath said in his heart God hath forgotten he hideth away his face Psal 10 11 12 14. and wil neuer see yet thou hast seene it for thou beholdest mischiefe and wrong that thou mayest take it into thine owne hands the poore committeth himselfe to thee for thou art the helper of the fatherlesse Howsoeuer therefore the faithfull say they are forsaken and the vnfaithfull iudge them also to bee forsaken yet there is great difference betweene the tentation of the
false comforts and briefly false worshippings which are of no value or vertue of no worth or reckning The least duty that God requireth that may be called the worke of Christ is better then all the stately workes of men and so to take vppe a rush if it stand with the will of God to make cleane platters or spits or shooes is more acceptable to him if it bee our calling then to builde memorials or Monasteries for ydle and superstitious Monkes without worde or warrant Secondly as our obedience must haue the word for a foundation so we must performe the same heartily not for outward shew and fashion or to be seene of men but do all as in the sight of him that looketh vpon the heart It is saide by the Prophet Psal 40 7 8. In the volume of thy Booke it is written of me I desired to do thy will O my God yea thy Law is within my heart Our obedience must not bee parted and diuided betweene God and the Diuell God will haue intire obedience or accept no obedience at our hands Hence it is Prouer. 23 â— that the Wiseman exhorteth vs To giue God our heart and let our eyes delight in his wayes 2 Tim. 2 22. Luke 8 â— Râ—â— 10 10. Iohn â— 18. Rom 6 â—â— Col. 3 21 2. This discouereth the sinne of all hypocrites who pray but not with a pure hart they heare but it is not with good and honest hearts they belieue but it is not with the heart they loue but it is not in deede and in truth they obey but they are not obedient from the heart vnto the forme of doctrine and whatsoeuer they doe they do it ceremonially and externally not heartily as to the Lord but hypocritically as to men like idle and sloathfull seruants who performe no more to their Masters but eye-seruice as men pleasers If then our heart be away all is away the soule and life of euerie action is wanting and we offer the dead carkas of a sacrifice to God which stinketh as an vnsauoury thing in his nosethrils This made the Prophet say Psal 25 1 2. Vnto thee O Lord I lift vp my soule And Psal 108 1 2. O God my heart is prepared so is my tongue I will sing and giue praise If once the affection of the heart be setled the tongue tarrieth not behinde but is ready to publish the praises of God Thirdly our obedience must be done with all our power cheerefully and willingly which dependeth vppon the former albeit distinguished from it Although we faile in many circumstances God will not lay it to our charge nor stay the course of his blessings from comming vnto vs so long as hee seeth in vs a willing heart Hee respecteth more the affection to obey then obedience it selfe and alloweth of our good desire more then of the performance of the duty Wee see this in the poore widdowes mite which shee cast into the Treasurie of which our Sauiour sayth Marke 12 43. Luke 21 verse 23. Of a trueth I say vnto you that this poore Widdow hath cast in more then all they that haue cast into the treasurie She had not cast in more if wee considered the quantitie and greatnesse of the gift for what was two mites but a quadrin but it was more in regard of the quality and affection of her heart which is much set by of Almighty God Heereupon it is that the Prophet sayeth Micah 7 18 19. Who is a God like vnto thee that taketh away iniquity and passeth by the transgression of the remnant of his heritage Hee retaineth not his wrath for euer because mercie pleaseth him he will turne againe and haue compassion vppon vs he will subdue our iniquities and cast al their sinnes into the bottome of the Sea Thus we see how fauourable the Lord is toward his children that are desirous and willing to serue him To this purpose speaketh the Prophet Malachi in the third Chapter and the seauenteenth verse They shall bee to mee saith the Lord of hoasts in that day that I shall doe this for a flocke and I will spare them as a man spareth his owne sonne that serueth him The Father when he shall set his sonne to any businesse if he shew his good will and endeuour to doe his best will be pleased with him and accept of the worke though it be done vnperfectly rawly and vntowardly He takes in good part his good desire Euen so is it with Almighty God if hee see in vs willingnesse wee shall finde from him forgiuenesse and our imperfections to be passed ouer The Apostle S. Paul teacheth this in the second Epistle to the Corinthians chapter eight and the twelfth verse If there be first a willing mind it is accepted according to that a man hath and not according to that a man hath not Thus doeth God encourage vs in our obedience assuring vs that the measure of grace that hee bestoweth vpon vs shall be sufficient for vs. Fourthly wee must performe the fruites of our obedience entirely not to halfes sincerely not parting stakes betweene God and the Diuell and our selues as wee noted before Many will do so much readily as may stand with their owne liking and agree with their owne ease and profit but they will goe no farther they are content to doe diuerse good things but they continue and perseuer in some sinnes that marre all They can hate pride but they contemne the Gospell some will shew loue to the Gospell but are lasciuious hard-hearted vniust doers of wrong and euill speakers It is a foolish conceite of many that thinke they may lawfully liue in some knowne sins and yet bee Gods seruants still these deceiue themselues and discouer the hypocrisie of their hearts Such as continue in drunkennesse fornication Adulterie vncleannesse hatred and couetousnesse will presume to come to the place of Gods worship and shroud themselues into the companie of the faithfull and present themselues in the presence of God and receiue the Lordes Supper once a yeere and then think that God will and must haue respect vnto them These are like the dissembling and deceitfull Iewes mentioned by Ieremy the Prophet Ierem. 7 9 10. Will you steale murther and commit Adultery and sweare falsely and burne Incense vnto Baal and walke after other Gods whom yee know not And come and stand before me in this house whereupon my name is called and say we are deliuered though we haue done all these abhominations Saul would do the workes of GOD in outward pretence 1 Sam. 15. Mark 6 20. and shew himselfe obedient in part but he kept Agag aliue and spared the fattest of the Cattle contrary to the commandement of God Herod heard Iohn willingly reuerenced him receiued the worde with ioy and did many things at his preaching but he would not leaue his Incest and depart from his brothers wife The godly doe not deale thus falsly and fraudulently with God they giue him the
Moses setteth downe in this place the particular number of euery Tribe then the generall summe of the whole gathered together into one the which amounteth vnto 603550. persons that could draw the sworde This may seeme very strange vnto vs that so small an handful of 70. soules should multiply so greatly in the space of 216. years But herein we are to consider the truth of God ioyned with his power who because hee is true of his word and able of his power performed that to this people which he promised long before to their Fathers For wee must fetch the cause of this extraordinary increase a little higher and obserue that God had passed his promise long before to Abraham that albeit hee were olde and his wife both old and barren yet he would blesse him with a great seed posterity as the dust of the earth as the stars of heauen and as the sand on the sea shore which could not be numbred as Ge. 12 3. I wil make of thee a great Nation I will blesse thee make thy name great and thou shalt be a blessing And chap. 13 14 16. 15 5. 17 2 4 5 6. Rom. 4 17 18 Heb. 11 12. Lift vp thine eies now and looke from the place where thou art Northward and Southward Eastward and Westward I will make thy seede as the dust of the earth so that if a man number the dust of the earth then shal thy seede be numbred Likewise Chap. 15. he brought him forth and said Look vp now vnto heauen and tell the Starres if thou be able to number them and be saide vnto him So shal thy seed be So Chap. 17. I will make my Couenant betweene me and thee and I wil multiply thee exceedingly Neither shal thy name anie more be called Abram but Abraham for a Father of many Nations haue I made thee I will make thee exceeding fruitful wil make nations of thee yea Kings shal proceed of thee The same promise is likewise renewed to Iacob Gen. 46 2 3. I am God the God of thy father feare not to go downe into Egypt for I wil there make of thee a great Nation Thus did God speake from time to time to the Patriarkes and thus did he promise to blesse them did renew the promise for their farther assurance and consolation Behold heere the accomplishment of the same promise and the verifying of it to the full Ps 105 24 37 for he increased his people exceedingly made them stronger then their oppressors yea hee brought them forth with siluer and gold and there was none feeble among their tribes Frō Doctrine 4 hence we gather this doctrine God will performe all the promises that he maketh to his people that al the promises of God made to his children shal in due time be accomplished so that he wil not faile nor falsifie the worde that is gone out of his mouth The truth heereof appeareth by sundry consents of Scripture This is it that Ioshua declareth chap. 21 44 45. The Lord gaue rest vnto Israel round about according to all that he had sworne vnto their Fathers there stood not a man of all their enemies before them for the Lord deliuered all their enemies into their hand There failed nothing of all the good things which the Lord had said vnto the house of Israel but all came to passe Where he sheweth that as God promised to defend his to defeat their enemies and to giue his people peace so hee failed them not but fulfilled his promise In the Booke of the Kings mentioning the siege of Samaria we reade that in the great famine wherein the City was pressed 2 King 7 1 18 the Prophet Elisha prophesieth that to morrow this time a measure of fine flowre shall be sold for a shekel two measures of Barly for a shekell in the gate of Samaria And howsoeuer this seemed vnpossible to such as were blinded with vnbeleefe looked vpon ordinary meanes that shewed themselues before them who feared not to say Though the Lord would make windows in heauen this thing could not come to passe yet it did come to passe nothing was left vnperformed for the people went out and spoyled the campe of the Aramites so that a measure of fine Flowre was at a Shekell and two measures of Barly at a shekel according to the word of the Lord. True it is God somtimes promiseth that which he doth not by and by accomplish because the promise is for the appointed time but in the end it cometh and shall not stay In the beginning of the world it was said immediately after the mans fall Gen. 3 15. I will put enmity betweene thee and the woman and betweene thy seed her seede he shall breake thine head and thou shalt bruise his heele Many yeares passed ouer the heads of Gods people before this was performed yea many Kings and Prophets and righteous men desired to see these dayes that longed for the comming of the Messias and the consolation of Israel Gal. 4 4 5. but when the fulnesse of time was come God sent forth his Sonne made of a woman and made vnder the Law c. God promised and Noah prophesied and the Scripture hath published Genes 9.27 that God shold perswade Iapheth that he may dwel in the tents of Shem so that the Gentiles should be conuerted vnto the faith and wonne by the ministerie of the word not by the force of the sword to embrace the Gospell This promise was long deferred yet in the end truly verified when the Apostles were called to preach vnto them prepared for it by the gift of tongues and enabled to go through the worke as appeareth at large in the Acts of the Apostles The old and new Testament do giue testimony one to another The old Testament containeth many and sundry prophesies and what is the new but an accomplishment of the same All these allegations as a cloud of witnesses confirme this point that God as he maketh his promises in mercy so in iustice and righteousnes he accomplisheth the same Reason 1 Neither let this seeme strange vnto vs. For first consider with mee who it is that maketh the same not man who is deceitfull but God who neuer failed or falsified his word He is true in all his sayings and faithfull in all his doings he is as ready to performe as he is to promise and neuer repenteth or recalleth that which is gone out of his mouth This the Apostle as a faithfull witnesse testifieth Rom. 3 3 4. Psal 36 6. and 57 11. and 89 33. What though some did not beleeue shall their vnbeleefe make the faith of God without effect God forbid yea let God be true and euery man a lyar as it is written That thou mightest bee iustified in thy words and ouercome when thou art iudged The reason vsed in this place is this God is true in his word
And if we beleeue not yet abideth he faithful 2 Tim. 2 13. he cannot deny himselfe No greater comfort can be giuen no greater promise can be made then to assure vs of the pardon and forgiuenesse of our sinnes which make a separation between God and vs. To haue a feeling of this mercy is as sweet Incense vnto the soule and as precious balme vnto the heart Let vs therefore comfort our selues with this promise howsoeuer Satan sift vs and seek by all means to take from vs this peace of conscience which passeth all vnderstanding we must shroud our selues vnder the safety of his worde which abideth for euer and when we are tempted to doubt of his goodnesse in the remission of our sinnes let vs lay hold on the former promises and know that the heauens themselues shall fall and be moued out of their places before the truth of his word which is truth it selfe shall be diminished or disanulled Fourthly is God constant of his word and Vse 4 faithfull of his promise then it is required of vs to be like our heauenly Father in truth and faithfulnesse When God hath promised any blessing to his people he is true of his worde and bringeth it to passe The Lord sayde to them Iet 29 10 11. Dan 9 2. After seuenty yeares bee accomplished at Babel I wil visit you and performe my good promise toward you and cause you to returne to this place for I know the thoughts that I haue thoght toward you euen the thoughts of peace and not of trouble to giue you an end and your hope This did hee accomplish by the meanes of Cyrus whose spirit hee stirred vp to make a proclamation throughout his kingdome that whosoeuer would should goe vp to Ierusalem to builde it and inhabite there Now as God is faithfull in his word so let vs follow his example and make conscience of our words sayings that thereby we may assure our selues to bee the children of our heauenly Father Wee must therefore know that all iust couenants and contracts all promises bargaines must be perfourmed albeit they bee made to our hurt and hinderance and binde vs in conscience and duty by the Law of God man so farre forth as hee pleaseth to require them to whom they haue beene made The Prophet asking the question Who shall dwell in the Lords Tabernacle rest in his holy Hill maketh this answere Hee which sweareth to his hurt and changeth not Psalm 15 4. Iosh 9. This wee see in Ioshua toward the Gibeonites and in the booke of Iudges chapt 1. when the Spies saw a man come out of the City and said vnto him Shew vs we pray thee the way into the City and we will shew thee mercy Iudg. 1 24 25. when he had shewed them the way into the City they smote the City with the edge of the sword but they let the man all his houshold depart Hence wee should learne to be wary and watchfull in our promises considering as well whether wee be able to performe them as whether wee be willing and examining our hearts whether they be in our owne power nor not and whether if they be it be lawfull for vs to performe them For some things are lawfull in themselues to pay and perfourme which are in no sort in our power and other things may be in our power which are not lawfull to be done This fidelity in keeping promise is a weighty point of the Law Math. 23 Math. 23 23. Gal. 5 22. and a fruite of the Spirit and therefore it standeth vs vpon to make conscience thereof If any man were asked the question whether hee thinke it his duty to endeuour to be like God and to striue to resemble him as the childe resembleth his father he would be ready to answere It is his duty to do it and his comfort that it is so If then we acknowledge the necessity of it let vs follow him in constancy and true dealing studying to be perfect as our heauenly Father is perfect This is that vse which the Apostle vrgeth 2 Cor. 1. 2 Cor. 1 17 18 20. When I was thus minded did I vse lightnesse Or minde I those things which I minde according to the flesh that with me should be yea yea and nay nay Yea God is faithfull that our word toward you was not yea and nay for all the promises of God in Christ are yea and are in him Amen vnto the glory of God through vs. The Apostle in these wordes declareth that he was wrongfully slandered and vniustly charged with loosenesse and lightnesse of promise and vnconscionable breaking of his word inasmuch as he had alwaies before him the example of God whom he acknowledgeth to be faithfull in his words and promises This serueth to reproue those that will rashly promise any thing as Saul did to Dauid as Laban did to Iacob and then changed their minde as the weather-cocke doeth at euery blaste of winde These are like the reede that bendeth too and fro but it must not bee so with vs we must purpose and not alter we must promise and then perfourme carefully what we haue promised Lastly whensoeuer God hath made good Vse 5 the words of his mouth and accomplished his promises vnto vs which wee haue long looked for expected it is our duty to praise his name and to giue him the glory of the worke to whom alone it is due Hath he fed vs in time of famine and made vs to see Deut. 8 3. Mathew 4 4. that Man liueth not by bread onely but by euery word that proceedeth out of his mouth Let vs not sacrifice vnto our net nor burne incense vnto our yarne but say with the Prophet Not vnto vs O Lord not vnto vs Psal 115 1. but vnto thy Name giue the glory for thy louing mercy and for thy truths sake This duty we see practised by King Salomon 1 Kings 8. 1 Kin. 8 15 20 Blessed be the Lord God of Israel who spake with his mouth vnto Dauid my father and hath with his hand fulfilled it the Lord hath made good his word that he spake and I am risen vp in the roome of Dauid my father and sit on the Throne of Israel as the Lord promised and haue built the house for the name of the Lord God of Israel A worthie patterne and president for vs to follow whensoeuer we taste of the grace and bountifulnes of God to offer vp vnto him a song and sacrifice of thanksgiuing And if wee must doe this for temporall blessings much more are we bound to do it for such as are spirituall If God haue for a season hidde his face from vs that we haue seene no light of his grace but all these things haue been couered with darknesse and discomfort as it were the Sunne in a Cloud if our sinnes as the waues of the sea haue gone ouer our head and beene a
opinion of their exceeding great knowledge and wonderfull gifts which no man seeth or can see in them but themselues that are deceiued by selfe-loue suppose they need not frequent the hearing of the word as if it were for nouices or ignorant persons only that know nothing Hence it is that they flattering themselues in an ouerweening perswasion of that which it is to bee feared is not in them say What can they teach vs that we knew not before Can they make vs goe from the many wiser then we came vnto them Or can they deuise any new points of religion or set vp new Articles to bee beleeued that wee neuer heard off before I answer we go not about to broach any new doctrine neither doe wee coyne any new counterfeit faith Gal. 1 8. If we or an Angell from heauen teach any otherwise then the Fathers beleeued from the beginning we are accursed We teach Iesus Christ the same yesterday and to day and for euer Hebr. 13 8. The ende of the preaching of the word is not chiefely or principally to plant knowledge whereas these make it the onely end If a man had all knowledge and could speake with the tongues of men and Angels yet ought hee to come diligently into the house of God and to attend carefully to his word For albeit we haue knowledge for the time present yet wee may forget our knowledge so as that which we hold this day we may let slippe from vs to morrow And there is nothing which wee know but we may know it better and more fully and distinctly Besides the word serueth to kindle our zeale and to stirre vp our affections as it were to blow the coales by kindling the sparkes that the fire goe not out Lastly The third reproofe they are reproued that extoll to the skies the Kingdomes and Commonwealths of the heathen as the onely prosperous florishing and happy Nations which indeed excelled in outward glory and thereby dazeled the eyes of many yet indeed were no better then assemblies and companies of men destitute of religion and consequently of saluation Their peace and prosperity their wealth and dignity were all carnall and momentany rising out of the earth and sinking downe into the earth againe their praise also is of men It is the maintenance of true religion that maketh a people truely happy and the meanes of spreading abroad true religion is the ministery of the word there is no way to know it to practise it but by this Such as imbrace it are truely wise such as forsake it and reiect it haue no wisedome in them Ier. 8 9. No kingdome or State can flourish no Common-wealth can prosper no Prince no Potentate no people can bee wise or blessed in their gouernment but by honouring and obeying of Almighty God as he hath commanded Hence it is that Moses saith I haue taught you statutes and iudgements Deut 4 5 6. euen as the Lord my God hath commanded me c. Keepe them therefore and do them for this is your wisedome and your vnderstanding in the sight of the Nations which shall heare all these statutes and say Surely this great natioÌ„ is a wise vnderstanding people Likewise the Lord promiseth that this obedience to the precepts of God without adding or diminishing should make them blessed euery way in the fruite of their bodies of their fields of their cattell Deut. 28 3 4. and in euery thing that they put their hands vnto whâ—ras if they did not keep the Law of the Lord their God his iudgments and statutes which he had commanded them he threatneth to bring all curses vpon them as famine and hunger nakednes and pouerty dissolution and captiuity vntill hee had cast them out of the Land which he had giuen vnto their fathers Deut. 28. All Cities Commonwealths are to be the hostes of the Church and dwelling places for the faithfull without giuing entertainment to the truth Gospell they are as Lanthornes without a light or as the Firmament without the Sunne There is no kingdome no towne no family no person that can attaine vnto happinsse and true blessednesse except they worship the Lord aright according to his word If we be with him he will be with vs he will honour those that honour him and despise those that despise him 1 Sam. 2 30. It is true religion that establisheth our seates and maketh them prosperous contrariwise impiety and superstition and false worship are the certaine ruine and destruction of the Nation that imbrace them But it will be obiected Obiection What say you of the kingdomes of the heathen Had they not large Dominions Were they not the Monarchies of the world did they not greatly prosper in this world I answer Answer it is true they wanted not outward peace honour dignity wealth pleasures dominions and largenesse of Empires howbeit the cause of their prosperity was not their idolatry and false worship this is to alledge a false cause in stead of a true forasmuch as their detestable abhominations and horrible prophanations of the seruice of God were the causes of their finall ouerthrow which neuer ceassed to call and cry for vengeance to God vntill he with his thunderbolts from heauen had striken them downe to the ground The true causes of the prosperity of Pagans and heathen are these The causes why heathen Common-wealths flourished Matth. 5 44 the first is the great mercy and goodnesse of God who doth good to the vnthankfull and vngodly hee letteth his raine to fall vpon the fields of the iust and vniust and causeth his Sun to shine vpon the godly and vngodly the Christian and the heathen And albeit he be prouoked euery day and therefore may iustly poure downe the full viols of his wrath indignation vpon the earth yet hee is a God of patience and long suffering waiting for the conuersion of men so that if they repent not both they are made without excuse and the iustice of God is cleered when hee iudgeth This is one cause why hee suffereth them to flourish Another is that he may giue theÌ„ the greater ouerthrow For the higher their heads and hornes are lifted vp the more is their fall when they go to ruine The greater their sin is the greater must their punishment be God hath made himselfe knowne among them and not left himselfe without witnesse Acts 14.17 in that he did good and gaue them raine from heauen fruitfull seasons filling their hearts with foode and gladnesse He gaue much vnto them and therefore required much of them againe Thirdly it was his pleasure to prouide for his Church that liued and soiourned among them that they might be as Innes to lodge them and as Cities of refuge to entertaine them wheÌ„ they fled vnto them from the auenger of blood He gaue them peace that the Church also might enioy peace among them he made them to flourish that his people that liued with
for discouraging the people that brought little children vnto him who ought rather to haue encouraged them Or why doth Christ tell them they knew not of what spirit they were Ioshua had no euill meaning when hee aduised Moses to forbid those that prophesied in the host Numb 11 28. Peters meaning had no hurt in it when he would not permit Christ to wash his feet Iohn 13. Iohn 13 8. Yet doth Moses reprooue Ioshua as one carried away with the spirit of enuy and Christ telleth Peter that if he washed him not hee had no part in him So then we are to vnderstand that as there is a God and that God will be worshipped so he will be worshipped according to his owne word and will If we decline from his will expressed in his word we may well please our selues but we cannot please him we may thinke our selues wise but he holdeth vs for no better then fooles wee may for a time go on in our ignorant courses but hee will in the end cal vs to a reckoning for them and set all in order before vs to the confusion of our faces Vse 3 Lastly it is our duty to study to acquaint our selues with the Scriptures and let vs reade them with all diligence The word is a Christian mans true and perfect guide and in all doubts it is his Counseller Let it not grieue vs to be ruled by it nor account it an heauy burden or an vneasie yoke to be held hard vnto it 2 Pet. 1 19. seeing it is so sure a way for vs to walke in Let vs take this to be our guide and wee shall neuer step one foot awry As the Teachers of the word are not to deliuer that which they neuer receiued of the Lord to his people so we must follow no more then is warranted vnto vs from thence it must be shewed vnto vs there before obedience be yeelded vnto it Hee hath prescribed in it a forme of seruing of him that onely he accepteth other he abhorreth and punisheth The examples of Nadab and Abihu mentioned in this place afterward againe in this booke do preach this doctrine vnto vs and cry out aloud as with a liuely voice that wee should take heed by their harmes In other things God is full of patience but in this he is full of wrath and his iealousie burneth as fire He hath authority ouer his house to appoint his owne worship and he cannot endure to haue it taken away from him by any man Wherefore it behoueth vs to search the Scriptures that wee may learne his will and we must suffer them to dwell plentifully in vs that we may obey his will First we must know it before wee can obey it if we decline and depart neuer so little from it our worke is out of square The Prophet reproueth Saul because he performed his will to halfes and saith vnto him Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord Behold to obey is better then sacrifice and to hearken then the fat of Rams 1 Sam. 15. 1 Sam. 15 22. Hee commanded Ioshua Iosh 1 8. to haue the booke of the law continually before him and he pronounceth those blessed that delight in it and do meditate vpon it day and night Psal 1 2. Woe then vnto those that hide the booke of God from the people and take away the key of knowledge that they should haue no entrance into the kingdome of heauen These are they that are the murtherers of many thousand soules that might come to the knowledge of the truth if these false Prophets did not locke vp and keepe close the Scriptures from them and therefore they are guilty of shedding blood and bring a famine not of bread a thirst but not of water the people cannot heare the words of the Lord. They feed them with lying legends with deceitfull fables and with humane traditions which do no better then starue them and are not able to keepe life in them whiles in the meane season they hide the Scriptures in an vnknown tongue so that albeit they heare them yet they cannot profit by them Thus the blind leade the blind vntil both the leader and he that is ledde fall into the ditch And woe vnto those also that liue in the Sun-shine of the Gospel yet shut their eyes that they should not see They haue the light brought vnto them they need not say Who shall ascend into heauen Deut. 30 12 13 14. or who shall descend into the deepe to bring it vnto vs that we may heare it and do it Neither neede any say Who shall go ouer the sea for vs and bring it vnto vs that we may heare it and doe it But the word is very nigh vnto thee in thy mouth and in thy heart that thou maiest do it It is brought vnto our doores preached vpon the house tops that is it is set foorth openly it is published by authority it may bee professed with liberty of conscience and no man is endangered to lose life or limbe or to haue one haire of his head touched for it Such are the dayes wherein we liue that we may truely say with the Apostle If our Gospel be hidde it is hidde in them that are lost 2 Cor. 4 3 ◠in whom the god of this world hath blinded the mindes of them which beleeue not lest the light of the glorious Gospel of Christ who is the Image of God should shine vnto them As these men are ignorant so they are willingly ignorant they know nothing because they will not vnderstand They professe themselues to be Christians and yet they haue many of thē no more knowledge of Christ then Turks and Infidels What a lamentable thing is it that such as beare the Name of Christ should know nothing touching Christ It will bee thought strange that any such should bee found in such a flourishing Church as ours is where the Gospel is sincerely taught hath had a free passage so many yeares It is true indeed it may seeme very strange and yet alas it is too common Let the Ministers of the word take an account of those that come to receiue the Supper of the Lord what they haue learned let them make a through search and suruay how they haue profited and they shall finde that to bee true which I affirme Many know nothing at all what Christ did for them neither euer heard what hee should do for them his Name they confesse hath often come to their eares and they haue heard very many speake of him but they know not how or which way they should bee beholden to him or indebted vnto him for any thing or what he hath done for them Is it not possible that many of the Saracens or sauages should heare know more of Christ Iesus then these falsely called Christians As this is enough to breake the hearts of the
God Thirdly Touching the vow of single life touching continency and single life which they call chastity they all praise it but not many practise it They think this vow to be very rightly and religiously obserued and that they haue fulfilled it to the ful if they leade their life out of marriage and renounce chaste wedlocke for when they speake of the vow of continency they vnderstand nothing else but single life They suppose it and both openly and odiously defend it The Iesuites teach it to be a lesse sinne to liue in fornication then to marry a wife to be a more heinous sinne for any of the Cleargy to marry a wife then to haue the company of an harlot and to embrace the bosome of a stranger Costerus the Iesuite maintaineth to whom others assent that a Priest that is married sinneth more grieuously then he that keepeth a concubine or committeth fornication The time was when it was made a capitall crime worthy of no lesse punishment then death for a Cleargy man to marry but when the same Law was vrged to be established against such also as entred into stewes and brothel-houses and kept harlots it could not passe but was nipped in the head as the greene hearbes with a frost Thus while they forsweare and forbeare to haue wiues of their owne Vide Epistol Iesuit Dan. Chamieri to auoide fornication they do not abstaine from whoredome and vncleanenesse Thus they preferre abominable whoredome before honourable wedlocke strange flesh before the bed vndefiled and the lawes of men before the commandement of God For no man can vow continency but he to whom it is giuen from aboue to be able to containe and continue a single life as our Sauiour hath taught Matth. 19.11 12. He that can take it let him take it And he sheweth that all men cannot receiue this saying saue they to whom it is giuen So the Apostle to the same purpose saith I wish all men were as my selfe But euery man hath his proper gift of God one after this manner and another after that 1 Cor. 7.7 We haue not in our owne power the things that are Gods the gift of God is one thing the power of man is another againe to be willing is one thing and to be able is another The gifts of others are not in our power but the gift of continency is the gift of another to wit of God Therefore it is not in our power Againe the Scripture commandeth them to marry that cannot abstaine without burning as 1 Cor. 7.2 9. They that cannot containe let them marry Also he saith To auoide fornication let euery man haue his owne wife It is better to marry then to burne And he writeth to Timothy 1 Tim. 5.14 I will that the yonger women marry c. giuing none occasion to the aduersary to speake reprochfully Nothing must be vowed against the commandement of the holy Ghost but they which cannot containe and yet vow continency sinne against the commandement of the holy Ghost Therefore such persons ought not to vow continency Lastly this sort of votaries is a new doctrine or rather dotage For neither vnder the Law of nature nor vnder the Law of Moses did euer any vtter or minister such a vow of virginitie albeit we reade many lawes concerning vowing Leuit. 27. Numb 6. and 30. Deut. 12. and 23. Yet nothing concerning any such matter In the Law of nature it was said Encrease and multiply Ge. 1.28 In the garden of Eden euen in the time of mans innocency God the authour of marriage said that cannot ly It is not good for man to be alone Ge. 2 18. Christ himself thogh he liued most purely and perfectly yet made no vow of continency The like might be said of the Apostles To conclude it is the property of heretikes and the very doctrine of diuells to forbid marriage 1 Tim 4.1 3. and for religions sake to dissolue it Thus did Marcion and the Manichees and therefore are condemned Vse 4 Fourthly we learne from hence a notable comfort hauing assurance that our calling is of God Let euery one looke to the Lawfulnesse of his calling and to the warrant of his worke and be able to approue it to his owne conscience The word of God is able to giue vs peace and comfort We are sure if we doe our duties to meete with many enemies and oppositions How often did the people murmure against Moses was not Eliah esteemed the troubler of Israel was not Ieremy borne as a man of strife and a man of contention to the whole earth was it any better with Christ himselfe and his Apostles The LORD of life was hated and persecuted and crucified being deliuered into the hands of sinners The Apostles were made a spectacle vnto the 2 Cor. 4.9 world and to Angels and to men being sent forth as men appointed to death It fareth not much better with the Ministers of the Gospel who succeede them in the gouernement of the Church they are slandered and reuiled they are mocked and misused and accounted as the off-scouring of all things We shall neuer goe through with the worke of the Lord that is in our hands except we rest in God who hath called vs to the Ministery Thus did Dauid comfort himselfe in the Lord when they would haue stoned him 1 Sam. 30.4 The like we see in the Apostles when they were threatned and commanded to speake no more in the Name of Christ they answered that they could not but speake the things which they had seene and heard Actes 4.19.20 and professed that they ought to obey God rather then man Actes 5.29 The consideration of their calling warranted vnto them from God put comfort into them and gaue them all boldnesse to set themselues against their enemies and made them pray earnestly to Christ Iesus the Lord of the haruest and the great Shepheard of the sheep to stand by them and to bee present with them in the busines he had committed vnto their charge Wherefore whensoeuer we see the trueth of God oppugned and our Ministery any way resisted let vs comfort our selues from hence that we are not vsurpers or intruders into this office but hauing our calling sealed vp vnto vs let vs boldly proceede and goe forward to make known the trueth of God to the consciences of all men That which the Lord saith of the first borne in this place that they are his may bee saide of all the Ministers of the Gospel that succeede them and therefore he will succour and sustaine them If then we finde this in our owne soules that we entred into this calling not as theeues that come in at the window to steale and to kill and to destroy Ioh. 10.10 not as souldiers that seeke their prey and booty to enrich themselues not as idle drones that seeke to liue at ease and in pleasure but to worke in the Lords vineyard and to labour in his haruest we
borne of all sorts of cattell as of Beeues of Sheep of Goats as also the prices of the rest according to the Priests estimation Ezek. 44 30. Neh. 10 36. Likewise they had the first borne of men redeemed at a certaine price to wit at fiue shekels a man Fourthly there was appropriated vnto theÌ„ the first fruites of wine of oyle of wooll of corne and of their dough Numb 18 13. Deut. 18 4. Nehe. 10 35. Fiftly he had all the oblations and vowes and whatsoeuer was dedicated vnto God and separated from the common vse Numb 18 8. Ezek. 44 29 30. Sixtly the meat offerings the sin offerings the trespasse offerings the heaue offerings and the shake offerings and the shew-bread Numb 18 9 11. Leuit. 24 verse 9. Mat. 12 5. Seuenthly the aboundance and multitude of the sacrifices yeelded vnto them a great alowance of the peace offerings they had the brest and the shoulder of others they had more of euery sacrifice they had somewhat Numb 18 18. Leuit. 7 31 32 34. Deut. 18 3. Leuit. 7 8. Eightly all the males were to appeare thrice a yeare before the Lord Exod. 23 15 and 34 20 but none were to appeare empty before him Ninthly if any man had defrauded his neighbour and purloined his goods from him and he haue no kinsman to recompence the trespasse vnto the trespasse is to be recompenced to the Lord euen to the Priest Numb 5 8. The dooer of wrong is not to retaine it but it shall remaine to the Priests vse in case the owner be dead and haue left no kinesman behinde him Lastly all these former duties were to be paid in kinde if any desired to redeeme them he must pay not after his owne pleasure or price but according to the Priests valuation and must adde a fift part thereunto if any part or parcell were detained Leuit. 5 15 16 he was to bring a Ramme for an offering to make good that which he withheld as an ouerplus to adde a fift part thereunto Wherefore all things being duely considered the maintenance of the Priests and Leuites was both liberall and honourable Liberall in regard of quantity and quality Honourable in respect of the manner inasmuch as they were commanded to bring their offerings or gifts into the Temple Philo de honor Sacerd. that from thence they might receiue theÌ„ as from the hands of God himselfe lest the people when they brought any of their duties should vpbraid the Priest as if he were beholden vnto them This is the fashion and corrupt course of many vnthankfull wretches in these our daies that plead for nothing but for their backes and bellies and coffers that care not whether religion goe forward or backward that hit the Ministers in the teeth with their paiments and liberality toward them thinke they liue an easie and pleasant life by the sweat of other mens browes So then seeing the Ministers vnder the law that serued at the Altar had such meanes of maintenance that they might giue themselues wholly to holy things much more ought the Ministers of God in the time of the Gospel to be well prouided for For as their office is greater so the reward of their labours should be better Our Sauiour teacheth Math. 11 verse 11. that he which is least in the kingdome of heauen is greater then Iohn and the Prophets that is the Ministers of the Gospel haue receiued an higher calling then all that went before them and therefore there ought not to be a lower respect had vnto them God therefore would haue them well maintained as not pompously so not poorely as not wallowing in superfluity so not wanting through necessity They must be releeued bountifully not liue beggerly liberally not sparingly or pinchingly to the end they attend and imploy themselues in the duties of their callings and not to be driuen or distracted from them through penury The Apostle pointeth vnto this in the Epistle to the Galatians ch 6 v. 6. Let him that is taught in the word communicate vnto him that teacheth in all good things And in the 9. chapter verse 7 of the former Epistle to the Corinthians he confirmeth this truth at large Who goeth a warfare at his owne cost Who planteth a vineyard and eateth not the fruite of it c. The Ministers are the Captaines or Colonels of the Lords host they are the planters of his vineyard they are the shepheards of his flocke and therefore ought to haue maintenance from the Church 1 Cor 9 9 10. Secondly it were a kinde of wrong and iniustice to muzzle the mouth of the Oxe that treadeth out the Corne 1 Tim. 5 11 the calling of the Minister is laborious they are the Lords ploughmen seedmen and haruest-men His ploughmen to plough vp the ground of mens hearts Ier. 4 3 4 to harrow them and as it were to fashion them anew that so they may be fitted to bring foorth fruite when all thornes and thistles are grubbed vp and remoued His seed-men to sowe the precious and immortall seed of the word in their hearts whereby they are regenerated and borne anew Luke 8 verse 11. 1 Pet. 1 verse 23. His haruest-men to gather his corne into his barne that the sonnes and daughters of almighty God may haue the food of life broken vnto them and not perish through famine Thirdly the Minister communicateth spirituall things vnto the people which are of much more value then all temporal and earthly things Hence it is that the Apostle saith Is it then a great matter if we reape your carnall things As if he should say 1 Cor. 9 11. If we bestow vppon you the greater we may well receiue the lesser things not as a beneuolence but as a recompence albeit no sufficient compensation of our labours can be bestowed vpon vs forasmuch as they owe vnto vs euen themselues as Paul speaketh to Philemon Fourthly as the Leuiticall Priests for their seruice in the Sanctuary had a large and liberall maintenance so ought the Ministers of the Gospel They which minister about the holy things liue of the things of the Temple D. Downâ—â— in his serâ—â—â— of the digâ—â—â— and duty of the Minister and they which waite at the Altar are partakers with the Altar euen so hath the Lord ordained that they which preach the Gospel should liue of the Gospel 1 Corinth 9 verse 13 14. This condemneth the couetous practises and niggardly dealings of worldly minded men toward the Ministers who account them that attend vpon this calling vnworthy any allowance as being in their foolish opinion and diuellish conceit an idle and needlesse and fruitlesse function These men are of so wretched and corrupt consciences and so voide of the feare of God and man that whatsoeuer they can cunningly purloyne and fraudulently conuey away from them they thinke it well gotten and gained But let these men know and lay it vp in their hearts and apply
in heauen that not one of these little ones should perish Mat. 18 14. He commandeth that not one of these little ones should perish Mat. 18 10. He maketh vs to lye downe in greene pastures he leadeth vs beside the stil water he restoreth our soules and leadeth vs in the paths of righteousnesse for his names sake Psal 23 2 3. Iacob that fed the sheepe of his father in law testifieth touching his care that the drought consumed him in the day Gen. 31.40 and the frost pinched him in the night and sleepe departed from his eyes so that whatsoeuer was torne of beasts or stollen of theeues was required at his hands he bare the losse of it Much more then will the Lord care for the sheepe of his pasture his rod and his staffe shall comfort them and although they walke through the valley of the shadow of death they shall feare no euill Will a king regard onely the chiefe Cities and most populous places of his kingdome and suffer the rest to liue as they list without lawes good orders Or will the master of an house looke to some in his family and not to all If then God be our King if he be our Master he will looke to all his subiects and seruants whatsoeuer they be that they shall haue their meate in due season Secondly such is the grace and goodnesse of God that he would haue all his people Reason 2 come to knowledge Such as know not his will are none of his seruants If then he require the vnderstanding knowledge of his wayes not onely of rich men of great men of learned men and of the Ministers but of all the people of what calling and condition soeuer they be how meane and simple soeuer they be we must hereof conclude that he hath ordained that all of them should haue the meanes of knowledge and saluation offered vnto them and published among them To this purpose the Apostle saith He will that all men shall be saued and come vnto the acknowledgement of the truth 1 Tim. 2 4. And Peter in his second Epistle chap. 3. teacheth that The Lord is not slacke concerning his promise as some men count slacknesse but is long suffering to vs ward 2 Pet. 3 9. not willing that any should perish but that all should come to repentance This is that which the Prophet Ezekiel setteth downe chap. 18 11 23 32 and 33. Haue I any pleasure at all that the wicked should dye saith the Lord and not that he should returne from his waies and liue Thirdly the word of God was penned for all estates degrees and conditions of men It Reason 3 serueth as eye-salue to cleere the eyes of all persons and to make the simple wise Psal 19 7. and 119 99 100. It cleanseth the way of the yong man if he take heed thereunto with all diligence Psal 119 9. The booke of the Prouerbes of Salomon the sonne of Dauid King of Israel was written to giue subtilty to the simple and to the young man knowledge and discretion Prou. 1 4. The Apostle Iohn 1 Iohn 2 13. wrote to the Fathers because they had knowne him that is from the beginning he wrote vnto young men because they haue ouercome the wicked one he wrote to little children because they haue knowne the Father If then the word do serue for all sorts and sexes and ages whatsoeuer it followeth that all must be taught from the greatest to the least from the highest to the lowest Fourthly all persons whatsoeuer they be haue soules to saue simple persons small congregations Reason 4 little assemblies as well as others that are many in number We consist not only of bodies we must not onely prouide for this present life but we haue also soules to saue and must prepare for the life to come We shall all giue an account of the things that we haue done in this life whether they be good or euill forasmuch as the Lord will reward euery man according to his workes Rom. 2.6 The day of our particular death and the day of the generall iudgement are both of them dayes of reckoning and account and as the soule is most precious so the account to be giuen for it is very great and therefore from these premises we may necessarily deduct this conclusion that it is the will and pleasure of God that euery place and person should be carefully instructed Vse 1 It remaineth therfore that we come to the vses and as from a good tree gather such fruit as groweth from thence First we learne that it is Gods ordinance and appointment that euery congregation should haue a learned Minister to teach them the true religion and feare of God It is not ynough that there be a setled standing Ministery in one place or corner of the land or in euery great citie but he will haue his people in all places whether great or small to be cared and prouided for euery Church haue a sufficient Minister to instruct euery member of it Hence it is that the Euangelist declareth Acts 14.23 that the Apostles Paul and Barnabas ordained Elders by election in euery Church and then they commended them to the Lord in whom they beleeued And in the Epistle to Titus Paul saith vnto him Chap. 1. verse 5. For this cause left I thee in Creta that thou shouldest continue to redresse things that remaine and shouldest ordaine Elders in euery Citie as I appointed thee By euery Church and euery citie in those places we must vnderstand that wheresoeuer there is a body of people gathered together fit for a Congregation there ought a Minister to bee chosen appointed and set ouer the same For whersoeuer a Church is planted and a distinct congregation established there is an absolute necessity of a setled Ministery as we haue shewed before in the beginning of this Chapter so that it is altogether vnpossible that without it religion should prosper or continue The Lord had no sooner giuen his law concerning the erecting of the Tabernacle but Aaron his sons were annointed and the whole tribe sanctified to the office of the Ministery to attend on holy things to teach the people to offer sacrifices to performe such duties as were required of them He knoweth that euery man standeth in as great neede of food for the soule aa he doth of nourishment for the body and that as the body decayeth without sustenance so the soule famisheth and pineth away without the bread of life Wheresoeuer the Ministery of the word is wanting there wanteth one of Gods ordinances one of his speciall blessings Wee see by common and continuall experience when the corne is blasted and the haruest of the field is perished and the labour of the husbandman is destroyed what crying lamentation is made how much more ought we to be greeued to see the famine of the word brought vpon vs and thousands perish thorough want of this ordinance of God
spend our strength in vaine and for nothing yet our iudgement is with the Lord and our worke with our God Esay 49 4 5. In the meane season let our labour be answerable to the greatnesse of our calling that so we may be worthy of that honour Vse 4 Lastly seeing the function of the Ministery is of great excellency and dignity we must vnderstand that great gifts are required in the Ministers and they must in a good measure be qualified thereunto This vse doth the Apostle make 1 Tim. 3. The office of a Minister is a worthy worke therefore he ought to be of blamelesse conuersation and apt to giue instruction to the people He must shew both integrity of life and light of doctrine which is as the Vrim and Thummim that the Priest did beare on his brest-plate of iudgement Exod. 28 30. It is the best harmony that can be made when life and doctrine agree together otherwise we are as iarring cymbals Hence it is that the Prophet speaking of the Couenant of life and peace made with Leui Malac. 2 6 saith The law of truth was in his mouth and iniquity was not found in his lippes c. and he did turne many away from iniquity The Ministers are called by Christ both the light of the world and the salt of the earth In like manner Paul exhorteth the Elders of Ephesus Acts 20 28. Take heed vnto your selues and to all the flocke ouer the which the holy Ghost hath made you Ouerseers 1 Tim 4 16. to feede the Church of God which he hath purchased with his owne blood They must take heed to themselues by liuing well and to the flocke by feeding well with wholesome food They must shew themselues patternes of good workes Titus 2 7 8. If the calling were meane meane gifts would serue to furnish them that are chosen and exalted to that calling but seeing it is great we ought to labour after great gifts and to be adorned with worthy graces They that watch ouer soules ought to haue a quicke and sharpe sight that they may descry the crafty wiles and guiles of Satan They ought to haue a wonderfull care of their duty that are to attend the flocke of God day and night and be able to teach all and to deale with all sorts of men as Math. 13 52. He must be a Scribe taught of God No young scholler a workman that needeth not to be ashamed who see and try his worke diuiding the word of truth aright They must be able to seeke out that which is lost able to strengthen the weake able to heale the sicke able to binde vp the broken No skill is sufficient for these works to be the Lords husbandmen to dresse and husband the Church that it become not an vnfruitfull and barren wildernesse No skill in vs is sufficient to make vs the light of the world Math. 5 the salt of the earth the builders of Christs body the coworkers of God 1 Corinth 3 19 the Embassadours of Christ 2 Corinth 5 20 the Stewards of the house Titus 1 7 the fathers of the Church 1 Corinth 4 15 the fishers of men Math. 4 19 the Ministers of the Spirit 2 Corinth 3 6 the builders of the Temple the Shepheards of the sheepe Eph. 4 11 the planters and waterers of the garden 1 Corinth 3 6 7 the watchmen of the City Ezek. 33 7. Heb. 13 17 the Trumpetters of the host and the stars of the firmament Reuel 1 20. Dan. 12 3. The City of God which is the Church is a more glorious and beautifull worke then is the fabrick or frame of the whole world besides On the other side see the misery of blinde guides and the mischiefe that commeth by dumbe dogs yea the desolation that cometh vpon the people that haue such Pastours or Shepheards they are altogether vnworthy of that calling No man will make him his horsekeeper that hath no knowledge nor skil in horsemanshippe nor any experience that way nor his Cooke that cannot tell how to dresse his meate nay not his swineheard that is no better then an Image or Idoll and cannot tell how to guide or gouerne them And yet behold the simplicity and sottishnesse of the world and wonder at it They regard not to commit the soules of men that are most precious to such as we wil not willingly commit an heard of bruite beasts to be kept Ezek 33 6. The watchman that is blinde and dumbe and the City that setteth vp such an one shall perish together and our Sauiour testifieth that if the blinde leade the blinde both shall fall into the ditch Mat. 15 14. Woe vnto such leaders woe vnto such as are thus led These make this a base calling as if Ieroboams Priests were fit enough that were taken from the lowest of the people CHAP. IIII. 1. AND the Lord spake vnto Moses and Aaron saying 2. Take the summe of the sonnes of Kohath from among the sonnes of Leui after their families by the house of their fathers 3. From thirty yeares and vpward euen vntill fifty yeares old all that enter into the host to doe the worke in the Tabernacle of the Congregation 4. This shall be the seruice of the sonnes of Kohath in the Tabernacle of the Congregation about the most holy things IN this Chapter we haue an other numbring of the Leuites howbeit it is in another kinde then the former in the former chapter For in the third chapter the Tribe of Leui is numbred according to the persons but in this chapter it is numbred according to their office and Ministery so that there is a great difference betweene this and the other True it is Difference betweene the numbring in this chapter and the former in them both this Tribe is numbred but not this Tribe onely nor all the same persons nor yet to the same end We saw before a generall enumeration of the families of the Leuites as they succeeded in the roome of the first borne who had beene separated sanctified to the worship of God to the Ministery of the word to the seruice of the Church and to the spirituall gouernment of the people so that as well the first borne as they are numbred But in this chapter onely the Leuites are numbred not all nor any of the first borne who were now freed and exempted and fully discharged from that ministration Againe in the former chapter all the Leuites are numbred from a moneth old vpward but in this onely such as were fitted by their yeares to vndertake and execute the office of the Ministery which lawfull age is heere defined and determined to begin at thirty and to end at fifty yeares Lastly that numbring in the former chapter was to another end and purpose then this There they were all numbred frō one moneth that it might be knowne what ouerplus there was of the first borne but heere they are accounted from 30. yeares old to 50. that
Let no man despise thy youth but be thou an example to the beleeuers c and 2 Tim. 2 15. Study to shew thy selfe approued vnto God a workman that needeth not to bee ashamed rightly diuiding the word of truth And afterward verse 22. Fly youthfull lustes but follow righteousnesse faith charity peace with them that call on the Lord out of a pure heart When Elies sonnes light headed persons medled with the sacrifices the people began to abhorre the offerings of GOD 1 Sam. 2. There are many seuerall branches of this vse Branches of this vse sorted out into many particular points First euery Minister must consider how precious his calling is and what person hee sustaineth that he is as the mouth and messenger of God to the people and the Interpreter of his will he is as it were the Lords hand in separating betweene the precious and prophane the holy and the vnholy he is to keep the people out of the snares of the diuell and therefore not to deliuer them as a prey vnto him through his euill life Secondly they must often enter into this meditation with themselues that they are as actors vpon a stage or as beacons set vpon an hill to giue light to othets They are seene afarre off and a little blemish is soone espied in their coats Euery thing that they speake or doe is obserued and marked so that some follow them and others carpe at them some are greeued and offended others reuile the whole Ministery for the sinne and scandall of a few Thirdly let vs labour to stop the mouthes of the enimies that are ready to open them against their actions and persons and thereby take occasion to blaspheme the Name of God and the glorious Gospel of Christ and thorough their euill life wound the truth it selfe Heereby they shall be meanes to gaine them to the faith that such as receiue not the truth nor the loue of the word may without the word beholding the pure and holy conuersation of the Ministers thereof imbrace the word On the other side the prophane liues and leud examples that many in that calling giue do make the true religion stinke in their nostrils and become loathsome and noisome vnto many and so lay a dangerous stumbling blocke before such as being blinde are made more blinde and being haters of good things are more hardened in heart Woe be to such as giue offence it must be that offences come but woe to them by whom they come Math. 18 7. These are glad to lay hold vpon euery small occasion to speake euill of the word wayes of God as also of the Ministers Ministery and the profession of the Gospel The Apostle admonisheth the Minister 1 Tim. 3 7 that he must haue good report of them that are without lest he fail into reproch and into the snare of the diuel We ought so to behaue our selues that the enemies of God and his word may haue no iust cause to speake against vs or to complain of vs through our desert But if we be without fault and haue the testimony of a good conscience to witnesse with vs it ought not greatly to trouble vs though we be burdened and borne downe with false reproches calumniations nay rather we haue matter of reioycing offered vnto vs if we suffer for righteousnesse sake Math. 5 10 and we must boldly go forward through good report and euill report Cor. 6 8. alwaies bearing about in our body the dying of the Lord Iesus that the life also of Christ Iesus might bee made manifest in our body Lastly it is the duty of the people to yeeld them reuerence and to make a good account Vse 3 of them in regard of that weighty and blessed worke that is in their hands This is a notable signe and fruite of our loue toward them For if it be required of the Ministers to bee thus qualified it followeth that they ought to haue the honour and estimation that is fit for them as Leuit. 21 8. Thou shalt sanctifie him therefore for he offereth the bread of thy God he shall be holy vnto thee for I the Lord which sanctifie you am holy And the Apostle 1. Thess 5 12 13. saith We beseech you brethren to know them which labour among you and are ouer you in the Lord and admonish you and to esteeme them very highly in loue for their workes sake c. We shewed before how basely and brutishly euery base brutish companioÌ„ accounteth both of the Minister and of his calling as we saw in Ahab in the Captaines and sundry others and all this falleth out because they rebuke and conuince the world of sinne as Ieremy found by experience and acknowledgeth chap. 15 10. Woe is me my mother that thou hast borne me a man of strife and a man of contention to the whole earth I haue neither lent on vsury nor men haue lent to me on vsury yet euery one of them doth curse me This duty hath many branches vnder it as it were diuers sciences that come out of one roote First we must pray for the Minister that the Lord would giue him wisedome knowledge in all things â—ranches of â—s vse 2 Tim. 2 7. Consider what I say and the Lord giue thee vnderstanding in all things There is a carnal and fleshly wisedome which is corrupt and diuellish and there is a wisedome which is true and heauenly We must desire such onely as is grounded on the word of God Secondly the Church must take notice what her power and authority is in chusing of Ministers It hath no absolute authority to ordaine whom it listeth and then to obtrude them vnto the people but it is hemmed about and compassed within certaine lists and limits out of which it ought not to wander any way Thirdly it is the duty of the people so to vse themselues toward their painefull carefull and faithfull Ministers that they may take occasion to reioyce in their calling and charge ouer them that they may see they haue not laboured in vaine as Hebr. 13 ver 17. Obey them that haue the rule ouer you and submit your selues for they watch for your soules as they that must giue an account that they may do it with ioy and not with greefe for that is vnprofitable for you Nothing doth effect this more then when we profit by their labours and fructifie by their husbanding of vs and when we gaine knowledge faith repentance and saluation by their Ministery This doth refresh the weary spirits and cheere vp the heauy hearts of the Ministers who are oftentimes made sad and exceedingly humbled by the ignorance and prophanenes of a peruerse people But when they see the word of God cast behinde mens backes and though the seed be plentifully sowne yet nothing commeth vp but weeds and thistles so that the field yeeldeth nothing but a croppe of cares then they hang downe their heads their ioy is gone their crowne
to all Churches therefore hee reprooued them because they neglected an ordinary duty Secondly he commandeth them that themselues should take him away saying Put him out from among you but it had beene vnreasonable to require a myracle at their handes which he knew they were not able to worke Thirdly if he had intended such a miraculous action as they performed against hypocrites and enemies of the truth what neede had there beene of a solemne assembly and consent of the Church But in putting of him out the Congregation had an interest ver 4. When ye are gathered together c my spirit with the power of our Lord Iesus Christ â—r 5 4. Fourthly this appeareth also by the ende for which he was to be deliuered to Satan for the destruction of the flesh that the spirit may bee saued in the day of the Lord Iesus â—r 5 5. that is that he may repent of his wickednesse in this life and so be saued in the life to come This also is noted to be the end wherefore he deliuered Hymeneus and Alexander to Satan that they might learne not to blaspheme that is that they might renounce their heresies and imbrace the true faith and so repent of their former impiety and iniquity Therefore hee would not haue him smitten with sudden death and taken out of this life and so the time and gift of repentance to be cut off from him Fiftly what it is to deliuer to Satan and to take away the Apostle expresseth in other places keepe not company with them with such eate not purge out the old leauen that they may blush and be ashamed so amend their euill waies Sixtly if this had beene meant of such extraordinary punishments the Apostle might haue done this by his Apostolicall authority and needed not to haue troubled the whole Church with it Seuenthly that which the Apostle heere commanded the Church no doubt practised but they did not take him away out of this world by any myracle neyther deliuered him to bee possessed and punished bodily by the diuell but rather proceeded against him with the censures of the Church as appeareth in the second Epistle where he willeth them to comfort him being afflicted â—or 2 6 7. to receiue him being penitent and to cure him beeing wounded Lastly if he had willed them to kill him he had willed them to rush into the Magistrates seate which he would neuer doe for this is proper to the Magistrate alone that beareth the sword Seeing therefore we haue the commandement of Christ and the practise of the Apostle to warrant the sentence of excommunication there shall alwayes bee place for it in the Church euen where the Christian Magistrate is setled established Paul would haue them assemble together in the Name of Christ â—or 5 12. that is by his will commandement and afterward hee sheweth that the Churches office is to iudge them that are within albeit the Magistrate haue a sword put into his hand by the ordinance of GOD. What then There is a twofold sword materiall and spirituall he taketh vp the materiall sword and striketh with it The Church handleth the spirituall sword which is the word of God so that the Magistrate taketh away the wicked one way the Church another way The Magistrate killeth and taketh away life if the cause require the Church medleth not with corporall punishment and shedding of blood The Magistrate proceedeth directly according to the Lawes against offenders albeit they repent because he respecteth the execution of iustice and the reuenge of the dishonour done to God The Church proceedeth not in that order but obserueth the degrees appointed by Christ Math. 18 15. If thy brother shall trespasse against thee goe and tell him his fault betweene him and thee alone c and if the offenders repent they are ready to forgiue theÌ„ For this is the marke whereat excommunication aymeth and the end whereto it tendeth that the sinners being ashamed may be brought to repeÌ„tance that such as liue in the church might not be corrupted forasmuch as a little leauen leaueneth the whole lumpe Lastly it may be said that we should rather Obiection 3 labour how and which way to bring more into the Church then to exclude any out of the Church Men are ready to goe faâ—â— enough out of it but they returne slowe enough to it We are to endeuour to call men to the Sacraments which are encouragements to godlinesse rather then to keepe them froÌ„ them for their wickednesse It is a signe we lacke charity toward them when wee hide from them that which should do them good I answer Answer it is our duty to do both of them to wit both to encourage them to godlines and yet to keepe them from them so long as they lye in open wickednes not repented of not the first without the latter nor the latter without the first lest wee bee compelled to giue that which is holy to dogges Did the Lord himselfe want charity toward Adam wheÌ„ he sent him forth from the Garden of Eden Gen. 3 22. lest he put foorth his hand and take also of the Tree of life and eate liue for euer The Sacraments of God cannot profite or helpe wicked men The Supper of the Lord is onely auaileable and comfortable vnto them which come worthily to wit with true repentance with sound faith and with vnfained charity touching others it turneth to greater iudgement and condemnation This doth the Apostle teach 1 Corin. 11 27. Whosoeuer shall eate this bread and drinke this cup of the Lord vnworthily shall be guilty of the body and blood of the Lord. Is it not a worke of charity to stay his course that is running into daÌ„ger and like to hurt himselfe to hinder our brother from such an action as that he eateth iudgement to himselfe and maketh himselfe guilty of horrible sinne This were a strange kinde of charity to suffer a man to thrust himselfe through with his sword or to cast himselfe downe headlong from a steepe Rocke when we may hinder him from so doing The Apostle Iude giueth vs other direction in his Epistle that we should haue compassion of some making a difference and others saue with feare Iude 22 23. pulling them out of the fire Wherefore there is no wrong done to impenitent persons if they be excommunicated and consequently barred from the Supper but rather a great benefit is bestowed vpon them and their saluation furthered by this means Neither let any say Obiect that the Church vsurpeth vpon the Magistrate and taketh from him his office For if this were a good reason Answer it was neuer lawfull neither euer shall bee for the Church to excommunicate any offenders because it belongeth to the Magistrate as his duty to punish offences whether he be a Christian or no Christian How then is it that wee take away this authority from the Church in the time of a
hath dealt bountifully with thee for thou hast deliuered my soule from death mine eyes from teares and my feet from falling We must vow vnto him a faithfull seruing of him and performe our vow before him in the trueth of our hearts saying Ver. 9. I will walke before the Lord in the land of the liuing We must returne the praise and glory vnto him to whom alone it is due vttering this voyce of thankesgiuing in a sweet meditation of his goodnesse What shall I render vnto the Lord for all his benefits toward me Ver. 12 23 I will take vp the cup of saluation and call vpon the Name of the Lord. Wherefore albeit we haue many perils without vs and within vs yet we rest in the armes of Christ and abide vnder the shelter and shadow of the Almighty so that we haue this comfort his left hand is vnder our head Cant. 8.3 and with his right hand he doth embrace vs. If it were not for this protection and vpholding of vs we could not endure heere in the world Secondly it warneth all those that are cleansed to keepe themselues in such sort that they be not polluted Deut. 23.9 This shall bring great comfort to the conscience and great peace that passeth all vnderstanding The burnt child dreadeth the fire he that hath once beene in danger of drowning will hardly be brought or drawne to the bankes side an horse that hath once bene plunged in some deepe quag-mire will with much adoe passe that way againe He that once hath found and felt the grieuousnesse of sinne and the terrours of conscience and the wrath of God and the flashings of hell fire will feare to fall and offend againe If we did duely consider how dearely it did cost Christ our Sauiour to redeeme a soule from damnation and that the weight of sinne did make him sweat drops of blood and to cry out vpon the Crosse Psal 22.1 Matth. 27.46 My God my God why hast thou forsaken me when we haue bene once cleansed it will make vs carefull to keepe our selues cleane when we haue washed our feet it will worke a care in vs that we doe not defile them It is such an heauy burden that whosoeuer hath once felt the weight and smart of it dareth not stand vnder it againe Thirdly this circumspect walking before him warneth vs to forsake the company of the wicked and society with them as 2 Cor. 6.16 Come out from among them and be yee separate saith the Lord and touch not the vncleane thing and I will receiue you Our doctrine teacheth vs that sinne defileth and polluteth a man so as there is no filth or dung vpon the earth defileth the body as sinne defileth the whole man before God and therefore wee should loath the fellowship of euill men and wicked persons If a man should offer himselfe into our company that had wallowed and tumbled in some foule and filthy channell wee would shunne him and bee ashamed of him wee would not abide him but thrust him from vs. For we know we could not bee neere him a little while but he would make some of his filth to cleaue vnto vs. Thus it is with badde men As themselues are loathsome and filthy so they will leaue part of their filthines behind them among whomsoeuer they conuerse like vnto some beasts that leaue such a rancke sauour after them wheresoeuer they become that it may easily be knowne thereby as by an infallible token that they haue beene there If we cannot draw these men from iniquity let vs withdraw our selues from their company There is not a more deceitfull baite to catch vs then to come within their reach Many haue beene stricken downe with this stroke that haue stood as valiant and inuincible men against many other dangers Let vs be wary by their harmes and learne wisedome by their folly and to beare our selues vpright by their fals â—on But it may be demaunded whether all keeping company with them be vnlawfull 〈…〉 or not I answere all company with them is not absolutely forbidden but to be familiar with them is forbidden to delight in them to be of one heart and of one mind with them to be yoked vnto them so to delight to be among them that we like better of them then of any other and neuer thinke our selues well vntill we be with them If any farther aske the question â—on in what cases it is lawfull to be among them 〈…〉 I answer briefly first when we seeke to reclaime them when we haue this end to conferre with them to instruct and admonish them as the Apostle speaketh of an heretike that he must be once or twice admonished then being obstinate he must be auoyded Tit. 3.10 That which he speaketh particularly of an heretike may be spoken generally of euery wicked person that is incurable Secondly when we are bound by the band of a necessary calling to be in their presence and company For God hath set vs in our seuerall standings out of which we may not depart We shewed in the former doctrine that if a man were excommunicated by the Church yet such as belong vnto him in the family or in the Common-wealth ought to be subiect and obedient vnto him The wife must yeeld to the husband due beneuolence the child must honour the father and a seruant his master so farre forth as they doe not encourage him in his sinnes nor ioyne with him in a liking of them Lastly it teacheth vs to auoide all occasions and inducements to sinnes yea all appearances of euill Hence it is that Iude saith ver 23. Hate euen that garment which is spotted by the flesh not onely the sinnes themselues but the occasions of them And heereby wee may try our selues whether we make conscience of sinne or not Euery commandement that forbiddeth any sinne forbiddeth all the allurements that may draw vs into the same This is one of the generall rules that helpe vs to vnderstand the law to come to the true meaning thereof Lastly seeing sinne soileth and defileth we learne to put this duty in practise to craue of God to wash vs and cleanse vs from the defilements of sinne Let vs follow the example of the leper Matth. 8.2 who fell downe at the feet of our Sauiour and besought him that he might be clensed Lord if thou wilt thou canst make me cleane so ought we to come into the presence of Christ and worship him and craue of him to cleanse vs from the filthinesse of our sinne It so staineth and polluteth that none can wash away the blots and spots that sticke so fast vnto vs but he This we see in Dauid Psal 51.2 3. Wash me from mine iniquitie and cleanse me from my sin for I know mine iniquitie and my sinne is euer before me True it is God sometimes willeth vs to wash our selues as he commanded the Israelites to wash their garments when they
be thine it is the Lords and he giueth it vnto the Priest for a recompence of his labours in the Tabernacle and his seruice of the Lord and his teaching of the people God is the Lord of the soile he challengeth it at his own and he disposeth it at his owne pleasure Thus much touching the Law the applying of it followeth where God ordaineth it as a Law that all such things as are purloyned and conueyghed away from the right owners and possessours should in case they or any of them faile be bestowed vpon the Priest which is amplified by an equall comparison of the like all other things offered should be his also and might not be altered to any other vse as if he had said As I haue giuen them the offerings of the people so I haue giuen to them this also that they shal haue right as wel to the one as to the other by my gift Verse 5. When a man or woman shall commit any sinne o. After we haue seene the order of the words let vs make a collection of doctrine And first obserue that Moses speaketh in this place not of any sinne committed against piety and godlinesse but against the equity and iustice that ought to bee among men not of the immediate worship of God prescribed in the first table but of wrongs done to our brethren forbidden in the second table as appeareth by sundry circumstances both because he speaketh of making him recompence which no man can giue to God it being vnpossible to make satisfaction to him for the least offence and because the trespasse shall be recompensed to the Priest yet notwithstanding he calleth it a trespasse against God Heereby we learne that all sinne Doctrine All sinne 〈◊〉 committed against God himselfe euen the breach of the second table is committed against God Whatsoeuer iniuries and offences are done against our brethren are sinnes and offences committed against God This appeareth euidently in other places of the Law as Leuit. 6.2 3 4. If any man sinne and commit a trespasse against the Lord and deny to his neighbour that which is taken him to keepe c. Where he teacheth that to deny the thing committed to our keeping to breake the trust reposed in vs to robbe our neighbor violently to take his goods from him to deny that which we haue found and our neighbour hath lost are all of them sinnes against God though trespasses against men The charge also that Nathan layeth vpon Dauid together with his answere make this trueth most plaine 2 Sam. 12.9.13 The Prophet reproouing him saith Wherefore hast thou despised the commandement of the Lord to doe euill in his sight thou hast killed Vriah the Hittite with the sword and hast taken his wife to be thy wife and hast slaine him with the sword of the children of Ammon To this heauy message from God deliuered by his seruant the Prophet doth Dauid submit himselfe and in the humility of his soule consesseth I haue sinned against the Lord. This is that which Ioseph witnesseth when he was entised to commit folly with his wanton mistresse but yeelded not vnto the tentation he saith vnto her Gen. 39.9 How can I doe this great wickednesse and sinne against God He doth not say against my master and so render euill for good vnto him as he might truely haue said but he speaketh with a feeling conscience that he should sinne against God in offending against his master To all these we may also adde the testimony of the Lord himself vttered vnto Caine that had conceiued malice and murther in his heart against his brother a sinne against the second Table the summe whereof is Thou shalt loue thy neighbour as thy selfe Gen. 4.6 7. Why art thou wroth and why is thy countenance cast downe if thou doe well shalt thou not be accepted and if thou doest not well sinne lyeth at the doore c. It is a notable exhortation that Moses giueth in the behalfe of the poore that were among them Deut. 1.5.6 Beware that there bee not a thought in thy wicked heart saying The seuenth yeere the yeere of release is at hand and thine eye be euill against thy poore brother and thou giuest him nought and he cry vnto the Lord against thee and it be sinne vnto thee Whereby we see that not onely such as take away other mens goods wrongfully doe commit sinne against God but they that detaine their owne goods couetously and doe not bestow them vpon the releefe of the poore so that a man may sinne in his owne as well as in other mens in ouermuch sparing as well as in wronging others To the same purpose he speaketh in another place against the oppressing of an hired seruant that is poore and needy whether he were of their brethren or of the strangers in the land Deut. 24.15 At his day thou shalt giue him his hire neither shall the Sunne go downe vpon it for he is poore and setteth his heart vpon it lest he cry against thee vnto the Lord and it be sinne vnto thee All these places prooue vnto vs that all sinne is committed against God and respecteth him either immediately when we sinne against the first Table or mediately when we sinne against the second Table This will better appeare by such reasons as Reason 1 are grounded out of the Scriptures and serue to confirme this trueth and to establish our consciences in it First sinne is nothing else but the breach of the Law of God 1 Ioh. 5.17 and the party that is offended properly directly is God himselfe For except there had beene a law giuen of God forbidding or commanding there could be no offence against any creature If God had not said Thou shalt not steale theft had not beene a sinne and lust could not be accounted as a sinne except the Law had said 〈◊〉 7.7 Thou shalt not lust as Paul confesseth he had not knowne sinne but by the law And in another place hee testifieth that where there is no law there is no transgression forasmuch as by the law commeth the knowledge of sin 〈◊〉 4.15 If God had not said Thou shalt not commit adultery Dauid had neuer offended Vriah in taking his wife If he had neuer said Thou shalt not kill it had beene no offence to take away life Absolon had neuer transgressed in dishonouring his father Caine in murthering his brother Ziba in slaundering his master if God had neuer published a law against these things Hence it is that the Apostle Iohn saith Whosoeuer committeth sinne 〈◊〉 3.7 transgresseth also the law for sinne is the transgression of the Law This is a full and perfect definition of sinne so that as the definition and the thing defined are both one so are sinne and the breach of the Law For as euery sinne is the transgression of the Law so euery transgression of the law is sinne and nothing else but sinne as euery man is a
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
euident First Reason 1 they are the Messengers of God sent out of him to do his message and to execute his wil and to speake in his Name and to deliuer that which he shall put into their mouthes and to discharge the commission that he hath giuen vnto them After that God had made a couenant with Leui so that the law of truth was in his mouth and he turned away many from iniquity he setteth downe this as a rule Mal. 2 verse 7. The Priests lippes should keepe knowledge and they should seeke the law at his mouth for he is the Messenger of the Lord of hosts To this purpose Paul speaketh both touching himselfe and the rest of the Ministers 2 Cor. 5 20. Now then we are Embassadors for Christ as though God did beseech you by vs we pray you in Christs stead to be reconciled to God If then the Messenger be to bee respected as he that sent him the Minister is to be acknowledged to represent the person of God in whose Name he speaketh Secondly it pleaseth God to worke saluation Reason 2 in his people by them and their Ministery For as the Gospel is the power of God so the Preachers of the Gospel are workers together with God Indeed we deny not but he is able and sufficient of himselfe to saue the soules of men without the Ministery of men as he created them without the helpe of men Neuerthelesse hee will vse their Ministery at his good will and pleasure and he will conuay his treasure in earthen vessels that the excellency of the power may be of God and not of vs. Not that he standeth in neede of any helpe or could not attaine to the end of his purpose without our labour for who are wee that can adde any thing to his perfection but hee doth it for our owne good and to manifest his greater loue and mercy toward vs. Hence it is that the Apostle saith 2 Cor. 6.1 Wee then as workers together with him beseech you also that ye receiue not the grace of God in vaine And in the former Epistle saith â— Cor. 3 9. We are labourers together with God ye are Gods husbandry ye are Gods building Seeing then the Ministers are workers together and labourers together with God so that they are the meanes by whom we beleeue God accounteth that as done to himselfe which is done to them as we are to account that God doth that vnto vs which they doe being directed by his word Reason 3 Thirdly he accounteth that which is done to any of his seruants and children as done to himselfe whether it be good or euil whether it be right or wrong forasmuch as Christ and the faithfull make one mysticall body whereof he is the head and they are the members In the day of iudgment Christ wil acknowledge that to be done vnto himselfe which is done to the least of them that beleeue in him and belong vnto him Matth. 25.40 In like manner when Paul was going to Damascus to bring them bound to Ierusalem that called vpon his Name he called vnto him from heauen â—cts 9 4. Saul Saul why persecutest thou me Christ Iesus is touched in his members when any of them are troubled so that their persecutions are his persecutions their afflictions are his afflictions according to the saying of the Apostle Col. 1.24 I Paul am made a Minister who now reioyce in my sufferings for you and fill vp that which is behinde of the afflictions of Christ in my flesh for his bodies sake which is the Church The faithful are as parts members of Christs body of his flesh and of his bones Ephes 5.30 and he is the head ouer all things Ephe. 1.22 So that as the head hath a feeling of these things that befal the body so is it with Christ he doth after a sort suffer with vs and reioyce with vs. Vse 1 The vses therefore are to bestood vpon that the trueth of this may be applyed to our instruction without which the doctrine is as bread cast vpon the waters or as seed that rotteth in the earth that is commeth to nothing First we are directed hereby what ought to be our behauiour toward their persons wee must take heed that we doe neither wrong them nor hurt them neither rise vp against them considering that God will take their wrongs and iniuries as done vnto himselfe If a Prince should giue vs in charge to beware that we doe not hurt some speciall seruants of his house and should adde withall that he would account their wrongs if any be offered as done in disgrace and despight to his person there is no doubt but euery one would take diligent heed that he did not hurt them Thus the case standeth with euery one of vs. The Ministers are Gods seruants appointed to doe his will and separated to preach the Gospel of peace and God hath laid a charge vpon men that they offer no iniury nor indignity vnto them If they doe they touch the apple of his eye which is most tender Zach. 2.8 and therefore they incurre his wrath and heauy displeasure This is it the Prophet teacheth Psal 105.15 He reprooued kings for their sakes saying Touch not mine Annointed and doe my Prophets no harme They then shall not escape the reuenging hand of God that set themselues against the seruants of his house and the trueth of his word that they deliuer Their word is mighty and shall preuaile it is Gods word that they bring vnto vs and he will take their cause into his hand It is true indeed they are aboue all other persons and callings in the world subiect to many and great abuses they are made a reproach to men and Angels they endure the nippes and quippes of wicked men with silence and patience so that wee may cry out with Ieremie in the bitternesse of our soules Woe vnto vs Ierr. 15.10 we are borne to be men of strife and men of contention to the whole earth But seeing God hath a sight and sense of these vniust and iniurious dealings toward them and accounteth them and accepteth them as done against himselfe we see it is no small sin to wound them with the tongue of malice to smite them with the fist of iniquitie or to spurne and kicke them with the heele of contempt and reproach It stirred vp Dauid to shew exemplary punishment vpon the wretched and wicked Ammonites that abused grosly and grieuously his seruants whom hee sent among them for he put them vnder harrowes and yron sawes and so reuenged thereby with rigour the disgrace brought vpon them as if they had done it to his owne person They could not more haue offended him and prouoked him to wrath if they had cutte off his garments in the middes and shaued off the one halfe of his beard 2 Sam. 10.4 and so done him all the villany that might be This therfore giueth vs a notable warning to beware that
names and not in the Name of God They cannot say Thus saith the Lord but this I say vnto you not heare ye the word of the Lord but heare ye my word not that which God commandeth to obserue that do ye but keepe my word â—h 15 3. the commandements of men the traditions of the Elders the superstitions of the Fathers and such like humane ordinances wherby they make the word of God of none effect This carrieth no authority to the consciences of the hearers but it is as a sword that is blunt whose edge is turned that it cannot cut or enter into the flesh The word thus deliuered can neuer open the corrupt heart of man or do any good vnto the conscience If then we do not teach the flocke of God both by sincerity of doctrine and by innocency of life we shew our selues to be messengers of Satan not the Ministers of God to be false Prophets not true Teachers We are ioynt labourers with God and therefore he will be sanctified in all that come neere vnto him He feedeth the flock by our hands he conuerteth the soules by our Ministery and he saueth the hearers by our preaching and therefore we must not cause our office to be hated and contemned but by all meanes maintaine the dignity and authority of it to the vttermost of our power It is not only the corrupt doctrine but the euill life of the Ministers that maketh their calling to be vile and void in the eyes of worldly men If the persons that preach it be prophane they reiect Ministers Doctrine and Calling they set al at nought and let all alone And this is the deepe pollicy and subtilty of Satan wheÌ„ he dareth not openly oppose himselfe against the doctrine that is according to godlinesse nor encounter with the word of truth hand to hand he goeth to worke another way that he may cunningly vndermine it to which purpose he striueth to make it hatefull and contemptible by occasion of the Ministers and he duely obserueth their errors their faults and failings that with some colour he may cauill and so countenance his euill proceedings Christ our Lord and Sauiour did well and wisely foresee this and carefully did preuent this The treachery of Iudas was well knowne to the Iewes themselues hee betrayed his master forsooke the Apostles Mar. 26 27. ioyned with the Pharisies and in the end hanged himselfe This must needs bring a great scandall and much hinder the proceeding of the Gospel cause the Disciples to be euill spoken off and the truth it selfe to be reuiled Besides the Apostles might be afraid lest all their labour should be in vaine Wherefore to the end the Lord might adde strength courage vnto them and represse the slanders calumniations of the enemies of the Gospel and withall leaue a perpetuall direction vnto the whole Church that no man should refuse the purity of doctrine for the impurity of the liues of such as are the Teachers he vttereth and oftentimes repeateth this sentence Verily I say vnto you he that heareth you heareth mee Math. 10 40. Luke 10 16. Iohn 13 20. and he that heareth me heareth him that sent me he that despiseth you despiseth me and he that despiseth me despiseth him that sent me In these words he establisheth the authority of the Apostles doctrine and reprooueth all those that iudge of the doctrine by the Ministers and esteeme of the truth by the teachers For euen as Kings and Princes will not lose their right nor diminish the authority of their commandements albeit their Officers or Embassadors should exceed their calling and goe beyond the bounds of their commission in like sort whatsoeuer the Ministers of the Gospel shall be yet the word alwaies remaineth the same the promises and threatnings that are written in it shall be ratified by it we shall be iudged at the last day We must turne vnto it that shall not bow and bend to vs. For all flesh is as grasse and all the glory of man is as the flowre of grasse The grasse withereth and the flowre thereof falleth away but the word of the Lord endureth for euer 1 Pet. 1 24 25. To conclude therefore we must not cast our eyes so much vpon the Ministers that are the disposers of the mysteries of God as vppon the author of the Ministery which is the Lord himselfe neither be so carefull and attentiue to heare their voice as Christ himselfe speaking in them in whose Name they are Embassadors Doubtlesse they shall incurre the displeasure of God and receiue greeuous punishment whosoeuer are euilly affected to the Ministery of the word and their impiety shall detract and diminish nothing from the worthinesse of the doctrine it selfe which directeth vs to one God through our onely Mediatour Iesus Christ and teacheth vs to serue him with a true faith with a pure life with a loue vnfained Vse 4 Fourthly we ought from this ground of doctrine heere deliuered to giue them double honour and not withhold from them the wages of their worke and the recompence of their labours that is due vnto them but as euery labourer must haue his hire so ought the Ministers aboue the rest that labour in the word and doctrine to be maintained of the Church As the Church dependeth vpoÌ„ them for their allowance so they depend vpon her for their maintenance Thus the Pastour and the people do feed one another as a flocke of sheepe nourisheth the Shepheard who eateth the milke of them cloatheth himselfe with the wool of them and againe the Shepheard coucheth them into greene pastures and leadeth them by the still waters The people feed him with the bread of this life he feedeth theÌ„ with the bread of euerlasting life They minister to him in carnall things he to them in spirituall things They cannot lacke him in regard of their soules hee cannot be without them in regard of his body Thus then they do feed one another or at least ought to do If he receiue food of them and giue none vnto them againe he robbeth them of their goods and murthereth their soules If they on the other side receiue food of him so that they be taught of him and yet make him not partaker of a part of their goods they robbe him and cause him to depart from them and so become murtherers of their owne soules as if they did lay violent hands vpon themselues or rather as if they did famish themselues by refusing bread prouided for them inasmuch as where vision ceaseth there people perish Prou. 29 18. Nay the Lord accounteth of this sinne in another kinde and nature he chargeth such Church-robbers to be robbers and spoilers of God no lesse then they that stand by the high way and take a purse I doubt not but very many will be ready to scorne this comparison say What Do you liken vs to theeues Do you make no better of vs We are true
weake man full of infirmities though otherwise godly and diligent in his office For when he saw how onely her lippes mooued 1 Sam. 1.13 14. but her voyce was not heard because she spake in her heart to God by prayer he thought she had beene drunken and he said vnto her How long wilt thou be drunken put away thy wine from thee See how ready he was to iudge amisse of her action and to call good euill This was also the sin of Iobs wife and of his friends they thought him to be an hollow hypocrite and a deep dissembler because they saw him strangely visited by so strange a visitation Iob 4.7 Thus did the wicked Iewes vsurpe authority ouer the Gentiles and censured them at their owne pleasures they said vnto them Esay 65.5 Stand apart come not neere me for I am holier then thou and yet they were greeuous sinners themselues as a smoake in Gods eyes and as fire that burneth continually So when the Apostles were filled with the holy Ghost and began to speake with other tongues as the spirit gaue them vtterance others mocked them and said They are full of new wine Acts 2.13 This iudgement is iustly condemned being quite contrary to the rule of loue which doth interpret all things in the best part and is in nothing suspicious and therefore we ought not to iudge wrongfully corruptly and maliciously of those godly actions which we see the children of God to doe And if it shal fal out at any time as it may fall out many times that we be laden with the burden of such surmises and sinister suspicions of hypocrisie and a double heart yet we are not to be daunted and dismayed by them or to giue ouer our hold in the faith but know assuredly that this is no new thing and therefore no strange matter is befallen vnto vs. The dearest Saints and seruants of God haue felt this euill and haue had experience of this mischiefe of the tongue We must not looke for an higher estate or better condition then Christ and his Apostles had When he sought to destroy the kingdome of Satan and cast out diuels by the finger of God they charged him to doe it by the power of Satan Matth. 12.24 It were intolerable pride and presumption for the seruant to climbe higher then his Lord or the disciple to striue to be aboue his Master The second kind of iudging â—â—e second â—â—d of iudgeâ—ent is when men haue committed euill things which of themselues are worthy to be condemned and wee iudge them that haue so offended to be without all hope of repentance or recouery and to be cast off for euer to be out of Gods fauour and to be reprobates This is not onely to arrogate a mastership ouer them but to step vp into the seat and secrets of God For who hath reuealed that vnto vs or who hath been of his counsell The things reuealed in the word belong vnto vs and to our children but secret things to the Lord Deut. 29.29 That this iudgement is altogether forbidden may appeare both by precepts that restraine it by examples that condemne it Euill men must be instructed with meekenesse not condemned with rigour and rashnesse proouing if God peraduenture will giue them repentance to the acknowledging of the trueth and that they may recouer themselues out of the snare of the diuell who are taken captiue by him to do his will 2 Tim. 2.25 26. Likewise the Apostle setteth down the like commandement 1 Cor. 4.5 Iudge nothing before the time vntill the Lord come who both will bring to light the hidden things of darkenesse and will make manifest the counsels of the hearts and then shall euery man haue praise of God Let vs to these precepts adde such examples as wee find in Scripture and out of many select and sort out some few Manasseh king of Israel is one of the most memorable obiects of Gods mercy he was a sorcerer and coniurer an idolater and murtherer he made his sonnes passe through the fire he dealt with a familiar spirit and vsed witchcraft he made Iudah and the inhabitants of Ierusalem to erre and to doe worse then the heathen whom the Lord had destroyed before the children of Israel 2 Chro. 33.6.9 yet when he humbled himselfe and prayed vnto God he was pardoned Mary Magdalene was a woman defamed and defiled with much sin out of whom were cast seuen diuels yet shee was conuerted and accepted Paul acknowledgeth himselfe not worthy to be called an Apostle or disciple of Christ he had beene an oppressour a blasphemer and a persecuter of the Church of God yet he was receiued to mercy because he did it ignorantly through vnbeleefe 1 Tim. 1.13 The Iailer mentioned in the Acts of the Apostles dealt very roughly with Paul and Silas and cast them into the inner prison and made their feet fast in the stockes but when God once touched his heart suddainely he called for a light and came leaping in and trembled saying Sirs Acts 16.30 what must I doe to be saued I will conclude this point with the example of the theefe that was condemned for theft and crucified with Christ he had spent all his dayes in his wicked and vngodly courses he was no better then his fellow they had one purse and determined to fill their houses with spoile and priuily laid wait for the innocent without cause and continued thus vntill the end of their liues yet God in mercy looked vpon one of them and called him to the state of grace as it were at the last gaspe and pulled him as a brand out of the fire saying vnto him This day shalt thou be with me in Paradise Luke 23.43 A man would haue thought that these at least some of them had bene desperate persons forlorne men without hope of repentance or likelihood of saluation and yet behold how God that hath the hearts of all men in his owne hand turneth whom hee pleaseth into the right way and when it pleaseth him like the housholder in the Gospel in who called labourers into his vineyard at all houres of the day Mat. 20. The meditation of these things ought to stay vs from corrupt iudgement which argueth that we are destitute of true loue toward our brethreÌ„ to guide vs in all our dealings with them The third kinde of iudgement The third kind of iudgement is occupied about things indifferent The first was touching good things the second touching euil things The first is when good men are made hypocrites the second is when euill men are made reprobates The first is when good actions are made bad the second when bad actions are made worse then they are as if they separated and secluded from heauen The third is concerning indifferent things that in themselues and their owne nature are neither good nor euill In this we offend when men doe things indifferent which being things Lawfull may bee done either in faith
a sinne as to iustifie the wicked Wee ought none of vs to doe that which is abhominable in the sight of God the which he greatly abhorreth A Iudge may offend two waies both by oppressing the innocent and by deliuering the guilty person by pronouncing the transgressor righteous and the righteous man a transgressor This is set downe Prou. 17 verse 15. He that iustifieth the wicked and hee that condemneth the iust euen they both are abhomination vnto the Lord. Such a one spareth the wolfe and hurteth the lambes turneth the edge of the sword vpon the godly and the backe of it toward the wicked and vngodly Reason 4 Fourthly God would haue no man put to death without witnesses For wherefore doth he often establish this in the Law that the witnesses shall come face to face be heard but that no man should perish beeing innocent Wherefore doth hee ordaine that one onely witnesse shall not be taken as sufficient but that hee would haue the cause cleered by moe witnesses This is the decree of God Deut. 17 verse 6. At the mouth of two or three witnesses shall he that is worthy of death die but at the mouth of one witnesse shall he not dye Hee will not by any meanes haue innocent blood shed Reason 5 Fiftly innocent blood cryeth to heauen for vengeance and shall not suffer him that sheddeth it to escape It is one of the crying sinnes as wee shewed before in this chapter which ascend vp and enter into the eares of the Lord of hosts There is indeed no sinne so little but commeth vp in remembrance before him against whom it is committed his eyes see and his eares heare all the workes of men 〈◊〉 4 13. which are all naked and open before his eyes and nothing kept from his knowledge neuerthelesse to note out the horrour and hainousnesse of some sinnes in comparison of others the Scripture teacheth that they cry vnto the Lord. Moses to shew the greatnes of Caines sinne committed against his naturall brother bringeth in God speaking vnto him Behold the voice of thy brothers blood cryeth vnto me and to shew the barbarous cruelty and inhumanity of the vexing and exacting Egyptians whereby they ouercharged and ouerburdened the people of God he saith to Moses I haue seene I haue seene the oppression of my people which are in Egypt and haue heard their cry because of their Taske-masters Exod. chap. 2 verse 9. Thus also he speaketh to Samuel at another time of their oppression by the Philistims I haue looked vpon my people and their cry is come vnto me 1 Sam. chap. 9 verse 16. Thus God heareth the cry of the afflicted Iob chap. 34 verse 28. They haue caused the voice of the poore to come vnto him and he hath heard the cry of the afflicted This is the reason vrged by the Lord himselfe Exod. chap. 23 verse 7. And Ieremy protesteth and professeth as much to the face of his enemies and persecutors that sought his destruction chapter 26 verse 14 15. As for mee behold I am in your hands doe with mee as yee thinke good and right but know yee for certaine that if yee put mee to death yee shall surely bring innocent blood vpon your selues and vpon this Citty and vpon the inhabitants thereof for of a truth the Lord hath sent me vnto you to speake all these words in your eares Thus we see how God sheweth himselfe an enemy against all wrong iudgements and he will not suffer them to escape vnpunished but will enter into iudgement with such partiall and corrupt Iudges The vses heereof are to bee marked diligently Vse 1 of vs. First this serueth to reprooue all rashnesse headinesse and heedlesnesse of such as make haste to inflict punishment before an exact knowledge of the fact and fault Such are no better then cruell wolues that seeke and sucke the blood of the innocent lambes This was the sinne of wicked Iezabel that caused Naboth to bee stoned to death 1 Kings 21. We reade in the Acts of the Apostles how the chiefe Chaptaine commanded that Paul should be scourged that he might know wherefore they cryed so against him Acts 22 verse 24. Heere is a preposterous course to punish first and to enquire of the fault afterward so that the punishment shall be certaine whiles the offence is vncertaine But this is the lot and euer hath beene of Gods children they are punished heere oftentimes as malefactors and euill dooers and their enemies both rage and rush most furiously vpon them that doe possesse their soules with patience and doe not by violence resist against them They are more hungry then Beares more mercilesse then Tygers more rauenous then Wolues more greedy then Lyons more fierce then dogges against them they shew no mercy and they extend no compassion at all toward them They hate them in their hearts they slander them with their tongues they smite thē with their fists they grin and grinde their teeth at them they nod at them with their heads they circumuent them by fraud they oppresse thē with sorrow they take oftentimes their liues from them Thus did the persecuters deale with Ioseph with Ieremy with Dauid with Daniel with Paul with Silas with Iohn Baptist with Stephen with Iames with Peter and many others But God will in the end make their innocency knowne and the iustice of their cause manifest to all men It is noted by the Euangelist touching Pilate that albeit hee confessed hee found no fault at all in Christ yet hee would scourge him let him go He was the Iudge yet by his owne mouth he may be iudged himselfe that adiudged him worthy to be scourged that was vnworthy to receiue a stripe in whom he could finde nothing blame worthy He called together the high Priests and the Rulers and people and saide vnto them Ye haue brought this man vnto mee as one that peruerted the people and behold I haue examined him before you and haue found no fault in this man of those things whereof ye accuse him no nor yet Herod for I sent you to him and loe nothing worthy of death is done of him I will therfore chastise him and let him loose Luke 23 14 15 16. And as it befell the Master so the lotte fell vnto the seruants that they might drinke of the cup that he dranke off and be baptized with the baptisme wherewith hee was baptized For the Apostles were diligent in preaching Christ and teaching in his Name so that their enemies were not able to withstand the Spirit of God that spake in them and albeit they oftentimes examined them yet their best arguments and cheefest reasons and strongest motiues to put them vnto silence were beatings scourgings threatnings and imprisonments for otherwise they were not able to deale against them Hence it is that when Gamaliel exhorted them to take heed to themselues Acts 4 35. what they intended to doe touching those men to refraine from them
and the repetition of the word Touching the signification it signifieth as much as so bee it as the Septuagint expound it There is a double vse of this word first to expresse our desire secondly to testifie our faith in the assurance of receiuing those things that we craue both which are to be practised in prayer and are expressed by Christ Mar. 11.24 Whatsoeuer you desire when ye pray beleeue that yee shall haue it and it shall bee done vnto you Where he teacheth that there ought to be in vs both a desire of grace and an assurance of faith In this place it is taken in the first sense to wit for a bare assent subscribing to the trueth of that which is spoken and wishing that it may be so as Deut. 27.15 where speaking of the curses pronounced on mount Ebal he saith All the people shall say Amen So doth the woman in this place craue and desire against her selfe if she be culpable of the crime whereof she is suspected and haue defiled the marriage bed that ought to be honourable that the curse heere threatned may turne vpon her and enter into her For as the curse that is causelesse shall not come so that which is duly and truely deserued shall vndoubtedly come and shall not tarry The repetition of this word is heere set downe to note the feruency of her zeale the innocency of her cause the vprightnesse of her conscience and the purity of her heart that she commeth not hanging downe her head to this tryall as a malefactour that is guilty commeth to the barre but lifting vp her head as going to the place of her deliuery where she is sure to be acquitted not fearefully doubtfully but boldly and confidently as one that is assured what will be the issue of the matter â—â—ct 1. In this diuision some questions arise which are to be handled First the question may bee asked what need there was of these words of adiuration to cause her to take the oath that the Priest should minister it vnto her and pronounce the forme of it vnto her and shee answer him againe and then drinke vp the water as it followeth afterward The causes hereof are these â—er first to teach that euery signe or Sacrament should haue the word ioyned to it that it be not a bare naked signe as it were an empty boxe without his oyntment Secondly it respecteth the publike edification of the whole people when they should see that she pronounced sentence vpon her selfe and that the iudgement of God tooke euent according to the trueth that before lay hid all might iustly feare and tremble vnder his mighty hand â—ct 2. Secondly the question may be asked what is ment by these words of adiuration The Lord make thee a curse and an oath among thy people I answer â—er the meaning is as much as if the Priest had said God make thee wretched and miserable yea so vnhappy and infamous that it may turne into a prouerbe Let that happen to thee which hath happened to this woman so that the curse comming vpon her shall bee alleadged as an example of the like to come vpon others both because she had committed so heynous a fault and because she added vnto it these two crimes impudency an especiall staine and blot in that sexe and periury a capitall crime in all persons For it argued great arrogancy and audaciousnesse to vndergo all these meanes of tryal one after another and yet euermore to conceale her offence and not confesse it like to Achan who hauing committed a trespasse in the accursed thing did what he could to hide it Iosh 7.16 the tribe of Iudah was taken but he was not mooued the families of Iudah being brought the family of the Zarhites was taken and yet he was not touched the families of the Zarhites beeing brought man by man Zabdiwas taken Vers 17. and yet he hath no feeling of it vntill himselfe was taken and that he was pointed out Thou art the man or like vnto Iudas that betrayed the Son of God he knew Christ was apprehended and yet he repented not mocked buffetted spit vpon and yet he repented not he saw him condemned to the Crosse before he thought Matth. 27.3 What haue I done So in this suspected wife to goe forward from the first action to be performed and from the first word to be pronounced euen vntill the last without any stay or remorse was a testimony of shamelesnesse and of hardnesse of heart Besides if none of all these could haue entred into her and pierced her heart harder then stone yet a man would haue thought when she came to be charged with an oath of cursing she would haue stucke at it and not haue swallowed this being greater then a Camell so that to adde to adultery the sinne of periury as it were drunkennesse vnto thirst argued a person giuen ouer and forsaken of God and such a one as had filled vp the measure of sinne Heb. 12.16 being like vnto prophane Esau that sold his birthright for one morsell of meat and sware to his brother and despised the birth-right Gen. 25.33 As he regarded not to commit sinne so he regarded not an oath that hee might finish it and giue himselfe wholly ouer vnto it Verse 19. And the Priest shall charge her by an oath c. In these words we haue a solemne maner set downe of the womans either absolution or condemnation After that the Priest hath put the holy water in an earthen vessell and taken dust from the pauement to be cast into it he conceiueth words of cursing to which she is to answere he goeth before to rehearse them she is not left to vtter what she please lest she should seeke euasion by any mentall reseruation Thus then she is constrained to appeale to God and to vse his Name to purge her selfe by an oath which is done to humble her to giue her warning to take heed that she double not her fault and ioyne to one great sinne another greater a breach of the first Table to a breach of the second that is periury to her adultery an offence against God to the offence against her husband Doctrine An oath is to be vsed onely in case of necessity We learne heereby that the Name of God is neuer to be vsed but onely in cases of necessity when all other meanes faile then it is lawfull to take vp an oath whether it bee publikely or priuately whether it be before the Magistrate or before any other This we see in Abrahaâ— who said to the king of Sodome Gen. 14.22 I haue lifted vp mine hand vnto the Lord the most high God the possessour of heauen and earth that I will not take any thing that is thine By this gesture hee did appeale vnto God as a witnesse of his swearing and a reuenger of all forswearing to binde himself from couetousnesse that as before he
their head and gouernour Iudg. 11.10 and that they would bee subiect vnto him The Lord be witnesse betweene vs if we do not according to thy words In like maner Iehoiada the Priest making Ioash king whoÌ„ he had preserued from the massacre executed against the blood royall and hidden sixe yeres in the house of the Lord tooke an oath of the captaines guard that they should obey the king whom he shewed vnto them 2 Kin. 2.11.4 Whereby we may conclude that Christian Princes may bind their subiects by an oath and that subiects may ought to swear to do all homage vnto their Princes so that it argueth a treacherous intent meaning in the Popish sort that refuse to take the oth of alleageance as if they meant to performe no duty to their lawfull Princes For all such as are the Popes subiects caÌ„not be true subiects if he that challengeth a supremacy be their Prince the Prince cannot be supreme Againe an oath may lawfully be taken to confirme a league and establish a couenant between man and man to assure those we deale with that we for our parts mean faithfully purpose to keep it inuiolable And we haue sundry examples heereof in holy Scripture Abraham entred into a league with Abimelech Gen. 21.23.24 26.21.29.31 and confirmed the same by oath For when Abimelech said Swear vnto me heere by God that thou wilt not deale falsely with me nor with my sonne c. he answered I will sweare The like is shewed afterward how Abimelech maketh a couenant with Isaac at Beer-sheba he said Let there be now an oath betwixt vs euen betwixt vs and thee and let vs make a couenant with thee that thou wilt doe vs no hurt as we haue not touched thee c. and they arose vp betimes in the morning and sware one to another The like agreement by oath passed betweene Iacob and Laban Gen. 31.53 So did Dauid and Ionathan make a faithful league betweene them and confirmed it with a solemne oath 1 Sam. 18.3 and 20.8 and 23.18 As then we may sweare to witnesse our alleageance to Princes so also we may for the confirmation of couenants betwixt others and our selues Thirdly it is lawfull to take an oath for the deciding of controuersies that arise betweene party and party which otherwise cannot be ended Some things are committed and conueyed away in such secret maner that they cannot possibly come to light but onely by an oath so that Magistrates are forced to put men to an oath to witnesse the trueth in the Name of God When one is found slaine in the field and it is not knowne who hath slaine him the Lord commandeth that the elders of that citie which are next vnto the slain man shall come into his presence and to say Be mercifull O Lord vnto thy people Israel whom thou hast redeemed and lay not innocent blood vnto their charge Deut. 21.8 So we shewed before out of the Epistle to the Hebrews that the end of an oath is the confirmation of a truth Woe therfore vnto them that vse it and feare not to take it for the confirmation of an vntruth Lastly we may lawfully swear to iustifie our religion and to bind our selues thereby vnto his worship When men grow cold and carelesse or stand wauering and halting betweene two opinions as if they knew not whether they should worship God or Baal we may strengthen our selues and confirme our hearts in the purity of religion as in the dayes of Asa they entred into a couenant to seeke the Lord God of their fathers 〈◊〉 15. â— 14. and â— 32. with all their heart and with all their soule that whosoeuer would not seeke the Lord God of Israel should be put to death whether small or great whether man or woman and they sware vnto the Lord with a loude voyce and with shouting and with trumpets and with cornets These are the chiefe ends of an oath and therefore in euery Christian Common-wealth it ought to haue place without which many euils would lie hidden and vnknowne many men would be hindred in their right and many good duties would be vnperformed It is a good duty to testifie our subiection to our Princes and Magistrates It is a good duty to giue assurance to men of our faithfulnesse in keeping couenants It is a good duty to end controuersies and thereby to become peacemakers It is a good duty to binde our selues not to start backe from our holy religion profession but to continue constant vnto the end all which are the benefits that proceede from an oath Lastly the adioyned properties of an oath â—roper â—f an oth are to be considered For as euery oath is not vnlawful so euery oath is not lawful therefore we are to marke what are lawful what vnlawfull Those are lawfull that disagree not with Gods word those are vnlawfull that are contrary to it The lawfull oathes are vndertakeÌ„ of such things as are true certenly known possible godly necessary profitable waighty and worthy so great a confirmation If these or any one of them be wanting the oath becommeth wicked if they concurre and meete together so that we be duly prepared therunto it ought to be performed On the other side if the matters vndertaken be false or vncertaine or vnknowne or vnpossible or vnprofitable or vnnecessary or wicked or friuolous and light the oath is vnlawfull and to performe it is to adde sinne to sinne as we noted before For he that sweareth to performe that which is false maketh God that is trueth witnesse of an vntruth he that taketh an oath oâ— vncertaine things sweareth with an euill conscience and considereth not what he doth neither regardeth the presence the power and punishment of God when he presumeth to make God a witnesse of the things which hee knoweth not whether they be trueth or vntrueth he that taketh an oath of any wicked thing maketh God to fauour and approoue that which he hath forbidden in his Law and is flatly contrary to himselfe whosoeuer taketh an oath of vnpossible things mocketh God and man to their faces forasmuch as hee cannot haue a purpose and resolution to performe that which he speaketh and sweareth He that taketh an oath lightly declareth that he hath no reuerence or feare of God before his eyes And this is a most certaine rule that whosoeuer commonly sweareth commonly forsweareth or at least will make no bones of it if he see any aduantage to come by it because he that maketh no coÌ„science of the one will not make any of the other Thus we haue handled the doctrine of oathes let vs now make conscience of them take heed we take not the Name of God in vaine He is iealous of his honor and glory let vs not abuse his patience Though he be slow to anger yet he is great in power and albeit he beare long forbeare much Nahum 1.3 yet he will
not cleere the wicked Although Princes doe not make statutes against it yet the statute law of God hath decreed against it and condemned it set a great penalty vpon the breach of it We haue sundry lawes that none abuse our names but we haue none for the preseruation of Gods Name and therefore God will looke to it and take order for it No commandement hath had more visible iudgments executed vpoÌ„ the breakers of it then this The plague of God shall not depart from his house that is a swearer one iudgment or other shall ouertake him and if he do escape the greater torment is reserued for him in the life to come The Prophet Zachary Zach. 5.4 telleth vs that God will consume the timber and stones of his house The sonne of the Israelitish woman that blasphemed the Name of the Lord and cursed is brought foorth without the campe and stoned to death Leuit. 24.14 15. and thereupon a Law established Whosoeuer curseth his God shall beare his sinne It is lamentable to consider the wretchednesse of prophane men notwithstanding the greeuousnesse of this sinne Many are of such a ruffian-like spirit that they feare not to teare in peeces the Lord of life and to crucifie againe the Sonne of God as much as in them lyeth We our selues are iealous of our own names and the names of our parents and posterity no maruell then if God be exceeding iealous ouer himselfe If we wil not glorifie him he will glorifie himselfe and his Name in our destruction He may winke at vs for a time as also at our manifold and monstrous oathes but he hath not forgotten them he keepeth a booke of accounts as a register against vs and when the great day of the Lord shall come he will bring forth the records and set our sinnes in order before vs. Let vs not thinke to escape Eccles 8.11 because sentence is not speedily executed the more he delayeth the more he hoardeth vp punishment for vs. The longer the arrow is in drawing the deeper it will pierce when it is shot out against vs. Hee suffereth them to liue in security for a time but they shall taste of seuerity in the end Iob 24.23 and 21.30 The wicked is reserued to the day of destruction they shal be brought forth to the day of wrath 23 And the Priest shall write these curses in a booke and he shall blot them out with the bitter water 24 And he shall cause the woman to drinke the bitter water that causeth the curse and the water that causeth the curse shall enter into her and become bitter 25 Then the Priest shall take the iealousie offering out of the womans hand and shall waue the offering before the Lord and offer it vpon the Altar 26 And the Priest shall take an handfull of the offering euen the memoriall thereof and burne it vpon the Altar and afterward shall cause the woman to drinke the water Hitherto wee haue seene the things that goe before the tryall now we come to such as are more neerely ioyned with it which are these He must write the curses in a booke and then blot them out with the waters of bitternesse before remembred But before the woman drinke of the waters he must take the offering out of her hand and waue it before the Lord and then offer it vnto the Lord. Lastly he is to burne a part of it vpon the altar and afterward cause the woman to drinke the water Obiect Heere the question may be asked wherefore the curse must be written and afterward blotted out If it must be blotted out what need it to be written If it must be written why should it be blotted out I answer Answer it was written to note out the stablenesse of Gods iudgements and the certainety of his trueth And therefore also it was vttered in words expressed in actions and established by writing In word of the adiuration in worke of the drinking vp of the water in writing of the whole fact as it was done before the Lord. Neuerthelesse this writing was so extant that it continued not long but was so cleane defaced that none could reade it because God would not haue the remembrance of such filthy causes and iealouses and suspicions to remaine to posterity lest any be inflamed with the like passion and so bring into imitation such like practises Verse 23.24 c. And the Priest shall write these curses c. We see in this place the former ceremonies and circumstances farther vrged and pressed neere to the conscience of her that was suspected and stood before the Lord to be tryed She is caused and commanded to drinke of these waters prepared for this purpose These waters that cause the curse shall enter into her and become bitter This is the meanes that God wil vse to manifest things that yet are hidden in secret and such as should bring an heauy iudgement vpon her that was guilty We learne from hence Doctrine Adultery â— albeit secâ— coâ—â—â—â— punished of God that whoredome is alwaies punished of God and neuer escapeth vnpunished Howsoeuer adultery be not regarded among men and thought either no sinne or a little and veniall sinne yet God findeth it out and ceasseth not to plague and punish it both temporally and eternally both in this life and in the life to come This we see set foorth before vs at large throughout the whole booke of God Gen. 6 1â— What was the cause that brought the flood vpon the old world and swept away the inhabitants thereof was it not for their vncleannesse and the lusts of their eyes and the loosenesse of their life The like we might say of Sodome and Gomorrha and the cities about them who giuing themselues once to fornication Iude 7. and going after strange flesh are set forth for an example suffering the vengeance of eternall fire When Balaam was not suffered to curse the people of God he gaue the Moabites and Midianites this damnable counsel to allure them to commit fornication by which meanes many perished as we shall shew afterward in the 25 chapter of this booke whereunto also the Apostle alludeth 1 Cor. 10.8 when he saith Neither let vs commit fornication as some of them committed and fell in one day three and twenty thousand It must needs be a greeuous sin that brought downe so greeuous a iudgment A like fearefull example we haue in the booke of Iudges when the Leuites wife was abused vnto death there followed the destruction of the beniamites 〈◊〉 20 35. 〈◊〉 21.3 so that there fell of them fiue and twenty thousand almost one whole tribe of Israel was wanting This is it which the Lord threatened to his people Leuit. 18.24.25 20. Ye shall not defile your selues in any of these things among which this was one to defile themselues with their neighbours wife by carnall copulation for in all these the nations are defiled which I will cast
this apparent that God will one way or other make the innocency of his people to be knowne Reason 1 The reasons of this doctrine will farther confirme vs in the truth of it whereof the first may be from the office of God who is the Iudge of all the world Surely the Lord will not peruert iudgement to doe vnrighteously neither will he take rewards nor subuert a man in his cause Hence it is that Abraham making intercession for the Sodomites that those Cities might be spared saith Gen. 18 25. Bee it farre from thee from doing this thing to slay the righteous with the wicked and that the righteous should be euen as the wicked be it farre from thee Shall not the Iudge of all the world do right And to that purpose reasoneth the Apostle Rom. 3.5 What shall wee say Is God vnrighteous which punisheth God forbid else how shall God iudge the world If then this title belong vnto him of right aboue all others then he will at last come foorth though he tarry long to pleade the cause of his seruants will bring their righteousnesse into the open light Secondly God is euermore an helper in Reason 2 time of need who albeit he suffer his seruants to be exercised and tried by slanders greeuous afflictions as we heard before concerning Ioseph yet he appeareth for their deliuerance and cleereth their names from reproch When they are in greatest danger then is hee neerest at hand and so giueth the issue with the tentation This doth the Prophet Dauid acknowledge Psalm 118.6 7. and 56 4 11. The Lord is on my side I will not feare what man can doe vnto mee the Lord taketh my part with them that helpe mee therefore shall I see my desire vpon them that hate mee And this doth the Apostle teach vs to apply to our selues because euery one may boldly say The Lord is my helper Heb. 13 6. and I will not feare what man can do vnto me If then he haue promised to take our part and to helpe vs in time of need when we are oppressed with the euill speeches of our enemies he will not be farre from vs but succor vs and sustaine vs that we shall not fall Thirdly we know well that howsoeuer Reason 3 many things are couered heere in darknesse partly through hypocrisie in some and partly through ignorance and weaknesse that is in all wee are not able to enter into the actions of men and diue downe so low as to see with what purpose they do them yet the time shall come when they shall be discouered and manifested This is the generall rule deliuered by Christ our Sauiour Luk. 12 verse 2. There is nothing couered that shall not be reuealed neither hid that shall not bee knowne This is true not onely touching the hypocrisie of the wicked but also touching the innocency of the righteous for all shall be knowne in the end when the secrets of all hearts shall bee discouered From hence wee haue offered to our wise Vse 1 considerations very many profitable vses whereof I will point out the principall First we are put in minde from hence to commit all our waies and workes to God and to depend vpon him to bring to light the truth of our hearts Let vs put our trust in him and delight our selues in the Lord. Let vs possesse our soules with patience when we are slandered and traduced and resigne vp our selues to him that ruleth all things Let vs cast our eyes vpon his prouidence who careth for vs and watcheth ouer vs. The children of God when they see the prosperity of the wicked and how all things in this world for the most part goe well with them are sore troubled they begin to wauer and sometimes to fret murmure as if there were no God to gouerne all things This made the Prophet Dauid to say Psal 73 12 13 14. Behold these are the vngodly who prosper in the world and encrease in riches verily I haue clensed mine heari in vaine washed mine hands in innocency for all the day long haue I beene plagued and chastened euery morning But God will not forget vs or forsake vs if we trust in him we shall not be deceiued So often as we haue euill rewarded vnto vs for good and are ouerladen with the slanders of the vngodly we are ready to fret and fume and to seeke reuenge against them we haue many doubts arise in vs as if it were lost labour to worship God sincerely and to deale with our brethren iustly It is not the pleasure of almighty God that our righteousnesse should alwayes lye hid in the darke and as it were creepe into corners forasmuch as he will make it shine as the Sunne and bring it into the open light This is the vse that the Prophet teacheth vs to make Psal 37 5 6. Commit thy way vnto the Lord trust also in him he shall bring it to passe and he shall bring foorth thy righteousnesse as the light and thy iudgement as the noone day Wherein he alludeth fitly vnto the night the darkenesse whereof the morning arising scattereth away Are we then hardly vsed are we shamefully intreated are we oppressed with slanderous things laid to our charge and doth God for a time hold his peace as if he heard them not or doth he shut his eyes as if hee saw them not Let vs not take it to heart or be discouraged this ought to trouble vs no more then when the darknesse of the night couereth the earth because we looke for the morning to appeare and the Sunne to shine When all things are darke that nothing can be discerned when we know not white from blacke nor chalke from cheese nor faire from foule we are not to be greeued or disquieted by it because we liue in expectation of the light which we know cannot be far Then we shall know one thing from another when all will shew themselues in their likenesse From this consideration we are admonished to cōmit our waies vnto the Lord who will make a notable issue of them by giuing iudgment on our side and deliuering of vs from the venime of the euill tongue He forbiddeth in the law Exod. 20 16. any to beare false witnesse in iudgment Now hee is a false witnesse that holdeth his peace when he may by his testimony releeue his brother iustifie his person cleere his good name or defend his goods or right his cause in any matter called into question as well as he that speaketh in a cause Exod. 23 2. to decline after many to wrest iudgement He hath made vs keepers of the credite one of another so that we may offend God and our neighbour as well by not speaking the truth as by speaking of an vntruth The law it selfe requireth such loue to be among vs that although we be not requested yet we should neuer be wanting to another but alwaies be willing and desirous to maintaine
let vs goe the right way and cry to God we lift vp our voyce against them wheras we ought to lift vp our voyce vnto him who hath his eares open to heare our praiers and will blow away the storme and tempest by the blast of his mouth Thirdly doth God promise to right our cause and take vpon him our defence Then Vse 3 let vs do good for good and returne vnto him like for like let vs yeeld defence for defence and pleade his cause that hath pleaded ours For it is our duty to vndertake his defence whensoeuer his truth is gainsayed or his name euill-spoken of There is no man but is very carefull and circumspect to maintaine his owne name and credite in the world whensoeuer it is any way questioned ought wee not then much more to regard the vpholding and bearing vp the Name of God which is great and holy through all generations Heereunto doth Ioshua seeme to allude chap. 7 verse 9. complaining vnto God of the ouerthrow that the Israelites had receiued at the siege of At The Cananites and all the inhabitants of the Land shall heare of it and shall compasse vs and destroy our name out of the earth and what wilt thou doe vnto thy mighty Name He had greater care of Gods glory then he had of his owne and it went neerer vnto him to heare Gods Name dishonoured then to haue his owne destroyed out of the earth So it ought to be with vs let it not trouble vs to bee hated and maligned of the vnthankfull world and our honour with all contempt and disgrace laide in the dust but bee euermore ready to say Not vnto vs Lord not vnto vs but vnto thy Name giue the glory Psal 115.1 If we be to open our mouthes for our brethrē as we shall see more at large afterward when they are laden with scandals and reproches much more then ought wee to do this in Gods cause and for Gods glory Let vs not be ashamed of his truth lest he be ashamed of vs. Let vs confesse his Name before the sonnes of men and we shall be sure to be confessed before the sonnes of God If we acknowledge his truth he will acknowledge vs before the Angels and before his Father This Christ teacheth his Disciples Whosoeuer confesseth me before men him will I confesse also before my Father which is in heauen Math. 10 32. but whosoeuer shall deny me before men him will I also deny before my Father which is in heauen What a shame and reproch will this be vnto vs that God should defend our cause and we shrinke backe through feare to defend his Christ our Sauiour doth oftentimes take vpon him to defend his Disciples when they were assaulted and set vpon by the Pharisees and therefore no maruaile though he charge this vpon them so earnestly that they should not be ashamed of him and of his words in that adulterous and sinfull generation We must be all ready to say with the Apostle Rom. 1 16. I am not ashamed of the Gospel of Christ for it is the power of God vnto saluation to euery one that beleeueth He defendeth his Disciples being reprooued because they did not fast often which was the bodily exercise which the Pharisees so much practised Luke 18. and wherein they so much gloried Math. 9 14. Hee defendeth them beeing accused of the breach of the Sabbath when they were seene to plucke the eares of corne and eate them Math. 12 2 3. He defendeth them being charged to transgresse the tradition of the Elders in that they did not wash before they had eatē bread Mat. 15 2 3. Yea such was his great wonderful loue to those that followed him that when his owne credite was touched as well as theirs he seemeth to neglect his owne and maintaine theirs as we see Luke 7. When Christ was entertained in the house of one of the Pharisees a woman in the City which was a sinner knowing that he sate at meate brought an Alabaster box of oyntment and stood at his feete washing them with her teares Luke 7.39 wiping them with her haires kissing them with her lippes and annointing them with the oyntment but when the Pharisee which had bidden him saw it he spake within himselfe saying This man if hee were a Prophet would haue knowne who and what manner of woman this is that toucheth him for she is a sinner He conceiued hardly of Christ as well as of the woman and iudged wrongfully of him that he was no Prophet as well as of her that she was a sinner yea more corruptly of him then of her forasmuch as shee had beene so whereas he was not onely a Prophet but the Prince of Prophets yea the King of his Church Verse 47. yea the Sonne of God yet hee forbeareth to make any apology for himselfe wholly defendeth her telling him that her sinnes which are many are forgiuen her for shee loued much Hath the Lord Iesus this singular care of vs and shall not we be zealous of his glory Shall we suffer his name to be troden vnder foot and neuer offer to vphold it Shall euill men speake euill of his truth and we say nothing against them The Apostle Peter giueth this commandement Sanctifie the Lord God in your hearts and be ready alwaies to giue an answer to euery man that asketh you a reason of the hope that is in you with meekenesse and feare 1 Pet. chap. 3 verse 15. When the Apostles were charged to preach no more in the Name of Iesus Christ Peter and Iohn answered and saide vnto them Whether it bee right in the sight of God to hearken vnto you more then vnto God iudge yee for we cannot but speake the things which we haue seene and heard Acts 4 19. Woe then vnto those that see and heare God notoriously dishonoured and yet will neither heare it nor see it they make a law against themselues and shall taste of the same measure measured vnto them againe they shall be censured of others when they shall haue none to defend their causes This they will iudge to be an iniury to themselues and yet cannot perceiue the iniquity which they commit against God If then they will haue GOD shew this mercy to them in making their innocency knowne let them performe this duty to him in pleading his cause when his truth is euilly spoken off or any way ouerborne Vse 4 Fourthly forasmuch as this is the mercifull dealing of GOD toward vs and our good name when it is impeached that he will make the truth to be knowne let vs acknowledge this blessing and giue him the praise of it This also is another duty that wee are put in minde off to be performed vnto him For as we are bound in regard of our owne good to pray vnto him to make manifest the secrets of our hearts and to bring to the light the truth that is hidden so whensoeuer we haue found
bee yea thou shalt diligently consider his place and it shall not be the Lord shall laugh at him for he seeeth his day comming Then it shall be saide to all the wicked â—th 25 41. Go ye cursed into euerlasting fire prepared for the deuill and his Angels The truth may be ouer-borne and smothered for a time yet it cannot be disgraced and concealed for euer It were well for them if they might lie for euer in the graue and neuer come into the light it were well for them if their works might neuer come to bee examined might dye as the vntimely fruite of a woman that neuer saw the Sun but it shall not go so well with them they must not then looke for auie comfort like the rich Glutton who was denied a drop of water to coole his tongue If then they would giue a thousand worlds for one day of repentance or for one droppe of Faith or for oyle in their lampes they cannot obtaine it Heere life is either wonne or lost here saluation is begun or else we neuer haue it Then all things shall appeare as they are though many things are that do not now appeare Then the vizard of the hypocrite must be pulled off and hee shall deceyue no more by shewes of honest dealing And she shall conceiue seede In these words wee haue a second promise made to the Woman suspected of adultery against whom nothing could bee proued For God maketh a two-fold promise to the innocent party The first was set downe before that she should be free from the imputation of the sin and from the castigation of punishment Now cometh the second promise to bee considered which reacheth further then the former wherein God doth wonderfully recompence the slander charged vpon her and declare himselfe to be a maintainer of chastitie and innocency For what could a woman in this case haue desired but to haue her innocency made known to her husband and to the whole Church It was an hard case to vndergo this triall and to haue her name in this manner called into question but after she is tried God doth abundantly recompence her sorrow and affliction and doth not onely cleere her good name but giueth her yssue making the barren woman to keepe house and to be a ioyfull mother of children Hee doth not onely set her free the thing which she desired but withal maketh her fruitfull which is more then shee could haue expected We learne hereby Doctrine God bestowâ—th more mercy vpon his hildren then they desire that howsoeuer the faithfull are many waies tried and troubled yet all their sorrowes are turned to their good When the innocencie and righteousnesse of the godly is once made knowne God is more gracious vnto them then they could desire or craue at his hands We see this in the examples alledged in the former Doctrine as in a glasse most cleerely Remember what wee saide of Ioseph albeit he liued for a time as a prisoner and was clapt in the stocks yet hee was deliuered and his innocency reuealed But was this all Or did God content himselfe to bring his sincerity to light No he was aduanced to honor Gen. 41 41. and made ruler ouer all the land of Aegypt which he neuer dreamed of nor looked for nor gaped after And as it was with the sonne so was it also with the father For Iacob vowed a vow to God that if he would bee with him and keepe him in his iourney that he was to go Genes 28 20. with â—2 9 10. And would giue him bread to eate and raiment to put on then the Lord should be his God His desires are not extended farre but he is contented with a little he craueth of God his daily bread the which Christ also willeth and warranteth vs to aske Mat. 6 neuertheles God was more gracious to him then so and gaue him great riches as himselfe coÌ„fesseth to God his louing kindnes I am not worthy of the least of all the mercies and of all the truth which thou hast shewed vnto thy seruant for with my staffe I passed ouer this Iordan and now I am become two bands The like we might speak of Iob the faithfull seruant of the Lord who may be compared to him in the suffering of aduersity Or who can match him in patience He sustained the losse of his Children and of his goods and yet these were but the beginnings of sorrowes forasmuch as he was deepely afflicted in body and minde What then did he desire of God in his miserie Iob 42 10. to haue his Asses and Camels and cattle doubled vppon him and all the substance of his house to be increased He had no such thoght in his hart and yet it came to passe according to the saying of the Apostle Iames 5 11. Yee haue heard of the patience of Iob and haue seene the end of the Lord for the Lord is verie pittifull and of tender mercy Let vs also call to minde the example of Dauid the least in his Fathers house hee was called of God from feeding his sheepe and following the Ewes great with young and was annointed to bee King and appointed to feed his people in Iacob and his inheritance in Israel whereof he neuer dreamed Psal 78 71 72. The like we might say of Daniel of Mordecay of Ester and many other children of the captiuity who saw great dangers ready to fall vpon the church as it were a gaping gulfe ready to swallow them vp quick or as a huge rocke threatning ship-wracke if they had onely tasted of the mercie of God and his power in working their deliuerance they wold haue magnified his great goodnesse and sung his praise with the Psalmist Psal 34 19 20 Many are the afflictions of the righteous but the Lord deliuereth him out of them all hee keepeth all his bones not one of them is broken Psal 34 19 20. But besides this he gaue them fauour in the sight of Princes 1 Sam. 2 8. and raised them from the dung-hill to make them inherit the Throne of glory as Hannah singeth who had good experience of it who was contemned but now regarded who asked of God one sonne and obtained not him alone but three other sonnes and two daughters From all which concents of holy Scripture we conclude that the faithfull and righteous seruants of God are oftentimes blessed not onely aboue their deserts which are none at all but aboue their desires and demands Reason 1 The Reasons that serue to confirme this truth to our consciences are to be considered of vs. First God is infinite in his loue toward his people he is no niggard of his goods hee keepeth not all to himselfe as the couetous man He is as the liberall man that freely bestoweth where he seeth need we are as poore beggers that haue nothing our own but rags and rents or as poore criples that can boast of nothing but wounds and sores full
of corruption His grace is the true riches and by it he hath abounded toward his church Hence it is that the Apostle writing to the Ephesians commendeth in many places of the Epistle the ouer-flowing grace of God and sheweth that hee is rich in mercy and aboundeth in kindnes chap. 1 7. chap. 2 4 7. hee setteth out his great loue wherewith he loueth vs the exceeding riches of his grace and his kindnesse toward vs through Iesus Christ And chap. 3 8. he calleth his grace toward vs vnsearchable riches He doth not keep vs to a diet as though he meant to pine vs or famish vs he doth not allow vs onely so much as serueth to keep vs in state and holde body and soule together but he dealeth bountifully towards vs maketh our cup to ouer flow If then he bee rich in mercy and goodnes and abundant in kindnesse if there bee in him exceeding riches vnsearchable riches riches of his grace and glorie it is not to be marueiled at that his childreÌ„ find him gracious toward them aboue all that the tongue can desire or the heart can think forasmuch as his mercy is ouer all his workes Reason 2 Secondly God is euermore better then his word and performeth more then hee promiseth He is not as man that he should lye nor as the sonne of man that he should deceiue al his promises are yea and Amen to the praise of his mercie He promiseth little and performeth much He is a Prince indeede that neuer falsified his worde neither could the vnbeleefe of some that did not beleeue make the saith of God without effect Rom. 3 3. he remaineth alwaies true and faithfull constant and sure If we obtaine not the promises the fault is not in the promise of God but in the infidelity of maÌ„ forasmuch as he neuer deludeth any nor dallieth with them whatsoeuer is gone out of his mouth hee meaneth it in good earnest The word of the Lord is right and all his workes are done in truth he will not suffer his faithfulnesse to faile Psal 33.4 and 89. Hee promiseth in the fift commandement to giue to inferiors that are obedient a long life yet sometimes they dye betimes and on the other side the stubborn and disobedient haue prospered in this world and liued long How then will some say is God as good as his word and how is he certaine of his promise Because albeit he take vs away yet hee performeth it by giuing much more then hee promised When Herod promised to his wanton Minion that danced before him Marke 6 â—â— The one halfe of his kingdome it is certaine it had beene no breach of his promise if hee had resigned vp the whole kingdome into her hands So if God promise a prolonged life Exod 20 â—â— and giue instead of it a perpetuall life heere is more then halfe in halfe gaines and aduantage as hee that promiseth tenne peeces of siluer and performeth twenty peeces of Gold or hee that promiseth a yard of cloath and giueth an ell of Veluet doeth not breake his promise or falsifie his word Thirdly as God is rich in grace so hee is Reason 3 infinite in power he is able to doe what hee will and more then he will Nothing is vnpossible vnto him he hath all creatures in his own hand to employ theÌ„ as it pleaseth him This is the reason vsed by the apostle Eph. 3 20. Vnto him that is able to do exceeding aboundantly aboue all that we aske or thinke according to the power that worketh in vs bee praise in the Church by Iesus Christ c. If then he be able to giue vs more then wee craue or desire wee are not to doubt of his doing of it and wee haue all of vs many notable experiences of it Let vs come to the Vses and marke them Vse 1 diligently First let vs not bee dismayed vnder the Crosse but assure our selues of a good end and of an happy issue It is the cup which we must all drinke of in one kinde or in another Let vs not sinke downe vnder it but lay holde on this principle and fasten our hearts vppon the doctrine with which wee deale as on an Anchor cast out of the ship to stay vs assuring our selues that God will bee gracious vnto vs his mercy shal superabouÌ„d so that we shall bee more then Conquerors One affliction followeth another as one waue of the Sea rouleth after another as Psal 42. verse 7. One deepe calleth another deepe by the noise of thy water spouts all thy waues and thy flouds are gone ouer mee And in the 66. psalme the 10 11 12. vers Thou O God hast prooued vs thou hast tried vs as siluer is tryed thou hast brought vs into the net thou layedst affliction vpon our loines thou hast caused men to ride ouer our heads we went through fire and through water but thou broughtst vs out into a wealthy place Nothing therefore shal be able to separate vs from the loue of God which is in Christ Iesus our Lord who hath promised vs that he will not leaue vs nor forsake vs. This promise we are to lay hold vpon by faith that hee is able and willing to performe it and that he wil be better vnto vs then his word We cannot beleeue too much concerning God we neede not feare to hope too farre of his mercy True it is wee oftentimes presume too farre of the kindnesse of men and so are deceiued of our expectation we promise to our selues much when we goe away empty It is not so with God There is no sinne greater then infidelity when hee speaketh not to heare when hee promiseth not to beleeue which he suffereth not to go vnpunished If you call his worde into question which is passed out of his mouth you call his nature and being in question you 〈◊〉 in effect doubt whether he bee God or not yea whether there be a God or not The Prince that heard the word of the Lord sent in mercy during the famine in Israel and the siege of Samaria 2 King 7 1. â—ings 7 1. To morrow this time a Measure of fine floure shall be solde for a shekell and two measures of Barley for a shekell in the gate of Samaria did not beleeue it because such was their miserie that it seemed not onely strange but impossible vnto them that there should be such plenty and aboundance at a sodaine and no meanes appeare how or which way it should be done and therefore saide verse 2. Though the Lorde would make windowes in the heauen could this thing come to passe But what followed The Prophet denounced against him that hee should see the trueth of it with his eyes but he should not eate thereof and the Lord executed this sentence and let nothing of that which he had saide fall to the ground for the people trod vpon him in the gate hee hauing the ouer-sight of the businesse committed
that no man can accuse them or witnesse against them or any way suspect them yet notwithstanding God will finde them out and arraigne them at the barre of his iudgment seate This we shall see proued vnto vs from the beginning When Adam had sinned he called him conuinced him pronounced sentence against him and caused it to bee executed Genesis chap. 3.9 We see this in the murther of Abel committed by his naturall or rather vnnaturall brother the which albeit it were done out of the sight of man so that he presumed to deny it and conceale it yet he calleth him to a reckoning for it What hast thou done the voyce of thy brothers blood cryeth vnto me from the ground Gen. 4.10 Dauids secret whoredome and shedding of innocent blood were committed closely yet they were discryed and discouered by God 2 Sam. 12.12 Thou hast done it secretly but I will doe this thing before all Israel and before the Sunne So the secret idolatry of the Iewes is shewed to the Prophet Ezekiel chap. 8.6 Son of man seest thou what they do euen the great abominations that the house of Israel committeth heere that I should goe farre from my Sanctuary but turne thee yet again and thou shalt see greater abominations When the wise men that were come out of the East began to enquire after the king of the Iewes that was new born Herod being troubled at this news and fearing the losse of his kingdome sent them to Ierusalem to seeke him and willed them when once they had found him to come and bring him word that he might goe and worship him Matth. 2.8 but God warneth the wise men that he sought to kill him he hid the secrets of his heart but God can reueale them no man could discerne what he meant howbeit God law into him and his counsels well enough Whereby we see that sinnes hidden from the face of men and neglected by them are found out and to be accounted for before God forasmuch as all secret things shall bee brought to iudgement whether they be good or euill Reason 1 And as by the mouth of two or three witnesses euery word must be established 2. Cor. 13.1 so by the force of two or three reasons shall this doctrine be confirmed First it is vnpossible that any thing in heauen or earth should hide vs or our workes from the knowledge of the Lord our God There is neither darkenesse of the night nor secresie of place nor cunning deuises and fetches of politicke men can helpe vs or conceale vs. This the Prophet teacheth Psal 139.9 10 11. Whither shall I goe from thy spirit or whither shall I fly from thy presence if I ascend vp into heauen thou art there if I make my bed in hell behold thou art there If I take the wings of the morning and dwell in the vttermost parts of the sea euen there shall thy hand lead me and thy right hand shall hold me If I say Surely the darknesse shall couer mee euen the night shall be a light about me c. There is nothing can hinder his sight Reason 2 Secondly it is the office of God and an essential property attributed vnto him to be the searcher of hearts When men before the flood had corrupted themselues their works and the earth it selfe vpon which they went and walked it is said God saw that the wickednesse of man was great in the earth and that euery imagination of the thoughts of his heart was onely euill continually Gen. 6.5 This is it which Dauâ—d layeth before his sonne Salomon 1 Chron. 28.9 The Lord searcheth all hearts and vnderstandeth all the imaginations of thoughts This also the Prophet Ieremy setteth downe chap. 17.10 I the Lord search the hart I try the reines euen to giue euery man according to his wayes and according to the fruit of his doing The Scripture is full of such testimonies 2 Sam. 16.7 Psal 7.10 and 26.2 and 139.13 Ierem. 11.20 and 20.12 This is an attribute proper vnto God Thirdly the most deepe and hidden things Reason 3 that mans eye cannot search into are notwithstanding knowne vnto God When no man with all his cunning can diue or delue so deep as into the darke corners of the earth yet the eye of God pierceth into them as Pro. 15.11 Hell and destruction are before the Lord how much more then the hearts of the children of men Who can pierce so farre as to looke into the heauens or who can behold the things laid vp in the center of the earth who can discend into the bottome of the sea to descouer the treasures that are hidden in the waters or what man knoweth the things of a man 1 Cor. 2 1â— saue the spirit of man that is within him so the things of God knoweth no man but the spirit of God He is able to make all darkenesse to be light and all secret things to be open and manifest to the world Fourthly can any thing bee hidden from Reason 4 him of whom they had their being of whom they were created of whom they haue whatsoeuer is in them is not the worke knowne to the workeman the art to the artificer and the pot to the potter He seeth not only neere but a farre off he knoweth our downe sitting and our vprising he vnderstandeth our thoughts that we conceale from others he is acquainted with all our wayes our substance is not hid from him he couered vs in our mothers wombe Heereupon the Prophet saith Psal 94.9 He that planted the eare shall he not heare he that formed the eye shall he not see he that teacheth man knowledge shall he not know the Lord knoweth the thoughts of man that they are vanity Seeing then God giueth life and being to euery creature and that they haue receiued breath and motion from him we may conclude that the most secret things committed in the most secret corners of the world are well knowne to God and cannot be hidden from him This principle being strongly confirmed Vse 1 and so carrying authority to our conscienâ—es let vs see what vses may be made of it First seeing our secrets are not secrets with God and our counsels are not counsels to him let vs be perswaded of this most certaine trueth and haue it written in our hearts that all men in this world their hearts their thoughts their dealings their desires their delights their words their actions and all things belonging vnto them are perfectly known vnto the Lord according to the saying of the Apostle Hebrewes chapter 4. verse 14. There is not any creature that is not manifest in his sight but all things are naked and opened vnto the eyes of him with whom we haue to doe It is true indeed if men were asked whether they beleeue that GOD is present euery where to behold all things that we doe they would freely frankly confesse it with their mouths be ready to seal vnto it with their tongues It
when we striue to exceede and excell our selues and haue bent all our strength to serue the Lord in speciall manner yet we haue need to aske pardon and confesse that wee are vnprofitable seruants Wee are neuer so perfect but we are stained with some imperfections we cannot be so pure but we are defiled with some impurity and contagion of sinne so that howsoeuer wee desire chearefully and constantly to please God in all things yet euill is present with vs Rom. chapt 7. verse 21. and sinne doth easily beset vs Hebrues chap. 12. verse 1. so that we all stand in need of the pure and perfect sacrifice of Christ the author and finisher of our Faith without which wee cannot be accepted of God the Father We must therefore from hence learne to acknowledge that albeit wee desire to offer vp our selues wholly vnto him yet we can merit nothing at his hands nor attaine vnto perfection but are guilty of his iudgements if hee enter into iudgement with vs Psalme 143 2. For in his sight shall no man liuing be iustified It is the sacrifice of Christ for which hee is well pleased from the merite thereof commeth our merit our merit is his merit and the Fathers mercie He knew no sinne neither was any guile found in his mouth Esay 53. And hence it is that we shall be acquitted and discharged of sinne so that none shall bee able to lay any thing to our charge and though we bee in our selues debters yet hee hath payed our debt and set vs free to whome bee all glorie and prayse for euermore Amen 22 And the Lord spake vnto Moses saying 23 Speake vnto Aaron and vnto his sonnes saying On this wise ye shall blesse the children of Israel saying vnto them 24 The Lord blesse thee and keepe thee 25 The Lord make his face shine vpon thee and be gracious vnto thee 26 The Lord lift vp his countenance vpon thee and giue thee peace 27 And they shall put my name vpon the Children of Israel and I will blesse them Touching the vow of the Nazarites the first part of the Chapter wee haue spoken hitherto howbeit of vowes in generall wee shall haue fitter occasion to intreate in the twenty one and the thirtieth chapters following Now we come to the second part of the Chapter containing the forme of blessing the people prescribed vnto the Priestes from the mouth of God But first let vs see the meaning and the method of the Words Touching the Blessing obserue that sometimes God is saide to blesse man sometimes man to blesse God and sometimes one man to blesse another God blesseth man when he bestoweth good things vpon vs which we want and remooueth euill things from vs which wee feele The good things which hee giueth vs are partly earthly and partly heauenly and in both hee blesseth vs. Touching earthly we reade in the word Genesis chap. 24. verse 35. where Abrahams seruant sayeth that GOD had blessed his Maister greatly and he was become great then hee telleth wherein Hee hath giuen him Flockes and Heards and Siluer and Gold and men Seruants and maide Seruants and Camels and Asses The like we see Deut. 28 3 4 5. Blessed in the Citie blessed in the field blessed in the fruite of thy bodie c. Touching heauenly it is saide Hee blesseth with all spirituall blessings in heauenly things thorough Christ Ephes 1 3. Againe somtimes man blesseth God when he praiseth God in word and deed with mouth hart and returneth thanksgiuing to him both for bestowing vpon vs his blessings and remouing from vs his blessings When thou hast eaten and art full Deuter. 8 10. then thou shalt blesse the Lord thy God for the good land which he hath giuen thee So Psal 103 1. Luke 1 68. Now this our blessing of God is nothing but an effect of the former For as we loue God because hee loued vs first so wee blesse God because he blessed vs first We can neuer returne him the glory but from a feeling of his owne mercy We cannot open our mouth to praise him except he opened his hands to blesse vs. Genes 14 19. Lastly man is said to blesse man we blesse one another when wee pray one for another Rom. 12 14. Blesse them which persecute you which is expoūded by the words of Christ Mat 5 44. Pray for them which despitefully vse you To apply these things to our present purpose we must marke that in this place the word is thrice vsed and to be vnderstoode diuersly for when the Lord commanded Aaron and his sons to blesse the people the meaning is they must pray for them and heartily desire good things vnto them Again when it is said The Lord blesse thee and when the promise is made I will blesse thee the meaning is the Lord wil bestow all good things on thee and take away all euil things from thee so that they blessed the children of Israel by desiring and praying God blessed them by giuing and bestowing Moreouer the priests of God are taught to craue that God would make his face shine Obiection lift vp his countenance vpon the people It may be asked hath God any face visage or countenāce I answer these things are ascribed to God Answ not properly but for our better capacity vnderstanding It was the error of the Anthropomorphites who because the Scriptures speak of the eies eares mouth hands heart head and armes of God did therfore imagine that God is like vnto vs and had a bodily shape whereas he is a Spirit as also he wil be worshipped in spirit and truth Iohn 4 24. This the Apostle teacheth The Lord is that spirit and where the spirit of the lord is 2 Cor. 3 17. there Obiect 2 is liberty But these heretikes obiect that God made man in his owne image and likenesse Gen. 1. This is true Answer but their consequent is false For we are said to be created according to the Image of God not because he hath any bodily shape for that is against his nature who is infinit and against his word which teacheth the contrary The essence of God is spiritual inuisible and most simple he is a iust and mercifull God loue it selfe holines it selfe goodnes it self In these we were made like vnto God in these we resemble him beare his image being created in righteousnes and true holines Ephes 4 24. True it is some place this image of God in dominion ouer the creatures others in his immortall soule onely others in reason by which we are distinguisht from beasts but these let passe the principall point which the heathen man saw when hee said Tully The vertue which is in a man came neerer to the similitude of God thē the figure or outward shape What then can be the shadow of such a substance and the image of such a nature and the resemblance of such a power and perfectnes but that which the
doth yet nothing lesse then pray Many a Minister that getteth vp into the Pulpit doth nothing lesse then preach Many people that come with eares to heare do nothing lesse theÌ„ heare and to eate the Supper of the Lord that do nothing lesse then partake of his holy table Wherefore wee must be present in minde at holy things as well as in body or else our presence is no better then an absence Secondly we must yeeld to this principle that it is both safer and better to conceiue a prayer then to reade a prayer because it keepeth our mindes constant and freeth vs from wandring thoughts that carry vs oftentimes from the matter which we should altogether minde For we are ready to goe astray and to set our hearts vpon other things whereas by this meanes they are kept close and stedfast to the requests which we make Againe a man may reade a praier that neuer vnderstandeth it or conceiueth the meaning of it and therefore it is more profitable to poure out our petitions our selues then to haue our petitions drawne by the hand of another No man can haue such a feeling of our owne wants as our own necessities will make vs able to expresse neither can conceiue such ioy and gladnesse for blessings receiued as the experience in our selues of Gods benefits will affoord vnto vs. Thirdly no man must condemne such as do conceiue themselues formes of praiers call them conceited praiers or fantasticall praiers These are enuious persons who enuy in others the graces of God cannot abide that any should go before themselues or beyond themselues These are wise in their own eyes and indeed themselues wholly conceited and fantasticall which they falsely charge vpon others being vtterly ignorant both of Gods workes and their owne wants For had they knowne or regarded the gifts and power of the Spirit which helpeth and assisteth his seruants that their tongue is as the pen of a ready writer and findeth sufficient matter to vtter to their Maker or had they knowne themselues throughly what new wants they haue what new sinnes they commit what new assaults they vndergoe what new blessings they enioy which are as so many occasions or rather prouocations to open their mouthes anew to God to sing a new song vnto him they would not blot this ordinance of God with such an odious cauill So then whereas all such should be greeued that cannot frame their petitions according to their present wants nor poure out their supplications according to their particular assaults neither make confession to God according to their particular offences they are rather grieued that any others can performe these duties better then themselues And whereas they should striue with might and maine to be like vnto them and to follow their example they would haue all other men ignorant like themselues and please themselues in that ignorance On this wise ye shal blesse the children of Israel Note in these words the persons that must performe this duty and they are the Priests note also what they are to doe to blesse the people that is to pray to almighty God for them that his blessings may come downe vpon them From hence we see that it is the duty of the Ministers to pray for the people Doctrine It is the Ministers duty to pray for the people So did Melchisedec for Abraham and he was the Priest of the most high God Gen. 14.18 19. So did Moses often for the people when Gods heauy iudgements were vpon them or hanging ouer their heads Exod. 32 33 Psal 106 23. he stood oftentimes in the gappe when the hand of God had made the breach to turne away his wrath lest he should destroy them So did Aaron as appeareth afterward in this booke when the plague was begun among the people he put on incense made an attonement for them he stood betweene the dead the liuing and the plague was staied Numb 16 Rom. 1 2 â—â— 47 48. Paul in euery Epistle practiseth this duty and the Apostles committed the charge of prouiding for the poore Acts 6 â— and distributing to the poore to the Deacons that they might giue themselues continually to prayer and to the ministery of the word The Prophets also neuer failed in this duty as we reade almost in euery place of their Prophesies Dan. 5 22 they stood vpon their watch-tower hauing the people continually in remembrance in their holy praiers Christ Iesus himselfe the great Shepheard of the sheepe is a perfect patterne of performing this he prayed for Ierusalem oftentimes Luke 19. and for the whole flocke of God committed vnto him whoÌ„ he would not suffer to perish but bring them to euerlasting life Iohn 17 20. Thus then we see wee haue the examples of Melchisedec of Moses of Aaron of the Priests of the Prophets of the Apostles and of Christ Iesus the Lord of life as liuely examples to go before vs and as a cloud of witnesses to conduct vs in this duty to proue vnto vs the truth of this point This must the rather be practised first because it is an infallible token of our loue toward Reason 1 them and of an earnest desire that we haue of their good Psal 118 26. And how can we better expresse euen the bowels of our affection and our longing after their prosperous estate from the heart roote then by our daily praying for them Rom. 1 10. Secondly the faithfull Ministers of God haue beene much greeued when they were forbidden and not permitted to performe this duty We see this euidently in Ieremy Ier. â—4 â—â— when the Lord had said vnto him Pray not for this people for their good he said Ah Lord God the Prophets say vnto thom yee shall not see the sword neither shall ye haue famine but I will giue you assured peace in this place where we see he layeth the fault vpon the false Prophets and goeth about to excuse or at least to lessen the sinne of the people who were blindly led by those blinde guides that thereby he might make a way to moue the Lord to heare him for that poore seduced people Thirdly the flocke of God is committed vnto them it is no small charge that lyeth on their hands the price of Christs precious blood is committed vnto them and therfore by all meanes they are charged to procure their good especially considering that the blood of such as perish through their negligence shall be required at their hands 1 Pet. 5 2. Ezek. 3.18 Fourthly it is a sinne against God as well as against his people to omit or refuse this duty And therefore when all the people saide to Samuel Pray for thy seruants vnto the Lord thy God that we die not he answered As for me God forbid that I should sinne against the lord in ceasing to pray for you 1 Sam. 12 23. If then it be a sinne to omit it it must needs be a duty
and it is very needfull he should doe so that in all things they should be thankefull 1 Thess 5 19. This is the cause why the Israelites were forwarned to take heed to themselues euen before they entred into the land of promise Deut. 6 10 11 12. and should possesse great goodly Cities which they neuer builded houses full of all manner of furniture and garnishings and ornaments which they neuer stored vineyards Oliue trees which they neuer planted Welles of water which they neuer digged and fieldes of Corne which they neuer sowed then they ought neerely and narrowly to looke vnto themselues And why then rather then at another time Because riches and pleasures abundance and ease would be such baits that they should then be in greatest dangers more then when they liued in the wildernesse to bee drawne by them to forget Gods mercies by which they were deliuered out of many miseries They thought they should then bee safe enough if once they were come to set foote in the land howbeit Moses telleth them that then remained the greatest danger of all They must stand in feare lest they be choaked with these thornes lest they bee entangled in these snares lest they suffer ship-wracke at these rockes lest they be ouercome with these tentations lest they be drowned in these deepe waters Luk. 8.14 1 Tim. 6 9. This is the corruption of our nature and the poison of sin it turneth good into euill as an euill stomacke doth the daintiest and best meates Wee doe commonly abhorre him and speake all maner of euill of him 〈◊〉 vnthankâ—â—â— person iâ—â—â—monly â—â—â—orred who hauing receyued manie benefits and good turnes forgetteth his Patron and benefactor when once he is aduanced and promoted to honour like Pharaohs Butler who hauing receiued good from Ioseph forgate him when he was restored vnto his office and deliuered the cup into the kings hand againe albeit Ioseph had said vnto him Gen. 40 14. Thinke on me when it shall bee well with thee and shew kindnesse I pray thee vnto mee and make mention of me vnto Pharaoh and bring me out of this house An vnthankful person euen vnto men is iustly abhorred how much more then vnto God the most bountifull Patrone Common experience teacheth that commonly men are much worse for Gods benefits â—â—n are comâ—â—nly the â—â—rse â—or gods â—â—â—efits and grow more prophane and presumptuous in sinning against him through the plenty and abundance of earthly blessings Dauid we know was none of the worst men but one of the best according to Gods owne heart yet hee saieth of himselfe while he enioyed the world at wil I saide in my prosperity I shall neuer be moued Psa 30 6 And in another place It is good for mee that I haue beene afflicted that I might learne thy statutes Before I was afflicted I went astray but now haue I kept thy word Psal 119 67 71. And therefore his benefites did him not so much good as his chastisements they did not further his saluation so much as his corrections Ieremy speaketh of the church vnder the name of Ephraim 〈◊〉 31 18. that it was as an vntamed Calfe till God chastened it Manasses learned more at Babylon then at Ierusalem as he lay in prison then as he sate vpon his throne for in peace prosperity hee fell to Idolatry to sorcerie to cruelty and to all kinde of impiety but when he was carried away captiue he besought the Lord his God who neuer thought he stood in need of him before Chron. 33 â— 13. He humbled himself greatly before the Lord God of his father who despised him before in the pride of his heart and hee prayed vnto God earnestly who neuer prayed vnto him before The blessings of God indeede ought to vnite vs more closely and conscionably vnto him howbeit it is a rare thing to finde that benefits knit our hearts more neerely vnto GOD. Shew me that man among a thousand that can truly say A rare thing to finde that man who is brought nerer to God by his benefites the benefites of God haue made him sounder in the faith and better in his obedience vntil he haue bene taught and trained vp in the schoole of affliction and tried in the furnace of aduersity God hath two school-houses in which he doth instruct his schollers the first is the school of prosperity there he speaketh to vs but we are deafe and cannot heare there he teacheth but we are dull and cannot learne We are non-proficients thogh we tarry long in this schoole not through anie default either in the master or in the lesson or in the schoole but through defect in the scholler onely He is constrained therefore to put vs into his other schoole this is the schoole of affliction many profit here that could not profit before For the heart of man is naturally puffed vp with prosperity so that it cannot work in him the performance of greater dutie and sounder obedience as it ought to do Ther are ten lepers in the Gospel clensed of a foule and filthy disease but when once they saw they were cured recouered they forgat who had clensed them how they were clensed of what they were clensed and wherefore they were clensed only one of them was found to return and giue God thanks Luke 17 15. When Christ had found the impotent man that had lien 38. yeeres at the poole of Bethesda he saw it was needful to put him in minde to take heed he sin no more lest a worse thing come vpon him Iohn 5 14. for he knew he was ready to forget what he had bin how great things he had done for him and to please himself in the present condition wherein hee was made whole therfore would haue him consider what he might be in time to come and feare a future relaps into the same nay into greater euils He to whom 10000. talents were remitted shewed not mercy again for the mercie that he had receiued this was all the fruite of his thankfulnes that he yeelded Hee caught his fellow-seruant by the throat Math. 18 18. who owed him onely an hundred pence bidding him presently to tender paiment Iehoash the King of Iudah was preserued by Iehoiada and set in the kingdome that had bin vsurped by the tirany of Athalia and through the massacre of the blood-royall yet this was all the thankfulnes that he shewed for the Fathers kindnes 2 Chro. 24 22 he slew his son because he reproued their Idolatry and Apostacy and so he remembred not the benefite of life kingdom and education that he had receiued without which he had not liued nor reignd nor receiued the knowledge of the truth Seeing then we are so prone of our selues to forget what the Lord hath done for vs and to returne him the praise we must be watchful ouer our corruptions remembring what God hath done for vs. Secondly it reproueth all
4.8 â—â—m 4.16 â—or 3.9.10 〈◊〉 12.3 â—or 3.8.10 euen a greater measure of glory after a faithful discharge of the duty when the great Shepheard of the sheepe shall appeare in glory It is not therefore to bee maruelled at that Paul euery where magnifieth the grace of God who had chosen him to be a master-builder in his house to lay the foundation thereof more precious then the gold of Opâ—ir or then siluer tryed in a furnace of earth purified seuen times 〈◊〉 12.6 Now if the calling be in it selfe honourable ought it not then to be honored and how shall it be honored if they that be in the calling be not maintained and what shold their maintenance be but as it may be agreeable to their place they hold And if the maintenance must hold correspondence with the honour of the Ministery wee doubt not to affirme and auouch that the recompence of the labours of such as are painful and faithfull in this calling ought to be very bountifull and liberall Our Sauiour saith of this calling â—â—k 10.16 He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Hee hath committed vnto them the keyes of the kingdome of heauen â—â—tth 16.19 Tel mee if thou were desirous to see one of the kings houses glistering with much gold and shining with pearles and precious stones and at length shouldest finde one that carryed the keyes who being intreated should forthwith vnlocke the doores and bring thee euen into the kings priuie chamber wouldest thou not make much of him and honour him aboue others The Ministers of God are they that keepe the keyes of the gates of heauen they haue power from Christ and vnder Christ to open the dores ought we not therefore to loue theÌ„ Chrysost hom 2. in 1. Thessal to reuerence them to honor them This made the Thessalonians receiue the Apostles doctrine 1 Thess 2.13 not as the word of man but as the word of God and he beareth the Galatians witnesse Gal. 4.15 that if it had beene possible they would haue plucked out their owne eyes and haue giuen them to him Our Sauiour telleth his Apostles Matth. 18.18 that whatsoeuer they shall bind on earth shall be bound in heauen and whatsoeuer they shall loose on earth shall bee loosed in heauen Did not Pilate thinke himselfe aduanced to great honour that he could say Knowest thou not that I haue power to crucifie thee Ioh. 19.10 and haue power to release thee If a Prince should impart to any of his subiects this authority that as high Marshall he should haue power to put in prison whomsoeuer he would and againe to release them and let them goe Chrysost de sacerd lib. 3. toto sere lib. 1. he would be thought happy and worthy of honour in all mens iudgments It hath pleased the God of heauen earth to bestow a Ministeriall power to giue authority subordinate vnder his to the preachers of the Gospel to forgiue sins and to retaine sinnes saying Ioh. 20.23 Whosesoeuer sinnes ye remit they are remitted vnto them and whose-soeuer sinnes ye retaine they are retained As Eliah by his earnest prayer 1 King 17.1 Luk. 4.25 Iam. 5.17 did shut the heauens that it could not raine vpon the earth and againe by his prayers opened the windowes of heauen that the earth did drinke in the raine and brought forth herbes meete for the vse of man So the Ministers by their earnest preaching doe open the kingdome of heauen to all beleeuers and do shut the doore against all impenitent sinners and by the power of the Lord Iesus Christ 1 Cor. 5.4 doe commit such to perpetuall imprisonment and doe deliuer them to Satan for the destruction of the flesh if haply by this meanes the spirit may be saued in the day of the Lord. This power doe the Ministers execute vpon earth which the Angels themselues do not nor cannot exercise in heauen To what end haue we spoken all this touching the power and authority of the Ministers Surely from thence to infer that their maintenance ought to be answerable to their Ministery and to shew that if wee withhold from them their due we withhold from God whose deputies they are deny him his right for all the tithe of the land Leuit. 27.30 whether of the seede of the land or of the fruit of the tree is the Lords it is holy vnto the Lord and consequently we hinder the worship of God and thereby as much as lyeth in vs destroy the soules of many thousaÌ„ds which otherwise might come to repentance acknowledging of the truth Remember therefore these two Principles See more of Tithes in the 18. chapter which both ioyne in one that the tythe of the land is the Lords verse 30. and that the tenth shall bee wholly vnto the Lord verse 32. As then we doe tender the continuance of the worshippe of God so we should render to the Minister his due maintenance that he may receiue comfort and encouragement in the worke of the Lord and thereby make it manifest that we are ready to bring to God the best sacrifice we haue and so to serue him in the best manner Thirdly acknowledge from hence that it Vse 3 is our duty to honor God with al our substaÌ„ce and that wee can no way so well imploy our goods as when God is honoured and glorified by them The wise man saith Pro. 3 9. Prou. 3.9 Honor the Lord with thy substance and with the first fruites of thine increase And we heard before that Abel brought to God of the fattest sheep he had Exod 23.19 and 34.26 he offered vnto him the best Gen. 4. he offered a better sacrifice and also a greater sacrifice then Cain Heb. 11 4. He spared for no cost he brought not the worst he had or what came first to hand thinking that whatsoeuer he brought was good enough for the Lordes seruice and to be consumed with fire but he gaue the best hee had and would haue giuen better if he could Whosoeuer doth to the vttermost the best he can doth make it plain he would do better if he could From this practise of Abel had the Law his foundation that was afterwards written that nothing which was lean or lame Deut 15.21 Leuiti 22.20 or maimed or mishapen or blinde or any way blemished should be offered to the Lord. If any ask how this belongeth vnto vs. I answer the Ceremony is ended in Christ howbeit the equity remaineth and bindeth vs for euer Now then if the question be further demanded how this Law reacheth to vs and how we may honor him with our first fruites and riches I answer by giuing to him the best in euerie kinde that we haue This consisteth in many particular branches and teacheth vs diuers particular duties First of all here is offered that to
the children of Zebulun did offer 25 His offering was one siluer charger the weight whereof was an hundred and thirty shekels one siluer bolle of seuenty shekels c. Behold heere how the other Princes are not inferiour to the first that offered nor the other Tribes to the Tribe of Iudah Obserue heere that the spirit of God accounteth it not sufficient to set downe what was offered in generall neither in particular what Nahshon the sonne of Aminadab of the Tribe of Iudah offered the first day or what Nathaniel the son of Zuar Prince of Issachar offered the second day but he goeth forward to set downe the speciall offerings according to euery mans name and according to the day assigned vnto him Obiect It may be demaunded what was the cause why these offerings are thus particularly pointed out why are the same chargers the same bolles the same spoones so often repeated might not all these things heere mentioned haue beene more summarily concluded what need more words haue bene vsed when fewer would haue serued I answere Answer we must not account any thing idle friuolous fruitles or superfluous in holy Scripture The Lord knoweth best what is fittest to bee dilated largely and what to be comprehended shortly If there were no other reason then this so it pleased the Lord it ought to content vs and to make vs rest in it The like example we finde Psal 136.1 2 c. Where in euery verse and at the recitall of euery blessing this reason is repeated for his mercy endureth for euer Adde heereunto Reuel 7.5 6 c. where this is repeated according to the number of the Tribes that twelue thousand were sealed of them Hee might haue said briefly of euery tribe were sealed twelue thousand but he repeateth the words twelue times so in this place the offerings are repeated twelue times particularly according to the number of the twelue Princes The reasons may be first to teach vs to be content to heare the same things though they be oftentimes repeated as Phil. 3.1 The Apostle saith It is not grieuous to me to write the same things often and for you it is safe Wee are ready to forget the best things and therefore must haue them continually sounding in our eares as many strokes giuen with a hammer to make vs heare Secondly that wee should apply these examples vnto our selues and if wee passe ouer one of them without regard yet we should take holde of the next Thirdly to teach vs that no man shall haue that forgotten to the vtmost of his praise who is any way forward in doing good because he will honor those that honor him but they that despise him shall be lightly esteemed 1 Sam. 2.30 The doctrine Doctrine from this particular rehearsal and enumeration of the gifts of those Princes is this Euery good worke of gods children is knowne and shall be rewarded that all the good workes of Gods children done to the setting forth of his glory to the aduancement of his worship to the maintenance of true Religion or the good of his children shall be reckoned vp rewarded and come vp in account before him he taketh notice of them all and will neuer forget any one of them As their deeds are here registred in the booke of God so the doers of them are registred in the booke of life Matth 10.42 Our Sauiour teacheth that a cup of cold water shall not go vnrewarded that is giuen to drinke in the name of a disciple to one of these litle ones And afterward it is said Matth. 25.7 A certaine woman came vnto him hauing an alabaster boxe of ointmēt very precious and powred it on his head as he sate at table and because she had wrought a good worke vpon him verse 10. he sayth Verily I say vnto you wheresoeuer this Gospel shall be preached in the whole world there shall also this that this woman hath done be told for a memoriall of her verse 13. To this purpose speaketh the Angel that appeared to Cornelius Act. 10.4 Thy prayers and thy almes are come vp for a memoriall before God So then euery thing shall be remembred no one worke shall be forgotten Reason 1 For God is a righteous God giuing to euery one according to his workes Hee is the Iudge of the world Gen. 18. and cannot but iudge vprightly Hereupon the Apostle saith Heb. 6.10 God is not vnrighteous to forget your workes and labor of loue which ye haue shewed toward his Name in that yee haue minstred to the Saints and doe minister He that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward for he will reward very bountifully euery good worke If we be not barren in good workes he will not bee behind with vs to recompence vs. Secondly how can they but come into an account seeing he accounteth them as done to himselfe Matth. 25.40 When any thing is giuen to the Saints it is esteemed as done to the Sonne himselfe and when it is bestowed vpon one of the least it is regarded as bestowed vpon the greatest and highest The seruant receiueth it but the Master will reward it Vse 1 Touching the Vses we may first conclude the happy estate and condition of them that leaue this world and depart this life in the true feare of God because we heare their workes shall be remembred and therefore the doings of his seruants be rewarded with eternall glory being done in the loue of God and of his trueth none of them are forgotten but they shall follow them nay goe with them and beare them company This we reade in the Reuelations of Iohn chap. 14.13 I heard a voyce from heauen saying vnto me Write blessed are the dead that die in the Lord from henceforth yea saith the spirit that they rest from their labors and their works follow them to wit at their heels as the word importeth Death cannot cut them off though it be a cruell and mercilesse tyrant and hath as it were a sithe or sickle in his hand to cut downe such as come in his way yea though it cut off riches reuenewes honours pleasures dignities delights wife children houses lands and life it selfe according to the saying of the Apostle 1 Tim. 6.7 We brought nothing into this world and it is certaine we can carry nothing out with vs yet it cannot cut off good workes neither bereaue vs of the fruits of a liuely faith which are of such great force and efficacy that they are able to breake in sunder the chaines of death and the strength of the graue and cannot be holden in darknes and obliuion It were therefore a point of great wisedome and good policy so many as would willingly die the death of the righteous as Balaamites and all wicked men will seeme desirous to doe to prouide a goodly traine of good works which death cannot keepe backe they will presse so fast and knocke so hard at heauen
consider two things first the commandement of God without whose authority nothing is to be imposed as necessary in the Church which is that the Priests should light the lampes not one or two but all of them to giue light in the Tabernacle to signifie the light of Gods word shining in the Church which ought sincerely to be preached and published by the teachers to giue light of knowledge to all in the house of God as the Apostle declareth of himselfe that he had kept backe nothing Acts 20 20 27 but reuealed the whole counsell of God as the Priests kept not any of the lampes vnlighted but did light theÌ„ all Secondly the obedience of Aaron to the commandement he lighted the lampes that they might giue light round about the candlestick on euery side wheresoeuer the candlesticke could be seene Vpon occasion of mentioning the candlesticke we haue a description of it verse 4 by the matter of it it was made of gold and by the forme of beaten gold according to the patterne shewed to Moses in the Mount for he was a faithfull seruant in the house of God Heb. 3 2. But of this we may reade farther Exo. 25 37 40 25 26. There was but one candlesticke in the Tabernacle made by Moses because this was sufficient howbeit Salomon that built the Temple afterward made ten candlestickes whereof fiue stood at the one side fiue on the other side 2 Chron. 4 ver 7 20. because the Temple was larger and wider then the Tabernacle and therefore moe were requisite in the one then in the other The place where the Candlesticke stood was in the Sanctuary next to the most holy place or in the first Tabernacle Hebrewes chapter 9 verses 2 9. Not in the most holy place forasmuch as the High-Priest went into it once onely in the whole yeare Heb. 9 7. whereas the lampes of the Candlesticke were renued daily But let vs come to the words as they lye in order and first touching the lampes appointed to bee lighted we must consider that the Tabernacle with all things thereunto belonging was a figure of the time present vntil the time of reformation Heb. 9 9. and when the Priesthood was changed there must be also a change of the law Heb. 7 12. All things had their signification and the truth which is as the pith and substance of the ceremonies belongeth to vs as well as to the Iewes Hence it is that the lampes belonging to the candlesticke â—â—ctrine signifie vnto vs that the word is the light of the church 〈◊〉 word is â—â—amp and 〈◊〉 of the â—â—â—rch giuing light to the people as the Sun doth to the world wherby the true light of the knowledge of God of Christ our Redeemer of true righteousnesse and of saluation is kindled in the hearts of all true beleeuers Dauid is a certaine witnesse of this truth who teacheth that the commandement of the Lord is pure enlightening the eyes Psal 19 8. Thy word is a lampe vnto my feete and a light vnto my path Psal 119 105. So Salomon saith Prou. 6 23. The Commandement is a lampe and the Law is a light It is plaine therefore that the lampe lighted in the Tabernacle did figure out the word of God Hence it is that the Prophet Esay saith O house of Iacob â—â—â—y 2 5. come let vs walke in the light of the Lord and afterward he sheweth that if any speake not according to this word 〈◊〉 8 20. it is because there is no light in them Reason 1 And it cannot be otherwise because the Lord which is the author of the Scriptures is light it selfe he is called the Father of lights Iam. 1 and the Church acknowledgeth when it sate in darknes that the Lord was the light of it Mich. 7 8. The Apostle saith he only hath immortality and dwelleth in the light which no maÌ„ can approch vnto 1 Tim. 6 16. And in the beginning of Iohns Gospel Christ is called the light of men Iohn 1 4. If God then be the true light how can his word but partake of his nature and be lightsome in it selfe and bring light to vs Againe the word hath in it the effects of light it expelleth darknes and is very comfortable and therfore comfort is often called by the name of light Ps 97 11. Ester 8 16. Ps 118 27 and 43 3. Iob 30 26. Lam. 3 2. So is it with the word it driueth away spirituall darknes and it comforteth and reioyceth the heart Psal 19 8. Vse 1 This doctrine serueth to reproue the church of Rome which bring in their Torches and Tapers and Candles into the Church as the setting of them vp at burials and funerals 〈◊〉 dâ— par â—â—b 2 c. 19. to signifie that the soules of the dead are aliue a superstitious custome condemned by sundry Councels as superstitious and heathenish Moreouer they obserue continually another foolish custome to set vp wax candles Taper lights before their Images and vpon the Altar in their Churches and this they do not onely in the night but in the day at noone when the Sun shineth in his strength And lest they might seeme to wander without Scripture and to be mad without reason they pretend for themselues and their superstition the continuall burning of the lampes in the Tabernacle before the Arke of the testimony Exod. 25. Bellarmine disputing of the reliques of the Saints Bellar. lib. 2. de reliqu c. 3. et 4. noteth three ends of this practise because fire is a signe of gladnesse a signe of glory and a signe of life But all this is no better then will-worship which is condemned Mat. 15 9. Col. 2 23. of which it may be said Who required these things at your hands Es 1 12 And this obseruation in the law touching the lamps is meerly ceremoniall which had an end with the Priesthood and was honourably buried with the Synagogue and is not to be raked out of the dust and raised out of the graue againe Also it is vtterly vntrue that these lampes were lighted in the day time for they were lighted in the euening burned vntill the morning and then were put out Thus doth Ahijah tell Ieroboam and all Israel 2 Chr. 13 11. that they had the Candlesticke of gold with the lampes thereof to burne euery euening Therefore it is said in the law The high Priest shall light the lampes at euen the word is betweene the twilights meaning therby both the euening and the morning Exod. 30 8 and Aaron must cause the lampes to burne continually from the euening vnto the morning Leuit. 24 3. In the booke of Samuel in other places it appeareth that they burned all night for those that kept the watch of the Lord in the Tabernacle and in the Temple but were alwaies exstinguished in the morning when it was day 1 Sam. 3 3. Thus then we reason against them from their owne
we do not deny that the Scripture being vnderstood doth enlighten our mindes but it is not therfore lightsome because it is vnderstood of vs for then the light therof should wholly depend vpon our vnderstanding Thus if we vnderstand it it shall be lightsome but if we vnderstand it not it shal not be lightsome Nay which is much more absurd if one man vnderstand it it shal be light if another man vnderstand it not it shall not bee light thus at one and the same time it shold be both light not light The truth therefore is that the Scriptures are lightsome two wayes â—â—e holy â—â—â—iptures are â—o wayes â—â—â—â—tâ—ome First in respect of them selues secondly in respect of vs. In respect of themselues they are alwaies lightsome of theÌ„selues and haue light in themselues In respect of vs they are lightsome when we vnderstand them and receiue them and light by them But to returne to the former matter the Minister should be the principall light to hold out the Lanthorne to bring men to heauen and to worke in them repentance as Iohn the Baptist is said to be a burning and a shining light Ioh. 5 35. But euery one also in his place must be a light to shine in knowledge and obedience in doctrine and in life On the contrarie when men are as candles put out there falleth great hurt to the church The danger heereof may be discerned by common experience in an hauen towne if the Lanthorne be taken downe or the candle put out which should direct the ships in the night season into the hauen al the ships and the soules that saile in them are left to the mercy of the winds which are without mercy and so all perish by miserable shippewracke In like manner if men haue no light in their hearts to guide them into the hauen and harbour of the church and consequently of the kingdome of heauen they doe as much as in them lyeth betray their owne soules and drowne themselues in eternall perdition Verse 3. And Aaron did so c. The obedience of Aaron is here described and the Candlesticke set in the Tabernacle described It is saide to be of golde as Reuel 1. the most precious of all Minerals for two causes First because as Gold excedeth all other mettals so the Church exceedeth all other societies of men because in it saluation is only to be found Esay 46 13. all other beeing ordained to preserue this safe and sound Esa 45 14. 49 23. Reuel 21 24 26. Yeâ— it is the glory and honour the beauty and ornament of all other societies kingdomes cities townes houses and persons to be parts of the church inasmuch as otherwise they are parts of the world of the kingdome of darknesse yea aâ— dogs swine and vncleane beasts Ephes 22 11 12 13 c. Secondly because it is most precious deare to God and to Iesus Christ as gold is to man because it is an holye company sanctified by the blood of Christ whom it cost deare to redeeme it Acts 20. The Candlesticke in the Tabernacle was to hold the light for the direction of all that were therein from Euening to morning continually Exod. 27 22. It is the vse of euery Candlesticke to hold to keepe to preserue to continue and to yeelde forth the light to the benefit of others This doth mystically represent the church Doctrine teacheth that the church is as the Lords golden candlestick appointed to hold and keepe the light treasury of the Word for euer It is the office of the church to holde and keep the word for euer that it should neuer bee lost or embeselled from vs to the end of the world And as the Candlesticke was to hold the light to the first comming of Christ so is the church to preserue the truth vntil the second comming of Christ It is therefore the office of the church and of euery true member thereof to keepe in it and to publish abroad and to hold out to those that are in it the truth of Gods word to direct their pathes aright as Deut. 31 20. The booke of the Law after that it was written was by the Lord himselfe committed to the Israelites to be kept in the side of the Arke of the couenant The Prophet Esay sheweth That the Word should go forth out of Sion where it was kept into the middest of the earth Chap. 2.3 And the Apostle declareth that the Iewes had the Oracles of God committed vnto them of trust Rom. 3 2. and that to them appertained who were the onely church the adoption and the glory and the Couenants and the giuing of the Law and the seruice of God and the promises Rom. 9 4. And Paul is said to haue written vnto Timothy that hee should know how he ought to behaue himselfe in the house of GOD which is the Church of the liuing God the pillar ground of the truth 1 Tim. 3.15 By all which testimonies wee are taught that the Church holdeth and bringeth the truth Esay 41 27. and conueieth it vnto vs and that wee can no otherwise receiue it or be partakers of it For further proofe heereof obserue with Reason 1 me the titles that are giuen vnto it It is a safe keeper or treasurer to keepe as it were vnder locke and key the holy Iewels of the olde and new Testament that they be neither corrupted by Heretikes nor destroyed by other enemies It is as a cunning Goldsmith to try euery thing Whit. de Scrip. quaest 3. Cap. 2. for as he discerneth pure gold from counterfet mettalles so the church discerneth true Scripture from false or forged books and writings It is as a crier to publish and make knowne the decrees of almighty God It is an Interpreter to expound the sence and to open the meaning of the Scriptures according to the proportion of faith set forth in other parts Secondly it is a great honor and wonderfull preferment that God giueth vnto the Church aboue al other societies and places of the world besides And indeede there can bee no greater honor then to be put in trust with such a treasure If a man should vpon trust commit vnto another a great treasure and make choyse of him to leaue it with him it is a signe he honoreth and respecteth him before and aboue others so is it betweene God and his Church he hath laid vp his trueth in his Church as in his store-house Ps 147 19 20. He hath giuen his word to Iacob his statutes and ordinances vnto Israel he hath not dealt so with other Nations as for his iudgements they haue not knowne them This made the Apostle say What is then the preferment or aduantage of the Iew Or what profit is thereof circumcision much euerie day shewing thereby that God committing his Oracles vnto them did aduance and prefer them farre aboue all other Nations Thirdly the church is the house
all parents to teach their children Eph. 6 4. of Masters to bring vp their seruants in the nurture and admonition of the Lord as Abraham and Cornelius did This is a notable meanes to keep to maintaine and to defend the truth As for those that will not teach the truth to theÌ„ that are in their houses they are the diuels Prophets who is the father of error ignorance Such fathers and such masters are the cheefe meanes of the decay and decreasing of religion piety faith and righteousnesse Secondly we maintaine the truth and make it knowne by open confession and profession thereof Euery man must opeÌ„ his mouth in Gods cause when the gates of hell are opened against it and wee must earnestly stand for it and constantly beare witnesse vnto it whensoeuer it is oppugned and resisted The Apostle chargeth to Sanctifie the Lord God in our hearts be ready alwaies to giue an account and answer to euerie man that asketh vs a reason of the hope that is in vs 1 Peter 3 15. with meekenesse and feare Thus did the holie Martyrs at their death witnesse a good confession and thereby draw many to a loue and embracing of that truth for which they suffered If we be bold to confesse the Lord Iesus and his Gospell He will not be ashamed of vs in his kingdome but confesse vs before his father Mat. 10 32 33. Thirdly we must leade an holy and sanctified life and giue a good example vnto those among whom we liue An vnblameable and vnreprooueable conuersation is a great meanes to cause others to embrace godlinesse when we are carefull to adorne the Gospell of Christ with a good life whereas otherwise we cause the enemies of God to blaspheme the name of God and to speake euill of the truth Therefore the Apostle willeth vs to be blamelesse and harmlesse the sonnes of God Philip. 2 15. without rebuke in the midst of a crooked and peruerse nation among whom we must shine as lights in the world holding forth the word of life Lastly we must maintaine his truth by the armour of prayer desiring God to make an open way and free passage for his owne ordinance and also to send forth painfull plentifull Labourers into his haruest to gather his corne together and to withstand all false doctrines and heresies This doeth Christ command Math. 9.38 This doe the Apostles practise Actes 4 30. God hath in great mercie vouchsafed his word vnto vs it is our dutie to seeke to vphold and maintain it that so it may be continued vnto vs and our posterity for euer Let vs therefore practise these few points and be carefull to practise instruction confession and inuocation Thus we shall shew our loue to the truth a minde ready to receiue it a memory ready to retaine it and an heart ready to practise it 5 And the Lord spake vnto Moses saying 6 Take the Leuites from among the Children of Israel and cleanse them 7 And thus shalt thou do vnto them c. The second part of the Chapter followeth concerning the Leuites wherein obserue two things First the separation of them from the rest of the people secondly a limitation of time by the speciall commandement of God for the entering into their office Their separation or setting apart for the ministration in the Tabernacle offereth vnto vs the commaÌ„dement of God and the obedience of Moses and Aaron and the whole congregation performed to the commandement of God Their separation is noted by many particular circumstances they must be clensed with water of purifying their garments must be washed their flesh must be shaued Verse 7. they must take one yong Bullocke for a meate offering and another for a sinne offering verse 8. And Aaron must offer them verse 12. the hands of the Elders must be imposed on them v. 9 10. and they must be offered before the Lord ver 11 13. Where we see that such as are appointed to handle the holy things of God must be washed and clensed with holy water It is very meete and conuenient that they should approach thereunto with pure hands euen in respect of outward cleannesse Exod. 25 31. But heereby is another thing meant Namely that the Ministers and generally al others that draw neere to God in performance of any dutie â—â—â—â—rine must bee clensed and washed â—inisters 〈◊〉 other â—â—aw 〈◊〉 to God 〈◊〉 â—e clenâ—â— they must haue cleane hearts cleane affections cleane workes whensoeuer they come into his presence This was figured out to Moses Exod. 3. when hee was about to draw neere to see the burning bush the Lord saide Put off thy shoes for the ground wheron thou standest is holy grouÌ„d Salomon willeth vs to take heed to our foote when we enter into the house of God Eccl. 5 1. When we go about to pray we must lift vp pure and holy hands 1 Tim. 2 8. When wee come to the Sacraments we are willed to examine our selues and so eate of that bread drinke of that cup 1 Cor. 11 28. Whensoeuer we present our selues in the Congregation to heare the word we must lay apart all filthines and superfluity of naughtinesse and receyue with meeknesse the engrafted word which is able to saue our soules Iames 1 21. Wee must cast off all malice and all guile and hypocrisies enuies and euill speakings that so we may grow by the milke of the word 1 Pet. 2.1.2 This we ought to do the rather First because Reason 1 God is present euery where Mat. 18. His eye is vpon all his suppliants that pray vnto him vpon all his guests that come to the table vpon all men that heare his voice Mat. 22.11 He taketh a view and surueigh of such as preasse into his presence Zeph. 1 12. That he may giue to euerie man according to his works If we search not our hearts he wil search them if we iudge not our selues he will iudge vs 1 Cor. 11. His eie is vpon vs to approue of vs if we do well to reiect vs if we do euill as the examples of Caine and Abel shew Secondly without this inward sanctification all our exercises of Religion are reiected and therefore we are willed when we come before the Lord To wash vs and make vs cleane to put away the euill of our doings Esay 1 16. Vse 1 This reproueth all such as offer to perform diuine duties to almighty God without meditation or preparation such as rush violently into Gods presence without due reuerence and regard Math. 22. as he did that came to the feast without his wedding garment There was but one such guest yet the Lord soone espied him and called him out If there be but one such in an assembly he cannot escape the all-seeing eye of God who hath also a reuenging eye that cannot see his honor and glorie defaced Who wold presume or dare to come into the presence of an earthly Prince in an vnseemely
vnto vs. If an earthly Prince should send a messenger vnto any of vs hee is regarded for the Princes sake that sent him We are Ambassadors for Christ saith the Apostle as thogh God did beseech you by vs we pray you in Christs stead be ye reconciled vnto God 2 Cor. 5 ver 20. and therefore we should bee heard receiued and respected for our Masters sake Again they must submit themselues to our doctrine not onely when wee heare pleasing things precious promises and gracious comforts but when we heare the word sounding an alarme in our eares vttering reproofes deliuering threatnings and denouncing iudgements We see in humane things we are content to accept of the excuse of men that say they are but seruants and messengers they craue pardon because they are seruants and they obtaine it So standeth the case with vs we are sent of God who hath put his word into our mouths The Lord God hath spoken who can but prophesie Amos 3 7 8. Let vs not therefore be blamed we are Messengers we cannot but doe our message for the loue of almighty God of his people constraineth vs. How then shold we hold our peace when we are commanded to speake Lastly this Title importeth a limitation for no more is to be ascribed vnto vs then vnto seruants We are indeede as the Stewards of the house not in the number of the lowest and meanest seruants howbeit yet we are seruants as 1 Cor. 3 5. What is Paul or Cephas or Apollos but the Ministers by whom ye beleeue And therefore when Cornelius ascribed more to Peter then should be yeelded to a seruant he forbad him saying Stand vp for I my selfe also am a man But not many in our dayes offend this way we haue turned honouring of them into contempt and are so farre from falling at their feete that we are ready to trample them vnder our feete and make them our foote-stoole who are for no other cause accounted our enemies but because they tell vs the truth Verse 23 24. And the Lord spake vnto Moses saying This is it that belongeth vnto the Leuites from twentie and fiue yeare olde c. In these words we haue a limitation annexed by the expresse commandement of God touching the time of entering into the office of the Leuites to wit at the age of 25. yeeres This may seeme to be contrary to that which wee noted before Obiectioâ— chap. 4 23 31 33. where the age of thirty yeeres is appointed If then it be asked how it commeth to passe that in these seueral places seueral times are assigned for their election into the office and how it falleth out that fiue yeeres are cut off which before were granted I answer Answer here is no contrariety these Scriptures are thus to be reconciled The fiue yeeres restrained in this place which were enlarged before serued for triall and probation of such as entred into the office and seruice of the Sanctuary For when they were fiue and twentie yeeres olde they began to ioyne themselues with the rest and to minister before the Lord but being thirty and found fit they entered fully and wholly vpon their calling and therefore Chapt. 4. verse 3. Moses saith Fit to do the worke but in this place they are said to goe in to execute Euen as such as must go to warre are first trained and mustered and taught how to fight and skirmish that afterward they may know how to buckle on their armour in earnest and to looke the enemy in the face so was it in this spirituall warfare they were for a certaine time trained which yeeres once expired they were admitted The Doctrine from hence is this that the Ministers must be proued tried Doctriâ—â— examined before they be admitted to teach the people The miâ—â—â— must be â—â—â—ued and 〈◊〉 before tâ—â— be admiâ—â—â— to teach 〈◊〉 people The Apostles did not by their sole authoritie appoint one to succeed in place of Iudas who was faln from the Apostleship but they broght two forth and presented them or set them vp before the people that they might iudge whither they were fit or not Actes 1 23. The Church ought not to appoint any to the holie Ministery without good triall of their ability and sufficiencie forasmuch as two were set vp and caused to stand before the congregation that it might bee knowne whether they were such persons as ought to be chosen and that any man might obiect against them if he had ought to obiect Obiect But it may be saide Is this apposing or examining necessary at all times and to be vsed toward all persons I answer if they be fully and famously knowne to them that haue the right of choosing and trying it is not needfull howbeit it is necessary that they should offer themselues to this examination We see this in schooles of learning such as are to be preferred to any dignity that is voide there is an examination required albeit the parties to be chosen be neuer so sufficient and their sufficiency fully knowne to such as haue the voices of election in their hands how much more then ought this to be in this most weighty businesse of the Church This is farther apparent out of the Apostle 1 Tim. 3 10. Let these also first be proued then let them vse the office of a Deacon being found blamelesse so that they ought not before they be proued and when he saith Let these also he signifieth that the Ministers of the Church ought to vndergoe this triall Besides they must be without reproofe and haue good report of all Tit. 1 6. But it cannot be knowne whether they bee blamelesse without examination and triall going before And this standeth vpon good reason Reason 1 For first he is to take vpon him a greater charge then they that haue most costly iewels and precious pearles of wonderfull price coÌ„mitted vnto them forasmuch as he is to gouerne the sonnes and daughters of the King of heauen and earth and hath the price of the blood of Christ committed vnto him Acts 20 28. Secondly there be many subtill workers and deceitfull dealers transforming themselues into Angels of light 2 Cor. 11 13 14 and into the Apostles of Christ they haue indeed sheepes clothing but inwardly they are rauening wolues Math. 7 15. They seeke craftily and cunningly to creepe in that they may hurry and weary the flocke and then destroy and deuoure it Acts 20 29 30. They speake peruerse things to draw away disciples after them ver 30. If then there be not a narrow search and triall made of their doctrine and conuersation before they be admitted into the Ministery they haue a gate and gap opened vnto them to enter to the ruine of the Church Thirdly the office of Deacons was a function of lesse duty and danger in the Church they were onely to attend vpon the poore and yet they must not haue admission without due triall and examination as
graces and in what manner soeuer they are qualified though they be abundantly stored and furnished with all learning diuine and humane yet they must willingly submit themselues to this triall and vndergoe this examination It ought to be in well ordered Churches as it is in well ordered Cities No man is admitted to set vp in any mystery but such as offer some piece of worke to the Masters of the Company to declare their skill in that faculty for which they are purposed to open their shop So should such as intend the ministery of the word as it were to giue a taste of their skil knowledge by subiecting themselues to this examining It doth not argue any want of gift to be ready to haue our gifts prooued but the contrary giueth iust cause of suspition of some want There is no man that hath good pure gold is vnwilling to bring it to the touchstone but he that hath the counterfeit It is not the iust dealing tradesman that is afraid to haue his weights or the mete-yard brought in place but the deceiuer The Gentiles which sometimes speake of our religion do serue as witnesses to teach vs the state of former times We reade in Lampridius writing the life of Alexander Seuerus that the Emperor in choise of his Magistrates made them stand openly to be examined of any man and allowed any to make exceptions against them Lampridiâ— Because saith he the Iewes and Christians vsed this order in chusing their Ministers If both the Iewes and the Christians obserued this order what warrant haue we to breake it or to take vp another order And if that Emperour would haue this obserued in the Common-wealth why not much rather in the Church It shall be an honour vnto vs to be content to be tried It will manifest our humility that we are not high conceited of our selues and of our owne gifts yea it shall serue the more to our comfort throughout the whole course of our liues the administration of our office Thus did Samuel offer himselfe to the triall was content to heare what any man could obiect against him 1 Sam. 12 3. Behold heere I am witnesse against me before the Lord and before his annointed whose Oxe haue I taken or whose asse c. Happy are those Ministers that follow this example and happy are those Churches that follow that order which GOD hath appointed CHAP. IX 1. AND the Lord spake vnto Moses in the wildernesse of Sinai c. 2. Let the Children of Israel also keepe the Passeouer at his appointed season c. IN this Chapter Moses proceedeth to shew the maner of their sanctification 〈◊〉 parts of 〈◊〉 Chapter wherein obserue two things the first concerning the Passeouer the second concerning the cloud couering the Tabernacle and gouerning the remouings encampings of the Israelites The Passeouer is double the one for such as were cleane the other for such as were vncleane The former Passeouer containeth the commandement of God and the obedience of Moses Touching the commandement we haue heere a repetition of the feast of the Passeouer instituted before as we see Exod. 12. â—â—â—ect â—â—â—â—er But wherefore doth God againe mention it in this place It was for two causes first because such is our slacknesse and security in holy things that except Gods commandement be daily vrged repeated and beaten into our hearts we quickly forget the same Phil. 3.1 1 Thess 4 2. Secondly the Israelites did not certainly know whether they should celebrate it in their iournies in the wildernesse or not Exod. 12 25. All feasts were instituted to teach men to know God and his Sonne Iesus Christ and to praise him for his benefits So the Passeouer was ordained to keepe in remembrance the wonderfull and miraculous deliuerance of the people out of Egypt and that they might be taught to look for deliuerance by Iesus Christ the Lambe of God 〈◊〉 13 8. slaine touching the vertue efficacy of it euen from the beginning of the world This Passeouer was the second ordinary sacrifice of the Iewes touching the eating of the Paschall Lambe whereby the remembrance of their departure out of Egypt was celebrated and the death of Christ the true Passeouer was represented So then it had respect and relation partly to the time past and partly to the time to come In handling hereof we must consider first the circumstances both of place where it was obserued to wit at Sinai where the law had beene deliuered for as yet they were not gone from that place and of the time prescribed before on the 14. day of the first moneth Secondly the Passeouer it selfe both the substance of it and the rites both the matter and the manner of the celebrating of it Deut. 16 1 2. Exod. 12. 〈◊〉 of â—â—sseouer The Summe whereof is this Euery housholder was commanded to take a Lambe without blemish verse 5. a male of the first yeare for his house and kill it at euening verse 6. then they must take the blood strike it on the two side-postes and on the vpper doore post of the houses wherein they did eate it verse 7. and they must eate the flesh of it not raw or sodden with water verse 9. but roste with fire verse 8. with vnleauened bread and with bitter herbes nothing must remaine of it vntill the morning if there did it must be burnt with fire verse 10. And all this must be done with girding vp of their garments with putting on of their shooes the taking of their walking staues in their hands as men that were in haste that must flie for their liues verse 11. All this being literally considered belongeth nothing vnto vs for the Passeouer is passed ouer together with the law of ceremonies and all these rites haue an end howbeit the Lord meant that these should be figures of things to come whereof we haue now the truth and substance since the time that our Lord Iesus Christ hath beene manifested to the world This is the cause why S. Paul telleth the Colossians that these things were but shadowes Col. 2 17. the body whereof is in Christ Let vs therefore come in particular to the vses which we are to make of this Passeouer the ground and foundation whereof is to be taken out of the Apostle 1 Cor. 5 7 8. Christ our Passeouer is sacrificed for vs therefore let vs keepe the feast not with old leauen neither with the leauen of malice and wickednesse but with the vnleauened bread of sincerity and truth As then the Iewes had their Passeouer so the Christians haue their Passeouer as they had their Lambe so we haue our Lambe as they kept their Feast so we must keepe our Feast For God neuer meant and intended to ordain any ceremony among his people which contained not some inward signification and profitable instruction to the end of the world If wee haue ceremonies that serue not to some
sufferings of Christ must purge themselues of their olde leauen that is ought by vnfained and renewed repentance to be purged and washed from their wickednesse and vncleanenesse bring with them a cleere and good conscience an holy resolute purpose to serue the Lord in truth and sincerity in holinesse and righteousnesse The Israelites must haue no leauen in any of their houses and habitations while the Passeouer lasteth whosoeuer kept any was to bee cut off from his people Exodus 12 verses 8 15. and 13 3 7. Leuiticus 23 verse 6. Numbers 28 verse 17. Deuteronomy 16 verse 4. Ioshua 5 verse 11. 2 Chronicles 30 13 21. and 35 17. Ezra 6 verse 22. Ezek. 45 verse 21. Math. 26 verse 17. c. The Apostle expresseth the meaning heereof 1 Corin. 5. ver 7 8. Let vs keepe the feast not with olde leauen neither with the leauen of maliciousnes and wickednesse but with the vnleauened bread of sincerity and truth purge out therefore the olde leauen that ye may be a new lumpe for euen Christ our Passeouer is sacrificed for vs. We therefore that professe our selues to be true Christians should at al times but then especially when we celebrate the remembrance of Christs death in the vse of the Sacraments prepare our selues in a most religious and holy manner that so we may come aright to his glory and our comfort When Iacob was appointed by God to offer sacrifice at Bethel he sanctified and prepared all his people Gen. 35 verses 2 3. All that came to the Passeouer were commanded to sanctifie themselues 2 Chron. 35 4. The Priests were commanded to sanctifie themselues and to prepare their brethren verse 6. This consisteth in two things in purging out of the olde leauen of sinne and in being a new lumpe endued with the gifts of sanctification that is to leaue off to do euill and to learne to do good And we must in doing good things prooue our selues in these few particulars what our knowledge faith repentance and charity is Knowledge is the ground and foundation of all the rest and therefore it is required of all to vnderstand the grounds and principles of our Christian Religion especially we must be acquainted with the doctrine of this Sacrament both with the signification of the signes and the graces sealed vp by them Faith also we must haue in vs which is in truth the first sauing grace it is the hand which we stretch out to touch Christ in whom all fulnes dwelleth of whose fulnesse we all receiue Col. 1 19 and grace for grace Iohn 1 16. without whom we can do nothing that is good Iohn 15 5. and without faith it is vnpossible to please God Hebrewes 11 6. This is the roote the fountaine the mother of all graces they are as the branches the streames the daughters of faith Hereby we apprehend Gods infinite loue and mercy in Christ Iesus and are perswaded that all our sinnes are pardoned and that Christ together with all his benefits is receiued Repentance which is a consequent of faith is a changing of the minde an earnest loathing of that which is euill and an earnest louing of that which is good We must learne to hate our particular sinnes we must mourne and lament in our inward bowels for them and we must iudge our selues lest the Lord enter into iudgement with vs and so we prouoke his wrath against vs and those that belong vnto vs and stirre him vp to bring greeuous plagues and fearefull iudgements against vs 1 Cor. 11 28 31. Wherefore nothing ought to bring greater greefe to vs then this to consider that we haue so heinously offended the Maiesty of God and as our sins pierced him so let vs pierce our owne hearts with this speare of repentance that we haue so wickedly mispent our time abused his benefits contemned his patience abused our creation calling redemption baptisme soule body word Sabbaths yea all the gifts and graces of God that we haue in deed and in truth ioyned and euen conspired with Herod Pilate Annas Caiphas Pharisies Souldiers passengers Iudas the rest of the Iewes in crucifying the Lord of life If any aske how can these things be The Prophet telleth vs He was wounded for our transgressions he was bruised for our iniquities Esay 53 verse 5. The chasticement of our peace was vpon him and with his stripes we are healed so that we must acknowledge that our iniquities were the nailes that pierced him and our transgressions the speare that wounded him We must labour to feele the greatnesse and horrour of our sinnes withall striue to fashion our selues after the image and likenesse of God in holinesse and righteousnesse all the daies of our liues Let vs prepare our hearts and bodies to be his Temple to dwell in and not make them as sinkes for Satan and all foule spirits Thankfulnesse is the next duty that is required that we may be able to say vnfainedly with the Prophet Dauid considering how great things the Lord hath done for vs Psalme 116 verses 12 13. What shall I render vnto the LORD for all his benefits towards me I will take the cup of saluation and call vpon the Name of the Lord. And vndoubtedly if they be no better then theeues robbers which receiue their corporall food and neuer lift vp their eyes to heauen which cannot be sanctified vnto them but by the word and prayer â—â—m 4 4.5 if such I say be vsurpers that take the creatures of God without thankesgiuing how much rather ought we to giue thanks to God for this heauenly food the nourishment of our soules The Israelites in remembrance of their Egyptian deliuerance were commanded to continue the Passeouer for euer 〈◊〉 12.24 should not we then much rather keepe our Christian Passeouer for our spirituall deliuerance from our spirituall bondage of spirituall enemies and say with the Prophet in a sweet feeling mediâ—ation of these mercies Blesse the Lord O my soule 〈◊〉 103.1 c. The last duty is charity toward our brethren the former cannot be truely in vs without this 〈◊〉 13.35 By this shall all men know that we are his disciples if we loue one another The effects and fruits of it are described It suffereth long â—or 13.4 it enuyeth not it is bountifull c. It is required in so strict a manner that if our gift be ready in our hands to offer vnto God yet if wee be at ods with our brother â—â—â—h 5.24 we must set it by vntill we be reconciled God is loue 1 Ioh. 4.16 Satan is nothing but malice and enuy If we come in loue we come to Gods Table if we come in hatred we come to the diuels wee cannot drinke the cup of the Lord 〈◊〉 10.21 and the cup of diuels we cannot be partakers of the Lords Table and of the Table of diuels Let vs not therefore deceiue our selues in thinking perswading our selues we
it is he pretendeth he would not tempt God by asking a signe but the refusing of a signe when God offreth it is no better theÌ„ a tempting of God All that refuse the Sacraments tempt God for they will make tryall whether God can or will saue them without them But take this as a certaine rule and build yee vpon it whensoeuer God granteth his Sacraments he will neuer saue without them Obiection If any aske cannot God saue without these such as beleeue I answer Answer the question is not what God can do but what he will do he hath made no such promise to any man to saue without them Obiect while we haue them If any farther reply Is is not enough to beleeue is not faith sufficient to saue and to ioyne vs to God I answer Answer such deceiue themselues to thinke they doe beleeue and yet neglect the vse of the Sacraments Mar. 16.14 And therefore Christ saith He that beleeueth and is baptized shall be saued he saith not he that beleeueth onely Take this therefore as another rule whosoeuer truely beleeueth is carefull to frequent the Sacraments because when he hath faith he desireth earnestly the confirmation of it And whosoeuer reiecteth the Sacraments as needlesse and superflous or despiseth the counsell and commandement of God that requireth the comming vnto them doth euidently declare that he neuer had true faith Thus then we see the wofull condition of all such as refuse the comfortable vse of Gods Sacraments The Prophet pronounceth euery one of them accursed that do the worke of the Lord negligently Alas alas how many among vs lie vnder this curse how many are like to perish thorough the heauy yet iust wrath of God! O that these wicked and slothfull seruants could consider these things The Lord is neere in mercy to those that heare his word diligently that pray to him earnestly and frequent the exercises of religion carefully Act. 10 2. Cornelius was often in prayer for he prayed God continually and therefore an Angel is sent to tell him that his prayers were come vp in remeÌ„brance before God So it is said of Hannah Luke 2.37 for which she is highly commended Let this be our praise and commendation Secondly euery one is bound to prepare Vse 2 himselfe for such times to lay all lets and businesses aside to cut off from vs all hinderances and encombrances except we will our selues be cut off that so we may ioyne in the solemn exercises of Gods people And as we ought to performe this in all our meetings so then most especially when all the helps of faith and furtherances of our instruction meet together when we haue both the Scriptures read and prayers offered and the word preached and the Sacraments administred together with giuing of thankes and singing of Psalmes and such like Al Israel farre and neere came to the Passeouer and all nations vnder heauen professing the same faith ioyned with them Should not therfore euery one within a small precinct of ground and in a parish giue this honour to God But we haue such dissolute and disordered persons in most of our congregations that thinke they haue done a notable worke and begin to commend their own wisedome if they can handsomly and cleanly shift off the time of the celebration and participation of the Lords Supper Nay as cunning beggers delight to keepe their wounds alwayes bleeding and their sores euer fresh and running so commonly these corrupt fellowes will haue of set purpose some brabling and brawling with their neighbours iust at the time of Easter when it is required they shold communicate and when they know the eyes of all are vpon them more then at other times then I say they will haue some quarrell and contention that so they may escape and goe away And if they can deferre and delay the matter for that time they thinke themselues safe by this vngodly shift as the Foxe in his burrow vntill Easter shall come againe But these are not so to be suffered to escape scotfree Let them be called vpon to come the next time They that were vncleane by the dead or in a iourney that they could not keepe the Passeouer were they exempted and freed vnto the next yeare No tâ—ey were commanded to come to it the next moneth and that vnder the paine and censure of excommunication as we see verse 12 13. of this chapter And so was the Church in former time wont to excommunicate all such wilfull and wicked offenders and neuer was there more need to take vp this course againe against such as seeke to slide away slily as it were in the darke that they might not be espied Vse 3 Thirdly it reproueth such as pretend their defects and imperfections as reasons and warrants to barre them from the Communion of whom we hope better things then of the former They espie many corruptions in themselues that they dare not presume to come and therefore think it best vtterly to abstaine They pretend the danger to come vnworthily and seeme afraid to offend by their comming But let not such deceiue themselues For first no man for his weaknesse must forbeare the Lords Table It was instituted for such as feel their wants If you feele no weaknesse of faith I charge you come not thither for you cannot be fit receiuers Come to me saith Christ all that are weary and are heauy laden and I will refresh you Matth. 11.28 Secondly the absenting of our selues from the Sacrament can be no good meanes to better our estate For no man can reap any good by abstaining â—â—e forbeaâ—â—â—g of the â—â—â—ds Supper 〈◊〉 make no â—â—â—better Do we find much euill in our selues that we connot come let vs perswade our selues of this as of a certain truth that forbearing the Lords Supper will make vs much worse Suppose we find much hypocrisie much selfe-loue much corruption and much hardnesse of heart in vs yet to keep our selues from this Sacrament is the ready way to encrease and nourish these in vs and so to make vs much worse then we were before but better it cannot make vs by any meanes Thirdly this corrupt practise doth closely and secretly accuse God of cruelty and seuerity as if he were a rigorous iudge that would accept of none but of such as had attained to absolute perfection or else with that euill seruant in the Gospel they say We knew thee to be an hard man reaping where thou hast not sowen gathering where thou hast not strewed Matth. 25.24 yea in effect they taxe him with hatred and enuy whereas he is wel pleased with sincerity of heart though it be accompanied with imperfection of the worke and accepteth the will for the deed 2 Cor. 8.12 When Hezekiah prayed for the people that the Lord would pardon euery one that prepared his heart to seeke the Lord God of his fathers though he were not cleansed according to the purification of the sanctuary the
in the new Moone in the time appointed on our solemne feast day for this was a statute for Israel and a law of the God of Iacob As then the Iewes on the feasts appointed of God did set forth his praises with singing and instruments of musicke of all sorts the Trumpet Psal 150 3 4. the Psaltery the Harpe the Organs the Timbrell the Cymbals so ought the faithfull vpon the Lords day and at all other times set foorth the spirituall praises of God with heart and voice And this was the moneth wherein many feasts met together after the time they had gathered in the fruites of the earth and receiued many blessings at the hand of God that so they might in their publike meetings praise God for them and pray vnto him to giue them grace to vse them soberly and moderately to the glory of his Name to the comfort of themselues and to the refreshing of their poore and needy brethren Thus we see there is a twofold Trumpet or rather a twofold sound of the trumpet one is a terrifying sound which may be called the Trumpet of the Law proclaiming the wrath of God both against sinnes sinners of which we reade Zeph. 1 verses 14 15 16. The great day of the Lord is neere it is neere and hasteth greatly euen the voice of the day of the lord that day is a day of wrath a day of trouble distres a day of wastnes desolation a day of darknes gloomines a day of the Trumpet and alarm gainst the fenced Cities c. The other is a comforting sound which is the Trumpet of the Gospell whereby troubled and distressed consciences are lifted vp and called to reioycing of which the Prophet Esay speaketh chapter 27 13. It shall come to passe in that daie that the great Trumpet shall be blowne and they shall come which were ready to perish in the Land of Assyria and the outcasts in the Land of Egypt and shall worship the LORD in the holy Mount at Ierusalem So then it is our duty to blow this Trumpet of peace to testifie our ioy and gladnesse when God bestoweth any benefits vpon vs Psalm 33 and 118 1 2 and 47 5 6 and 48 1. 1 Chron. 15 28. 2 Chron. 5 12 13. and 15 14. Vse 4 Fourthly these Trumpets as we haue already noted serued for diuers vses according to the diuers and diffrent sounds that at the hearing of the noise of them the people might by and by vnderstand what it meant and themselues must do This teacheth vs and we are put in minde of it by the Apostle that as in the host euery blast was vnderstood so in the Church euery voice should be vnderstood and all things should be done to edifying that they might vnderstand the wordes of the Preacher what he speaketh vnto them as 1 Corinth 14 7 8. Euen the things without life giuing sound whether Pipe or Harp except they giue a distinction of the sounds how shall it be knowne what is piped or harped For if the Trumpet giue an vncertaine signe or sound who shall prepare himselfe to the battell So likewise you except ye vtter by the tongue words easie to be vnderstood how shall it be knowne what is spoken for ye shall speake into the aire that is vainely or idlely to no end and purpose There is no edification in an vnknowne tongue he that vnderstandeth it giueth thankes well but the other is not edified Paul himselfe saith of himselfe Verse 17. he had rather speake fiue words to be vnderstood then ten thousands in an vnknowne tongue that by his voice he might teach others verse 19. Yet he giueth thankes to God that he spake with tongues more theÌ„ they all to whom he wrote verse 18. Besides how shall the people answer Amen at the giuing of thankes seeing they vnderstand not what is spoken verse 16. Againe he sheweth that there are many kind of voices in the world and none of them are without signification therefore if we know not the meaning of the voice we shall bee vnto him that speaketh Barbarians and he that speaketh shall be a Barbarian vnto vs verse 10 11. Euery one must seeke to excell as he may most edifie the Church vers 12. Rom. 14 19. Moreouer he saith If I conceiue publike prayers in the congregation in a tongue not vnderstood the Spirit moueth and inspireth me well neuerthelesse the meaning substance of my praier bringeth no fruite or profit to the Church or to them that heare me because they may well gaze and gape vpon such a one or haply admire him be astonished at him but they may depart as wise as they were before inasmuch as they receiue no benefit by such praiers v. 14. Hence it is that he saith he would pray with the Spirit and would pray with the vnderstanding also he would sing with the Spirit he would sing with the vnderstanding also v. 15. Strange tongues are not a benefit to the people that heare them without vnderstanding but a iudgement and punishment v. 21 and therefore such should keepe silence if there be no Interpreter v. 28. To conclude all publike exercises of our religion praying reading preaching singing and receiuing of the Sacraments must bee vsed in a knowne tongue This serueth to lay open the grossenesse of the Romane religion which haue the Scriptures in an vnknowne tongue which sometimes the speaker himselfe doeth not vnderstand but neuer the people to whom he speaketh A most vncomfortable religion that leadeth men in the darke and standeth in this other chiefe parts of it meerely vpon policy If you blindfold a man you may do with him what you list so the Romanists deale that their iugling may not be espied and their spirituall or rather carnall couzenage not discerned The Lord more and more open the eies of the people that they may see this which is so palpable that many of their owne side haue wished the disorder to be amended â—â—â—ot in 1. 〈◊〉 14. Lyra saith If the people vnderstand the praier or the blessing they are better brought to God and doe more deuoutly answer Amen To him consenteth Caietan who gathereth out of this doctrine of the Apostle â—â—â—ment in 1. 〈◊〉 14. that it is bettâ—r for the edifying of the Church that publike praiers in the hearing of the people should be said in a tongue common to theÌ„ all And for our selues let vs acknowledge Gods mercy that hath deliuered vs from that misery and bondage restored vnto vs his truth which lay and yet lieth buried in the papacy Let vs walke worthy of the light of the Gospel that is brought home vnto vs and bring foorth the fruites of it to his glory But if we refuse to heare the Lord speaking vnto vs by his seruants and to obey them speaking vnto vs in a tongue well knowne vnto vs the wonderfull thinges of God let vs take heed he do not send
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
sought to oppresse together and marched directly toward him by the way of the Desert So then it ought to haue beene translated Tirhakah king of the Chushites for hee had great reason to muster his men together and to put them all in armor forasmuch as the houses and the cities of the Chushites were next to the fire and vpon whom the smoake of Iudah flaming was blowne being their neerest neighbors and if the Iewes had miscarried their owne turne must haue bene the next Hauing waded thus farre in the bookes of the histories let vs proceed to consider some places as il expounded in the prophets where also Chush is mistaken for Ethiopia and first I propound a place in Ezekiel Chap. 29 10. where the Lord threatneth the vtter subuersion of Egypt by the Babylonians which is thus described in the translators from the tower of Seueneh euen vnto the borders of the Black-Moores which last words should rather haue beene conuerted from the Tower of Seueneh to the borders of the Chushites or Arabians betweene which two limites is situated all Egypt For to say from the borders of Seueneh to the Ethiopians is nothing at all and can carry no sense or meaning Seueneh it selfe being the border of Egypt confronting and ioyning to Ethiopia or the Land of the Black-Moores So then if Nebuchadnezzars conquest had beene onely betweene Seueneh and the border of Ethiopia it had bene a poore conquest without victory without enemies without any land because as Iunius well obserueth Seueneh was the south bound of Egypt seated in Thebaida which toucheth Ethiopia and Cush noteth the North bound Annot. in 〈◊〉 29 10. as if the Prophet had saide that Egypt should be ouerrun and ouercome from one end of it to other whereas Nebuchadnezzar neuer entred into any part of Ethiopia as appeareth by the Prophet Another place in Ezekiel is chap. 30 9. is thus turned by the Geneuian Translators In that day shall there Messengers go forth from me in ships to make the carelesse Moores afraide which should bee amended and reformed by putting the word Chush or Arabia for Ethiopia or the Black-moores as euery one may see which meanly vnderstandeth the Geography of the world knowing that to passe out of Egypt into Ethiopia there neede no Gallies or shippes no more then to passe foorth of one peece of dry land into another Ethyopia and Egypt being in one continent conterminate the one to the other which are not diuided so much as by a riuer Therefore in this place of Ezekiel it was meant that from Egypt Nebuchadnezzar should send Gallies along the coast of the red sea by which an army might bee transported into Arabia the Happy and the Stony sparing the long wearisome march ouer all Egypt and the deserts of Pharan which army might thereby surprize them vnawares in their security confidence For when he was at Seueneh within a mile of Ethiopia he needed neither gally nor ship nor boate to passe vnto it being all one firme land with Egypt without any water to diuide them and it is well obserued that if he had minded to rowe vp the riuer for pleasure sake he could not haue done it History o◠world by W.R. because the fall of Nilus tumbling ouer high and steepy mountaines called Catadupae Nili was at hand and would haue hindred him And as in the prophesie of Ezekiel before remembred the word Ethiopia is inserted in the translations for Cush or Arabia which putteth many histories much out of square one kingdome being taken or rather mistaken for another so is it also in Esay chap. 18 1. Oh the land shadowing with wings which is beyond the riuers of Ethiopia c. whereas it should be beyond the riuers of Cush or Arabia For the Land here spoken of by the Prophet Esay is confessed by all interpreters to be no other then Egypt They were the Egyptians that sent this message to the Israelites which Esay repeateth so that by the former translation euerie man may see the transposition of kingdomes for hereby Egypt is transported to the other side of Ethiopia and likewise Ethiopia set next to Iudea whereas it is the land of Cush and Arabia indeed that lyeth between Iudea and Egypt and not Ethiopia which is seated vnder the Aequator Now if Ethiopia it selfe lye vnder the Equinoctiall line with whom the Iewes had neuer any acquaintāce why shold any man dreame that they could haue anie knowledge of the Nations farre beyond it beyond the riuers of Ethiopia except wee shall impiously and blasphemously think that the prophet spake he knew not what or vsed an impertinent and vnprofitable discourse of those nations which were not discouered in 2000. yeeres after inhabiting as farre South as the Cape of good hope commonly known by the name of Bona esperanza Thus I haue runne ouer sundry places in the law and in the prophets which haue beene mistaken and ill translated in which Cush which is Arabia is expounded to bee Ethiopia Touching all which I do freely and ingenuously confesse I haue lighted my candle at his candle that hath with great labour and industry published the history of the world hauing heere there inserted some confirmation of that which hee hath learnedly written Thus vpon the occasion of Moses his marriage with the Midianitish woman called the Chushite we haue shewed how sundry translators haue mistaken the word Chush for Ethiopia Madian being a part of Arabia Petraea or the Stony as Iunius hath well translated it and Vatablus before him It is not worth the standing vpon or the gathering vp which the same Vatablus obserueth out of the Iewish Rabbines that Zipporah the Midianitesse is therefore said to be an Ethiopian because she resembled the Blacke-Moores in colour and was tawny or black as the Negroes are which liue vnder the line which hath indeed no colour of truth and therefore wee will omit the same and come vnto the words themselues 1 And Miriam spake against Moses and Aaron by occasion of the woman the Cushite whō he had married for hee had taken to wife a woman a Cushite 2 And they saide Hath the Lord indeede spoken onely by Moses Hath hee not spoken also by vs And the Lord heard it 3 But Moses was a very mecke man c. The summe of these words we haue shewed before wherein obserue in the things that Moses suffered Doctrine Discomfort from such as should cōfort that Gods children oftentimes finde great discomfort at their hands of whom in al reason they should expect the greatest comfort When the people did rise against him mutinously and tumultuously where should he finde rest or in whose bosome should hee poure out his complaint or to whom should he resort for comfort but to Aaron and Miriam to his brother and sister But here we see they are his chiefe troublers and tormenters The former was a great tentation when the people did set themselues
is slow Reason 1 to anger and of great kindnesse more ready to shew mercy then to send iudgement Psal 103 8 9. Secondly he doth not afflict willingly nor greeue the children of men Lam. 3 33. Thirdly he dealeth with vs as a father dealeth with his children spareth them as a father doth his sonne that serueth him Mal. 3 v. 17. Psal 103.13 Esay 49.15 Fourthly he spareth oftentimes the wicked and vngodly and powreth not all his wrath vpon them and so prone is he to shew mercy that an outward humiliation hath obtained a mitigation and prorogation of the punishment For when Ahab hearing the threatning of God denounced to come vpon him as a fearefull thunderbolt and against all his house so that such as dyed in the city should be eaten of dogs and such as dyed in the field should bee eaten of the fowles of the ayre hee rent his clothes and put on sackecloth vpon his flesh he fasted and lay in sackcloth the word of the Lord came vnto the Prophet saying Seest thou how Ahab humbleth himselfe before me See the accomplishment hereof 2 King 9.25 because he humbleth himselfe before me I will not bring the euill in his dayes but in his sonnes dayes will I bring this euill vpon his house 1 King 21.27 29. This was but a temporary repentance as appeareth in the chapter following verse 8. yet it was not altogether fruitlesse but obtained a blessing answerable to the repentance the repentance was for a time the deferring of punishment was for a time also If God grant thus much to the penitency of an hypocrite we may be well assured that he will be gracious to such as bring forth true repentance and the fruits thereof Fiftly we are the workemanship of God created by him who willingly destroyeth not the worke of his owne hand therefore hee is not pleased with the striking of them Iob. 10.8 c. Esay 38. Lastly he seeth what is in our hearts he knoweth that we are but dust euen as a wind that passeth away Psal 78.39 Therefore he is full of compassion he turneth his anger away and doth not stirre vp all his wrath Vse 1 Learne from hence that God is compassionate he is soone intreated vpon our serious repentance He taketh no pleasure in our destruction hee desireth not to crush vs vnder his feet he is full of mercy and goodnesse This is the nature of God these are his titles And howsoeuer he may seeme to our corrupt affections to be seuere and rigorous as the euill and vnfaithfull seruant speaketh in the Gospel Matth. 25.24 I knew thee to be an hard man reaping where thou hast not sowen and gathering where thou hast not strewed yet euen in his corrections and our afflictions his great mercy and moderation appeareth 1 Cor. 10.13 This is a singular comfort to all that are in distresse whether it be of body or minde to consider how God is affected toward vs. Vse 2 Secondly we see that happy is the state of the Church no euill shall ouertake those that are truely the Lords farther then tendeth to their good Gen. 19.16 their afflictions shall fall out to the best We deserue to bee made like to Sodome and Gomorrha Wee know the affliction of Iob and the ende that GOD made for hee is very pittifull and of tender mercy Iam. 5.11 Now he is euermore the same with him is no change or shadow of turning as he was good to him so also hee is and will be good to vs. Thirdly is God thus fauourable then be assured that the soule which returneth shall Vse liue Ezek. 18.25 and 33.11 As I liue saith the Lord I haue no pleasure in the death of the wicked but that the wicked turne from his way and liue turne ye turne ye from your euill wayes for why will ye dye O house of Israel It is with God as it was with the woman that had found her groat as with the shepheard that had found his strayed sheepe as with the father that embraced his leude and licentious sonne Such as beginne to see their sinne must not thinke it to bee too late to returne When God calleth and cryeth out so often so earnestly so louingly turne ye turne ye froÌ„ your euill wayes shall we answere as infidels or as men in despaire the time is past it is too late when God saith Why will ye die shall we reply against God nay indeed against our owne selues It is too late to liue Let vs bewayle the abuse of Gods mercy patience and long suffering but withall we must know that the Lord delighteth not in the death of a sinner but would that the should liue The people iourneyed not till Miriam was brought in againe See here the greeuousnesse of sinne it was committed by one or two but the contagion of it passeth farther it was the worse for them that were neere vnto it for the people were stayed and could not goe forward Sinne therefore hurteth not onely those that commit it but such also as come neere it and troubleth those that are within the reach or sent of it Againe as God is iust in causing her to be shut out of the hoste so he is merciful in suffring her to be brought in And here is an instruction to the Church of God that they be not too rigorous in execution of the discipline and dispensation of the keyes We must be as ready to receiue the penitent as zealous in casting out the impenitent We haue spoken already of putting out of the Church open offenders and of the mitigation of the censure at the commandement of God now before we end the chapter obserue the quality and condition of the person against whom God proceedeth Miriam was a great Prophetesse the sister of Moses and Aaron and great suit and supplication was made to God for her that she might be healed of her leprosie and receiued againe into the assembly yet she continueth a leper and as an excommunicate person We learne hereby this truth That no man Doctriâ—â— None caâ— free from iudgemeâ—â— hauing â—â—â—ned though neuer so excellent of what place soeuer he bee can be free from Gods iudgements when he hath sinned against him What was it that droue Adam out of the garden and as it were banished him into the rest of the earth Gen. 3.24 was it any thing but disobedience 2 Sam. 6.7 Who hath sinned against the most High and hath not reaped the fruit of his owne wayes Let the Angels speake that first sinned and were first punished who because they kept not their first estate but left their owne habitation he hath reserued in euerlasting chaines vnder darkenesse vnto iudgement of the great day Iude vers 6. Was it any better with the old world among whom were men of al sorts high and low rich and poore old and yong they sinned together and as it were made a conspiracy with one accord against God in the end they
heare the fearefull iudgements of God daily and deseruedly threatned against vs for our sinnes and namely for the contempt of the Gospel in all places and among all persons there followeth little repentance and amendment of life nay it seemeth that God hath blinded our eyes and hardned our hearts Matth. 13 1â— lest we should returne and be saued What will folow nay what must necessarily folow whosoeuer hath halfe an eye may easily perceiue Yet see how we deceiue our selues with flattering words as Ier. 7.4 they said The veine â—onfidence 〈…〉 â—lish Goâ—pelâ—â—s The Temple of the Lord the Temple of the Lord so wee can say Tush The Gospel the Gospel it can neuer be rooted out from among vs Popery shal neuer bee established any more But what doe we glory so much of the Gospel or why doe we put confidence in this tule For this Gospel shall bee a witnesse and giue in verdict against vs and as an vpright iudge condemne vs. And what is vnpossible vnto God what cannot his power what may not his iustice doe such as beleeue not the trueth but haue pleasure in vnrighteousnes 2 The. 2.11 12 shall bee damned Can we challenge to our selues any more then Gods owne people that had the law and the Prophets the Temple and the sacrifices the Arke and the Couenant or more then the Churches of Asia and other founded by the Apostles who seeth not a generall coldnesse a palpable deadnesse a fearefull declining and falling backeward generally in all places All which make a preparatioÌ„ to apostacy Papists euery where encrease and are winked at thâ—y haue beene threatned with enditements forfeitures and imprisonments but they liue at ease grow rich haue great friends and laugh all their enemies or opposites to scorne Such as haue beene zealous decay godly parents faile and a crooked generation ariseth after them ignorance aboundeth wickednes hath the vpper hand and he that setteth himselfe against euill maketh himselfe a prey Esay 59.15 Atheists swarme euery where and lift vp their hornes on high the people for the most part are fit for any change to professe Christ or antichrist to worship God in truth or in an Idoll 13 Then Moses said vnto the Lord Then the Egyptians shall heare it for thou broughtest vp this people in thy might from among them 14 And they will tell it to the inhabitants of this land for they haue heard that thou Lord art among this people that thou Lord art seene face to face c. To the former threatning is annexed an excellent prayer of Moses made in behalfe of the people We haue not many of his prayers recorded in Scripture but such as are left vnto vs are most worthy and heauenly testifying that he had the spirit of supplication in a plentifull measure and therefore no maruell being so excellent if they were also very effectuall Whereby we see it is not for nought that he is said after a sort to haue bound or chained the hands of God Exod. 32.10 and to haue preuailed more by his word then Ioshua by his sword by his prayers then the hoste of Israel by their weapons of warre Exod. 17.11 And in this place after that God had threatned to make a generall hauocke and destruction of this stubborne people as a man wipeth a dish and turneth it vpside down he standeth in the gap to turne away the wrath of God Psa 106 23. which otherwise as a mighty flood would breake in vpon them and beare downe all before it Whereby it appeareth that the words in the former threatning were not vttered definitiuely but conditionally to wit if Moses did not make intercession for them and stand betweene God and his people For if they had beene spoken simply or beene vnderstood to be spoken in that sort Moses ought not to haue prayed for them but to haue giuen place to the threatning and rested in the decree and determination of God submitting himselfe to his holy will and pleasure But he was stirred vp thereby to seeke and to sue for pardon for them and therfore he vnderstood the same conditionally The summe and effect of the prayer is The summe oâ— the praâ—â—â— of Moses that GOD would not destroy his people vtterly according as he had threatned and he moueth him to shew mercy toward theÌ„ by three reasons The first is drawne from the consideration of the enemies of the Church that they might haue no occasion to reproch the holy Name of God and to tread his glory which is higher theÌ„ the heauens vnder their feet taking occasion thereby to blaspheme him if he should destroy his people which he with a strong hand had brought out of Egypt Exod. 32.12 Deut. 9.28 and 32.27 The second reason is drawne from the nature and essentiall properties of God he is of long-suffering and great mercy c. The third is taken from the former works and examples of his great goodnesse wherein he moueth God to pitty them seeing he had oftentimes before shewed fauour toward them all which had beene vtterly lost if he should vtterly destroy them Out of these words as also out of all the reasons vrged by Moses in generall we learne Doctrine The meaâ—â—â— to reuoke Gods iudgements is 〈◊〉 and vnfaâ—â—â—â— prayer that the ordinary meanes and ready way to reuoke and call in Gods iudgements is true hearty and vnfained prayer whensoeuer his hand in any sort lyeth heauy vpon vs Ps 107.6 13 19 28. and 106.23 Iam. 5.17 18. Numb 12.13 1 King 8.33 35 37 44. The reasons First it is profitable to all Reason 1 things and is of force to obtaine euery good thing and if euery good thing then also to remooue euery euill thing from vs It obtaineth blessings of al sorts publike and priuate spirituall and temporall for our selues and for others touching this life and a better Ioh. 16.23 In that day ye shall aske me nothing Verily verily I say vnto you Whatsoeuer ye shall aske the Father in my name he will giue it you Where we see the generality of the promise confirmed by a vehement asseueration Secondly prayer Reason 2 obtaineth the pardon forgiuenes of sins Act. 8.22 Iam. 5.15 1 Ioh. 5.16 and sinne is the true and proper cause of all iudgements whatsoeuer if then it obtaine the remoouing of the cause it shall also obtaine the taking away of the effect For the cause being remoued the effect wil ceasse Thirdly it is so mighty Reason 3 that it is able to throw downe the fastest hold and surest possession that Satan hath gotten Paul hauing shewed that we wrastle not with flesh and blood that is not onely or chiefly with them but with principalities powers and spirituall wickednesse in high places prescribeth this as a meanes to subdue and ouercome them And Christ our Sauiour telleth his disciples Maâ— 17.21 Ephes 6 1â— that this kind goeth not out but by prayer and fasting If then it be able
need not feare for the time to come but that wee shall also receiue more at his hands who giueth liberally one blessing after another Iam. 1.5 Forasmuch as he is God for the time to come as well as for the time past and all his gifts and calling are without repentance Rom. 11 29. Thirdly this should mooue vs earnestly to Vse 3 labour for the first grace and neuer to giue rest to our selues vntill we feele an addition and encrease of the second and third grace in our hearts and to multiply them one after another that they may dwell in vs plentifully and make vs fruitfull in all holy conuersation If we haue the first grace in our hearts and be carefull to vse the same well it is as seed sown in good ground it will bring forth a wonderfull encrease and a notable haruest in the end Paul would haue Timothy to stirre vp the gift that was in him 1 Tim. 1.6 If wee bee once in Christ he will purge vs more and more that we shall bring forth more fruit Ioh. 15.8 Lastly obserue that this is a priuiledge belonging Vse 4 onely to the faithfull that they shall haue the mercy and fauour of God continued vnto them The blessings that God bestoweth vpon the wicked doe serue to make them without excuse and are as seales of condemnation they are not assurances vnto them that they shall haue moe bestowed vpon them he hath made no such promise vnto them neither can they gather any hope to haue any farther encrease of the same or any addition of new blessings Albeit it be so with the godly that former blessings of God are pledges of more yet it is not so with the vngodly 2 Sam. 7 17. Iudg. 10 12 13. Eccle. 8.12 13. Esay 65.20 He tooke away his mercy from Saul but hee would neuer doe it from Dauid he deliuered the vnthankefull and rebellious Israelites out of the hands of their enemies but he threateneth that he will deliuer them no more The euill seruant hath his talent taken from him and neuer restored vnto him againe and therupon Christ deliuereth the manner of Gods dealing as well toward the faithful as the vnfaithfull Matth. 25.29 Vnto euery one that hath shall be giuen and he shall haue aboundance but from him that hath not shall be taken away euen that which he hath For they doe abuse his mercies and neuer make any good vse of them how then should they bee continued vnto them nay how should they not be depriued of them They become much more sinfull and grow worse and worse by his blessings God requireth the more of them but they performe the lesse duty vnto him It is therefore a vaine hope and a meere presumption for such to thinke to haue his goodnesse continued rather they may conclude that God will take them away suddenly and bestow them no longer vpon them except they turne from their euill wayes 20 And the Lord said I haue pardoned according to thy word 21 But as truely as I liue all the earth shall be filled with the glory of the Lord. 23 Because all these men which haue seene my glory and my miracles which I did in Egypt in the wildernesse and haue tempted me now these ten times and haue not hearkened vnto my voyce 23 Surely they shall not see the Land c. 24 But my seruant Caleb c. We haue in these words the effect of the prayer of Moses and the answer that God giueth vnto him The summe whereof is this that the fathers should die in the wildernesse because though they had seene his glory and miracles in Egypt and in the wildernesse yet they tempted him ten times that is not once nor twice but oftentimes a certaine number put for an vncertaine as Gen. 31.41 Iob. 19.3 Dan. 7.10 and therefore they should be all destroied excepting Caleb the seruant of God If any aske the question why Ioshua is not expressed â—ction and wherefore his name is concealed I answer â—er because the Lord pronounced the former sentence concerning the people that were in their tents but Ioshua that attended vpon Moses was present with Moses and Aaron before the dore of the Tabernacle of the Congregation therefore the iudgement denounced against the people that abode in their tents no way touched him Caleb was with the people so that it behoued him who had spoken the truth of the land to be excepted Ioshua was not and therefore there was no need to haue him exempted from them who was not among them For being with Moses and Aaron he is accounted in their number Secondly they are commanded to returne backe againe into the wildernesse by the way of the red sea verse 25 when they were now come to the borders of Canaan which they could not heare without great greefe and anguish of minde Before they wept without cause verse 1. Now they haue cause to weepe for this heauy iudgement Thirdly their children shold beare the burdeÌ„ of their fathers sin wander in the wildernes forty yeres howbeit in the end they should enter into the land Fourthly the Spies themselues that had searched the land which were the authors of all this mutiny and had brought vp an euill report of the land were smitten with a fearefull plague dyed suddenly by the hand of God Heere we may obserue in these words that God heareth the prayer of Moses and pardoneth the people according to his prayer so that the Lord heareth the prayers of the faithfull according to his promise Secondly Gods iudgements are tempered with mercy Thirdly such as haue receiued the greatest mercies and become vnthankfull and disobedient Matth. 11.20.21 22 23 24. Luke 12.47 are the greatest sinners and shal receiue the greatest iudgement Fourthly in excepting Caleb and Ioshua from the common destruction it appeareth that God is a iust righteous God who as he doth not account the wicked innocent so he will not account the innocent to be wicked The Popish teachers alledge this example to prooue that God pardoneth sinne Popish doctâ—ine touching the pardon of sin and the retaining of the punishment and yet punisheth the sinner that the same punishment so inflicted is a satisfaction to God for their sinne and that the eternall punishment due to this people was pardoned at yâ— request of Moses If this were true then all this people were beleeuers and had true faith in the Messiah which is a bold assertion without all shew of reason and likelihood of trueth It may probably and charitably be thought that some of them were beleeuers and repented to them these were chastisements The like may be said of Moses and Aaron and of Dauid of which they were shut out of the land of promise and he was punished by the death of his child and in other his children and house not thereby to satisfie God by bearing part of the temporall punishment belonging to their sin but that Moses
the right way by others or haue a stumbling block laide before them to cause them to fall to alledge for theÌ„selues Alasse I was deceiued I was moued drawne by others these are no better then Adams figge leaues hee posted his sinne ouer to his wife The woman that thou gauest me c. Gen. 3 â—2 So did the woman to the serpent The serpent beguiled me c. So it was with Saul he translated the fault from himselfe to his people The people spared the best of the Sheepe and of the Oxen to sacrifice vnto the Lord thy God 1 Sa. 15 15.28 But God bindeth them all together as it were in one bundle and they are all punished the serpent the woman the man And Saul hath the kingdome rent from him and giuen to a neighbour of his better then himselfe â—cuse of â—ople The people for the most part thinke themselues to be discharged if they can lay the blame vpon their Teachers Alas if we had beene taught better we would haue done better our Ministers shall answer for vs if we be ignorant it is their fault Thus doe many deceiue themselues but this shall neuer goe for good payment Christ saith If the blinde leade the blinde both shall fall into the ditch Mat. 15 14. not onely the blinde leaders but they also for company that are blindly led Therefore none shal be excused by the carelesnesse and negligence of their Pastours for they shall die in their owne sinnes and inquities Ezech. 33 8. Iere. 14 15 16. Thus the case also standeth with seruants and others vnder the gouernment of others They thinke all shall goe well with them if they haue the examples of their masters and rulers to go before them â— 19 20. â— 26 27 The poore thinke themselues excused by the rich the lower sort by the greater the fewer by the multitude the wife by the husband the subiect by the Magistrate Thus also it falleth out in the breach of the Sabbath of which we spake before The seller turneth it ouer to the buyer and the buyer putteth all the fault vppon the seller whereas indeede neither are innocent but diuide the sinne betweene them and therefore both of them are reprooued as guilty and shal diuide the punishment also betweene them Vse 4 Lastly this serueth as an instruction to the godly that albeit we be ouertaken in any sin and fall into it our selues yet let vs take heed we do not pull others after vs. We must not be so sottish as to thinke that by procuring and perswading others to ioyne with vs as companions and brethren in euill that the euil is thereby lessened no it is thereby rather increased We should be greeued for our owne faults and know that the burden of our owne sinnes doth presse vs downe so deepely that we haue small cause to adde the weight of other mens sinnes to our owne On the other side happy are they that leade the way to true godlinesse and bring on others vnto the true feare of God They shall shine as the brightnesse of the Firmament and as the Starres for euer and euer Daniel 12 3. As then Whosoeuer shal break one of these least Commandements and teach men so shall be called the least in the kingdome of heauen so Whosoeuer shall do them and teach them the same shall be called great in the kingdom of heauen Mat. 5 19. It is a praise and commendation to performe the will of God and to do his commandements but it is a double praise to bring others to the practise of them also Hee that conuerieth his brother to the trueth saueth a soule Iam. 5 19 20. No man can do better seruice to God or to his neighbor 39 And Moses tolde these savings vnto all the Children of Israel and the people mourned greatly Moses rehearseth what the Lord had denounced and determined or else he could not be saide to be faithfull in the house of God Num. 12 7. He hid nothing from them but reuealed the whole counsell of God This is the Ministers duty they must keepe backe nothing of all the things that he shall say vnto them 1 Sam. 3 17. Numb 22 38. Matth. 28 20. Otherwise they cannot take the consciences of the people to record that they are pure from the blood of all men Act. 20 26. Againe we see what this message of Moses brought from the mouth of God wrought in the people they mourne and lament not slightly but bitterly But they should haue taken heede of murmuring at the beginning and then they had preuented this mourning at the later end And wherefore doe they mourne so greatly not for their sin but for the punishment fallen vpon themselues and vpon their children as Iudas and other sonnes of perdition who can quickly mourne when they are punished but are hardly drawne to it when they haue sinned But Peter wept bitterly so soone as hee had sinned Mat. 26 75. albeit hee saw no punishment comming A good child feareth the displeasure of his father more then the rod. So it ought to be with all of vs. We learne from the behauiour of the people this Doctrine Doctrine Sinne is pleasant in the beginning bâ—t bitter iâ— the latter end That sin though it be pleasant in the acting yet it bringeth much sorrow and bitternesse in the latter end It is conceiued in pleasure but it bringeth foorth paine Gen. 3 6. Ier. 2 19. Pro. 7 22 23. 1 Tim. 6 10. Ahab tooke possession with great ioy of the vineyard of Naboth purchased with the reward of iniquity but the prophet is sent vnto him with this heauy tidings 1 Kings 21 19. Hast thou killed and also taken possession In the place where dogs licked the blood of Naboth shall dogges licke thy blood euen thine Luke 6 25. and 15 13 14 16. The Reasons First because sinne is the Reason 1 transgression of the law so it is defined by the Apostle 1 Iohn 3 4. Whosoeuer committeth sin transgresseth also the Law for sinne is the transgression of the Law Now God hath set a curse to euery transgression of the Law Gal. 3 10 and this curse must take place vpon the sinner and cannot be seuered from the sinne Secondly in sinne are two things the act it Reason 2 selfe and the guilt of it â— the acte it selfe is transient and hath the pleasure while it is in committing but the guilt of it remaineth behinde and bindeth a man to iudgement This teacheth euery man that hee should enuy no man in the pleasure of his sinning for albeit hee haue some pleasure in the committing of it yet so soone as the pleasure is gone and past then followeth the guilt then followeth the punishment at the heeles and waiteth vpon the sinner as the Sergeant doth vpon the debter The vngodly are oftentimes thought the onely happy men in this worlde but there is no happinesse to bee found in sin it is the highway to
hath not repented humble himselfe because hee hath not bene humbled this is a true and great measure of grace and this is that which a man must first doe before he can truly repent of any particular sinne whatsoeuer But some will say Obiect what neede so many words of exhortation to repentance We hope we haue repented long agoe Answer both often enough and well enough Thus do some proud hypocrites deceiue themselues These are like to the young man that being sent to the law for the direction of his life answered All this haue I done from my youth Math. 19 20. what is yet wanting This conuinceth those men to their faces of want of repentance For if such men haue repented it is with such kinde of repentance as many take vp and vse after their customary swearing who when they haue sworn and taken the name of God in vaine doe presently aske forgiuenesse and cry God mercie and yet presently sweare againe againe like dogs that returne to their vomit I cannot say like the sow that was washed walloweth againe in the mire for they were neuer washed from their sinne but I may more fitly compare them to the harlot in the Prouerbes That eateth and wipeth her mouth and saith Prou. 30 20. I haue done no wickednesse With such kinde of repentance it may be these haue repented wheras in truth it is rather a bolde presumption then a true conuersion for alas this is no repentance at all but onely a meere deceite and delusion of the deuill This is an euident truth and a verie plaine rule not to bee denied or disputed or gainsayed Whosoeuer is come to this passe to thinke hee hath repented enough it is most certaine he neuer truly repented hee is not in the account of God and his word a true conuert or penitent For all such as haue repented aright do thinke it nay they know it to bee vnpossible for them to repent enough such are our offences against the eternall and infinite maiesty of God as no man is so humbled for them as that he can say he neede be humbled no more for them All our life if it were or could be as long as Methuselahs must bee a continuall practise of repentance As we daily sinne so we should daily craue pardon of sin and daily repent vs of our sinne both of our knowne and secret sinnes Lastly this serueth to exhort euerie of vs Vse 3 to take heede of obstinacy impenitency and resolution to go forward in sinne we must fly from it and labour against it Let vs breake off our sinnes by timely repentance by doing the contrary good commanded For this also is another rule certain and infallible without any exception or contradiction that a man can neuer be free from the forbidden euill which doth not earnestly labour to do the contrarie good A man is neuer free from vnbeliefe that is not also furnished with true faith in his heart For there is no meane betweene faith infidelity betweene righteousnes and vnrighteousnesse and therefore it is not possible for a man to be free from an obstinate heart frozen in the lees of sinne and disobedience that is not also furnished in some measure with repentance and other graces of the Spirit As of ten as a man stumbleth in the streets so often he will rise againe and that quickly to the end none should espy him in his fall point at him with his finger so it ought to be with vs in this case Whensoeuer we fall into sinne we ought by and by to labour to rise vp again by repentance lest by delaying and deferring the time we adde impenitency to our impiety Let vs all labour after renewed repentance in this life without which al must perish eternally in the life to come This is a necessary duty wee must all striue and endeuour with might and maine to attaine vnto it though satan cast many lets as it were so many blocks in our way and seeke to entrappe vs with his subtle deuices yet wee must breake through them all and set our selues close to the practise of this duty The more profitable and necessary it is the more doth satan seeke to hinder vs and keepe vs from it There is no way to come by life and saluation but by repentance It is a true saying of him that is the truth Iohn 14 6. That except we repent we shall all perish Luke 13 3. If we will iudge our selues we shal not be iudged of the Lord 1 Cor. 11 31. This is a good iudgement happy is hee that sitteth thus in iudgement with himselfe he shall not feare the eternall iudgement Many there are in the world that thinke this an vnpleasing doctrine and duty they would willingly come to saluation and to the kingdome of heauen but tell them of repentance they account it an hard saying they are not able to abide it they are loath to change their liues and becom new men they are loth to leaue their sinne and the old Adam These may bee fitly compared to a traueller that desireth to be at his iourneies end and coming to an hard stony streight way thorough which hee must of necessity passe or else he can neuer be there what doth he Hee seeketh for some other place or passage he wandereth vp and downe and coasteth hither and thither and yet when he hath troubled and tired himselfe there is no remedie he must passe thorough the narrow lane howsoeuer it seeme hard vnto him So is it with vs wee would faine haue saluation but how we would haue it by any meanes rather then by changing the sinnefull course of our liues as we see Micah 6 6 7. If the Lord would be pleased with thousands of Rammes or with ten thousands of riuers of oyle or if he would accept at their hands their first borne for their transgression and the fruite of their bodies for the sin of their soule they would be readie to giue it vnto him rather then mortifie any the deeds of the flesh and crucifie the old man There is nothing sauoureth more hardly in their eares then the doctrine of mortification But to dreame of an heauen without repentance is as foolish as to dreame of passing ouer a broad and deepe Riuer without either bridge or barge There is no comming into the land of the liuing of the liuing God and of those that liue with God without repentance and change of minde the bridge is broken down that should transport vs and set vs ouer For this is the onely way this is the doore by which we must enter or else no saluation can be attained Enter then into this way and set open this gate that the King of glory may come in Psal 24 7 9 exercise your selues in this duty so shall ye bee able to stand before the presence of God at that great and terrible day when hee shall iudge euerie man according to his
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
which in the end will faile them For albeit they be neuer so loose in their liues and prophane in their conuersations yet they trust by vertue of their good prayers and other good deedes to pacifie Gods wrath to escape his iudgements to make amends for their sinnes and to come to heauen by the string of their workes Of this sort are infinite numbers who as they satisfie themselues so they think to satisfie God with externall wordes and workes These are in deed holy in themselues if they were religiously performed but as they proceed from them they are hypocriticall and accursed These are such as shall say We haue eate and drunke in thy presence and thou hast taught in our streets but he shall say I tell you I know you not whence ye are depart from me all ye workers of iniquity Luke 13.26 27. And to all such the Prophet saith put away the euill of your workes Esa 1.16 Our plausible shewes be they neuer so great can doe vs no good God seeth the falsehood of our hearts and hateth the same as on the other side he commendeth and rewardeth the meanest seruice that the faithfull yeeld being offered in the vprightnesse of their mindes Vse 3 Lastly we must learne to come to God in an holy and right maner with a true faith a sincere affection and a purpose to performe obedience or else all is in vaine Hence it is that Christ saith Take heede not onely what you heare Mar. 4.24 but also how ye heare Luk. 8.18 If we looke as well to the manner as to the matter of our seruice we shall bee accepted and be well assured of happy and good successe Verse 16 18 19. Moses said vnto Korah Be thou and all thy company before the Lord c. In the words before hee protested his owne innocency that hee had giuen them no iust cause of this insurrection he had not taken an asse from them nor any way hurt them wherin he speaketh modestly of himselfe for hee had done them all good and preferred their safety before his owne life To teach vs Magistratâ— should be right in the gouernmeâ— that Magistrates should be vpright in their gouernment and seeke the good of those ouer whom they are set Such was the sincerity of Moses in this behalfe that he appealeth vnto God for the truth of it The like we see in Samuel 1 Sam. 12.3 he made protestation in the sight of the Lord and before his Annointed that he had not laid his hand vpon any mans goods so much as a shooe and no man could accuse him and in Paul Act. 20.18.33 34. So Exod. 18.21 They must be men fearing God and hating coueteousnesse which is the roote of all euill 1. Tim. 6 and no better then idolatry Ephe. 5. Gehazi coueted and obtained both money and rayment of Naaman but he procured from God the plague of leaprosie as the wages of his iniquitie 2 King 5. Achan dreamed of a golden day when he stole away the wedge of golde but he was stoned with stones for his labour Iosh 7. Iudas receiued thirtie peeces of siluer for betraying his master but it was not long before he brought them backe and hanged himselfe But to proceed consider the care Moses hath of the good of these men hee laboureth againe and againe to reforme them Hitherto hee saw no good of his labours yet he will not giue ouer vntill God command him to separate the people from them as desperate persons that could not bee recouered The Ministers Doctrine The Miâ—â— must not 〈◊〉 ouer thâ—â— they see 〈◊〉 fruit of thâ— labours though they see little or no fruite of their labours yet must continue in teaching and though they gaine vnto God few or none at all they must not giue ouer but bee constant in the worke of the Lord. The reasons follow First because wee Reason 1 know not when God may be pleased to blesse our labours and heare our prayers and saue the soules of those that are rebellious against him 2 Tim. 2.25 26. the man of God must be gentle vnto all in meekenesse instructing those that oppose themselues c. The husbandman knoweth not what profit he shall receiue of his labours when hee hath tilled his ground and though hee reape little profite the first yeere he will not giue ouer but still he hopeth for better increase so should it bee with the Ministers of God though we see little hope of gaining at the first yet we should be constant we know not how soone it may please him to blesse our labours to turne their hearts and to adde them vnto the Church Secondly we haue the example of God he Reason 2 is patient and beareth long with the vessels of wrath as Christ saith to Ierusalem hee would haue gathered them together but they would not Matth. 23.37 Thirdly albeit we gaine none and when we hearken we can heare no man repent of his wickednesse saying What haue I done Ierem. 8.8 yet we doe not altogether lose our labour and in this it is better with vs then the earthly husbandman if hee haue no encrease he loseth all his cost and labour It is not so with vs for we shall haue no lesse recompence if we be found faithfull in dispensing the word and Sacraments then if we had gained many thousand soules to God 2 Cor. 2.15 We are the sweet sauour of God to euery man we shall haue our reward with God The seruants â— 22.3 which our Sauiour sent out to inuite the ghests mooued none to come to the feast yet were they neuer a whit lesse welcome when they returned to the master of the feast he was indeed wroth with the ghests that were bidden not with the seruants that did bid them because they had done their deuoire So God will not be offended with his Ministers when they haue done their endeauour although they gaine none to him and therefore they haue reason to be faithfull and constant in their places Vse 1 This reprooueth many Ministers such as can be content to labour in their youth and in time of their strength and so long as they finde good entertainment among men but when once they grow old and are come to their gray haires and when they finde not so good entertainement as before they did or as they looked for they grow idle and negligent in their callings and as much as lyeth in them they betray and deliuer the people into the hands of their spirituall enemies But these men are willing in age to receiue the wages as well as in youth and whether their doctrine bee receiued or not they are ready to receiue their tithes There is no reason that while our hands are open our mouthes should be shut When we are no longer able to labour through weakenesse of body and the infirmities of age we ought to bee maintained of the Church euen for labours bestowed and strength spent in our youth A
was with power Math. 7 21. Luke 4 32. and they were astonied at his Doctrine In his works and myracles Math. 11 â— Iohn 5 36. and 10 25. because they plainly proued him to be God The doctrine of Christ serued for faith the myracles serued for the doctrine forasmuch as they tended eyther to prepare the mindes of men to receiue the doctrine 1 Cor. 14 â— or to strengthen faith in the doctrine already receiued Iohn 14 11. Both these were committed to writing by the will and appointment of Christ himselfe to further the faith and saluation of the people to the end of the world The doctrine long since written is no otherwise to be regarded then the liuely voice of Christ if he were among vs we heard him preach to vs as the Iewes did and the myracles that are written are no otherwise to be esteemed â—ede no â—yracles â—me â—racles then if we saw them done before our eies so that wee need no other no new myracles to confirme the doctrine of Christ of his Apostles They were needfull when the Gospel was first planted and seemed strange in the world as it were in the infancy of the Church That truth is already plentifully confirmed except we should account it new euermore Hence it appeareth how found vnreasonable the Romanists are that require of the Ministers of the Gospel to confirme their calling by myracles For thus they reason Extraordinary callings are to bee confirmed by myracles but the planters of our Churches shew no myracles therefore their calling cannot be of God These are like to the Iewes of whom Christ speaketh Mat. 12 38. If I should aske of them what signes and myracles the Prophets shewed Nathan Iddo Obadiah Micah many others I think their best answer would be silence Wee reade expresly that Iohn the Baptist did no myracle Ioh. 10 41. yet was his calling extraordinary The rule that Christ giueth vs to discerne false doctrine from the true is this By their fruites ye shall know them Mat. 7 16. The doctrine that is taught is the true fruite they are known therfore by deliuering the doctrine not by working of myracles We teach no other doctrine then is set downe in the Scripture so that it is sufficiently confirmed by myracles already For if the doctrine of the Apostles be our doctrine doubtlesse the myracles of the Apostles are ours also which may not bee seuered and diuided from the doctrine it selfe 〈◊〉 defens This then discouereth the weaknesse of Turrian the Iesuite who is more ridiculous theÌ„ the rest that asketh the question how wee know that Luther was a teacher raised vp of God and what myracle he euer wrought as also when he telleth vs that if any should aske of them what signe they haue giuen to them of God they haue this myracle the Sacrament of orders A very vnorderly answer whereby it appeareth that he knoweth not what a myracle is For who can call an ordinary thing a myracle As well we may say the preaching of the word is a myracle yea we may better say that the wonderfull effects wrought by the Gospel are a myracle whereby faith is wrought in the hearts of the elect and eternall life begun in them If we will not beleeue the truth of the Gospel by beholding the glorious effects which it worketh in the consciences of men it appeareth euidently that we would not beleeue though we saw a thousand others yea though one should come from the dead vnto vs Lu. 16 31. 7 And Moses laid vp the rods before the Lord in the Tabernacle of witnesse 8 And it came to passe that on the morrow Moses went into the Tabernacle of witnesse and behold the rod of Aaron for the house of Leui was budded and brought foorth buds bloomed blossomes and yeelded Almonds We haue in these words the obedience of Moses in word and worke to the former commandement as also the performance of the promise that God made touching the budding of Aarons rod. Consider in these words Doctrine Obedience is required of al Gods seruant that it is the property of Gods children to yeeld obedience to his word so soone as the same is deliuered and reuealed vnto them All the faithfull are commended in holy Scripture in this respect The ten lepers that were commanded to shew themselues to the Priest prepared themselues immediately to go though as yet no cleansing or curing appeared in the flesh Lu. 17 14 15. they neuer consulted with flesh and blood they beleeue that Christ was true of his word able to performe in deed what he had promised in word Thus did Noah wheÌ„ God commanded him to build an Arke thogh he had many discouragements the greatnesse of the worke the length of the time the mockings of the wicked the danger of putting himselfe into it and committing of his life to the mercy of the raging waters yet none of these could terrifie him Heb. 11 7. but by faith hee ouercame them all Peter being commanded of Christ to let downe his net to take fish sheweth that he had wearied himselfe his fellowes all night neuerthelesse at the commandement of Christ he let it down hoped for an happy issue Lu. 5 4 5 6. Thus haue Gods childreÌ„ alwaies done let vs therefore beware of disobedience vnder what preteÌ„ce soeuer it be Saul had his excuse he could set a faire face vpon a bad cause but hee was punished with the losse of his kingdome 1 Sam. 15. Woe had it bene to Naaman who shewed himselfe discontented with the Prophet because he being before instructed of God had willed him to wash himselfe seuen times in Iordan he had gone away a leper as he came if he had not hearkned to the counsel of his seruants 1 Ki. 5 10 12. Moses was shut out of the land of promise because he obeyed not God in striking the Rock Psal 106 33. but spake vnaduisedly with his lips The Prophet receiued a commandement froÌ„ God that he should go to Bethâ—el reproue the idolatrous worship of the two calues that Ieroboam had set vp and that he shold neither eate not drinke in presence with the idolaters 1 Ki. 13 8 9. but because he did contrary to the commandement he was torne in peeces of a Lyon paying the punishment of his disobedience and teaching vs by his example obedience to God Againe Doctrine obserue that God performeth more then he hath promised He onely told Moses God is better then his word that the mans rod whom he had chosen shold blossome but it appeareth that for farther manifestation of the truth of his word and the dignity of Aaron he verified more for the Lord did not only cause it to bring foorth buds and to bloome blossomes but likewise to beare almonds We see then from hence that such is the goodnes of God that he performeth and bringeth to passe more then he promiseth to
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
we may be assured he will deliuer our soules from death Psal 33 19. Rom. 6 â—2 Luke 12 32. preserue vs in famine For if hee spared not his owne Sonne but hath giuen him for vs all to death how shall he not with him giue vs all things also Feare not therefore the want of outward things which perish with their vse for it is your Fathers pleasure to giue vnto you a kingdome If he haue promised to giue vnto vs the greater nay the greatest blessings that can be rehearsed or remeÌ„bred we may ground our selues on this assured truth that he wil not leaue vs nor forsake vs so that we may boldly say The Lord is my deliuerer I will not feare what man can do vnto me Indeed the iudgement practise of carnall men is otherwise who esteeme earthly things aboue heauenly and preferre their Swine before Christ-like Esau Matthew 8 Heb. 12 16 who prized one messe of pottage aboue the birthright If these men bee a little pained and pinched with famine and suffer a little want of food that they haue not their necessities supplied their bodies cloathed their bellies filled they cry out aloud in the anguish of their spirit What shall we eate What shall we drinke How shall wee liue How shall we maintaine sustaine our selues and our families But alasse though their soules be hunger-bitten and hungerstarued ready to pine and consume away throgh want of spirituall food they are neuer greeued or vexed it troubleth them not at al. Let vs learn better things let vs value spirituall things at the highest rate and set them in the cheefest place If thus we set as our honorable friends all heauenly things in the cheefest place and turne all transitory things with shame into the lowest roome and ranke as saucie aspiring guests vsurping climbing aboue their betters we shall beare all earthly losses and troubles with patience and stay our selues from murmuring at the feeling of them Ver. 6. Then Moses and Aaron went from the face c. We heard before the complaint of the people now let vs see the behauiour of Moses Aaron They do not rage nor reuile theÌ„ they do not fret and fume against theÌ„ or aske the life of their enemies but possesse their soules with patience and declining the violent rage of the people as a beast with many heads they goe to the Tabernacle declare their causes and cases before the Lord. From this their distresse we learne this truth that in all wrongs iniuries offered vnto vs we must seeke helpe and comfort of God Doctrinâ— In all wrâ— and iniuri we must 〈◊〉 to God I say it is the duty of all the seruants of God when they are wronged and oppressed when they are euilly entreated and spitefully handled at the hands of sinfull men to vnlade disburden all their cares into the bosome of God depending for counsell and comfort vpon him alone In the performance of this duty the holy seruants of God haue gone before vs. Reade the booke of the Psalmes as a plentifull store-house and schoole-house to teach this truth as Psal 3 1 2. and 7 1 2. where we see that in his troubles he had recourse to God who smiteth his enemies on the cheeke-bone and breaketh the teeth of the wicked but was a sure Buckler to him not such as men hold vp that can defend one part and in one place onely but a buckler to safegard him round about before and behind And being greeuously accused of some heynous crime by some of Sauls retinue â— 14.10 he flyeth to God he trusteth in him who preserueth the vpright in heart So when Iob had his camels and cattell taken away by the enemies he did not through the greatnes of his affliction and greefe of mind rebell against God but said Naked came I out of my mothers wombe â— 13 17. and naked shall I returne thither the Lord hath giuen and the Lord hath taken it â—â—g 19.3 blessed be the Name of the Lord. The like appeareth in Hezekiah when Ierusalem was besieged This is a day of tribulation and of rebuke and blasphemy for the children are come to the birth and there is no strength to bring forth Now therefore O Lord our God I beseeeh thee saue vs out of his hand that all the kingdomes of the earth may know that thou O Lord art onely God All which examples teach vs that when we suffer wrongs or fall into any wrongs or fall into any dangers wee must haue recourse to God and craue of him that the malice of the wicked may come to an end Reason 1 The reasons of this doctrine are first the gracious promise of God who hath mercifully promised to heare and to helpe vs in all our troubles This the Prophet teacheth Call vppon me in the day of trouble â— 50.15 â—h 5.14 15 I will deliuer thee and thou shalt glorifie me And the Apostle Iohn This is the assurance that we haue in him that if we aske any thing according to his will he heareth vs and if we know that he heareth vs whatsoeuer we aske we know that we haue the petitions that wee haue desired of him Let vs not doubt and wauer like a waue of the Sea tossed to and fro by the violence of the winds but by faith beleeue that God will grant our requests which wee make according to his will and word Seeing therefore he is willing to heare and able to helpe and promiseth to grant our requests our duty is to come when he calleth to aske seeing hee giueth and to knocke seeing he openeth the gates that leadeth vnto his treasures Some put their trust in chariots some in horses and some in Princes but we must remember the Name of the Lord our God who neuer faileth and breaketh promise with these that depend vpon him that feare and trust in his mercy Reason 2 Secondly as he is our helper who deliuereth our soule from death our eies from teares and our feet from falling so whither shall wee turne our selues to find comfort and consolation besides in him When God denyeth to send succour who shall saue When hee refuseth to helpe who shal deliuer When he shutteth who can open If wee looke to men or Angels to heauen or earth to the liuing or the dead we shall be deceiued and deluded The Prophet saith Psal 62.8 9. Trust in him alway ye people poure out your harts before him for God is our hope aboue all yet the children of men are vanity the chiefe men are lies to lay them vpon a ballance they are altogether lighter then vanity Vse 1 Let vs now come vnto the vses First from hence we gather that such is Gods great goodnes to his children that he neuer leaueth them without comfort For if he require of vs to repaire to him in our troubles surely he will not send vs away empty nor cause vs to depart
punishment lying euen at the doore Because ye sanctified not my Name before the children of Israel yee shall not bring this congregation into the land which I haue giuen them Hee doth not onely accuse and conuince them of sinne but amplifieth it by the effect that thereby hee was robbed of his glory and so excludeth them out of the land of promise We learne from hence that God chastiseth his owne children sinning against him â—trine chasti â—is owne â—on When his children forsake his lawes and walke not in his iudgements although he take not his louing kindnesse from them neither falsifie his trueth yet he will visit their transgressions with the rod and their iniquities with strokes This we see throughly strengthened thoroughout the whole booke of the Iudges as chap. 4.1.2 When the people of Israel proceeded to doe euill in the sight of the Lord hee sold them into the hand of Iabin king of Canaan c. So when Ionah disobeyed the voyce of the Lord calling him to preach to Nineueh that great Citie and to cry against it for their wickednesse hee was cast into the Sea as an vnprofitable burthen of the ship â— 2 3 15 and swallowed of a Whale so that albeit he fled from the presence of the Lord yet his hand followed after him and ouertooke him When Dauid had trespassed in the matter of Vriah by adultery and murther though he were a man after Gods owne heart yet the Lord raised euill against him out of his house â—m 12.9 the sword of the enemy was shaken against him and his own wiues were defiled in the sight of the Sun â—b 12.10 When Miriam the sister of Moses withstood him in the pride of her heart through ambition and vaineglory albeit he accused her not but in meekenesse of spirit put vp the wrong being lowly in his owne eyes yet shee was striken with leprosie by the hand of God and shut for a season out of the hoast The like we might say of Salomon Asa Iehoshaphat Iosiah Hezekiah and many others all which seale vp this trueth to our hearts that GOD spareth not his owne people when they sinne against him Reason 1 The Reasons of this iust dealing of God are first to cleare his iudgement and iustice that we should know him to bee no respecter of persons but to hate sinne whensoeuer wheresoeuer and in whomsoeuer he findeth it He is not a God that loueth wickednesse neither shall euill dwell with him for he hateth all them that worke iniquity This the Prophet Dauid acknowledgeth 51.4 Against thee against thee onely haue I sinned and done euill in thy sight that thou maiest be iust when thou speakest and pure when thou iudgest If then we breake his statutes and keepe not his commandements when he searcheth with lights and findeth out our sinnes we must giue glory to God and make confession vnto him wee must pronounce righteousnesse to belong vnto him and vnto our selues open shame yea if he should destroy vs we must acknowledge him to be holy in all his waies and iust in all his workes who giueth vs to eate the fruite of our owne labours As then he is iust and righteous so he must punish sinne in whomsoeuer he taketh it and as he denounceth sore iudgements and greeuous plagues of great continuance and long durance so he executeth theÌ„ to manifest the truth of his owne word and maketh good his owne threatnings gone out of his owne mouth Againe God chastiseth his owne children Reason 2 lest they sinning with the men of this world whose portion is in this life should be condemned with the world For as in punishing of vs he respecteth his own iustice so he doth it in respect of our owne good and the great profite which thereby is brought vnto vs. If we should alwaies enioy health wealth liberty peace plenty and other good blessings of God according to our hearts desire we would waxe fat and spurne with the heele Deut. 32.15 forsaking God that made vs refusing the strong God of our saluation ioyning hand in hand with wicked men reserued to destruction Wherefore affliction is as the messenger of God to call vs backe from sinne to weane vs from the world to kindle in vs a desire of the world to come This the Apostle aimeth at 1 Cor. 11 31 32. If we would iudge our selues wee should not be iudged but when we are iudged wee are chastened of the Lord because we should not bee condemned with the world The vses of this Doctrine are many First Vse 1 consider with me the cause why they keep the word and turne vnto him with all their harts why they run not on in euill as the horse rusheth into the battell as the vngodly do the reason is God calleth them backe by his hand his afflictions are remembrances vnto them and his corrections are their instructions This the Prophet Dauid found true in his owne comfortable experience Psal 119 67 71. Before I was afflicted I went astray but now I keepe thy word It is good for me that I haue beene afflicted that I may learne thy statutes The Children of Israel liuing vnder the Iudges and sinning against God making a couenant with the inhabitants of the land Iudg. 2. and 4. Deu. 4.29.30 taking their daughters to be their wiues giuing their daughters to their sonnes seruing their idols forgetting the true God and doing worse then their fathers the Lord sold them into the hand of their enemies whom they serued then they lift vp their voyces and wept then they called and cryed vnto the Lord in their afflictions and he deliuered them out of their distresse The same we see in Manasseh who for his euils that he commited like the abominations of the heathen was carryed away captiue put in fetters 2 Chro. 33.2 11 12 13. and bound in chaines and when he was in tribulation hee prayed to the Lord his God and humbled himselfe greatly before the God of his father and prayed vnto him and God was intreated of him and heard his praier and brought him againe to Ierusalem into his kingdome Then Manasseh knew that the Lord was God But of this we shall speake more in the chapter following Vse 2 Secondly confesse from hence that great is the wrath and anger of God for sinne seeing he punisheth it so sharpely and seuerely in his children whom he hath engrauen as a Signet in the palme of his hand and whom he tendreth as the apple of his eye Marke how hee hath many times schooled his owne seruants offending When Miriam murmured against Moses and made other to murmure shee was striken by the hand of God with leprosie and albeit Moses made supplication for her yet the Lord answered Numb 12.10 13 14. If her father had spit in her face should she not haue beene ashamed seuen dayes Let her be shut out of the hoast seuen dayes and after she shall be
the stirring of vs vp to prayer We may now comfortably conclude to our owne consciences with the same Apostle I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to separate vs from the loue of God Let vs know then there is great vse of the crosse beeing assured that tribulation bringeth forth patience patience experience â—om 5 5 4 5. and experience hope and hope maketh not ashamed because the loue of God is shed abroad in our harts by the holy Ghost which is giuen vnto vs. Vse 2 Secondly we learne heereby not to promise to our selues worldly peace prosperity but prepare to endure the crosse before it cometh and know that the end of one crosse is the beginning of another while we liue heere We must not looke to finde heauen vpon earth we must not dreme of the victory before we fight We think of receiuing the prize but we wold not run the race We would put on the crown but we shun the crosse like those foolish husbandmen that would receiue the fruites of the earth but care not for the labour And surely the reason why we are many waies impatient vnder the crosse murmure vnder the mighty hand of God is because wee are vnprepared vnprouided to beare any storme or endure any triall We must not thinke to liue at ease and pleasure but know that whosoeuer taketh not vp his crosse cometh after Christ cannot be his Disciple So Paul teacheth Timothy Thou hast fully knowne my faith and my patience my persecutions which came vnto me but from them all the Lord deliuered me yea and all that will liue godly in Christ Iesus shall suffer persecution 2 Tim. 3 10 12. For as the head was first crowned with thornes so the members must not looke to liue in pleasures Lastly be not offended at the great afflictions Vse 3 that oftentimes we heare to befall the faithfull or we see to be vpon such as feare God let vs not maruaile and wonder at it as at some rare and strange thing much lesse should wee start backe from our profession for the persecutions and fiery trials that come vpon the Church Therfore the Apostle Iohn saith Maruaile not my brethren Iohn 4 13. though this world hate you nay rather we haue cause to reioyce that God vouchsafeth vs this honor not only to beleeue in him but to suffer for his Name This made Paul say Acts 21 13. being entreated that hee would not go vp to Ierusalem What do ye weeping and breaking mine heart For I am ready not to be bound onely but also to die at Ierusalem for the Name of the Lord Iesus Doubtlesse if we were of the world the world would loue his owne but because we are chosen out of the world therefore the world hateth vs. It is noted to the euerlasting praise of the Apostles Acts 5 21. Heb. 10 33 34. Cast not away therfore your confidence which hath great recompence of reward God hath no need of vs to maintaine his glory he is able to maintaine it without vs therefore it is a great priuiledge and prerogatiue that God calleth vs out to suffer for his Names sake Besides such and so great are our infirmities that the Lord might worthily make vs suffer for our owne sins and bring shame and confusion of faces vpon vs according to our owne deseruings Now in that he mercifully passeth ouer our faults and frailties couereth our transgressions and maketh vs suffer taunts reproches persecutions for his truth and Gospel it is a great honour and dignity whereunto he exalteth and aduanceth vs and therefore our Sauiour saith Blessed shall ye be when men reuile and persecute you say all manner of euill against you for my sake falsly reioyce and be glad for great is your reward in heauen Mat. 5 11 12. Wherfore let vs not shrinke backe for trouble but reioyce in our sufferings and praise God for our afflictions Ver. 16. But when we cried vnto the Lord he heard our voice therefore let vs passe through thy Country Heere we haue the third reason vsed to the Edomites to perswade them to giue them passage drawne from an experience of Gods helpe who seeing their misery and hearing their gronings brought them out of the land of Egypt out of the house of bondage Now it would argue great cruelty to forsake those and leaue them in their affliction The strength of the reason of whoÌ„ God hath taken the protection If then God haue helped vs do not you deny vs helpe but God hath helped vs therfore deny not vs your helpe Thus the gracious dealing of God is propounded for their imitation This is a forcible and effectuall reason teaching vs this Doctrine Doctrine The consideratioÌ„ of Gods loue to his children must moue vs to mercy that the consideration of Gods loue mercy shewed to his childreÌ„ must moue vs to mercy The truth hereof hath the consent and agreement of many other Scriptures Hereunto cometh the exhortation of Moses Deut. 10.17 18 19. The Lord your God is God of Gods and the Lord of Lords a great God mighty and terrible who doth right vnto the fatherlesse and widow loueth the stranger giueth him food and raiment Loue ye therefore the stranger for yee were strangers in the Land of Egypt Thus the Apostle reasoneth 1 Ioh. 4 9 11. God hath manifested his loue in sending his onely begotten Sonne into this world that we might liue thorough him Beloued if God so loued vs wee ought also to loue one another Wher we see he perswadeth to brotherly loue in respect of the experience which we haue of the free loue of God toward our selues So our Sauiour concludes Lu. 6 36. Be ye therefore mercifull as your Father also is mercifull Hereunto cometh that which we reade in the Apostle Iohn in another place Hereby haue we perceiued loue that he laid downe his life for vs therefore wee ought also to lay downe our liues for the brethren 1 Iohn 3 8 16. There is nothing more effectuall to perswade brethren to vnity among themselues theÌ„ to know they haue a gentle father that loueth them all Nothing is able to binde faster those that are fellow-seruants in one family to seeke the mutuall good one of another then to consider they haue a good master carefull of the good of them all to giue them their portion in due season Reason 1 The reasons are euident First we are bound to follow the example of God which must be our direction and instruction This the Apostle teacheth Phil. 2 5 where he exhorteth to humility and lowlinesse of minde from the example of Christ Let the same minde be in you that was euen in Christ Iesus And the Apostle in the Epistle to the Hebrewes chap. 11.32 hauing propounded the examples of the
3 we see the wicked prosper and florish spredding themselues as the greene Bay tree for loe God hath set them in slippery places Psal 37 53. and casteth them downe in the end vnto desolation they are suddenly destroyed horribly consumed as the chaffe which the winde driueth away and as a dreame when one awaketh This tentation hath ouertaken the children of God and caused them oftentimes to shrinke back when they saw the prosperity of the vngodly Psal 73 2 3. Hab. 1 4. and on the other side the troubles of the godly hath made them to reason within themselues of the prouidence of God But shall not the King rule his owne kingdome or the Master gouerne his own house as pleaseth him And shall not we giue the Lord leaue to dispose of all things in heauen and earth after the good pleasure of his owne will Hee fatteth the wicked against the day of slaughter he leaueth them without excuse and maketh his blessings as a witnesse against them Contrarywise the children of God although they suffer afflictions yet afflictions to them are not euill but try their faith as the furnace doth the gold Senec. de diui prouidentia c. 8 Let vs not deceiue our selues in iudging and esteeming of good and euill That is good which maketh vs better that is euil that maketh vs worse The workes of the flesh adultery fornication vncleannesse wantonnes idolatry witchcraft hatred debate emulations wrath contentions seditions heresies enuy murthers drunkennesse couetousnesse and such like are manifestly euill These God keepeth from his deere children and his deere children from them that they reigne not in them The Israelites in Egypt liued vnder hard masters and carried many heauy burthens and sent vp many passionate sighes to God with deepe grones of spirit whilst Pharaoh and the Egyptians tooke crafty counsell together and sported themselues in the miseries mischiefs which they had brought vpon them But whose condition was the more happie let the red Sea testifie from which the Israelits were deliuered Exo 14 27 29 in which the EgyptiaÌ„s were drowned Dauid taken from the sheepe-folds tasted of many sorrowes being in perils among the Amalekites in perils in the Wildernesse in perils of his owne Nation in perils of his own seruants in perils among false bretheren and was hunted from place to place as a Partridge in the Mountaines 2 Sam. 31 4. whilst Saul sought his life and enioyed the pleasures and treasures of a kingdom But whose estate was the more happy let the end and yssue of them both determine the one liued in glory ended his daies in peace the other sheathed his sword in his owne bowels and so dyed in despaire The Apostle Iames willeth vs to take the Prophets for an example of suffering aduersity and of long patience which haue spoken in the name of the Lord Ye haue heard of the patience of Iob haue knowne what end the Lord made Iam. 5 10 11. for the Lord is very pittifull and mercifull Lazarus a poore begger destitute of succour and friends lying at the rich mans gate hauing his minde as full of cares as his bodie was of sores whilst the rich glutton was clad in purple gorgiously and fared deliciously euery day But whose condition was the more blessed and happy of them twaine let this tell vs and teach vs for our instruction that Lazarus when he died had the holy elect Angels to attend vpon him to carry his soule into Abrahams bosome Luk. 16 22 23 that is to say into the kingdome of heauen Matth. 8 11. the rich man also died his body was buried his soule was carried cast into the torments of hell Where the worme neuer dyeth Marke 9 44. and the fire neuer goeth out the one vnsufferable the other vnquenchable both infinite Let vs not therefore rest in beholding the present face of outward things but possesse our soules with patience in a sweet meditation of Gods prouidence considering that it shall in the end bee well with all them that feare the Lord and that howsoeuer the wicked do prosper in the world increase in riches yet if we enter into the Sanctuary of God Psal â—3 â— we shal see they are set in slippery places they are lifted vp on high and therefore their fall shall be more fearefull seeing all the threatnings of God must without faile fasten vpon them Lastly seeing the menaces and threatnings Vse 4 of God must bee performed this serueth also to assure vs that the gracious promises of God made in mercy to his people shall in truth and righteousnesse bee accomplished The Lord that is alwaies the same as hee is true in his threatnings to the vngodly so wil he be found true in his promises toward the godly For seeing no part of his word shall passe away that he will not falsifie his trueth Psal 89 â— nor alter the thing that is gone out of his mouth one part serueth to confirme another his threatnings are ratified by the assurance of his promises and his promises are established to bee surer then the heauens by the assuraÌ„ce of his threatnings So then let vs learne to depend vpon God to trust in him knowing 2 Cor. 1 that all his promises are yea and Amen vnto the glory of his name Let vs rest in him for the pardon of our sinnes for the hearing of our prayers for the feeding of our bellies for the resurrection of our bodies for the inheritance of euerlasting life hauing a strong assurance of faith that the Lord is iust and true in all his promises This is a notable comfort and consolation to all the childreÌ„ of God to cause vs to set our hope in him hauing a patient and constant expectation of all things that by faith we haue beleeued saying with the Apostle 1 Tim. 1 12. For this cause I also suffer these things but I am not ashamed for I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Verse 25 26. Take Aaron and Eleazar his sonne and cause Aaron to strip off his Garments and thou shalt put them vpon his sonne Heere is deliuered how Aaron yet liuing his sonne is inuested and installed into his Office with the ceremonies and solemnities thereunto appertaining at the appointment of God to shew the continuance of the Priesthoode to take away al occasions of dissentions from the people Thus we see the good estate of the Church is prouided for by Moses before Aaron dyed Doctrâ— The Châ— must be in good after coâ— parture and went the way of all flesh The Doctrine hence is that the good of the Church must be regarded of vs to leaue it in good case after our death and departure I say it is a principall duty required of vs when wee must leaue the worlde to prouide for the
King of Bashan Now let vs come to the first point which is the encounter with the Canaanites in these words 1 And Harad a Canaanitish King dwelling toward the South heard tell that Israel was come by the way of the Spies then fought he against Israel and tooke of them a multitude of prisoners 2 So Israel vowed a vow vnto the Lord and said If thou wilt surely deliuer this people into mine hand then will I vtterly destroy their Cities 3 And the Lord heard the voice of Israel deliuered them the Canaanites and they vtterly destroyed them their Cities and called the name of that place Hormah What Canaanitish King this was whereof Moses maketh mention in this place is vncertaine Some thinke it to be the king of the Amalekites which Moses pointeth out but this carieth no shew or semblance of truth For first the Amalekites long since endeuoured to stop the passage and proceeding of the children of Israel and were destroyed with a great destruction and therefore it is not likely that now they would come out againe to make a new on-set especially seeing the Israelites inuaded not their Land Besides the Amalekites cannot be accounted in the number of the Canaanites Gen. 36 12. inasmuch as they descended not of Canaan but of Esau and so were alied to the Israelites being of the race of Shem. Rather we are here to vnderstand some King of the Amorites who because they came of one common stocke as Moses teacheth Gen. 10 15 16 ate comprehended vnder the Canaanites But to come to the matter it selfe here we see how the Israelites encounter with Harad occasion of the battaile beeing offered by himselfe For when by his espials and scouts sent abroad he had intelligence that Israel approched he leuied an hoast armed them and issued forth against them of his owne accord not chalenged not prouoked not iniuried by the Israelites but himselfe chalenging and prouoking rusheth forward to the destruction of his person and the confusion of his army The successe of this encounter was double First the Canaanites had the vpper hand slew some of the Israelites and tooke many prisoners led them away captiues so that they turned their backes and were not able to stand before their enemies The people of God hauing had this losse taken the foyle do not fret against God nor despaire of his helpe but after this fresh disaster discomfit they reconcile theÌ„selues to God they flie to him by prayer they humble themselues as Ioshua did when the meÌ„ of Ai put them to flight Iosh 7 4 8. saying O Lord what shall wee say when Israel turne their backes before their enemies They vow vnto God to turne nothing of this Kings Country to their owne vse and profite but consecrate and sanctifie all to God destroying their enemies and razing their Cities if hee would grant them victory and deliuer the Canaanites into their hands in whom now was equall their proud insolency and good successe through the former battaile No doubt the Israelites had sinned before against God and not repented of their sinne they prouoked him by their security glorying in their strength trusting in their multitude and puffed vp with the victories which God had giuen them who had fought their battels gone in and out with their armies and couered their heads in the day of slaughter thus lying in their sinnes nothing can prosper God curseth the works of their hands and letteth them see their owne weaknesse and that they should not be able to preuaile against any of their enemies vnlesse God did fight for them according to that in the 127. Psal v. 1 2. Except the Lord keepe the City the keeper watcheth in vaine it is in vaine for you to rise early and to sit downe late and eate the bread of sorrow but he will surely giue rest to his beloued So long as they trusted in their owne strength and number looked not for victory as a blessing from God they could not stand but when they had repented and craued protection from him that is the strength of Israel they ioyn againe their power vnite their forces order their battails resist their enemies preuaile and put them all to flight Rom. 8 38. For if God bee with vs who shall bee against vs But if he be against vs who shall be with vs or who shall pleade for vs It is not the wisedome of the Leaders nor the vertue of the souldiers nor the counsell of the wise nor the planting of munition can any whit preuaile vntill we be reconciled vnto God and God vnto vs. Lastly the Israelites being masters of the field hauing the Cities and persons standing at their mercy they performe the solemne promise and vow made to the God of heauen not to halues or in part as Saul did 1 Sam. 1â— who spared the better sheepe and the fat beasts but they vtterly destroyed their enemies their cities in memoriall of the great goodnes of God hearing them in their prayers and respecting them in their miseries they call the name of y place Hormah that is destruction and confusion This is the principall drift of this diuision Now let vs consider the doctrines that directly arise from this place that our faith may be strengthened our obedience encreased And Harad a Canaanitish King c. We see here how the Canaanites appointed to destruction and to be rooted out enemies to the people of God such as had now filled vp the measure of their sins yet here preuaile against Israel kill some of them and take others prisoners This teacheth vs this Doctrine that oftentimes Doctrine the enemies of the Church preuaile ouer them Enemieâ—â— tentines aâ— suffered 〈◊〉 preuaile â— the Churcâ— I say the enemies of God and of his people who in the secret counsell and purpose of God are vowed to destruction doe insult and triumph ouer the Church and particular parts thereof God correcting the rebellion of his children by them This truth God sealed vp in the beginning by the blood of Abel Caine spake friendly Gen. 4 8 But rose vp desperately against him and slew his brother because his owne works were euill his brothers good So iust Lot vexed with the vncleane conuersation of the wicked for he being righteous 2 Peter 2 â— and dwelling among them in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deeds was notwithstanding carried away captiue by a proud and insolent enemy Genesis 14 Besides the book of Iudges serueth vs as a plentifull storehouse to teach this truth where we see that wheÌ„ the people of God did wickedly in the sight of the Lord serued Baalim and forsooke the Lord God of their fathers which brought them out of the Land of Egypt the wrath of the Lord waxed hot against them he deliuered them into the hands of spoilers he sold them into the hands of their enemies
The Lord is neere to all that call vpon him yea to all that call vpon him in trueth he will fulfill the desires of them that feare him he also will heare their cry and will saue them Thus the Lord Iesus being zealous in prayer confesseth that his father alwayes heareth him Iohn 11. â— Thus the Angel telleth Cornelius That his prayers are heard Thus the Apostle also teacheth Iam. 1.5 Acts 10 â— If any man want wisedome let him aske of God which giueth to all men liberally reprocheth no man and it shall be giuen him And in the last Chapter Iam. 5 1â— 17 18. Is any among you afflicted let him pray and the prayer of faith shall saue the sicke Helias was a man subiect to like passions as we are he prayed earnestly that it might not raine and it rained not on the earth for three yeeres and sixe moneths and he prayed againe and the heauen gaue raine and the earth brought forth her fruit The reasons to assure vs of this truth are Reason 1 first the prâ—mise gone out of his own mouth and the assurance of his owne word who can neuer deceiue nor falsifie his truth This is it which Christ our Sauiour vrgeth Matth. 7.7 8. Aske and it shall be giuen you Seeke and yee shall find Knocke and it shall be opened vnto you for whosoeuer asketh receiueth and he that seeketh findeth and to him that knocketh it shall bee opened This is the ground and foundation of our faith in prayer to wit the promise of God without which we can haue no confidence or trust in the mercy of God Againe what man heareth not accepteth Reason 2 not granteth not the requests of his children that come vnto him Men that are euill and corrupt that haue scarce a sparke of the loue that is in God will not turne away their eyes from the miseries of their children much more then will God open the treasures of his graces to bestow vpon vs. This comparison our Sauiour presseth Mat. 7.9 10 11. Where the doctrine hath his confirmation What man is there among you which if his sonne aske him bread would giue him a stone Or if he aske fish will he giue him a serpent If ye then which are euill can giue to your children good gifts how much more shall your Father which is in heauen giue good things to them that aske him And the Prophet saith â— 49.15 Can a woman forget her child and not haue compassion on the sonne of her wombe though they should forget yet I will not forget thee Let vs come to the vses of this doctrine Vse 1 First it teacheth the blessed estate of the Church and a great priuiledge that the faithfull haue so that no man should say 〈◊〉 3 14. It is vaine to serue God and what prosit is it that wee haue kept his commandements and that we walked humbly before the Lord of hostes But it will be said Heere they are in troubles and torments here they suffer sorrowes and afflictions euery day Be it so â— 8.37 38 Yet herein they are more then conquerors through him that loued them so that neither life nor death shall separate them from Iesus Christ our Lord. The Lord is the Sunne and shield vnto vs â— 84 11. the Lord will giue grace and glory and no good thing will he withhold from them that walke vprightly So then their tribulations and afflictions shall not hinder their blessednesse but by manifold troubles we shall enter into happinesse and euerlasting life Let our present care bee to serue the Lord and then we shall bee safe vnder his protection and not feare what man can doe vnto vs as the Prophet teacheth Psa 118. 5 6 7. I called vpon the Lord in trouble and the Lord heard me and set me at large the Lord is with me therefore I will not feare what man can do vnto me I shall see my desire vpon mine enemies Let vs therefore walke worthy of this blessed estate and condition seeing wee haue God neere vnto vs and ready to heare vs so often as we poure out our meditations before him There is no comfort like vnto this in this life whereby we obtaine health in sicknesse riches in pouerty safty in danger rest in trouble ioy in sorrow comfort in aduersity So then howsoeuer the vngodly accounteth the life of the faithfull contemptible and miserable aboue all other yet wee see one are truely happy but they For if I can say I haue been hungry and the Lord hath fed me I haue been naked and he hath cloathed me I haue beene sicke and he hath restored me I haue been in dangers and hee hath deliuered me I haue a blessed experience of Gods fauor giuen vnto me and an assurance of future happinesse reserued for me in the heauens Vse 2 Secondly let vs acknowledge it to bee our duty to call vpon him in the day of trouble and in all our necessities to come vnto him For if the righteous cryeth and the Lord heareth him yea deliuereth him out of al his troubles let vs flye vnto him Pro. 18.10 the name of the Lord is a strong tower the righteous â—unneth vnto it and is exalted Heere is the onely refuge of the godly against all troubles and aduersities hereby we are instructed to whom we should runne and repaire in all need and necessities A strong Castle secureth those that flye vnto it for succour and defence Such is the fauour of God toward the elect in Christ who are sanctified by the holy Ghost he protecteth those that flye vnto him and they shall abide in the shadow of the Almighty This the Prophet presseth Psal 50.15 Call vpon mee in the day of trouble so will I deliuer thee and thou shalt glorifie me Let vs not looke to the hilles or mountaines to men or Angels let vs not trust in friends or in riches in power or policy but know that our helpe cometh from the Lord which hath made heauen and earth who will preserue our going out and our comming in from henceforth and for euer This serueth to condemne the Church of Rome Ioh 14.13 1 Ioh 2.1 who refuse the mediation of Christ to come vnto God and set vp Saints and Angels in his place to vsurpe his office But we are sure that Christ Iesus wil neuer faile vs nor cease to discharge the calling appointed vnto him of his Father Why then doe we not goe directly vnto him that gently calleth and louingly allureth vs Come vnto me all ye that are weary and heauy laden Matt. 11 18. and I will refresh you Thirdly doth God heare vs when we call Vse 3 and when we aske doth he answer Then it standeth with the right of reason and with the law of equity to heare him when hee calleth vpon vs and cryeth vnto vs. For whensoeuer we pray vnto God we speake vnto him and call vpon him to heare vs. Whensoeuer the
Sun the Moone and the Starres should bee pulled out of heauen Deut. 4.19 Ier. 7.18 in as much as the whole hoste of heauen haue beene worshipped as gods So the bread and wine in the Lords Supper should be abolished seeing they haue beene horribly abused to palpable idolatry Besides wee must make a double difference in the deciding of this doubt First betweene the ordinances of God abused to superstition and the inuentions of men abused to superstition The meere deuices of men when once they are abused may be taken away but the ordinances of God which he hath appointed must not bee repealed and refused for the abuse of them Againe wee must make another difference betweene the ordinances of God instituted vpon speciall and particular occasion for a temporall benefit at some one time and such ordinances of God as haue necessary and perpetuall vse which for no abuse are to be omitted and cut off as the Sunne the Scriptures the Sacraments and such like But the brazen serpent was not so wherefore by Hezekiah it was religiously demolished and destroyed albeit at the first setting vp it were a comfortable and profitable ordinance of God for the present good of his people yet being grosly abused and then no necessary vse of it remaining to the Church counteruailing the danger of the continuance thereof 2 Kings 18.4 he is commended by the Spirit of God for his zeale toward God in stamping it to powder and vtter defacing that brazen stuffe Neither did he account it sufficient to withdraw worship from it or to forbid the people to burne vnto it or to send out the Leuites to instruct them better in the seruice of God or to punish such as gaue the glory of God whereof he is iealous to a molten image Esay 42.8 but cast it downe in detestation and the better to auoyde the sinne tooke away the occasion which was as a stumbling blocke before their eyes Verse 4 5. The soule of the people was sore greeued because of the way for the people spake against God and against Moses c. Heere we see how they fall againe into their former sin and murmuring so often noted in this booke and elsewhere as Exod. 15.24 and 16.2 3 and 17.2 3. for the greatnesse of their labour for penury of water for lacke of flesh for want of dainties delicates they distrust Gods great prouidence and for these rebellions they had beene often greeuously punished yet loe they fall into the same sinne againe Their tents were replenished with his heauenly blessings all places did yet smoake with the fire of his iudgements yet beholde there is no ende of their rebellions verifying the saying of the Prophet Can the Blacke-Moore change his skin Ier 13.23 Nazian orat 1 â—n Iulian. or the Leopard his spots then may ye also doe good that are â—â—â—stomed to doe euill Heereby wee learne four our instruction Doctrine Our weakenesse is such that we are ready to fall againe inâ—o the same sins which we haue renounced that lamentable is our condition if God leaue vs we fall into the same sinnes againe and againe which before we refused and renounced I say such is our great frailty and weaknesse if we be not stayed and vnderpropped by the assistance of the Spirit that we returne with greedinesse vnto our former sinnes which wee seemed to haue forsaken and abiured This the Prophet plentifully teacheth Psal 78.40 41. How oft did they prouoke him in the wildernes and greeue him in the desert yea they returned and tempted God and limited the holy one of Israel Thus did Pharaoh Exod. 9.37 38. I haue now sinned the Lord is righteous but I and my people are wicked pray ye vnto the Lord for me for it is enough and I will let you goe but when the haile was gone and the thunder ceassed and the iudgement was remooued his heart was hardened and hee continued in his sinne The like we see in Saul who could cleare Dauid more then he His owne conscience rouzed him vp which before was asleep and he confesseth with teares Thou art more righteous then I 1 Sam. 24.17 18 and 26.21 22. for thou hast rendred me good and I haue rendred thee euill thou hast shewed this day that thou hast dealt well with mee for as much as when the Lord had closed me in thine hands thou killedst me not yet the same Saul fell againe into the same sinne and acknowledgeth his owne wickednesse I haue sinned come againe my sonne Dauid for I will doe thee no harme because my soule was precious in thine eyes Wee see this in the example of the Israelites in the booke of Iudges Iudg. 3.7 12 and 4 1 2 and 6.1 2. they committed euill againe and againe they transgressed by idolatry they knew what that sinne was they had experience of Gods seuerity against it they had confessed it and cryed for mercy yet the same people and the children of the same people not taught by their former falles nor admonished by former iudgements nor instructed by former deliuerances doe proceed in the same sinne and prouoke God to punish them by their relapse into the selfe same iniquities Heereunto commeth the allegory and similitude of the vncleane spirit that wandred in the wildernesse and ranged vp and downe without rest but in the end found his house empty Mat. 12.45 46 swept and garnished so that he tooke seuen other spirits worse then himselfe they enter in and dwell there So the places of the Apostle Heb. 6. Do directly offer this point that many sinne againe after the receiuing and acknowledgment of the truth according to the faying of the Wise man Pro. 26.11 As the dog turneth againe to his owne vomit so a foole turneth to his foolishnesse So that except the Lord vphold and hold men backe they fall into the same sins before committed and prouoke him afresh by those sinnes which before they refused Reason 1 For first of all who is the author of constancy and perseuerance in any good worke Is it of our selues Is it of our owne power Nay as euery good giuing and perfect gift is of God so he that in his nature is vnchangeable giueth vs the gift to stand and preserueth vs from falling as the Apostle teacheth Rom. 11.18 19 20. Where he taketh away all occasion of boasting from the Gentiles against the Iewes reasoning from their chargeable condition not being firmely fastened and deepely grounded as the roote it selfe but mooueable and mutable as the boughes and branches knit to the root being easie to be broken off So then God is the author of constancy and of perseuerance Phil. 2.13 Who worketh in vs both the will and the deed not man by his own proper strength who if he be not stayed by him that is the stay and strength of Israel he falleth into horrible sinnes and such as goe against his owne conscience as may appeare very euidently
children partakers of his victory And the Apostle Paul confirmeth the same Rom. 16 20. The God of peace shall tread Sathan vnder your feet shortly Wherefore albeit there bee in this life and wicked world many beastly minded men that spread their armes far and neare seeme euen to dazle the eies of others through their riches honors power friends aliance might credite possessions dominion ouer others so that none dare mutter a word against them yet the time is appointed cometh quickly that the godly shall sit in thrones of glory iudge these wicked wretches that haue beene enemies to the Church they shall stand at the bar like poore caitiffes and receiue froÌ„ Christ and his Saints the sentence of condemnation as 1 Corinth 6.2 3. Paul calleth the Saints of God to consideration of this prerogatiue and checketh them that they would submit themselues to the vngodly Doe ye not know that the Saints shall iudge the world If the world then shall bee iudged by you are yee vnworthy to iudge the smallest matters Know ye not that we shall iudge the Angels How much more things that pertaine to this life If then the Lord bring the wicked downe and make them stoope to his seruants in these dayes of their pilgrimage wherein iniquity is often aduanced how much more shal we see our desire vppon our enemies when Christ which is our life shall appeare Col. 3 4. 1 Iohn 3 â— for then we shall appeare with him in glory and bee made like vnto him and see him as he is This the Prophet assureth the Church Mal. 4 2 3. Albeit therefore we be persecuted pursued in this life and finde no rest or refreshing any where yet there shall be a sudden change of our condition when we shall triumph with Christ ouer all principalities and powers that lift themselues vp against God who shal â—â—ue shame and contempt powred vpon them The coming of Christ shall lighten things hidden in darknesse and make a manifest difference betweene the godly and the vngodly Let vs waite for his glorious appearance let vs hold fast till he come that which we haue that no man may take away our crowne This Christ our Sauiour who hath ouercome the world assureth Reuel chapter 2. verses 26 27. Hee that ouercommeth and keepeth my worke vnto the end to him will I giue power ouer Nations and hee shall rule them with a rod of iron and as the vessels of a Potter shall they be broken And the Apostle Peter assureth vs that the Lord is not slack of his coming as some men count slacknesse but is patient toward vs that we should not perish but come to repentance But the day of the Lord will come as a theefe in the night â— 3 8 9 10 in the which the heauens shall passe away with a noyse and the Elements shall melt with heate and the earth with the works that are therein shall be burnt vp Then woe shall be to the wicked then they shall be cast down and neuer be able to rise againe then they shall howle and weepe and lament and neuer bee comforted againe whereas the godly shall lift vp their heads because their redemption draweth neere When it shall be a righteous thing with God to recompence tribulation vnto them that trouble you but to you which are troubled rest with vs when the Lord Iesus shall shew himselfe from heauen with his mighty Angels 2 Th. 1 6. This therefore is a great comfort vnto vs giueth peace to our soules that he will deale with all the vngodly as Ioshua did with the Kings which he had conquered and subdued in battell For he commanded them to be brought out of the Caue where they were hidden and called for all the men of Israel and saide vnto the chiefe of the men of war which went out with him Come neere set your feet vpon the necks of these Kings and they came neere and set their feete vpon their necks and Ioshua said vnto them Feare not nor be faint-hearted but be strong and of a good courage for thus will the Lord do to all your enemies against whom ye fight Iosh 10 24 25. So wil Christ Iesus deale with al our enemies who is the Captaine of the Lords host he will poure shame and contempt vpon them and therefore let vs not stand in feare of them to turne out of the right way and to forsake our profession but be stedfast and vnmoueable abounding alway in the work of the Lord forasmuch as we know that our labour is not in vaine in the Lord. Thus if we be faithfull to the death we shall receiue an incorruptible crowne of glory Vse 3 Lastly obserue and marke how God magnifieth the Ministry and is able to enforce the wicked to the acknowledgement of himselfe and the true Ministers of his word and let this comfort vs in the midst of all contempts and disgraces of our God of our religion of our faith and of our persons Ah we Ministers despised by prophane men let vs marke and consider this and lay it vnto our hearts let vs beare their contempts contumelies thrown vpon vs. In their extremities they shall acknowledge vs they shall reuerence our Calling they shall magnifie our Office our Ministery and Doctrine they shall iustifie vs desire our prayers they shall stoope they shall stoope when it pleaseth God And let this suffice all true Teachers Preachers of the Gospel of Christ that the power of the truth is such as that it maketh the enemy bow the knee vnto it which before seemed to haue no ioynt to bend This is the time which the Lord hath made let vs reioyce and be glad in it when he giueth vs a comfortable experience of this doctrine that the enemies of God and our enemies are driuen to resort and repaire vnto vs and such as made iestes and songs of the word and of the Ministers of the word cry out O Ezek. 33 31. how beautifull are the feete of them which bring glad tydings of good things Rom. 10 15. There is none of vs all poore contemned men that labour in sincerity in the vineyard of God beare the burden of the worke and the heate of the day but sometimes God lifteth vp our heads and honoureth vs in the world that we should not sinke downe vnder the burden and maketh our mortall and greatest enemies beseech vs to be good vnto them and to helpe them in their extremities The people of Israel despised the ministery of Samuel would not hearken vnto him but when they saw the lightning and heard the thunder and felt the raine at that vnseasonable time They feared the Lord and Samuel exceedingly and they saide vnto him Pray for thy seruants vnto the Lord thy God that we die not 1 Sam. 8 7 and 12 18 19. Let this profitable meditation of Gods mercy toward vs deuoure and swallow vp all disgracing and defacing of
as false and vnreasonable declaring as the truth was that Israel took not away that land which they claimed as their owne but wonne it from the Amorites by the law of warre and Verse 20 by right of conquest who denying them passage and moreouer making assault vpon them constrained them to draw out their swords to defend themselues by occasion whereof they obtained victory through the helpe of God and possessed their Cities And as they tooke them by force of armes so they held thē Verse 26 by prescription of time three hundred yeares So that he declareth that if any had right to those Cities or could lay any iust claime or title vnto them it should be the Moabites who were the lawfull owners of them before Sihon had encroched vpon them and taken them away from the first inhabitants But the Moabites hauing once lost them in battell neuer asked Verse 25 them of the Israelites neither laid any claime vnto them therefore much lesse should the Amonites to whom they appertained not by any iust title neither belonged any way vnto them either as owners by law or conquerers by sword and therefore they had no cause to dispute what right Israel had vnto that Land which now they possessed The second point heere amplified and enlarged is touching the well which by a diuine reuelation to them they had digged For when they departed from the Riuer Arnon they came into a dry place where they wanted water such as the wildernesse affoordeth many where the streames are swallowed vp in the hot sandes but at the speciall commandement of God they were directed what to doe as Peter was where he should cast his Net Luke chapter 5 verse 4 they digged and found water in great abundance and therefore they praise God by an effectuall song of thanksgiuing amplified by many rhetoricall figures as goodly flouers or as precious iewels to beautifie and garnish the same withall For first they eloquently by an Apostrophe turne their speech to the Well it selfe though a dumbe and senslesse creature and speake vnto it as if it had eares to heare and vnderstanding to conceiue Rise vp O Well confessing thereby the great power of God who contrary to the nature of all heauy and weighty things made the water to ascend whose property is to descend and exhorting with many acclamations and loud out-cries one another to the worke Secondly they set downe who were the labourers and workmen about the Well together with the tooles and instruments wherwith they laboured to wit the Princes and Nobles directed by Moses by whose ministery they receiued the Law and holpen with their staues and such like instruments wherewith they laboured fit for that purpose And this is the third myracle which God wrought in giuing them waters First in Rephidim immediately after they had passed ouer the red Sea Exod. 17. The second in the desert of Zin whē they came to Kadesh as we shewed before in the former chapter The third is that recorded in this place in the desert of the Moabites Afterward Moses reckoneth vp other places by which they passed as Mattaanah Nahaliel Bamoth and so that Valley which is in the plaine of the Moabites In this History of the passage of the Israelites from place to place a question Question ariseth what is meant by the booke of the warres of the LORD mentioned in the fourteenth verse For where is it now extant or what is become of it From hence also from such like places many conclude that sundry bookes of Canonicall Scripture are lost I answer Answer the word Sepher is taken diuersly and doubtfully it signifieth any publishing or rehearsing whether it be written or vnwritten whether it be set downe by the pen or vttered by liuely voice as also the word Tradition is taken for that which is deliuered eyther by word of mouth or by course of writing So then we cannot necessarily conclude It is rehearsed therefore it is written Nor thus It is written Therefore it is an holy booke and put into the Canon of the Scripture Let these three things be cleered and decided that it was a booke that it was an holy booke and lastly that it was a Canonicall booke and then wee shall easily be satisfied But Moses speaketh barely of rehearsing the warres not of writing them as if he should say Whensoeuer the warres ordered and disposed by the prouidence of God shall be spoken off this warre also and worke of his shall bee remembred which he hath wisely wrought and accomplished for his people against Vaheb King of the Moabites giuing part of his Country to Sihon that so his owne people might recouer the same out of his hands againe and reteine it as a possession for themselues as Iephtah telleth the Ammonites Iudg. 11 23 24 that they had held it by prescription of a long time peaceably without any molestation from the Moabites or desire of re-entry But if this had bene penned in a booke and reserued to posterity no doubt Ieptah would haue produced it as a sure witnesse to cleere the whole matter and to put it out of all doubt Wherefore this truth must be holden of vs that no part of the Canonicall Scripture No canonical Scripture is lost inspired of God is lost and perished I meane such as was committed as the Lords treasure to the Church for the perpetuall instruction thereof in faith and obedience so that no one oracle or sentence of God can fall away True it is 2 King 22 8. 1 Mac. 1 19. these sacred bookes may sometimes bee neglected and carelesly kept of men they may be furiously burned and despitefully handled by cruell tyrants that seeke the ouerthrow of all piety and religion but they can neuer be finally lost and wholly extinguished As he that keepeth Israel cannot slumber or sleepe so he that keepeth the holy Scripture the glory of Israel cannot slumber nor sleepe For first of all who is the author and enditer of thē but God and will not he preserue his truth and keepe it for the good of his Church in all ages Shal we make him vnable or vnwilling to defend and continue them If vnable we make him a weake and impotent God if vnwilling we make him enuious and malicious both which are farre from the pure and perfect nature of God and cannot stand with his essence Secondly all the workes of God remaine for euer and euer and are done in truth and equity Take a perfect view of all creatures vnder the Sunne which are the workes of his hands though they may be abolished and rooted out in one place yet they continue in another If thou wouldst ascend into the heauens or goe downe into the deepe if thou wouldst take the wings of the morning and dwell in the vtmost parts of the sea which of all the Creatures are now missing What place is void empty What hath beene that is not now being and extant in
Captaines and Moses himselfe disdained not to set their hands to worke No doubt many of the people ioyned with them as helpers forward but the principal men and heads of the families are heere named because they did direct strengthen and encourage others that were vnder them by their good example The doctrine arising from hence is this That publicke persons vnto whom God hath granted honor and principality Doctrine All Supeâ— must giue eâ—ample to â— Inferiors and preferred before their brethren are not only to informe their inferiors and giue directions vnto them by word but by their example and practise to go before them All superiors are to teach by example of life as well as by word of mouth their inferiors So then we are all from this example of the zeale of Moses and forwardnesse of the Princes of the Tribes to consider that it is required of cheefe personnes whose heads are aduanced aboue others to haue in them a zeale and forwardnes to further good things in others that so their care may be answerable to the place wherein God hath set them This is proued vnto vs in the example of Eliud one of the Iudges who hauing slaine Eglon King of Moab and knowing there was a greater worke behinde to do it is sayde he blew a Trumpet in Mount Ephraim he assembled the people and he went before them saying vnto them Follow me Marke here how he thought it not enough to shew the Children of Israel what was to be done and to direct them in the way but himselfe ioyneth with them nay goeth before them hee followeth not his owne ease hee seeketh not his owne pleasure he layeth not the burthen vpon them to keepe at home himselfe but being fitted called of God hee began the enterprize and looked for the issue from him His example not onely in speaking but in going before them was very auaileable The like we see in Dauid whose zeale for the Lords house had euen eaten him vp hauing an intent to cal the Arke home to Sion from the house of Abinadab he called the people together â— 6 1 5 he praised God with instruments of musicke he danced before the Arke and gaue a notable testimony how feruent he was and with what ioy of heart he went about it The like practise wee see in Salomons sonne who sate in his Throne when once the Temple was builded when the worke of the Lord was finished and when the people were assembled hee in their sight and hearing doth dedicate the Temple with a fruitfull comfortable and passionate prayer and intreateth the Lords gracious presence when in that holy place they should call vpon him 1 Kin. 8 22. The like forwardnes in the workes of the Lord wee finde in Iehoshaphat Hezekiah Iosiah Ezra Nehemiah Zerobabel Mordecai and sundry others these went before others in zeale and accounted it a shame reproch vnto them to be matched in goodnesse of those whom they ouer-matched and ouer-mastered in greatnesse This made Iosua say who was Gouernor of the people I and my house will serue the Lord Iosh 24.15 This made Dauid say Psal 101 2. I will walke in the vprightnesse of my heart in the midst of my house This made the Apostle say 2 Thes 3 7. speaking of the idle that walked inordinately and would not worke Ye your selues know how yee ought to follow vs for wee behaued not our selues inordinately among you vrging his owne example to prouoke and pricke them forward Reason 1 This truth will yet further appeare vnto vs when we shall consider how it is proued and vnder-propped by strength of Reason â—irst it is the Lords dooing to make them a distinct people and order by themselues Hath he aduanced them to no purpose had he no end in choosing them from among their brethren and setting them in degree of dignitie before them We know that all Gods workes haue som end which he respecteth he worketh nothing idlely euery action hath his special and proper end His separation of them to rule in the Land or Church is that they should execute the things that concern Gods glory with all zeale This we see in the booke of Ester ver 4 when she was desirous to shrink backe and not aduenture her selfe beholding the hazard of her life and the danger of death before her eyes except the king did graciouslie respect her and fauâ—urably hold out his golden scepter Mordecai presseth her with this reason Who knoweth whether the LORD hath brought thee to the kingdom for such a time And Nehemiah aimeth at this in chap. 6. ver 10 11. where being counselled to hide his head and to shut the doores of the Temple vpon him because the enemies would come sodainely vpon him and slay him hee opposeth his calling Should such a man as I fly Who is he being as I am that would go into the temple to liue I will not go in As if he shold say God hath promoted me to this place of honor hath brought vpon me the dignity that I neuer looked for and therefore I will aduenture to stand out in the discharge of the worke of the Lord inasmuch as promotion commeth neither from East nor West but from him Secondly such as are aduanced aboue others Reason 2 lye open to wrath and iudgement as well as others Albeit they bee great in the world and can plead with men yet they cannot pleade with the Lord seeing the greatest men lye open to the greatest punishments If therefore they would not kindle Gods wrath against themselues against their houses and against their posterities they must go before others in all godlinesse and instruct them by word and by example This is the reason that king Artashasht vseth Ezra 7 23. Whatsoeuer is by the commandement of the God of heauen let it be done speedily for the house of the God of heauen for why should he be wroth against the realm of the King and his children So in Num. 25 4 9. the Lord commaunded a thousand of the Rulers of the people to be hanged before him against the Sunne because they stayed not the people from ioyning themselues to Baal â—cor In like manner because Eli reformed not his sonnes but suffered them to run forward in their sins who through their extreme wickednes caused all Israel to abhorre the offerings of the Lord his house was destroyed 1 Sam. 2 31. his sons were slaine and himselfe brake his necke with a fall from his seate The Vses are these First of al see how comfortable Vse 1 it is to all inferiours when the Lord blesseth a land and people to giue them faithfull Rulers godly Princes zealous Nobles righteous Magistrates painfull Ministers by whose example and practise they are led and guided to all wel-doing It is an ancient saying Of what disposition soeuer Princes are â—laudianus the people will not be vnlike â—hem Experience in all ages and places teacheth vs
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
obstinate offenders True it is the man of God should be patient toward all men 2 Tim. 2 25 suffering the euill instructing the ignorant and waiting for the repentance of such as are falne but when they refuse to hearken or pull away their shoulder and stop their eares and make their harts as an Adamant stone it is both lawfull requisit after a sort to insult ouer them not that their persons should be scorned and contemned but that their prophanenesse should bee corrected and amended Thus doth Salomon deale Eccl. 11 9 when hee hath to deale with proude and insolent young men that thinke themselues priuiledged by their age to runne riot with all greedinesse and without all controllment Reioyce O yong man in thy youth and let thy heart cheare thee in the daies of thy youth and walke in the wayes of thine heart and in the sight of thine eies but know that for all these things God will bring thee to iudgement This we see practised by the Apostle 1 Cor. 24 38. If any man be ignorant let him be ignorant And the Apostle Iohn speaketh after the same manner Reuel 22 11. He that is vniust let him be vniust still and hee that is filthy let him be filthy still Whereby we see that the Spirit of God doeth not giue leaue neyther doth encourage or command men to be filthy or vniust but seeing them in a setled rage and wilfull course obstinately bent and resolued to go forward that they will not be hindred nor hearken vnto any wholesome counsell he telleth them they may proceede but they shall smart for it in the end If the Ministers in the zeale of Gods Spirit treade in these steps follow the example of God of Christ of the Prophets and Apostles they haue a faire warrant set before them cannot bee reprooued for this imitation They may say vnto the stubborne and stiffe-necked contemners of the word If ye will needes be ignorant be ignorant still but God wil finde you out in your blindnesse and ignorance If yee haue the light and yet will willingly and wilfully shut your eyes go forward yet God wil open them in the day of his visitation that ye shall see your owne misery If ye haue the bread of life and foode of saluation brought vnto you and yet ye will needs sterue and famish what remedy Pine away your soules and sterue them but know that it will be bitter in the lâ—tter end Vse 2 Secondly seeing this scoffing at euill is lawfull let men take heede they deserue not thus to be dealt withall When wee haue the word of God in all meeknesse and gentlenes with all patience and long suffering offered vnto vs let vs rest in it and not reiect it from vs let vs beleeue it and obey it and grow euery day from faith to faith When Micaiah the Prophet saw Ahab addicted to flatterers and false informers two very dangerous plagues to Princes hee iudged him not worthy to haue the truth reuealed vnto him and therefore in derision he sayth vnto him Go vp and prosper and the Lord shall deliuer it into the hand of the King 2 Kings 22 15. It is a greeuous thing to be scorned and derided and we hardly brooke that indignity If then wee would not be so roughly and tantingly handled in the ministery of the world let vs heare the voyce of God while it is called to day lest being hardned through the deceitfulnesse of sinne the Lord be compelled so to deale with vs. It is vsed for our benefit and saluation albeit it be bitter and sharpe But many times bitter things be most wholesome and healthfull And this answereth the obiection of carnall men when they are admonished to turne to the Lord with all their hearts to attend to the ministery of the word and to walke before the Lord with a perfect minde they answer If I shall come to bee a professor and make profession of the word I shall be mocked euery one will deride and flout at mee I shall be a laughing stocke to the world I shal become a Prouerbe vnto them and the drunkards will sing songs against me But choose whether thou wilt indure a reproch here for a season or be mocked of the Lord for euer It is better for thee here to suffer affliction with the people of God then to haue the Lord scorne thy folly for euer Therefore the wise man teacheth vs this doctrine Prou. 1 25 26. Because ye refused my counsell and would none of my correction I will also laugh at your destruction and mocke when your feare commeth And the Prophet Dauid declareth that when the wicked band themselues against the Lord and against Christ Hee that dwelleth in the Heauens shall laugh the Lord shall haue them in derision Psal 2 3 4. True it is this is spoken according to our capacity and vnderstanding not that there is any disposition of laughing or affection of scorning in God but he leaueth men in their miseries and maketh them oftentimes a mocking stocke to the world They shall haue no comfort from his presence he shall reioyce in the day of their calamity which shall bee to them as bitter as death and as hard to be born as hell it selfe Lastly Vse heereby a doore is not set open to fleering and flouting one of another which proceedeth from the scum and froth of many mens wits For as all deriding is not vnlawfull so all taunting is not lawfull Wherefore whatsoeuer mocking proceedeth from the gall of our hearts from the contempt of our brethren from pride disdain lightnesse bitternesse biting disgracing and reproaching of others cannot stand with our holy profession but is a fruite of the flesh a corruption of the old man which must bee pulled vppe Therefore the Apostle writing to the Ephesians and instructing them to walke in loue as Christ hath loued vs saith Ephes â— Fornication and all vncleannesse or couetousnesse let them not be once named among you as it becommeth Saints neyther filthinesse neither foolish talking neither iesting which are things not comely but rather giuing of thankes Where hee doth not simply forbid all mirth and iesting but the peeuish humour of many men that delight in iesting and gibing against others who regard not what iests they breake vpon their brethren so they may reuenge their owne malice and disgorge the venome of their owne hearts These men seek to build vp their owne names by the ruine of others and desire to grace themselues by the disgrace of others Such persons may wel be in loue with their owne wits but all discreete men may espy the want of much wisedome in them This biting and bitternesse one toward another cannot stand with our calling to the truth and profession of the faith We haue not so learned Iesus Christ We must account the good name of our brethren as their chiefest Iewell The credite and reputation of many men is as their chiefest
is a wonderfull miracle aboue nature and gaue her power to speake which is a peculiar preheminence of mankind True it is God hath giuen many giftes to the vnreasonable creatures wherein also they excell man yet to none hath he giuen the vse of speech and benefit of language but vnto man onely among all the workes of his hands And as he gaue her the vse of the tongue to speake with mans voyce so he gaue her the benefit of reason to speake with vnderstanding For she discourseth as a reasonable creature and sheweth forth the Art of concluding from many particulars cleering her selfe of present blame by her by-past actions and appealing to him as a witnesse and iudge in that matter Where she reasoneth after this manner If I haue done thee from the first time I came into thy possession hitherto faithfull seruice then am I at this present faultlesse But I haue hitherto serued thee faithfully Therefore I haue not at this present mocked thee The assumption is prooued and confirmed by an humane testimony for she appealeth to Balaam to speake his conscience what he had euer found in her And albeit God stirred vp the Asse to be his schoolemistris wrought a wonder to checke him to his face yet the wretch is not moued at the matter nor stirred vp at the miracle to lay his hand on his mouth and giue glory to God but bursteth with anger threatneth with words and striketh her with a staffe recompenceth euill for good He chafeth and fretteth that the asse had mocked him he considereth the fact of the asse but marketh not his owne fault which was farre worse who had mocked with God For the authority of God is greater ouer man then of man ouer his beast and there is a greater difference and disproportion between the Creator and the creature then is between creature and creature There is greater equality between man beast between the worke the workman betweene the potter and the clay betweene the saw and him that moueth it betweene the Axe and him that heweth with it then is betweene man whose breath is in his nostrils and the eternall God who is euen a consuming fire For euery creature is finite God is infinite between which is no equality or proportion so that the asse deserued not to be smitten of the man but the man deserued to be striken of God as the Angel witnesseth 〈…〉 But how could the Asse speake or how could a bruite beast which is without reason as the Apostle teacheth discourse and conclude Or where learned she the art of Logick which is nothing else but the art of vsing reason teaching to inuent arguments and then dispose them in order with good iudgement This seemeth to minister matter to Atheists and Libertines to deride all Religion and to scoffe at the Scriptures taking occasion at this and other like places For when they heare that an Asse could speake and reason the case with her master they beleeue it no more then one of Esopes Fables or a strange tale out of Ouids Metamorphosis where trees and birds and beasts are made to speake I answere touching our selues that are nourished in the bosome of the Church and bene instructed in the Gospel of Christ and trained vp in the schoole of the Prophets it is sufficient for our faith and staying vp our consciences in the truth to know that which Moses mentioneth verse 28. the Lord opened the mouth of the Asse the which was as easie for him to do as to giue vs reason and reasonable soules at the first For when thou hearest that GOD opened the Asses mouth it is as much as if it had bene said He that is almighty powerfull and al-sufficient did it that is without want or weakenes with whom nothing is vnpossible who sitteth in heauen and doth whatsoeuer he will aboue the course and order of nature And albeit wee haue not any like example in former times nor in the generations afterward of the like worke of God yet whence hath mankinde the vse of speech and vnderstanding but that God gaue it in the creation Wee see sometimes hee denyeth it to some men that are borne deafe and dumbe and cannot speake to the end we should acknowledge speech to be the gift of God rather then of Nature Sometimes also the Lord hath taken away the vse of the tongue for a time as wee see in Zachariah 〈◊〉 1 20 62 and peraduenture also of his eare that he could not heare inasmuch as the people spake not to him when they came together to bee present at the circumcision of his sonne but made signes to him how hee would haue him called As then the Lord denyeth the gift of speaking and depriueth of it where he once hath giuen it who can limite the holy One from bestowing speech framing the tongue of a beast to vtter a voice and communication as with the tongue of a man or to giue to the creature inferiour in nature that which is proper to the superiour For albeit God hath set setled an order in nature yet himselfe is not euer bound vnto it Neither is this miracle in this dumbe beast more marueilous 〈◊〉 11. 〈…〉 then that of Nebucadnezzar he was driuen from the societie of men hee did dwell with beasts hee did eate grasse lâ—ke the Oxe and the Asse his body was wet with the dew of heauen till the haire of his head did grow as Eagles feathers and the nailes of his fingers like birdes clawes and to conclude he wanted all vse of reason and vnderstanding Now the Asse did no more in this place resemble man then this man did resemble a beast as the Asse had reason giuen her so had the King his vnderstanding taken from him being striken by the hand of God with madnes and bereft of common reason and iudgement for it is said afterward that his vnderstanding was restored Besides we see the diuell in the beginning vsed the tongue of the serpent to speake to our first parents August de Gen. ad lit lib. 11. cap. 29. If Satan did this in the serpent shall not the author of Nature be able to doe it in the tongue of the Asse for as the serpent by nature can doe no more but hisse so the Asse can doe no more but bray Shall wee not ascribe so much to God as to the diuell Could the diuell vse the serpents tongue as his instrument and cannot God open the mouth of the Asse to teach a false and ignorant Prophet Or if wee confesse that God can worke miracles why not this among others If not this then neither others Now touching Atheists and Infidels that beleeue not the Scriptures nor the power of God to conuince them that are patrons of Nature but enemies of the God of Nature wee see how in Pies and Popin-iayes hee hath left a certaine resemblance of speech and thereby sheweth forth what hee is able to
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
his countenance from vs. Moreouer this serueth to teach vs that in our troubles and necessities we stand not in need of the intercession of Saints and Angels wee shall not neede to pray vnto them to be our Mediators to God the Father For seeing God the Father is neere vs yea euen at hand shall wee turne our backes to him and goe from him seeing he turneth to vs to giue vs helpe This inuocation of Saints hath neither commandement to moue vs to pray nor example to go before vs in the practise nor promise to assure vs that we shall be heard The direction that we haue in prayer is to go to God and to say to him Our Father which art in heauen Mat. 6 9. This the Prophet acknowledged when he sayde Psal 73 25. Whom haue I in heauen but thee I haue desired none in the earth with thee God is euermore present with vs the Saints departed are absent from vs they know not our particular wants Esay 63 16 Psal 94 9. 1 King 8 39. they vnderstand not our desires they are ignorant of the motions of our hearts and the estate of our liues Besides wee are charged to worship the Lord our God to serue him onely who onely searcheth the hearts tryeth the reines as the God that made them in the beginning Let vs therefore go directly and immediately to God and when wee haue helpe at hand let vs not seeke helpe farre off Let vs still trust in the liuing God for vaine is the helpe of Saints or Angels Were not hee a foolish man and worthy to perish who in extremity would refuse the helpe of an expert excellent Physitian present with him able to helpe him willing to helpe him offering to helpe him and giue him present ease and yet calleth and cryeth to some Mounte-banke a thousand miles from him not so able not so skilful not so ready to releeue release him And are not they much more simple and sottish that when God willeth them to call vpon him in the day of trouble and promiseth to heare and deliuer them will not come to him but fly from him to the Saints Psal 50 14. that know neither him nor his griefe When the Prince is present and calleth to come to him were it not madnes to go to the subiect So forasmuch as Christ saith Come vnto me all ye that are weary and laden and I will ease you Matth. 11 28 let our soules answer Lord we will come accept thou the prayers of thy seruants Vse 2 Secondly we learne from hence That as God is neere to all those that feare him not onely in respect of the presence of the place but is with them by the presence of his fauor granting their prayers and succouring them in their aduersities so he is farre from all the wicked and vngodly not in place but in help He will not grant their requests he wil not be their shield and buckler hee will not know them in their miseries He is indeede neere to all that call vpon him euen to all that call vpon him in truth but he stoppeth his eares against the prayers of the vngodly which are abhomination vnto him Psal 145 18. This is it which Salomon teacheth Prou. 15 29. The Lord is farre off from the wicked but hee heareth the prayers of the righteous Great is the iustice of God vpon the wicked and great is his fauour towardes the godly True it is in respect of place God filleth heauen and earth He is not far distant froÌ„ vs forasmuch as in him we liue and mooue and haue our being Actes 17 27 28. but touching his grace he is farre from the dwellings of the vnrighteous hee is farre from hearing theyr voyce and regarding their necessities he leaueth them to themselues and withdraweth his holy Spirit from them So then albeit God bee in euery place and nigh to all things yet God will not heare them no more then men heare such as are very farre off when they call and cry out vnto them This is it which the Prophet Dauid setteth downe Psal 119 155. Saluation is farre from the wicked because they seeke not thy statutes And the Prophet Esay accordeth heere unto Chapt. 59 1 2. The Lords hand is not shortned that it cannot saue neither is his eare heauy that it cannot heare But your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare They regard not his word therefore he giueth not them his helpe They will not heare him when hee calleth by his word therefore hee will not heare when they call vnto him by their prayers He is far from them because they runne farre from him and will not know his wayes nor regard his truth that he offereth vnto them Wherefore great is the misery and destruction of the wicked that shall come vpon them they shall call but the Lord will not heare they shal cry but he wil not answer The righteous in this world doe seeme to be cursed and forsaken of God but they are blessed and happy and this is not the last part of their blessednes and happines that he heareth their prayers On the contrary side the vngodly seeme to themselues to others to be the onely happy men in the world but they are wretched and miserable and through theyr malice blindnes and obstinacy this is not the last part and portion of theyr misery that they haue no agreement with God hee heareth not their prayers but abhorreth theÌ„ their thoughts and all their workes When we are in affliction the cheefest comfort and stay to rest vpon is that God is neere vs and ready to help vs. The wicked want this staffe to leane vpon God professeth himselfe their enemy he refuseth their prayers he forsaketh and casteth them away out of his presence They can haue no peace of conscience nor comfort in trouble they shall houle in their miseries and not be heard Zac. 7 13. This shall especially appear at the last day when the heauen shall not receyue them the Lord shall not know them no creature shall comfort them no mercy shall be shewed vnto them theÌ„ they shall weepe and waile without redemption and without release Thirdly it is our duty to behaue our selues Vse 3 in all our actions and dealings as in his presence It behooueth vs to set him alwayes before vs and to know he continually walketh among vs. It is remembred of Henoch that he walked continually before God Genes 5 22. that is all his life time hee considered that the eye of God was euer vpon him knowing that all things are naked and manifest before him Heb. 4 13. Thus the Apostle chargeth Timothy in the sight of God who quickneth all things and before Iesus Christ which vnder Ponâ—ius Pilate witnessed a good confession to keepe the commandements which he gaue vnto him without spot and vnblameable If the childe
maketh all other blessings to be curses and iudgements vnto them that are destitute hereof therefore we must all call our selues to an account what account we make of it We should make it our meate and drinke a treasure for the obtaining whereof rather then want it we wold sell all that we haue but alas what thankefulnes hath it wrought in vs We are like vnto the Iewes they had this glorious light brought among them but they loued darkenes more then light because their works were euill If we be weary of this heauenly Manna let vs take heede lest the Lord grow weary of vs if we cast away his word he wil cast away vs and forsake vs for euer The Lord biddeth vs take heed to the sound of the Trumpet Ier. 6 17 let vs not answer presumptuously wee will not take heed let vs beware of securitie remember from whence we are fallen And let him that glorieth glory in this that hee vnderstandeth and knoweth the Lord and his word to his saluation Ier. 9 24. Vse 2 Secondly it followeth that wheresoeuer God hath established this his ordinance there certainly hee hath a Church and chosen people and some that belong to eternall life for whose sake it is sent among them For as the Spirit of God is the soule of the church quickning it and giuing it life so the word is this soules instrument or the seed wherby it worketh and the onely essentiall marke thereof so that where it is sincerely taught 〈◊〉 â—2 and constantly professed there certainly is a Church Where it is not there is no true Church albeit it haue neuer so goodly and glistering a shew but a very carrion carkas of a church without the life of the Spirit but as an house without light as the world without the Sun as a kingdome without the Law The Prophet Esay calleth it the standard of God saying I will lift vp mine hand to the Gentiles and set vp my standard to the people they shal bring thy sonnes in their armes and thy daughters shall be carried vpon their shoulders Esay 49. verse 22 Where the Lord Iesus is compared to a King and Captaine and therefore all that will haue comfort that they are members of the church must range themselues vnder it as soldiers vnder the banner of their Chieftaine otherwise they remaine as men In darknes in the shadow of death as stragling and runnagate soldiers out of the campe and as dissolute men vnder no law to gouerne them For they are the vilest and basest that liue without it very dogges and swine They of the Church are Gods chiidren and the word is the Childrens food belonging to them onely When the Canaanitish woman would haue beene partaker of Christs Ministery Mat. 15 26. he answered It is not meet to take the childrens bread and to cast it vnto whelpes But other are as vncleane and filthy beasts This which now hath bene spoken serueth to ouerthrow two sorts of people first those of the Church of Rome which make other markes and notes of the Church as antiquity vnity vniuersality succession subiection to the Pope and such like counterfet markes of their counterfet church and leaue this which is the most certaine and inseparable note This proueth vnto vs plainly that these which most of all boast of the name of the Church are indeede neyther the Catholike Church nor any sound part thereof because they want the immortall seede to beget them the milke and meate of the word to feede and norish them yea it is accounted an high point of heresie to haue read the Scriptures and none is permitted to looke into them without a license so heinous a sin it is to haue the word Secondly it censureth condemneth the Donatists Anabaptists Brownists and those of the separation which condemne our Churches to be no Churches our Sacraments to bee no Sacraments our Ministers to be no Ministers and in effect our religion to be no religioÌ„ because we do not with them in matters accidental fully agree albeit we do consent in matters fundamental we lay Christ alone for the foundation on which we build our saluation we lay hold vpon him by faith only we preach Christ crucified truly by their owne confession powerfully They hold themselues to haue receiued faith among vs by our Ministery before they made this rent and breach in the Church and that the end of such fayth if they had dyed in it had beene the saluation of theyr soules See the books of Greenwood Iohnson Let them therefore return and cause others to return ioyne with vs in hearing the word preached seeing where it is rightly established there must of necessity be a true Church And albeit some of them haue written many of theÌ„ haue spoken against our Church yet let them follow the example of that sonne Matth. 21 29. who answered his father stubbornly that he would not work in his vineyard but afterward repented earnestly and went his wayes Vse 3 Thirdly all such as are this way honoured and blessed must be carefull to vse the word as an honour and a blessing by imbracing it by entertaining it by magnifying this blessing of God in truth and not in opinion in heart and not in face in workes and not in words that we may walke worthy the Gospel and of the Lord that hath called vs and shew our selues carefull to bring foorth the fruites thereof saying with the Apostle Rom. 10 10. How beautifull are the feete of them that bring glad tidings of peace and bring glad tidings of good things Hitherto rendeth the exhortation of the Apostle 1. to the Thessalonians ch 2 11 12. Let vs be carefull to keepe this treasure among vs lest the kingdome of God bee taken from vs. Otherwise instead of being the water of life to saue vs it will be a sea to drowne vs instead of being the sauour of life to life it will turne to bee the sauour of death to death instead of being meate to feede vs it will bee our bane to destroy vs instead of good tydings to refresh comfort vs it will proue the saddest and heauiest newes that euer came to our eares and that day the blackest day that euer came ouer our heads Thus our Sauiour threatned Capernaum which hee had honoured with his presence blessed with his preaching aduanced by his dwelling in it and lifted vp with his miracles Mat. 11 26. Thou Capernaum which art lifted vppe vnto heauen shalt be throwne downe to hell c. Look vpon the seuen Churches of Asia we see what is become of them Behold what the contempt of the Gospel hath brought vpon the Iewes the like hath not falne vpon any people since the beginning what mischeefe miserie did not fall vpon them It cannot bee denied but God hath blessed vs as much as euer he lifted vp the head of Capernaum and hath magnified his mercies and loue vnto
our God hath such a watchman as neyther slumbereth nor sleepeth But the Church which is Gods commonwealth hath a gouernour and guardian which is all an eye to see their dangers all an eare to heare the counsels all an heart to vnderstand the deuices of theyr enemies and all an hand and strong arme to scatter them and to defeate them This happines we heard before verse 10 how Balaam praised and desired He confesseth alowd that the death of the Iews was more to be desired thē the life of all other men because GOD held them for his people Though he were a wretched idolater and sought to turne the truth of God into falshood yet standing as it were vpon the racke hee was inforced to vtter this speech as if he had sayde Who is it that can doe any thing against Israel seeing they remaine in the fauour of their God Let vs learn to magnifie the Lord for his mercy and walk worthy of this our happines which the men of this world do want They haue no protection from God but lye open and naked vnto dangers of soule and body and haue to defend them not so much as a poore fig leafe Thirdly let vs seeke to bee at peace with God and labour to be reconciled vnto him If God be against vs what creature dare stand vp for vs to helpe and comfort vs nay what creature shall not fight against vs to destroy and confound vs For the subiect though neuer so noble honorable that hath the King against him shall finde few others to succour him or shew him any countenance as we see in the booke of Ester Ester 7 9. so soon as the wrath of the King began to be kindled against Haman by and by they couered his face and helped forward his execution So if wee sinne against God the King of Kings and prouoke him to wrath who shall dare to pleade for vs On the other side if God be on our side who shall be against vs or what creature shall hinder our peace This the Prophet Hosea declareth as a benefite belonging to the Church Hos 2 18. In which words the Lord promiseth that hee will so watch ouer his Church by his prouidence that they shall haue rest and securitie from all dangers of enemies and be deliuered from the rage of beasts and the violence of men But how will some say can this bee Obiection Seeing the vngodly that haue God their enemy yet haue the world and the men of the world smile laugh vpon them and the godly who haue God their friend yet haue the world for their enemy I answer Answ This seemeth to be so to those that iudge of things after the flesh according to the outward appearing but if we will iudge righteous iudgement and behold them with the eye of Fayth wee shall finde it to be otherwise whether wee respect the end or the inward feeling of the soule and Conscience Touching the end and issue of things if we waite with patience but a while and looke with a single heart vpon the euent we shall see that the vngodly who haue God set against them haue al things to work their destruction and to further their condemnation not onely their troubles but euen the most holy ordinances of God the exercise of prayer the hearing of the word the partaking of the Sacraments The things are in themselues and their owne nature the sauor of life to life 2 Cor. 2 16 but to them they become the sauour of death to death Contrarywise the godly who haue God reconciled to them in Iesus Christ haue all things to further to finish the saluation of their soules and to seale vp their eternall peace Rom. 8 28 inasmuch as all accidents that befal them tend to bring them to glory and immortality and work for the best vnto them that loue God euen vnto them that are called of his purpose not onely prayers and praises not onely the Word and Sacraments which are as the life of their souls and the breath of their nosthrils but all crosses calamities and afflictions are sanctifyed for their good and happinesse Secondly in respect of the inward feeling of the soule and conscience For the vngodly who feele the wrath of God for their sinnes as it were the flashings of hell fire doe finde rest and refuge in nothing but account all the creatures for their enemies and alwayes stand in feare of them as of Gods hoast and army set in battell array against them and as of his instruments to bring them to destruction The heauens are prepared at the commandement of God to be as brasse as in the dayes of famine to punish them 1 Kings 17 1. the clouds to poure down showres of raine vpon them as vpon the olde world Gen. 7 11 the waters ready to drowne them as the hoast of Sisera Iudg. 5 12 the fire to consume them as it did Sodom and the other Cities of the plaine Gen. 19 24 the aire to poyson and infect them as in the time of pestilence Ezek. 5 12 the earth open to swallow them as it did Dathan and his followers Numb 16 32 the Beares to deuoure them as they did the two and forty vngracious children that mocked the Prophet 2 King 2 42 the Lyons to destroy them as they did the Idolatrous Samaritanes 2 King 17 25 Fiery serpents to sting them as they did the murmuring Israelites in the wildernesse Num. 21.6 the basest and meanest creatures are armed with power and will to bidde battell against them Flies and Frogges to annoy them as they did the Egyptians Exod. 8 6.24 Lice to eate them as they did Herod a bloody persecutor of the Church Acts 12 23. Thus do the vngodly feare all the creatures of God cannot be secured from any one of them An example whereof we haue in Cain who wandered vp and downe in the earth and feared that euery creature that found him would kill him Gen. 4 14. And no maruell for the wicked flyeth when no man pursueth him Prou. 28 1. But the godly who feele Gods fauour and mercy toward them and haue him for their friend do find by blessed experience all Gods creatures as it were his souldiers to stand for them and therefore doe not stand in feare of them but can say with a feeling faith Rom 8 38. I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things to come nor heighth nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. For when the wayes of a man please God he will make euen their enemies at peace with them Prou. 16 7. All this appeareth in the example of Adam as in a glasse before he fell into sinne Gen. 3 8. he walked in the garden without feare he talked and communed with God without feare all things were subiect to him that was
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
not deale faithfully with his people Such as either hide the truth or withhold it in vnrighteousnesse such as conceale or corrupt the word to please mē vndergo the curse of God and bring vpon themselues the heauy wrath of God This appeareth in that charge which the Lord gaue to the Prophet Ieremy chap. 1 17. Thus the Lord dealeth also with the Prophet Ezekiel chap. 3.18 and 33 6. So the Apostle saith A necessity is laide vpon me and woe vnto me if I preach not the Gospel 1 Cor. 9 16. Vse 1 The vses of this doctrine are now to bee handled First of all it followeth that they must know the Scriptures they must not bee young Plants Idol Shepheards blinde guides dumbe dogs sleepy watchmen vnsauory salt which is good for nothing but for the dunghill if for the dunghill Luk. 14 35. Mat. 5 13. It is a shame for a guide not to know the way for a Seer to be blinde for a Messenger to bee dumbe So then all Teachers should make conscience to furnish themselues as wise Scribes and good Stewards with profitable competent knowledge spending their dayes in getting the vnderstanding of the Scriptures that they may minister a word in due season and be able to feed their fellow-seruants with wholesome food leading them to the fountaines of life So then the knowledge of the word of God and the gift of interpretation cannot be separated from the function calling of the Minister and God doth disclaime and disauow such as are without knowledge that they shall be none of his Pastors Teachers Thus he speaketh by the Prophet Hosea chap. 4 6. Because thou hast refused knowledge I will also refuse thee that thou shalt be no Priest to me Who would not maruaile if a Prince should appoint a Messenger or Embassadour to goe to a people which had no legs to goe no tongue to speake no language or reason to deliuer his message Who then can be so absurd as to thinke that the wise God the Lord of Lords and King of Kings would appoint any to be as his mouth and the Messenger of his will which cannot teach and deliuer his will Who is it that hath an house to builde that will chuse such Carpenters and Masons as haue no skill to lay a stone or to hew their timber or to handle their Tooles Who will retaine or entertaine a Shepheard to keepe his sheepe an husbandman to till his ground a Captaine to leade his army a Steward to prouide for his family a labourer to do his work that is altogether ignorant and hath no knowledge to do these things Now God is more prudent and prouident then mortall man and therefore he will reiect and refuse all such as are not able to discharge the Office committed vnto them through ignorance God requireth knowledge in all the people much more in such as take vpon them to be the Teachers of the people which should not onely haue knowledge themselues but teach knowledge to others that they do not perish for want of knowledge The Spirit of God mentioneth this to bee one of the cheefest causes that religion perished among the ten Tribes and that Idolatry was erected and continued among them euen vntill they were carried away to perpetuall captiuity in that Ieroboam made of the lowest and rudest of the people 1 King 13 31 and 13.33 Priests of the high places who would might consecrate himselfe to that calling The condition of the Iewes was neuer more dangerous and desperate and neerer to destruction and desolation then when they had blinde watchmen and such Priests set ouer them as had no knowledge which made the Prophet Esay call for all the beasts of the field to deuoure them and all the beasts of the Forrest to eate them vp giuing this as the reason For their watchmen are all blinde and haue no knowledge Esay 56 9 10. Hence it is that the Prophet Malachi teacheth That the Priests lips should preserue knowledge the people seeke the Law at their mouth for they are the Messengers of the Lord of hoasts Mal. 2 7. This therefore sheweth and condemneth the grosse and greeuous sinne of many amongst vs that occupy the places of Pastors and cannot feede that run before they were sent take vpon thē to be lights and yet are darknesse These can haue no comfort in their calling because they were neuer designed or called of God to this place For whomsoeuer he calleth to any function hee enableth in some measure to discharge the duty which hee hath required of them They indanger their owne soules the soules of many other for when the blind leade the blinde both fall into the ditch Greg. hom 11. in Ezekiel and one saith truely that we murther the soules of such as we see runne the way of destruction when we are carelesse and hold our peace Vse 2 Secondly it behoueth all the Ministers of the word of God to make conscience to deliuer the truth and all the truth vnto the people howsoeuer it be taken according to the example of the Apostles Peter and Iohn answered vnto them and saide Whether it bee right in the sight of God to obey you rather then God iudge yee for we cannot but speake the things which we haue seene and heard Acts 4 19 20. And Paul exhorting the Elders and Ouerseers of the Church of Ephesus setteth before their eyes his owne practise that he had kept back nothing that was profitable but had shewed them all things necessary to saluation I take you to record this day that I am pure frō the blood of all men for I haue concealed nothing but haue reuealed vnto you all the counsell of God Acts 20 20 26 27. If we be carefull and conscionable in doing this duty faithfully to God and his people we shall reape and receiue more sound comfort thereby then by the powerfull effect of our Ministery True it is all painfull Teachers esteeme nothing more nor so much as of the people whom they haue gained to God and godlinesse accounting them their ioy their crowne 1. Th. 2 19 20. and their glory and yet we may reape more true comfort and consolation by discharging our duties carefully then by sauing soules and by turning many to righteousnesse if we could winne whole kingdomes to God For we may saue others from death and conuert a sinner from going astray out of his way and yet after this our selues become reprobates wee may be the sweet sauour of life to life to others and not our selues to God Thus was it with many Priests of loose licentions life vnder the Law Thus it was with Iudas who wrought miracles preached the Gospel and conuerted soules as wel as the rest of the Apostles yet was the sonne of perdition And thus no doubt it was with the Scribes and Pharisies that sate in Moses chayre and taught the people what they should obserue and doe like vnto
5 verses 28.29 They haue well saide all that they haue spoken they were ready to heare all and do all that Moses should speake vnto them But if we fall to stint the Spirit and teach the Lord to speake prescribing the Minister what he shall say and restraining our hearing what we will heare wee shall neuer heare fruitefully we shall neuer practise conscionably what we haue heard Thus much concerning the protestation of Balaam Verse 27. Balak saide vnto Balaam Come I pray thee I will bring thee vnto another place if so be it will please that God c. Heere is offered to our considerations the profession of Balaam Hee pretendeth Religion and the helpe of God and professeth to do all things in the Name of the true God yet was voyd of all Religion and sincere dealing and doth all things by the working of the diuell abusing the glorious and fearefull Name of God to malicious mischieuous purposes Doctrinâ— Many prâ—fesse God that seruâ— the diueâ—â— Hereby we learne that many in the world professe piety and godlinesse in the tongue that haue none in the heart They professe GOD outwardly but serue the diuell inwardly This appeareth in the Iewes who albeit they would not heare the preaching of the Prophets rebuking them in the Name of the Lord yet had oftentimes in their mouthes The Temple of the Lord the Temple of the Lord this is the Temple of the Lord Ier. 7 4. Thus the Prophet Esay reproueth them in his time This people come neere vnto me with their mouth and honour me with their lips but haue remoued their heart farre from me and their feare toward mee was taught by the precept of men Esay chap. 29 13. So many that were professors and teachers of the truth as Christ testifieth yea workers of myracles and crying vnto him Lord Lord yet shal not be acknowledged of him as belonging to him The Samaritans called and accounted themselues the true worshippers Iohn 4 2 and pretended the tradition of their fathers and hated the Iewes as false worshippers yet themselues worshipped they knew not what All heretiques will boast they teach Gods truth all hypocrites will say they embrace the faith all carnall and loose professors will challenge sincerity all Papists will cry out they are the Church the successors of the Apostles and the true Catholiques yet are no true Church but in shew no true Catholiques but in name no true successors of the Apostles but in place In the dayes of Christ the Iewes gloried that they were the seede of Abraham Iohn 8 44 the sonnes of the Couenant the heyres of promise they pleaded they were the first borne of God yet he proueth to their faces that they were the very limbes of the diuell And the Church of Smyrna had such among theÌ„ as vaunted they were Iewes Reuel 2 9. that is the people of GOD but were in truth the Synagogue of Sathan All which examples conclude the certainty of the former doctrine and verifie the saying of Salomon Prou. 30. There is a generation that are pure in their owne eyes and yet are not washed from their filthinesse The truth heereof will farther and more Reason 1 fully appeare vnto vs if we enter into the consideration of the causes and reasons of it The first is pride selfe-loue which so ouercome their hearts and blinde their eyes that they cannot see their owne wickednesse and wretchednesse which are so hud-winked with palpable ignorance of God as that they cannot iudge of themselues and their owne misery as they should We see the coniunction of these in the King of Moab and his Chaplaine the false Prophet that albeit they pretend the holy Name of God yet through loue of themselues on the one side and ignorance of God on the other they cannot see that their whole proceeding is an vtter renouncing of God This reason the Prophet Dauid pointeth vnto when he saith The wicked hath made boast of his owne hearts desire and the couetous blesseth himselfe though hee contemneth the Lord for the wicked is so proud that he seeketh not for God hee is in prosperity God spareth him in mercy and hee imagineth presently that he is iust and holy pleasing God Psal 10 3 4. Reason 2 Secondly the heart of man is many times deceitfull He can speake with his tongue that which he meaneth not in his heart nor hath any sence or feeling of in his owne soule but beguileth with lying lips and a double toong Many are vnder their profession hypocrites and haue hypocriticall hollow hearts speaking that which they did not minde For the nature of an hypocrite is to appeare outwardly like a painted Toombe 〈◊〉 8. as if there were nothing in him but singlenesse and simplicity of heart and vntill his corruption breake out as filthy matter out of a sore which assuredly it will do at some time or other seeing there is nothing couered that shall not bee reuealed Luke 12 2. there is none more conformable then he in the outward exercises of the Word Prayer and the Sacraments They draw neere with their lips they listen with their eares they stretch foorth their hands thus they prepare and make ready their mouthes to pray their eares to heare their hands to receiue This appeareth in the proud Pharisie Luke chapter 18 verses 11 12. He came into the Temple to pray he thanked God for his blessings hee fasted twice in the weeke hee gaue tythe of all that he possessed yet he worshipped God in vaine and departed to his house without profit or comfort Now let vs handle the vses of this doctrine Vse 1 First wee learne heereby for our instruction that outward profession is not enough to assure vs of our saluation or to fit vs to Gods kingdome for the diuell might go as farre as the best of those that rest in the shew of godlinesse who can turne and transforme himselfe into an Angel of light 2 Corinth 11 verse 14. A wolfe may put on a sheepes skinne yea the Parrot and Ape can imitate and therefore trust not to thy faire shewes and externall appearance if thou proceed no further It is not sufficient for thee to be baptized to bee made partaker of the word of God of the Table of the Lord and such priuiledges of the Church this is to trust in lying words that shall not profite Ier. chap. 7 verse 4. The case and condition of many professors is no better then of the heathen Infidels as of the Turkes and Sarazins I meane of such as content themselues with the bare name or profession of Christianity and therein satisfie themselues nay it is a great deale worse as our Sauiour teacheth Math. chapter 11 verses 21 22 23. that Corazin Bethsaida and Capernaum shall be punished more seuerely then Tyre and Sidon then Sodome and Gomorrha What comfort in the things of this life can any man take to beare the name of land and another to
not much more will hee teach them his wayes that feare him reueale his secrets to the humble-minded Psal 25 9 12.14 Let vs exercise our selues in the diligent reading hearing and conferring of his word let vs earnestly desire to profite and grow forward in the knowledge and vnderstanding of the truth from time to time according to the meanes affoorded vnto vs. We liue in the cleare light of the Gospel and in the golden dayes of Gods grace times that our fore-fathers neuer saw let vs not therefore shut our eyes against the truth that shineth in our hearts or at the least not stop our eares against the sound of the word that pierceth our eares We haue a gracious promise made vnto vs that God will giue a blessing vnto such as seeke him hee will be knowne of those that seeke to know him he will open to those that knocke for him This is the maine cause of all ignorance that we desire not knowledge It is a grieuous sin to be destitute of knowledge but it is more fearefull to haue no desire of knowledge Ignorance is the root of all impiety of infidelity of idolatry of superstition of presumption of disobedience of contempt of the word and worship of God as the Apostle rehearsing the corrupt fruites of darknes the throat an open sepulchre the mouth full of cursing the feet swift to shed blood destruction and calamity in their wayes maketh this the the cause of all The way of peace they haue not knowne Rom 3.17 So the Lord Psal 95 10 doth render this as the reason why his people erred because they had not knowne his wayes This caused the Iewes to crucifie the Lord of life and to deliuer him into the hands of sinners For if they had knowne the wisedome of God they would not haue crucified the Lord of glory 1. Cor. 2 8 according to the words of Peter preaching repentance vnto them Now brethren I know that through ignorance ye did it as did also your gouernours Act. 3.17 And as it is the root of all impiety against God and vnrighteousnesse of men so it is the cause of all iudgements and punishments The Prophet Hosea threatning Gods plagues in a fearefull hand to fall vpon the people maketh this one cause There was no knowledge of God in the land Hos 4 1 2. So at the last day when the Lord Iesus shall come to iudge the quicke and the dead He will come in flaming fire to render vengeance to those that doe not know him 1. Thes 1 8. These things being rightly and wisely considered should teach all of vs to seeke after knowledge as for siluer and search for vnderstanding as for precious stones assuring our selues that God will neuer be wanting to helpe such as hunger and thirst after righteousnesse who is neere to al those that call vpon him euen to all that call vpon him in truth Vse 3 Lastly we see his mercy is greater vnto vs then to the fathers before The Lord Iesus hath brought the doctrine of the Gospel from the bosome of his Father Acknowledge then with thankfulnesse the preferment of these latter times and let vs not seeke after dreams and visions which are abolished but hauing the sure word of the Prophets and Apostles rest in the reuealed will of God Moses had a preheminence aboue the Prophets to whom God spake not by dreames or visions but face to face as is declared Numb 12 6 7 8. I will be knowne to the Prophets by vision by dreame my seruant Moses is not so who is faithfull in all mine house vnto him wil I speake mouth to mouth and not in darke words As Moses was preferred before the other Prophets so haue we a singular priuiledge aboue the Patriarkes Prophets that haue gone before vs who wanted the light that we enioy as the Writer of the Hebrewes doth testifie declaring that the glory of our time is greater in which GOD hath vouchsafed to speake vnto vs by his own sonne At sundry times and in diuers manners God spake in olde time to our fathers by the Prophets in these last daies he hath spoken vnto vs by his Son Heb. 1 1 2. So then the condition of Christians vnder the Gospel is better then of the Israelites vnder the Law in respect of the manifestation and reuelation of Gods truth The Israelites had God reuealed by the Prophets but we haue him taught by the Son himselfe who is counted worthy of more glory then Moses Heb. 3 3.4 inasmuch as hee which hath builded the house hath more honour then the house and he that is Lord ouer it hath more honour then he that is a seruant in it Hereupon Christ calleth and accounteth the Disciples blessed Because they saw with their eyes and heard with their eares those things which many Prophets and righteous men desired to see and heare and yet could not Mat. 13 17. Let vs therefore walke worthy of this great grace and mercy let vs embrace and professe the doctrine of Christ with all zeale and as wee haue receiued greater fauour let vs bring foorth greater obedience Let vs magnifie the preaching of the Gospel whereby Christ Iesus is described in our sight as it were crucified among vs which hee hath made the strength of his arme and his great power to saue those that do beleeue to which he hath giuen such effectuall grace that it worketh more mightily then all miracles and pierceth deeper into the heart of man then all visions and reuelations yea Though one should arise from the dead to speake vnto vs Luk. 16 31. Let vs now looke for no miracles nor depend vpon strange wonders the doctrine of Christ is â—ufficiently strengthned confirmed so that no doubt of any part therof is to close vp our owne eyes that the light of the glorious Gospel of Christ which is the Image of GOD should not shine vpon vs. 2 Cor. 4 3â— If the Gospel be yet hid it is hid to theÌ„ that are lost To conclude let vs all know that God hauing brought vs into these last times requireth of vs greater knowledge faith zeale obedience and greater fruites of repentance Heb. 2 1 â— For if the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward how shall wee escape if we neglect so great saluatioÌ„ which at the first began to be preached by the Lord and afterward was confirmed vnto vs by them that heard him Wherefore we ought diligently to giue heed vnto the things which we haue heard lest at any time we runne out Verse 5. How goodly are thy Tents O Iacob and thy Tabernacles O Israel as the valleyes that are stretched out c. Hitherto we haue spoken of the preparation and entrance into this third Prophesie Now we come to the summe and substance of it vttered by way of an admiration or exclamation the diligent consideration of the florishing estate
of the church rauishing as it were all his senses and so astonishing him that he is not able to finde words sufficient to expresse the glory thereof For heere we see he compareth the happinesse and blessednesse of the Church to the Valleyes Gardens Cedars and such like all to this end to shadow out vnto vs the value and worth of it that it farre surmounteth all other societies and is most precious deare in the sight of God Heereby then wee learne what is the Doctrine true Church The Churâ— is more excellent anâ— precious 〈◊〉 all other â—ces it exceedeth all other societies of men and is most precious and deare vnto God and vnto Christ We see then how from hence we learne that aboue all other companies and fellowships in the world the Church is most excellent and beautifull and of GOD most respected This hath plentifull testimony of other Scriptures The Prophet saith The Kings daughter is glorious within her cloathing is of broidered gold Psal 45 13. Hereunto come the titles and commendations giuen vnto the Church in sundry places dispersed in the booke of Canticles chap. 2 2. and 4 13. and 5 9. Shee is the Rose of the field the Lilly of the valley the fairest among women an Orchard of Pomgranats a Fountaine of Gardens a Well of springing waters the Spouse and Sister of Christ the beauty of the earth the glory of the world and being compared with other societies as a Lilly among Thornes like the Apple among the Trees of the Forrest It is a Citty whose walles and gates are of precious stones and the streetes thereof of gold Reuel 21 2 19. It is compared to a woman cloathed with the Sunne and had the Moone that is all corruptible things which are vnstable and vncertaine vnder her feete As the Doctrine by these euidences is Reason 1 made cleare so by the Reasons whereby it is proued it may be yet made much clearer For first it is more excellent then all other societies as gold aboue all other mettals because in it alone saluation is to be found and no where else When the vniuersall flood came and couered the face of the whole earth what place wouldest thou preferre before the arke in which Noah and his family were saued and out of the which all the world beside was drowned So saluation is taught and receiued in the Church damnation is to be found and felt out of the Church Can there be a greater priuiledge had then to haue our souls saued or a greater losse then the losse of our soules Wee reade in the Scriptures of many great and exceeding grieuous losses Iob lost all his camels and his asses his oxen and his sheepe his seruants and his sons all his goods and riches Saul lost his kingdome and his life But all these are pettie losses and damages in comparison of the incomparable and inestimable losse of the soule which is a perpetuall separation from the glorious and comfortable presence of God according to the saying of our Sauiour Math. 25 16. What shall it profite a man if he winne the whole world and then lose his owne soule Or what shall a man giue for the recompence of his soule The truth of this reason the Lord himself expresseth in the Prophet saying I will giue saluation in Sion and my glory vnto Israel Esay 46 13. The wealthiest country vnder heauen hath not this treasure the greatest Monarke in the world hath none of this merchandice the richest merchant that compasseth sea and land and trauaileth into the furthest part of the earth cannot bring home with him this pearle of vnualuable price it is only to be found in the city of God which is his Church for in mount Sion and in Ierusalem shal be deliuerance Reason 2 Secondly all other sorts and societies of men are appointed and ordained of God to serue and preserue this This is it which the Prophet Esay saith Esay 45 14. It shall be the honour of Kings and Princes to doe seruice to the Church and to promote the good of it It is the end for which God hath lifted vp the heads of rulers and gouernors aboue their brethren to promote the good of the Church and to aduance the glory of God This the Prophet speaketh of in the Psalme Psal 78 71. that God chose Dauid his seruant tooke him from the sheepefold and preferred him before his brethren euen tooke him and from behinde the ewes with yong brought he him to feed his people in Iacob and his inheritance in Israel so he fed them according to the simplicitie of his heart and guided them by the disâ—retion of his hands The like we see in the book of Ester when the destruction of the Church was determined and contriued Mordecai said to Ester Ester 4.14 If thou holdest thy peace at this time comfort and deliuerance shall appeare to the Iewes out of another place but thou and thy fathers house shall perish and who knoweth whether thou art come to the kingdome for such a time So what power strength ability or meanes soeuer God hath giuen he looketh for this duty and thankfulnes at our hands to seek the safety of Sion to aduance the glory of Ierusalem and to know that hereunto we are called Thirdly the beauty of all other cities and Reason 3 societies standeth in this that they are parts and members of the Church This is the glory of kingdomes and countries whereby they are beautified in that they belong to the true Church for otherwise all places are as cages of vncleane birds nay as lodges of vncleane spirits and all persons are as dogges swine as Tygers and vncleane beasts Hence it is that the Apostle describing what wee are by nature saith Eph. 2 12. Yee were at that time without Christ aliants from the commonwealth of Israel strangers from the couenants of promise and had no hope and were without GOD in the world If then it beautifie other places and persons it must needes be beautifull it selfe If it giue grace and glory to others that ioyne themselues to it it must needs be both gracious and glorious it selfe For whatsoeuer causeth a thing to be so must needes be so it selfe much more The vses of this doctrine are excellent as Vse 1 the nature of the Church is For first we conclude that they must needs be most happy blessed of God that are members of the Church For howsoeuer the world account them miserable grinning at them with their teeth nodding at them them their heads gaping at them with their mouthes hissing at them with their tongues and euery way contumeliously reproaching them with their words yet they are deare and precious in the account of God and in the reputation of Christ Iesus who bought them at a great price and redeemed them with the ransome of his owne blood 1. Pet. 1 18 19. Behold what loue the Father hath giuen to vs that we should be called
asse are heapes vpon heapes with the Iaw of an asse haue I slaine a thousand men Iudg. 15 15 16. Thus the weake are made strong and the strong weake Likewise in the dayes of Saul the Israelites were all naked and vnarmed men 1 Sam. 13.19 and were not suffered to haue either swords or speares except Saul and Ionathan yet their enemies were discomfited and smitten downe before them Reason 1 The reasons are many that may be alledged First God is with his people and if hee be with them strength power courage and victory must be with them also so that they cannot fall vnlesse God fall with them which is vnpossible As then the cause is the Lords and the people the Lords and the battell the Lords so he can arme creatures of no account euen contemptible people to scourge great mighty nations Exod. 8 6 16. His souldiers in Egypt were caterpillers and flies his armies against the Philistims were mice God is infinite in power to doe as he will and what hee will and when he will and against whom he will in comparison of whom all flesh is fraile and feeble And as he is great in might so he is present in helpe and gaineth honour not by the bow nor speare nor legges of man but he fighteth for those that be his Thus doth Moses encourage the Israelites being pursued by the Egyptians Exod. 14 14. The Lord shall fight for you therefore hold you your peace Reason 2 Secondly to gain glory to his great Name seeing his power is seene in our weakenesse When our strength is smallest then is the glory of God greatest This made the Lord say vnto Gideon Iudg. 7 2. The people that are with thee are too many for me to giue the Midianites into their hands least Israel make their vaunt against me and say Mine hand hath saued me Thus Dauid assured both of the truth of his calling and the goodnesse of his cause encountereth with Goliah and sheweth that all the people should know that the Lord saueth not with sword nor with speare for the battell is the Lords 1. Sam. 17 47. So the Apostle teacheth that God vseth few weake and simple instruments to confound such as are greater in strength moe in number wiser in knowledge higher in estimation mightier in power stouter in courage That no flesh shall reioyce in his presence but he that reioyceth should reioyce in the Lord 1. Cor. 1 19 31 Vse 1 Now let vs handle the vses of this doctrin First we conclude that the safty of the Church is onely of God and not of themselues so that flesh and blood is not to be rested and relyed vpon how great soeuer the meanes be and therefore the Prophet teacheth that the hilles of the robbers cannot helpe so that wee must relye on Gods helpe and cease from the man whose breath is in his Nostrils Esay 2 22. He that lifteth vp himselfe his minde is not vpright but the iust shall liue by his faith So than let vs cast away our vaine confidence in man whose life is so fraile that if his breath be stopped but a litle he is dead and cannot helpe himselfe or others God therefore must haue the praise and preferment aboue all creatures and be magnified aboue all the works of his hands Secondly this is a notable comfort and encouragement Vse 2 to doe constantly and cheerefully the duties of our calling notwithstanding the crosses and hinderances to the contrary For seeing it pleaseth GOD to put strength many times into those that are his to deliuer his Church by weak meanes against strong men let vs proceede with boldnesse in the workes of our profession and deale with a good conscience assuring our selues that God is not farre from vs. Whensoeuer wee heare of the wicked combining themselues conspiring together against the Church taking crafty counsell among themselues our hearts quake and tremble and we are brought oftentimes to our wits end wee are greatly perplexed and disquieted as the trees of the forrest are moued by the winde Esai 7 2 but we must consider that the victory is of GOD which casteth downe the mighty from their seat and exalteth them of low degree Thus doth Moses comfort Israel terrified and dismayed by the euil report the spyes had broght vp vpon the land Numb 14 8 9. If the Lord loue vs be will bring vs into this land and giue it vs which is a land flowing with milke and hony but rebell not ye against the Lord neither feare yee the people of the land fâ—r they are but bread for vs their shield is departed from them but the Lord is with vs feare them not A notable staffe to stay them vp both in respect of the presence of God with them and of his departure from their enemies And that which was a stay to them must serue also to comfort and refresh vs in all discouragements to consider that we haue a sure buckler with vs but the shield is departed from our enemies They lye open to the stroke of Gods hand he wil draw out his glittering sword against them they shall finde no shield to award the blow They are in a wofull case that hauing the Lord to be their enemy and no armour of defence vppon them to helpe themselues Wherefore whensoeuer we see these enemies of God and his people multiply and increase so that they seeme as a violent streame ready to beat down all things before them let not this disturbe or disquiet vs but learne to waite vpon God who will shew himselfe a present helpe and our GOD in the time of neede This tentation that the enemies are many and that few stand for vs few haue courage for Gods truth few shew themselues in good causes doeth greatly weaken our hearts and maketh them melt away as water we straight way conclude that the enemies must needes preuaile for we are weake and few But know this O ye of little faith and of so great feare that a good cause shall neuer faile albeit there be but few and those feeble to maintaine it Ionathan relying on God 1. Sam. 1â— 6. after his calling and a manifest signe to confirme him goeth on with a noble courage and resolution saying It is not hard to the Lord to saue with many or with few The worke of God was neuer set forward by the greatest number nay the profession of God alwayes had the fewest in number yet no enemy was able to stand against them The Apostles of Christ were few in number â— Cor. 10.4 5. and the weapons of their warfare were not carnall yet were they mighty casting downe the imaginations and euery high thing that is exalted against the knowledge of GOD and bringing into captiuity euery thought to the obedience of Christ Paul hauing appealed vnto Cesar and being brought to the defence of his cause saith At my first answering no man assisted me but all forsooke me I pray
God that it may not be laide to their charge Notwithstanding the Lord assisted me strengthened me that by me the preaching might be fully beleeued 2 Tim. 4 16 17. This appeareth in that worthy prayes of Asa which he made going to battaile against his enemies 2. Chron 14 11. Lord it is nothing with thee to helpe with many or with no power helpe vs O Lord our God for wee rest on thee and in thy name are wee come against this multitude O Lord thou art our God let not man preuaile against thee Let vs not therefore be discouraged and discomfited when we see many against vs and few to stand for the cause of God but consider that he whose cause it is is able to defend it whose power and glory is most of all seene in the weakenesse of those that are stirred vp to maintaine it Vse 3 Lastly it is our duty not to fret at euill men when they are exalted and lifted vp on high but consider the end that the Lord will make Nah 1 2. Who will take vengeance on his aduersaries and reserueth wrath for his enemies Though they practise against the iust and gnash their teeth against him though they watch the righteous and seeke to slay him though they abound and prosper and set their mouth against heauen yet this is a comfort to the godly Psal 37 7 8 9 10. That yet a litle while and the wicked shall not appeare thou shalt looke after his place hee shall not be found Waite patiently vpon the Lord and hope in him fret not thy selfe for him which prospereth in his way nor for the man that bringeth his enterprises to passe for euill doers shal be cut off they that waite vpon the Lord shall inherite the land The destruction which God hath conâ—luded against them is sure he wants no meanes to ouerturne them he can make things that are not of greater power then they that are There is no safety to the enemies of God and his truth there is no way for them to escape for the Lord is the God of vengeance This the Prophet Esay declareth at large chap. 30. 14.10 shewing that their destruction should be both certaine and suddaine This is that which the Prophet assureth Hezekiah of that God would put his hooke in his nostrils and his bridle in the lippes of Rabshekah that rayled vpon the holy one of Israel 2 King 16 6 7. Be not afraid of the words which thou hast heard I will send a blast vpon him he shall heare a noise and returne to his owne hand and I will cause him to fall by the sword in his owne land Let vs therefore remember alwayes the exhortation of the Prophet Psal 37 1 2. Fret not thy selfe because of the wicked men neither be enuious for the euill doer for they shall soone be cut downe like grasse and shall wither as the greene herbes trust thou in the Lord and doe good dwell in the Lord and thou shalt be fed assuredly Verse 9. Blessed is he that blesseth thee cursed is he that curseth thee This is the conclusion of this prophecy wherein is shewed that God will powre out his blessings vpon his people in such a gracious manner and measure that it shall runne ouer and fall vpon those that are the friends and fauourers of the Church on the contrary side such as hurt or persecute them shall vndergoe the heauy curse of God as God long before shewed vnto Abraham Doctrine God will be mercifull to such as be mercifull to the Church From hence ariseth this doctrine that God will be mercifull to all those that shew mercy to his Church and such as are without pitty and compassion shall finde iudgement without mercy at the hands of God God will blesse those that doe good to his people they shal not lose their labour that fauour the Church but such as are enemies vnto them shall finde God an enemy vnto them We see how God blessed the house of Laban for Iacobs sake so doth Laban confesse Gen. 30.27 I haue perceiued that the Lord hath blessed me for thy sake Thus God blessed the house of Potiphar for Iosephs sake that was sold vnto him for God was with him and his master saw that the Lord made all that he had to prosper in his hand Gen. 39 3 Thus haue worldly men beene blessed for the godlies sake This is it which Isaac vttered in blessing his sonne Gen. 27.29 Cursed be he that curseth thee and blessed be he that blesseth thee Hereunto commeth a worthy example recorded by the Prophet Ieremy chap. 38 9. chap. 39.16 17. when Ieremy was cast into the dungeon where he stacke fast in the myre through the false suggestion of his enemies Ebed-Melech the blacke Moore spake to the King for him drew him out with cords and tooke him out of the dungeon and therefore the Prophet is sent vnto him with message Thus saith the Lord of hoasts the God of Israel Behold I will bring my words vpon this city for euill and not for good they shal be accoÌ„plished in that day before thee but I will deliuer thee in that day sayth the Lord and thou shalt not be giuen into the hand of the men whom thou fearest for I will surely deliuer thee thou shalt not fall by the sword but thy life shall be for a prey vnto thee because thou hast put thy trust in me saith the Lord. Thus did God recompence his zeale and reward his fauour which he shewed to the Prophet in the miseries and troubles which hee sustayned Rahab the harlot receiuing the spyes sending them out another way and preferring their life before her owne life was her selfe saued from the common destruction and had her fathers houshold and all that she had giuen her as a prey because shee had hid the messengers which Ioshua sent to spy out Iericho Iosh 6 25. Iam. 2 25. Heb. 11 31. The widow of Sarepta giuing hospitality to Eliah and offering him part of that poore pittance which was left her and her sonne in those dayes of dearth and drought was with all her family miraculously sustained in the famine continuing three yeeres and sixe monthes 1. King 17 10. The Shunamite receiuing the Prophet Elisha making him a chamber prouiding al necessaries for him setting him there a table a stoole and a candle-sticke that he might turne in thither to lodge when he trauailed that way and eate bread at her house receiued both the blessing of a sonne her husband being old 2 Kings 4 8. and the raising of him from death to life to her great comfort She shewed some mercy but receiued more mercy she ministred comfort to the Prophet but her self receiued more comfort This also our Sauiour testifieth shewing that wee shall lose nothing that we bestow on any of the faithful we serue a bountifull Lord and a liberall pay-master Math. 10 41 42. He that receiueth a Prophet in
the duty the profite more then the labour Some are cruell and sauage wolues not sparing to deuoure the flocke by open violence Some are cunning and crafty Foxes vndermining the faith of the faithfull Many vnstable people that are euer learning and neuer attaining to the knowledge of the truth are greatly offended because of the vanity and variety that is in mens opinions and heereupon they cry out they know not what way to take they know not what doctrine to receiue they do not know in such diuersities what to beleeue This scandall is hereby remoued and this obiection answered For seeing we learne that the end of wolues and seducers is to be occupied about Gods people to ruine them it followeth that the Church of Christ vpon earth shall alwayes haue some of these wolues and false Teachers carrying a shew of lawfull Pastors but indeed are rauening wolues Wolues shall alwayes be in the Church of one sort or other such as teach false doctrine or persecute Gods seruants or louing the hyre more then the sweate or heate of the day and the wages better then the worke and the gaines rather then the paines and labour Christ our Sauiour whē the Pharisies had spoken against him Iohn 7 47. and 8 13. and 9 16 24 and sought both by perswasion and excommunication to leade away the people to make the faithfull wise against their practises declareth his office and person in a Parable Iohn 10 14 30. wherein he compareth Gods chosen to sheepe and himselfe to a Shepheard by this occasion he aduertiseth them of three sorts of Teachers which meddle with the flocke of God the first is a Shepheard the second an hyreling the third a theefe and a robber Christ also testifieth that there shall bee false Christs and false Prophets in the Church that shall deceiue if it were possible the elect of God Math. 24 24. So then we are not to wonder at it as at a strange thing when we see diuersity of iudgements and contrariety of opinions nor by by to say A notable subtilty of the diuell to seduce men Alasse what shall we doe that are simple There are great Doctors of one side and as great Doctors of the other side I will neuer be setled in religion till all be agreed This is a notable illusion of the diuell and a subtle delusion whereby vnder a great shew of wisedom he draweth many to destruction For these men thinke they speake discreetly and wisely and yet they speak most ignorantly and foolishly For wilt thou not resolue of thy religion vntill there be a generall agreement and a full accord of all parts Then thou wilt neuer be setled nor resolued thou wilt neuer bee of any religion inasmuch as thou shalt neuer see that perfect concord which thou supposest surmisest Where the good husbandmā soweth his good seed the enuious will sowe his darnell Math. 13 25. Hence it commeth to passe that in the Church there haue alwayes beene Teachers against Teachers Prophets against Prophets Apostles against Apostles Preachers against Preachers For as God raysed vp his Prophets so hath the diuell his false Prophets as Christ chose his Apostles so the diuell called his false Apostles as God hath his Church so the diuell hath his chappell and as God hath two or three gathered together in his Name the diuell will haue twenty gathered together in his name When God sent Moses and Aaron to worke myracles in the sight of Pharaoh to warrant his calling and to bring his people out of the Land of Egypt the diuell had his two ministers Iannes and Iambres that withstood Moses and Aaron deluding the Egyptians and hardening Pharaoh in his euill When Ieremy had in the Name of God denounced captiuity to be brought vpon the people and determined the time to be seuenty years the diuell prouoked Hananiah a false Prophet to speake in the presence of all the people that within two yeares the vesselles of the Lords house shall be restored the yoke of Nebucadnezzar broken such as were carried away be deliuered out of captiuity Ierem. 28 3 11. When Micaiah prophesied the ouerthrow of Ahab and the scattering of Israel vpon the Mountaines as sheep that had no Shepheard 2 Kings 22 17 22 the diuell bestirred himselfe went out as a false spirit in the mouth of all his Prophets Heere we see Prophets teaching against Prophets and the seruants of God set against the seruants of the diuell This is it which the Apostle Peter witnesseth 2. Pet. 2 1 2. There were false Prophets also among the people euen as there shall bee false Teachers among you which priuily shall bring in damnable heresies euen denying the Lord that hath bought them c. True it is it is a great tentation when wee behold such difference and opposition Moses and Aaron saw the enchanters counterfet the signes and myracles which they wrought by the finger of God yet did they not distrust their calling nor cry out against God A man would thinke Moses and the Magitians to be of equall power and authority and one to bee esteemed as much as the other Thus the vngodly shall alwayes finde something to delude them and to hold them in blindnes Such as will not beleeue the truth shall be fed with dreames and be deceiued with lyes 2 Thes 2 10. Notwithstanding as the rod of Moses deuoured the charmers rod so the truth shall ouercome errors and the light of the Sunne shall abolish the darknesse of the night This the Apostle Paul alledgeth to comfort Timothy and in his person encourageth all the seruants of GOD and Ministers of his word shewing That he will prouide that his truth shall not alwayes be oppressed though it be suppressed for a season yet in the end it shall preuaile 2 Tim. 3 3 8. God will make it to be receiued and entertained when Satan and his instruments shall be confounded Albeit Iannes and Iambres withstood Moses and resisted the truth yet their madnes was made manifest to all Thus then we haue two manner of comforts when we see the truth not receiued Two cōforts when we see the truth of God gainsaid but resisted not beleeued but contradicted First because the Lord vseth vs no otherwise then he hath vsed his Church at all times and in all ages Moses and the Prophets had continuall warre made against them CHRIST and his Apostles were gaine-sayed and withstood therefore let vs take it patiently at this day if we suffer and sustaine the like measure at the hands of wicked and vngodly men For we must not looke that our condition should bee better then of Moses and the Prophets or what reason haue we to expect a priuiledge or prerogatiue aboue them Secondly the end shall alwayes be good the yssue blessed though it greeue vs to fight and the truth sometimes seeme to be in danger yea to be vtterly abolished let vs waite Gods leysure and consider that howsoeuer
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
brethren But they proceed by little and little from step to step and from one degree to another till they feare nothing and are ashamed of nothing Therefore in the example of one man heere set before our eies Moses declares to what impudency shamelesnesse they were come that they brought their harlots into the hoast to despite God to anger Moses to corrupt the people to pollute the worship that was set vp by the commandement of the Lord. For this man who is afterward named as if he had beene absolute in power as he was indeed resolute in will dissolute in his whole life brought his whorish woman in the sight of God in the sight of Moses in the sight of the congregation and in the sight of the Tabernacle to shew that he had filled vp the measure of his sinne Doctrine Euill men proceed by degrees from worse to worse The doctrine arising from hence is this that euill men doe not vsually make any stay in euill but proceede from degree to degree to worse worse The nature of sinne is to draw all such as delight in it and follow after it from one euill to another vntill in the end they become most corrupt and abhominable This is it which the Prophet Ieremy noteth in the people of his time when he sayth Were they ashamed when they committed abhomination Nay they were not ashamed no neither could they haue any shame therefore they shall fall among the slaine when I shall visit them they shall bee cast downe saith the Lord Ier. 6 15. The like we see in the 18. chap. following ver 11 12. Speake to the men of Iudah and to the inhabitants of Ierusalem saying Thus saith the Lord Behold I prepare a plague for you and purpose a thing against you returne you therefore euery one from his euill way and make your wayes your workes good But they said desperatly Surely we will walk after our own imaginations doe euery man after the stubburnes of his wicked hart The truth of this hath bin euidēt in al ages of the Church When the Lord was determined to bring an vniuersall flood vpon the face of the earth for the sinnes of man and had giuen them a time of repentance while his patience endured Gen. 6.12 They ceased not from sin neither repented of their wickednesse saying what haue I done Math. 24 38. But euery one turned to their race as the horse rusheth into the battell For in the time that was limited thē their sin increased our Sauior shewing how they were giuen ouer vnto all loosenesse vntill the flood came and swept them all away This the Prophet Dauid noteth if hee were the penner of that Psalme where hee obserueth the degrees and stayres by which men ascend to the heighth and top of sinne first they beginne to walke in the counsell of the wicked then they proceed to stand in the way of sinners lastly they come to sit downe in the seat of the scornefull Psal 1.1 And this we may further obserue in the faylings of the faithfull and in their fallings into sinne No man becommeth extreamely euil at a sudden nor desperately setled and obstinatly resolued to continue in sin in a moment but as he that will climbe vp to the top of an high tower doth ascend step by step and by little litle so he that maketh no conscience of any sinne but walketh in all prophanenesse with greedinesse commeth to that height by degrees one sinne drawing on another the lesser making way for the greater and the greater obtayning passage for the greatest of all Wee see it in Euah when she fell from God first Gen 3 6. she listned vnto Satan secondly shee made a light resistance to his tentation thirdly shee beganne to doubt waueringly of that which God had deliuered absolutely fourthly shee grew in concupiscence the eye liking the heart lusting and both of them desiring the forbidden fruite lastly she fell to flat apostacy infidelity and rebellion This likewise is set before vs in the example of Peter who getting into the high-Priests hall and thrusting himselfe into euill company hath left vs a strong proofe of his owne weakenesse and of his declining from euill to worse First hee answereth faintly and fearefully that he knew not the man Math. 26 70. A dangerous beginning When hee was further vrged and pressed to answere and that he saw his bare and cold denyall would not be accepted hee thought to goe one step farther hee denyed with an oath that he neuer knew him Yea when they were importunate vpon him and would not suffer him to be in rest he began to curse himselfe and thereby to cast himselfe into the depth of sin into the gates of hel and into the hands of Satan The Reasons follow First sin groweth Reason 1 in the heart as the childe doth in the wombe For as the infant hath his increasings and augmentations from a small beginning vntill hee come to the birth proceeding from one degree and age vnto another as Iob setteth foorth our first creation Thou hast powred me out as milke and turned mee into cruds like cheese thou hast clothed me with skinne and flesh and ioyned me with bones and sinnewes Iob 10 10 11 so is it with a sinner his beginnings are small but the further hee runneth the longer he continueth and the deeper hee plungeth himselfe in sinne the more corrupt and abhominable he becommeth As a spring that ariseth out of the earth is first little and shallow but the further it groweth the more ground it floweth and the more streames come into it the greater the riuer is or as a fire which at the first is a little sparke being nourished becommeth in short time a great flame so is it with sin it is little in growth weake in strength slender in appearance at the beginning but being cherrished and fostered in the soule of the sinner it multiplyeth exceedingly and bringeth foorth many children of the same nature whereof we may truely say Like mother like daughter This is that comparison which the Apostle Iames vseth to expresse the fruitfull nature of all the vnfruitfull workes of darkenesse Euery man is tempted when hee is drawne away by his owne concupiscence and is enticed then when lust hath conceiued it bringeth foorth sinne and when sinne is finished it bringeth foorth death Iam. 1 15. VVhere the Apostle sheweth that first a man is tempted to euill then concupiscence conueyeth it after it is in trauaile and bringeth foorth and lastly it doth finish it as a perfect birth This comparison is also vsed by the Prophet Dauid Behold he shall trauaile with wickednesse for he hath conceiued mischiefe but he shall bring forth a lie Psal 7 14. Reason 2 Secondly the wrath of God falleth vpon such as make no conscience to fall into lesser sinnes hee giueth them ouer to a reprobate sence to a slumbring spirit and to hardnesse of heart that
regard neither God nor men neyther heauen nor hell neyther saluation nor damnation This is indeede a dangerous estate and a feareful condition Vse 2 Secondly seeing euill men waxe worse worse we may conclude that their iudgment sleepeth not but is encreased as their sinne encreaseth yea it is not farre off but lyeth at the doores Euery sinne is in it owne nature a sin to death and a remouing from God the wages of it is death and prouoketh to an vtter consumption of vs Rom. 6 23 how then can we answere so many thousands if one bee so grieuous For if the Lord marke what is done amisse who shall be able to stand Thus the Apostle setteth downe their condition that were setled in wickednesse That their condemnation long since resteth not their destruction stūbreth not 2. Pet. 2 3. So then we may assure our selues that the iudgments of God follow at their heeles when men are come to the top and heighth of their sinnes Thus it was with the old world when their wayes were wholly corrupted then was the earth vniuersally drowned When the Sodomites became exceeding sinners against the Lord and their sinnes cryed to heauen the Lord rayned downe fire brimstone vpon them When Israel abounded in all sinne that there was no truth nor mercy nor knowledge of God in the land but that by swearing and lying by killing and stealing they brake out and blood touched blood the Lord denounceth by his Prophet That the land shall mourne and euery one that dwelleth therein shall he cut-off Hos 4 1 2. When the Amorites had filled vp the measure of their sins Gen. 15 14. they should be rooted out of the Land and the people of God come in their stead Where the Lord declareth that howsoeuer this people were exceeding sinners in the dayes of Abraham and deserued to be rooted out at the very first yet did he withhold his hand and waited for their repentance a long time vntill they were past recouery Do we then see any waxe worse and worse and encrease in sinne as they grow in age We may conclude that so soone as they are become ripe nay rotten in their sinnes the appointed time of God draweth on to destroy them For euen as men when their Corne is waxen ripe and the fields are white vnto the haruest doe thrust in their sickles Mark 4 29. and cut it downe so will the Lord deale with all the vngodly for when their sinnes are at the highest then his iudgements are at the neerest according as the Apostle Iohn sheweth that an Angell came out of the Temple crying with a loud voyce vnto him that sate on the Cloud Thrust in thy sickle and reape for the time is come to reape for the haruest of the earth is ripe Reuel 14 15. This is it which was declared in a vision vnto Amos where the Lord shewed vnto him a Basket of Summer fruite and saide Amos what seest thou who answered A Basket of Summer fruite Then the Lord saide vnto him The ende is come vpon my people of Israel I will passe by them no more Amos 8 1 2. Declaring thereby the ripenes of their sinnes and the readinesse of Gods iudgements to giue them their reward Wherefore whatsoeuer sinnes vngodly men commit the old are not forgotten and onely the new remembred but all both old and new do come together adde vnto the heape that the measure beeing full pressed downe shaken together and running ouer certaine destruction may fall vpon them Let vs not make a mocke of sinne or thinke that God hath forgotten it when wee haue forgotten it The iniquities that men commit one day are forgotten with them the next and such as are practised in their youth are past their knowledge before they come to age but we cannot hide them from the Almighty Who writeth bitter things against vs and maketh vs to possesse the iniquities of our youth Iob 14 26. Psal 25.7 Euery sin shall helpe somewhat to encrease the weight and make our account the greater in the day of account for as euery Corne of wheat helpeth to fill vp the bushell and to enlarge the heape so doth euery sinne that we commit helpe to bring our wickednesse to the full And as men keepe their bookes of reckonings and accounts which they wil bring forth when they are to reckon so the Lord to the end we may know that he seeth and remembreth our offences is saide after the manner of men to keepe a Register of the deeds of men and to write them vp in the same and euery sin serueth to fill vp the accounts Reuel 20 12. He noteth so many oathes as euery day come from our vncleane mouthes our drunkennesse at this time and that place and in that company our whoredomes vncleannesse and wantonnesse our contempt of his word our neglect of this sermon and that sermon on this Sabboth and on such a Sabboth so that wee shall finde when the day of reckoning commeth sins vpon sins and heaps vpon heapes vntill the measure runneth ouer and when wee must goe the way of all flesh they will stand before vs as an huge Sea whereof we can sound no bottome to swallow vs vp For if we must giue an account for euery idle word at the day of iudgment Mat. 12 36 how much more for our blasphemies and vncleane deeds which are without number Which should make vs cry out with the Prophet O Lord I know that the way of man is not in himselfe neither is it in man to walke to direct his steppes Lord correct me but with iudgment not in thine anger lest thou bring me to nothing Ier. 10 23 24. To conclude howsoeuer God spare long because hee is patient yet if wee grow worse and worse and abuse his patience and run into all ryot and excesse of sinne he will fill vp the viole of his iudgment and powre out his wrath vpon vs to the vtmost This serueth to answere the curiosity and to stop the mouthes of many men who seeing wicked men proceede in sinne and prosper in their wayes are offended and are ready to say Doeth not the Lord see this Or is there no righteousnesse in the Almighty Why doth the way of the wicked prosper and why are they in wealth that rebelliously transgresse Ier. 12 1. God suffereth wicked men a long time because their sinnes are not yet full the measure is not filled vp but waite a while and they shall not goe vnpunished Vse 3 Lastly seeing men giuing themselues ouer to sinne come at the last to bee frozen in the dregges of it it is our duty to resist the beginnings to preuent the breach and to stop the first course of it It is as a serpent that must be trod on in the egge it is as a birth that would be smothered in the conception Let vs take heed that sinne grow not into a custome and get an habit This is it which
Manna as a light meate he smote them with an exceeding great plague he slew the strongest of them and smote downe the chosen men of Israel so that the name of the place was called The graues of lust beecause there they buried the people that fel a lusting Numb 11.33 When Corah Dathan Abiram rose vp against Moses backed with certaine Captaines famous in the congregation and men of renowne they were swallowed vp of the earth and consumed with fire and on the morrow when the multitude murmured against Moses and Aaron saying Ye haue killed the people of the Lord Numb 16 41 49. hee sent a plague amongst them that quickely wasted consumed fourteene thousand and seuen hundreth besides them that dyed in the conspiracie of Korah When Dauid had sinned in numbering of the people and in glorying in his owne strength 2 Sam. 24 15 the Lord sent a pestilence in Israel and there dyed of the people from Dan to Beersheba seuenty thousand men The Apostle Iude produceth sundry examples to this purpose of the Angels that are reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day of the Israelites who albeit they were deliuered out of Egypt yet were afterward destroyed beecause they beleeued not â—â—de 6 5. of those vngodly meÌ„ that turned the grace of God into wantonnesse and are ordained to condemnation The truth heere of shal more fully and wonderfully appeare in the day of iudgement when iustice onely shall bee executed and the Lord shew himselfe to the wicked onely as a terrible Iudge He shall come from heauen with al his mighty Angels with a great shout and with the Trumpet of God To render vengeance vnto them which know not God and which obey not the Gospel of our Lord Iesus Christ which shall bee punished with euerlasting perdition from the presence of the Lord and from the glorie of his power 2 Thess 1 9. Then they shall say vnto the mountaines and rocks fall on vs and hide vs from the presence of him that sitteth on the throne and from the wrath of the Lambe for the great day of his wrath is come and who can stand Reuel 6 16. And to the end no doubt hereof should remaine Reason 1 in vs let vs consider the reasons The anger of God is as himselfe is infinite and without end so that nothing is able to stand before him This is it which the Prophet Dauid teacheth Psal 90 11. Who knoweth the power of thy wrath or of thine anger according to thy feare As if he should say when thine hand is any way heauy vpon vs no man standeth in awe of thine indignation and fearfull displeasure so much as thou and thine anger ought to be feared of vs. Heereunto accordeth the saying of the Prophet Nah. 1 5 6 The mountaines tremble for him and the hils melt and the earth is burnt at his sight yea the world and all that dwell therein who can stand before his wrath or who can abide in the fiercenesse of his wrath his wrath is poured out like fire and the rocks are broken by him If then his wrath be infinite without limitation of time without circumscription of place and without respect of person so that the heauens melt the mountaines are dissolued and the foundations of the earth are discouered it must needs be that when hee is moâ—ued his wrath is very full of rage and reuenge Secondly we must needs hold that plenty Reason 2 of desolation is made in the earth in the wrath of God if we consider the comparisons wherby it is expressed It is compared sometime to the roaring of a Lion which maketh all the beasts of the forrest to tremble It is a fearfull voice it maketh man and beast to stand in feare This the Prophet Amos expresseth The Lyon hath roared who will not bee afraide the Lord GOD hath spoken who can but prophesie Amos 3.4 8. Sometimes it is compared to a violent fire that spreadeth it selfe farre and neere This Moses did teach the people when he willed them to take heede to themselues lest they forgaâ—e the Couenant of the Lord their God and make to themselues any grauen image saying The Lord thy God is a consuming fire and a iealous God Deut. 4 24. 9 3. fire we know is fierce and fearfull wasting and deuouring al things before it so that nothing is able to resist the strength and force thereof VVe say in a common Prouerbe that fire and water are without mercy They are of an vntamed nature euen so is the displeasure of almighty God being prouoked by sinne intollerable vnspeakable vnsearchable without limitation of time of quantity or quality and therefore hee must needes bee armed with great wrath kindled against the vngodly Vse 1 The vses of this doctrine are very many but wee will stand onely vpon the principall First wee may conclude that it is a fearefull thing to fall into the hands of so mighty a God It is extreme madnesse for any man to set himselfe against such a God Who is able to preuaile that hath him his enemy Take heed therefore God will not be mocked Are we stronger then he that wee should fight against him This is the vse which the Apostle maketh in the Epistle to the Hebrewes We know him that hath said Vengeance is mine I will recompence Hebr. 10 30 31 and againe The Lord shall iudge his people It is a fearefull thing to fall into the hands of the liuing GOD. There is no iesting nor dallying with so fearefull and dreadfull a Maiesty who is so great in power glorious in holinesse fearefull in praises terrible in his anger and iust in all his doings Exod 15 11. The heauens and the heauens of heauens together with the earth and all the compasse of the world are not able to beare the least sparke of his displeasure when it is kindled the flame whereof shall burne vp the wicked and shall we play with him in his anger as with a little childe Alas then what shall become of the wretched soules of wicked and damnable men when his wrath shall smoke against them and the whole viole of his fury shall be powred downe vpon them O how miserable shall their anguish and tribulation be and how infinite and vnmeasurable theyr torment which shall be thus plagued condemned and cursed of the Lord what shall become of swearers drunkards whoremongers and such like in the day of the Lords wrath They shall wish that they had neuer bin borne Mat. 26 24 they shall thinke it a benefite if they had beene borne toades And if they could behold at the least in these their dayes but a shadow of the misery that remayneth for them and of the pit of destruction that gapeth for them it were sufficient to swallow them vp in heauinesse and make them euen dissolue themselues into teares and torments as passing all that can be spoken or thought thereof but now
the sinne might be knowne and the men also knowne that do commit it And to what end doth the Apostle Iohn tell vs 1 Iohn 5 ver 16. There is a sinne to death and of seeing our brother sinne vnto death If then it may be seene it may be knowne And hence it is that when the Church saw Iulian the Apostata who had bin enlightned with the truth and bin zealous in the profession of it to despite God openly to lift vp himselfe against his word and to make a mocke of all religion they would haue no more to do with him they accounted him as a diuell and they prayed with one consent against him that God would confound and destroy him They did not pray vnto God for his conuersion and to giue him a new heart but because he could not repent being past amendment they called vpon God to hasten his condemnation that he might shew thereby what account he maketh of his most holie truth Last of all we ought to haue a care to bee Vse 3 helpfull and profitable to the Church and to be zealous in the seruice of God that thereby to the comfort of our selues and our posterity we may carry a sweet remembrance a blessed report in the Church for euer The loue of Mary in annointing Christ with the precious oyle which she powred on his head is promised by Christ to bee remembred for euer in what place of the worlde soeuer the Gospel shold be published Verily I say vnto you whersoeuer this Gospel shal bee preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her Matth. 26 13. The praise of Iehoiada is recorded in Scripture he dyed an old man and full of dayes they buried him in the City of Dauid with the Kings because hee had done good in Israel and toward God his house 2 Chr. 14 16. This serueth to reprooue such as care not at all what men thinke or speak of them and regard not what name they haue good or bad what report is giuen of them honorable or dishonorable sweet or rotten so they may preuayle in their purposes Cicer. of fâ—ic l 1. and bring to effect their diuellish deuices An heathen man could say It is the part of a retchlesse and dissolute man to neglect what a man sayth of him Salomon teacheth vs that a good name is more to bee desired then great riches and a louing fauour more then siluer and gold Pro. 22 1 Eccles 7 3 This is not attained by flattery or falshood but by godlinesse and righteousnesse by humility and an vpright conscience Riches are fraile and transitory subiect to vanity and corruption but a good name and louing fauour remaine for euer So the Prophet describing the blessednes of the man that feareth the Lord and delighteth in his commandements sayth that he shal neuer be moued but the righteous shal bee had in perpetual remembrance Ps 112.6 A good name is better then a great name And albeit the godly be despised in the world yet God will aduance theyr estimation giue theÌ„ a sweet sauour among all good men True it is sinfull men are magnified of sinners for euen the sinners loue those that loue them Luke 6 32. to receyue the like of them againe yet they shall bee made abhominable vnto the Saints and their name shall bee cursed and as much loathed as the filthy fauour of his carkasse that lyeth rotting in the graue So then seeing shame shall be as an vnseparable companion of wickednesse and no man can separate those things which God hath ioyned together on the other side heere is comfort to the godly that GOD will vndertake the protection of their names so that no creature shall bee able to rob them of it but as he preserueth them to saluation so he will maintayne their credit and estimation Wee see this in many the deare seruants of God who albeit they haue had their names for a time diminished impayred yet they haue beene restored and recouered The name of Naboth was greatly blemished with the slanderous imputation of treason and blasphemy but that momentary shame is swallowed vp and recompensed with euerlasting honour throughout all generations 1 King 21.10 The like wee might say of Cranmer Ridley Latimer Hooper Bradford Philpot and many other the deare seruants of God that gaue their liues for the truth howsoeuer they were condemned for heretikes yet they are renowned for Saints and shall be so acknowledged to the end of the world 16 Againe the Lord spake vnto Moses saying 17 Vexe the Midianites and smite them 18 For they trouble you with their wiles wherewith they haue beguiled you as concerning Peor and as concerning their sister Cosbi the daughter of a Prince of Midian which was slaine in the day of the plague because of Peor We haue hitherto in this chapter handled the transgression of the Israelites and the reconciliation of God Now remayneth the decree and determination of God against the Midianites For after that God had chastened his owne people and iudgement hath begun to breake out against the house of God hee riseth vp in wrath and indignation as a iust Iudge against his enemies Heerein we are to marke two things First the commandement Secondly the reasons or causes of the commandement The commandement and charge directed vnto Moses in this Smite and slay the Midianites Thus doth wickednesse returne vpon the heads of the authors thereof These enemies being drawne into the league to take part with the Moabites had conspired against Israel soght to subdue them not by strength but by sensuality nor by force of warre but by lasciuiousnesse and wantonnesse of women Now the wheele is turned vpon themselues the stone is rolled vpon them that first stirred it and mischiefe falleth vpon the first contriuers Obiect But heere out of this commandement arise two questions fit to be mooued and worthy to be discussed First inasmuch as God euery where forbiddeth reuenging of our owne causes and quarrels why doth hee now permit and prouoke the people of Israel therunto as if they were not by nature prone enough to vengeance I answere Answ there is a double kinde of reuenge one priuate the other publicke Priuate reuenge is that which proceedeth from the priuate motion of our corrupt nature seeking to satisfie our owne malice with the hurt of others This is forbidden by our Sauiour Christ Mathew 5 44 commanding vs to loue our enemies and to ouercome euill with good Publique reuenge is that which is commanded and warranted by God being imposed vpon vs either mediatly by authority of the Magistrate or immediatly by the secret instinct of the Spirit This is allowed and lawfull as we saw before in Phinehas and others inasmuch as it proceedeth not from the corruption of nature but from the inspiration of God For God the iust reuenger of all wickednesse may vse the ministery of
diuels Fish in the sea that is all soules in Purgatory Moreouer as this course of interpretation turneth the Scripture into Allegories so it ouerturneth the rules of Interpretation Saint Augustine in his famous bookes of Christian Doctrine handleth at large the manner how to expound the Scripture and what wayes are to be taken to find out the true meaning therof De doct chri lib. 1. 2 3 Hieron in Esai cap. 19 Where he teacheth that seeing the loue of God and of our neighbour is the end of the whole Scripture that must be a false interpretation which doth not build vp in this loue that we must expound the darke places by the plaine the fewer by the greater number that the study of artes knowledge of the toongs is necessary that we must expound Scripture by Scripture that wee must distinguish betweene precepts precepts betweene those that are giuen to all and those that were particularly directed to certaine persons that we must diligently marke all circumstances what goeth before and what followeth after that we must pray vnto him that is the Author of the Scriptures who onely is able to reueale the meaning of his owne word These rules are diligently to be considered of al those that come to expound the Scriptures As for hidden and secret sences we know them not we acknowledge them not we beleeue them not but leaue them to those that seeke an hidden diuinity and a secret religion deuised in their owne braines which will not abide the tryall of the light And thus much touching the true vnderstanding of this diuision and of ouerthrowing the false interpretation thereof now let vs come to the Doctrines that arise out of the same Verse 16. Againe the Lord spake vnto Moses saying c. We heard before the heauy wrath of God that fell vpon the Israelites the heads of thē were hanged the rest of the people were plagued with a sore plague there died in one day foure and twenty thousand But did the Midianites escape the hand of God that were the enticers of them who offered theyr daughters that they should commit fornication with them No they did not escape God giueth Moses charge to draw the sword against them and to destroy them Heere then we are to obserue the order which God obserueth in punishing The Midianites sinned first but the Israelites are first punished The Israelites sinned after the Midianites but the Midianites are punished after them From this course of Gods iudgements Doctrine God doth first chasten his owne people wee learne this Doctrine that God first chasteneth his owne people Howsoeuer he will not suffer the vngodly to escape nor to goe away without punishment but executeth his iust iudgments against them yet he will begin with his owne Church lay the rod vpon them in the first place He could if it had pleased him haue punished these Midianites first as the principal authors of all this mischiefe but he beginneth in iustice with his Church which were drawne to idolatry and adultery by them Thus the Lord dealt with Moses and Aaron when the people murmured through want of water repented of their going out of Egypt and rebelling against God assembling themselues in tumultuous manner against the seruants of GOD that had led them in the wildernesse and carried them in safety as vpon Eagles wings These were the first and chiefe in the offence yet because Moses and Aaron beleeued not the Lord to sanctifie him in the presence of the children of Israel they were first punished and not suffered to bring the congregation into the land which hee had giuen them Num. 20 12. This wee see further confirmed vnto vs in the latter end of the booke of Iob he had indeed offended God and spoken vnaduisedly with his lippes but his three friends had offended much more grossely then he for the wrath of God was kindled against them because they had not spoken of him the thing that is right like his seruant Iob Iob 42 7. Neuerthelesse Iob is rebuked first albeit he were the party that had lesse offended First God findeth fault with Iob and secondly hee findeth fault with his companions The holy history teacheth vs that Iehoshaphat ioyned in affinity with Ahab and went into the battell with him True it is he sinned grieuously in helping the wicked and louing them that hated the Lord for the which he is reproued of the Prophet yet many good things were found in him and he was righteous in respect of Ahab 2. Chron. 19 1 notwithstanding the wrath of the Lord began first to fal vpon him and he had perished in the fight being compassed by his enemies vnlesse hee had cryed vnto the Lord to helpe him who moued them to depart from him 2 Chron. 18.31 This is it which the Prophet Ieremy declareth at large shewing the order of the Lords proceeding in punishing such as sinne against him first he will rayse vp the Caldeans to chastice his Church and then the Caldeans themselues shall not escape I will send and take to me all the families of the North and I will bring them against this Land against the inhabitants therof and this whole land shall bee desolate and an astonishment and these nations shall serue the King of Babel seuenty yeeres when the seuenty yeares are accomplished c. Ier. 25 9 11 12. This is it which the Prophet complaineth of in the Psalme These are the wicked yet prosper they alwayes and encrease in riches Certainely I haue cleansed my heart in vaine washed mine hands in innocency c. Psal 73 12 13. And if we consider eyther the state of the Church generally or the condition of the members of the Church particularly we may in all times and ages see the truth of this doctrine and conclude with the Apostle Peter The time is come that iudgment must begin with the house of God 1. Pet. 4 17. Reason 1 The reasons will further open vnto vs the certainty of this truth and serue to cleare the iustice of God in obseruing this order For first as hee that honoureth the Lord shall bee honoured so they that despise the Lord shall be despised 2. Sam. 2 30. But none more dishonour GOD then his seruants offending against him whose sinnes presse him downe as the sheaues do a cart They open the mouthes of the vngodly to speake euil of God and his trueth If then Gods owne people the lot of his inheritance doe despise him and cause his Name to be blasphemed if they neglect his honour and turne his mercies vnto security and his grace into wantonnesse and so with a proud heart and an high hand set themselues against it can he beare it and wil hee not be reuenged on such a nation as this 1. Sam. 12.14 Rom. 2 24. There can be no greater despite done vnto a man then when his owne children rise against him and offer all villany vnto him So
there can be no greater dishonour offered vnto the most High God then when the sonnes of his owne house the seruants of his owne family and the flocke of his owne pasture rebell and resist against him The sinne of the Iewes is greater then of the Gentiles which sinned of knowledge and not of ignorance and therefore should receiue the greater punishment and be beaten with moe stripes as our Sauiour teacheth Luke 12 47. We are not therefore to maruel if they come into iudgment that they may be despised as they haue despised him For seeing no sinnes are greater then the sinnes of his owne chosen they must first taste the scourge of his hand as they haue contemned him and his glory Reason 2 Secondly his owne people haue the first and greatest experience of his mercies They haue the chiefest and choisest priuiledges and prerogatiues of his graces aboue all the wicked True it is all mankinde tasteth abundantly of Gods liberall and bountifull hand to make them without excuse but to the sonnes and daughters of the Almighty All the pathes of the Lord are mercy and truth the secrets of the Lord are reuealed to them that feare him and his couenant to giue them vnderstanding Psal 25 10 14. Hee calleth not them his seruants For the seruant knoweth not what his master doth but he calleth them his friends for all things which he hath heard of his Father hath hee made knowne to them Iohn 15 15. This is that reason which the Prophet pointeth vnto when he saith Loe I begin to plague the citty where my Name is called vpon Ier. 25 29 As if he should say I haue set my Name there I haue giuen them my word I haue fed them as from mine owne table therefore they shal not escape This is it which the Apostle meaneth when he saith I am not ashamed of the Gospel of Christ c. Rom. 1 16. Whereby he declareth that God keepeth this order to offer grace first vnto his own people VVhen Christ sent out his disciples hee commanded them not to go into the way of the Gentiles neyther to enter into the citties of the Samaritanes But to goe rather to the lost sheepe of the house of Israel Math. 10.6 And when the Apostle saw the Iewes full of enuy and speake against those things which were preached vnto them he said behold It was necessary that the word of God should first haue bin spoken vnto you but seeing yee put it from you and iudge your selues vnworthy of euerlasting life loe we turne to the Gentiles Acts 13 46. Seeing then that this is the constant order that God obserueth to bestow his blessings first vpon his seruants it followeth that for the abuse of them they must first feele his punishments The greater loue they haue abused the greater punishment shall bee inflicted vpon them This is it which the Apostle remembreth Tribulation and anguish shal be vpon the soule of euery one that doth euil Rom. 2.9 Let vs now make vse of this doctrine which Vse 1 hath beene made plaine to our consciences First this serueth to ouerthrow the Church of Rome who dreame of a Church set in outward pompe and glory Bellar. de not eccl lib. 4 cap. 18. and make it a note of the Church to haue temporall felicity to haue earthly triumphs to haue victories and good successe in warre against their enemies as also the vnhappy end of the enemies of the Church For our doctrine teacheth vs that the Church is oftner without this flourishing estate in outward happinesse then it doth enioy it The Kingdome of Christ is not of this world The Lord declareth to Abraham that for a surety his seede should bee a stranger in a land that is not theirs foure hundred yeares and shall serue them and they shall intreat them euil Gen. 15.13 So he threatned by his Prophet Ieremy and performed it that they were carried into captiuity seuenty yeares verifying that which is spoken I haue forsaken mine house I haue left mine heritage I haue giuen the dearely beloued of my soule into the hands of her enemies Ierem. 12 7. Hence it is that Christ sayth oftentimes In the world yee shall haue trouble ye shall weepe lament and the world shall reioyce Ioh. 16 7.33 The Apostle teacheth That all which will liue godly in Christ Iesus shall suffer persecution 2. Tim. 3.12 It is a worthy sentence recorded by the Prophet Precious in the sight of the Lord is the death of his Saints howsoeuer the world doe account of them Psal 116 15. It is made a note of the Turkish Religion to haue externall felicity to abound in earthly prosperity It is the heauenly felicity and euerlasting happines which belongeth to the true Church and is proper to it Therefore one of their owne writers though not so absurd in opinion and corrupt in iudgment as most of that side Espens in 2 Tim. 3. faith The crosse is a note of the Church Christ foretold vs of troubles but false Christs of peace and prosperity So then by the confession of this man they must be accounted false Prophets that make outward glory and renowne to bee the true markes of the true Church And if we should necessarily vrge this as any priuiledge of the Church we should long agoe haue condemned the Prophets the Apostles the Patriarks Martyrs yea the sonne of God himselfe Christ Iesus who wanted the fauour of the world suffered the reproch of the crosse and gaue vp their liues vnto the death that they might receiue a better resurrection If the Church of Rome condemne these wee are content they should condemne vs if they iustifie them they must condemne themselues and renounce this outward felicity as a false note of the Church Vse 2 Secondly we may from this vsuall order of Gods punishments conclude that the vngodly shall neuer escape albeit for a time they be free GOD hath most assuredly determined to inflict great and grieuous punishments vpon the wicked and vngodly that are his enemies howsoeuer he beare for a season with the vessels of wrath This the Prophet is sent to tell the King of Babel and that nation and sundry other people Thus sayth the Lord of hoasts yee shall certainely drinke for loe I begin to plague the citty where my Name is called vpon and should you goe free yee shall not goe quit for I will call for a sword vpon all the inhabitants of the earth Ier. 25 29. This wee see likewise in the Prophet Habakuk first the Lord raysed vp the Caldeans a bitter and furious nation whose horses were swifter then the Leopards and fiercer then the wolues to chastise his owne people and afterward the Caldeans themselues shall be spoyled Chapter 2. This serueth as a terror to all vngodly men to consider that howsoeuer GOD beginneth to chastise those of his owne houshold when hee doth purpose to bring a plague vppon a land and beginneth not at the
much the rather because it is so generally neglected Nay it is not onely shamefully omitted but the contrary is commonly practised For how many are there that make a mocke at the miseries of the Church as Shemei did at the troubles of Dauid who cursed him when he should haue comforted him 2. Sam. 16 7. Thus are the deare Saints of God dealt withall thus they are reuiled and railed vpon with horrible taunts thus they are slandered and reproached with bitter imputations such as the diuell deuiseth and malice setteth abroach The bowels of their pity are breathings out of cruelty Their shewing of compassion is the adding to their affliction Their visiting of them in their aduersity is a casting vppon them of the greatest miserie These are the daies of the patience of the Saints which are filled with reproaches and giue their cheekes to him that smiteth them Lamen 3 30. Let them commit their causes to God who in his good time will looke vpon them for good and reward their enemies according to their workes Verse 17. Vexe the Midianites and smite them Heere is the commandement giuen by God to Moses and by Moses to the Israelites to execute vengeance vppon the Midianites because they drew the people of God into sin allured them to whoredome enticed them to idolatry and brought vpon them a most fearfull iudgement that entred in among them destroyed many thousāds of them This commandement giuen in this place is afterwards renewed and executed according to the direction giuen vnto them For inasmuch as they troubled Israel the Lord troubled them to be put to the sword so that their cities were burned their goods were spoiled their Women captiued their Kings destroyed and all theyr males massacred This is set downe more at large in Numb 31 1 2. where the Lord spake vnto Moses saying Reuenge the children of Israel of the Midianites and afterwards shalt thou be gathered vnto thy people And Moses spake to the people saying Harnesse some of you vnto war and let them go against Midian to execute the vengeance of the Lord against Midian Seeing then that they haue such a charge commission from God to destroy them we learne from hence That warre is lawfull Doctrine The people of God may lawfully make warre The people of God may lawfully make wars both offensiue and defensiue against their enemies The truth hereof appeareth in many places of the word of God This is charged vpon the people of God Deu. 7 2. 20 10 11 12 13. Whē the Lord thy God shall bring thee into the Land whither thou goest to possesse it and shall roote out many nations before thee then thou shalt smite thē thou shalt vtterly destroy them thou shalt make no couenant with them nor haue compassion on them And afterward in the same book when thou comest neere vnto a city to fight against it thou shalt offer it peace but if it will make no peace with thee but make warre against thee then thou shalt besiedge it and the Lord thy God shall deliuer it into thine hands and thou shalt smite all the males therof with the edge of the sword So when Amalek fought with Israel in Rephidim which was the first of the nations that encountered with thē after they came out of the land of Egypt Moses saide to Ioshua Choose vs out men go fight with Amalek so hee discomfited Amalek and his people with the edge of the sword Exod. 17 9. The like we see in Ioshua the Generall of the Lords hoast at the taking and winning of Ioshua so soone as the wall fell down at the sounding of the Trumpets and the shouting of the people they tooke the City and vtterly destroyed all that was in the City both mā and woman young and old with the edge of the sword Iosh 6 21. 10 13. This the Prophet teacheth when hee praised the Lord for deliuering him from the hand of all his enemies Psal 18 34 37 38. He teacheth my hands to fight so that a bow of brasse is broken with mine armes I haue pursued mine enemies and taken them and haue not turned againe till I had consumed them c. Reason 1 And howsoeuer these testimonies may seem sufficient to perswade this truth yet we shall be better confirmed therin if we consider the strength of reason to inforce the former truth First it is a title proper to God to bee called the Lord of hoasts and al warres lawfully vndertaken are called the battels of the Lord so that as God is serued in the day of battell so he is the Captaine and Leader of the Armie Hence it is that Moses saieth The Lord is a man of warre his name is Iehouah Exod. 15 3. This is it which Saul said to Dauid when hee promised to giue him his eldest daughter to wife Onely be a valiant sonne vnto mee fight the Lords battels 1 Sam. 18 17. And it is saide that many of the enemies of Gods people fell downe wounded because the war was of God 1 Chron. 5 32. Seeing then God is the Lord of hoasts a man of war the Captain of the army the onely author and sole giuer of victory wee must needs hold that warres are lawfull and may bee lawfully vsed and taken in hand Reason 2 Secondly as wee are taught the lawfulnes of war by the titles of God so we are farther assured of it by the speciall commandements which God giueth for the carrying of armes against common enemies as also by his gracious and mercifull promises made vnto his people for good successe and prosperous proceeding in their iust cause honest quarrel To this purpose tended the law of God charging Saul to smite Amalek and to destroy all that pertayned to him and to haue no compassion vpon them but to destroy them all 1 Sam. 15. Iudges 8 1 3. Likewise the Lord charged Ioshua to take all the men of war with him and to lye in wait on the backside of Ai to take it and to slay the inhabitants thereof with the sword Neither had the people of God onely the charge of a commādement but the comfort of a promise the commandement to warrant them the promise to strengthen and incourage them When Ioshua was to go against Iericho which was shut vp closed because of the children of Israel the Lord said vnto him Behold I haue giuen into thy hand Iericho and the king thereof and the strong men of war Iosh 6 2 3. And afterward when sundry kings gathered themselues together against the Gibeonites that had subiected thēselues to the Israelites the Lord said vnto Ioshua Feare them not for I haue giuen them into thine hand none of them shall stand against thee Iosh 10 8. Thirdly as the children of God haue prayed Reason 3 for the help of God in the successe of their busines and in the workes of their hands that they haue attempted and haue beene heard so when
10 31 32 that saw a certaine man robbed of his money spoyled of his rayment and wounded of his body yet departed from him and passed by on the other side leauing him halfe dead But when we are so farre from releeuing them in theyr wants and comforting them in theyr distresses and helping them with our counsell that we seduce them our selues or boulster them vp in their sinnes or draw them into wickednesse we shall draw vpon our selues the heauy iudgements of God in the day of his visitation For if they shall not escape that are ledde out of the way and follow the direction of false and lying seducers of greater iudgment and sorer punishment shall they bee worthy that lay snares to catch others and draw them vnto destruction In the Prophesies of Ieremy we see Pashur the sonne of Immer the Priest threatned Ier. 20 6. that because he had preached lies hee and all that belonged vnto him should dye in captiuity And in another place the Lord denounceth his iudgements to come vpon the Prophets which haue sweet toongs Ier. 23.31 seducing the people with pleasing lies Herevnto wee may referre all ignorant Ministers which are vtterly disabled for the performance of their duty in teaching the people they haue the place but want the gifts 1 Tim. 3 2 they haue the calling but want the ability 2 Tim. 2.2 they fill vp the roomes of workmen but are not able to do the worke These commit an heynous sin not onely destroying their owne foules but bringing the people to destruction For through their ignorance and insufficiency they cast away their owne soules the soules of other men The wise man teacheth Prou. 29 18 that where there is no vision there the people decay Wherefore to conclude let all faithfull Ministers of God with care conscience be stirred vp to deliuer that Embassage which they haue receiued from God not as men pleasers but as the seruants of Christ And let all the people know that it becommeth them with al patience and reuerence to receiue the word of exhortation which God hath sanctified as the meanes to worke in thē faith and obedience It shall excuse no man in the day of the Lord to say I would haue hearkened to the truth but I was deceyued I would haue walked in the right way but alasse I was seduced These are olde Adams figge-leaues which will not serue to couer our shame and to hide our nakednesse wee must seeke after the truth and learne to discerne of it from errour If we be content to liue in ignorance and voluntarily submit our selues to be led or rather misled by blinde guides that can neyther informe themselues nor vs in the wayes of the Lord if we wilfully shut our eyes because we will not see our ignorance is without excuse and for want of knowledge wee shall certainly bee destroyed Let vs all walke in the right way and make streight steps vnto our feete Heb. 12 13 that God may be glorified our soules saued we entirely preserued in the truth through Iesus Christ to whom bee praise and glory in the Church for euer Amen CHAP. XXVI 1 AND it came to passe after the plague that the Lord spake vnto Moses and vnto Eleazar the sonne of Aaron the Priest saying 2 Take the summe of the Congregation of the Children of Israel from twenty yeares old and vpward throughout their fathers house all that are able to go to warre in Israel 3 And Moses and Eleazar the Priest spake vnto them c. 5 Reuben the eldest sonne of Israel c. 9 This is that Dathan and Abiram which were famous in the Congregation c. 10 And the earth opened her mouth c. HAuing sufficiently seene the weake estate and condition of this people who as much as lay in them rushed forward to their owne destruction and were vnworthy of the mercy of God that they might learne in the matter of their saluation to ascribe al to God Deut. 8 17. Let vs consider the power of his grace 1 Cor. 12 6 seene and made perfect in their weaknesse to the end of this booke wherein we are to marke a description partly of the holy and Ecclesiasticall Lawes giuen to the 31. chapt and partly sundry Ciuill and politicall Lawes belonging to their inheritance in the Land of promise Before both these we haue in this and the chapter following a new numbring of the people by the commandement of God wherein we must marke two things one touching the numbring of them the other touching the order to be deuised in the diuiding of the inheritance Touching the numbring of the people we must remember that this is now the third numbring since the Israelites by the mighty hand of God departed out of Egypt The first was the same yeare they were brought foorth when the summe was taken of them and a generall payment exacted of rich and poore for the prouision and preparation of holy things requisite for the Tabernacle Exod. 30 14 15 16. The second was in the beginning of the second yeare when the holy things were made and an order set downe among the people in their iournies Numb 1 and 2. The third is that which is in this place And notwithstanding the two former this was not without speciall causes The causes of this new nūbring of the people for there had beene a great change and alteration among the people since the second nūbring of them which was 38. yeares before they that were then numbred beeing dead in the plagues and punishments that fell vpon them Againe the diuision of the Land could not but by these breaches among them be very vniust and vnequall vnlesse this summe had beene taken whereas the Land ought to bee indifferently diuided and parted to ende all controuersies to cut off all occasions of enuie and emulation and to preserue loue and vnity among brethren Thirdly in regard of military discipline that they might march in good array and keep order the better among them for they were now in a manner come to hand blowes with their enemies and were ready to encounter with them Fourthly that the hand of God toward this people might be better seene and knowne to wit both his power and goodnesse in that though many thousands of them were wasted consumed in the Wildernesse yet the number of them was not diminished but rather encreased likewise his iustice and truth in that though he chastened the rebellious and refractary against him yet hee kept the promise hee had made to their fathers touching the multiplying of their seed as the starres of heauen Theod. quaest 46 forasmuch as he is able of stones to raise vp children vnto Abraham Mat. 3 9. And to call those things that are not as though they were Rom. 4 17 18. Lastly to shew that as he knoweth perfectly and exactly the number of all that entred into the earthly Canaan so he knoweth the
or not or another diuerse from it or whether any wise Athenian could precisely tell when and by what workman euery peece and parcell was patched and supplied vntill the old was wholly gone or when and at what time it ceased to bee that ship and became a new ship The Romane Religion is almost become like this shippe it hath bin patched and peeced at seuerall times by cunning workmen there is little or nothing remaining of the old ship wherein Peter fished I meane of that Church wherein they say Peter sate as Bishop one error succeeding another and one heresie making way for another vntill little faith truth is found among them Notwithstanding all the secret conueyances made in that Church it is not hard in very many particular points to shew the beginning proceeding and establishing of the same touching pardons and indulgences touching the Popes supremacy vsurped the Images of the Trinity and the beginning of Idoll worshippe touching the merit of workes forbidding of marriage The Masse one of the greatest Idols began not all at once but came to this height by degrees It were endlesse to name all that might be alledged and to shew how and by whom these points were resisted and the truth euermore defended Secondly this serueth to condemne the Vse 2 foolish practise of popish pilgrims who vndertake long and laborious iournies to Ierusalem and the land of Iudea or to this that Idoll and make it a meritorious worke to visite eyther the Sepulcher of our Lord or the Image of our Lady For albeit this Land haue bin heeretofore famous because the Law came from Sion and the word of the Lord from Ierusalem Eâ—â—y 2 3 and because Christ himselfe liued and preached and wrought many miracles there and it be oftentimes called The holy Land yet the presence of Christ infused no holines into it more then into any other place And all the Papists in the world shall neuer be able to prooue that it is more meritorious to goe to Ierusalem in a pilgrims weed then to go to Antioch or Ephesus or Constantinople or any other City in the East or West or that it is more acceptable to God or auaileable to the soule to trauaile thither then for the English to go to London or the French to Paris The house where the King resideth all the while he is there is an honourable house and there the Court lyeth but when the king is once remoued out of the house it is afterward neuer a whit the more honourable for the kings beeing there before so is it in this case albeit Christ in his life time and the daies of his flesh did many great works and wonders in it yet being ascended and the Christian religion also remoued there remaineth no more holines in that place then in any other and therefore it is great vanity and idolatry for any people to practise such impiety These are like to the Pilgrims among the Turkes Sarazens The turkish Pilgrims that go yearely with great shew of deuotion to Meccha to visite the Sepulcher of Mahomet and account it a work very meritorious The Cittie 's Gilgal and Beth-el were sometimes famous and renowned Cities yet true religioÌ„ being once remoued the Prophet chargeth the people not to come at them and to haue nothing to doe with them Hos 4 15. Hence it is that Christ saith Iohn 4 23. The true worshippers shall worship the Father in spirit and truth If then we may worship God with great benefit to our selues and as great glory to him in our owne Country I see no cause why we should resort to Ierusalem or go on pilgrimage to Rome or any other place forasmuch as we may lift vp pure hands euery where and be heard 1 Tim. 2 8. But thus these crafty workmen keepe the peoples heads busie with outward deuotions and shewes of holinesse that they may not espy their fraud and deceit in greater matters Lastly this teacheth all men how they may Vse 3 make themselues to bee of good name and their houses and habitations truely famous to wit by holinesse and true religion by faith repentance which are the ornaments of all Christians Thus shall the noble man make himselfe and his house truely noble If they worshippe God aright they shall haue true worship with God and man for he will honour them that honour him 1 Sam. chap. 2 verse 30 and without true religion the most noble blood is stayned and taynted and neuer restored since the treason and rebellion of Adam against God For that which maketh a man reprochfull or any place reprochfull is sinne and wickednesse which make our names rotte Prou 10 7. See then the difference betweene the iudgement of God and man Men do commonly magnifie Cities by the stately buildings goodly Monuments that are found in them but this is no true or well grounded fame the true praise and commendation of any City is the piety of the Citizens A well ordered Towne or City embracing zealously true religion The True praise commendation of a City and maintaining the worship of God in integrity drawing out the sword of iustice against vice and countenancing the faithfull in their godly courses is indeede a right famous and flourishing City Ierusalem the City of God and the praise of the world Psal 122 3 4 5. and 87 3 and 48 11 12 13 was neuer so famous for her buildings and stately Towers and outward magnificence as it was for the word and worship of God Wee see then heereby who they are that are the honor and ornament of Cities of Townes and of houses to wit such as honour God and are truely zealous and religious and likewise who are the shame and reproch the blot and blemish the dishonour and disgrace of them to wit such as are wicked and prophane Do we see a City or Towne or priuate house full of drunkards of blasphemers of light and lasciuious persons these are they that poure contempt vpon them and bring shame infamy vnto them Euery one therefore should be carefull to looke to their charges committed vnto them the Magistrate to gouerne the people the Minister to looke to the flock Ouer which the holy Ghost hath made him Ouerseer euery father and mother to haue an eye to their children and euery master and gouernor to looke to their seruants as their seuerall charges that their houses may not be houses of wickednes of riotousnes of deceit of cursing and euill speaking but rather the houses of God All men are ready to condemne the Ministers that are absent from their flockes and to call for residency at their hands but let these look also vpon themselues and consider the duties of their own callings Doubtlesse all Gouernors haue a certaine kinde of residency required at their hands All gouernors of houses haue a kinde of residency required at their hands and their presence is meete to be among them
giue to these maintaine them both in idlenes wickednes As then we see vnto whoÌ„ we ought not to giue so we must know to whom we ought to giue To whom we â—â—ght to giue These are poore widdowes and fatherlesse children 1 Tim. 5 16 such as are poore strangers such day laborers as worke hard for their liuing all the week and yet cannot either thorough weaknesse of their body or greatnes of their charge get things necessary and sufficient for them and of these we shall alwaies haue with vs to the end of the world Mat. 62 11 Such also as are falne into decay by ineuitable losses 〈◊〉 15 11. Leu. 23 35. Lastly such as are weake and impotent whether through age or other blemish whether in their feete or in their hands or other parts that thereby though they bee willing yet they are not able to take paines for theyr liuing Acts 3.2 6. but amongst all these they are especially to bee respected that are of the houshold of faith Gal. 6 10. If we be careful and mindfull of these God will recompence vs againe and pay vs home seuenfolde into our bosomes whatsoeuer we haue giuen both in temporall spirituall and eternall blessings Lastly it is our duty to acknowledge Gods Vse 3 great mercy toward vs in the blessings of this life that hee hath giuen to vs that which hee hath denied to many others and when he giueth vnto vs a comfortable vse of these blessings wee must confesse we haue them not by our owne labor and industrie but by his speciall goodnes towards vs Psal 127 1 3. and therfore we ought to sanctifie our daily pains with daily prayer and begin and end our labors with remembring him that remembreth vs and so praise his goodnes that enableth vs to get goods and this shall make our labour sweet and pleasant and the yoake that lyeth in our neckes to be light and easie Againe as God giueth them so he giueth a blessing with them a blessing with a blessing that is bread and the nourishment of bread For a man liueth not by bread onely but by euery word that proceedeth out of the mouth of God Deut. 8. Moreouer as he giueth outward blessings so he can take them away when it pleaseth him euen in a moment Iob 1 Luk 12. 22 And the Lord saide vnto Moses Get thee vp into this mount Abarim and see the land which I haue giuen vnto the children of Israel 13 And when thou hast seene it thou shalt bee gathered vnto thy people c. 14 For ye rebelled against my commandement c. Here followeth the second part of the chapt touching the successour of Moses in the gouernment of this great people wherein obserue the occasion the calling of Ioshua The occasion is double the death of Moses at haÌ„d his request to God to appoint a man to be set in his place Touching his death he is willed to go vp to mount Abarim and to behold the land that God had giuen to the Israelites for God had foreshewed that he should see the land with his eies though he did not tread on it with his feet when he had seene the land he should dy as Aaron his brother before him chap. 20 24 amplified by the cause they had not sanctified the name of the Lord at the Waters of Meribah of which we haue spoken before Touching the prayer and request of Moses he desireth of the Lord that he wold appoint a fit Ruler ouer his people to succeed him in this gouernment that might be able to beare this great burthen For hearing the vnchaÌ„geable determination of God humbling himselfe vnder his correcting hand chastising his transgression he is not afraid of the sentence of death being at hand and seeing it before him neither doth he craue to haue the stroke thereof prolonged and delayed neither is he troubled with excessiue cares for himselfe and his children and posterity as the manner is of worldly minded men that mind nothing but the earth and earthly things when they must go out of the world shall haue their mouth full thereof but all his care was for the future benefite of the people to leaue them in good estate after his departure This should teach vs after his example to be readie to leaue the world whensoeuer God calleth vs not to staÌ„d in feare of death but to be willing to goe to God knowing the we shall go to an inheritance immortall that fadeth not 1 Pet. 1. and we must all likewise be carefull to leaue our houses places in good state when we are gone of which we haue spoken before chap. 20. Moses was the deere seruant of God yet sinning hee is punished The Lord himselfe receyued his soule and buried his body Deut 34 6 13. He was in high fauour with God liuing and dying an excellent Prophet to whom God spake face to face yet hee was not suffered to enter into the land of Promise Doctrine Many want the outward signes that are partakers of the truth of the Sacraments Wherby we see that many want the Sacraments that are partakers of the truth and substance of the Sacraments He entred into the heauenly Canaan that was not permitted to enter into the earthly Some are admitted vnto the outward signe that neuer receiue the thing signified so was Iudas to the Passeouer as well as Peter and the rest of the Apostles yet he was neuer partaker of the Lambe that taketh away the sins of the world Iohn 1 29. On the other side some take not the outward signe that neuerhelesse partake the inward grace The vses heereof are to teach vs that the outward Vse 1 and inward parts of the Sacraments are not necessarily ioyned together so that hee which partaketh the one should also partake the other and therfore the outward sign doth not simply conferre grace Secondly it condemneth the Church of Rome that holdeth that children dying without baptisme are not saued whereas saluation is not alwayes annexed to the signe so that though infants want the outward washing yet to them may belong the kingdom of heauen Mark 10 14. Lastly it serueth as a great comfort to such as desire to come to the Sacraments yet are hindred sometimes by sicknes and somtimes by other ineuitable occasions that procure their absence forasmuch as we see in this example of Moses that we may bee partakers of the truth of the signes and yet bee barred or banished from the signes themselues In such cases as these God accepteth the will for the deede 2 Cor. 8 12. Againe Doctrine Many are temporally punished that are not eternally condemned we learne by the examples of Moses and Aaron that were not suffered to enter into Canaan a figure of the heauenly Canaan this truth That many are temporally punished which are not eternally condemned Many are chastised in this life not onely with diseases and sicknesses but with death
it self who notwithstanding are saued in the day of the Lord. This appeareth in Lots wife Gen. 19 she looked backe contrary to the commandement of the Angel and was turned into a pillar of salt Her offence might seeme little at the first and the punishment to be ouergreat howbeit we must not measure sinne by the outward acte but by the commandement and will of God which is the onely rule of righteousnes This her disobedience seemeth to proceed from infidelity vnthankfulnesse curiosity and the immoderate loue of the world of the substance which they had left behind and therefore she is punished and made as a mirror and monument of Gods iustice which Iosephus testifieth to continue to his time Ioseph antiq Iud. lib. 1. ca. 1◠yet we doubt not but her soule was saued and she receyued to mercy The like we might say of Iobs childred they were all sodainly slaine by the fall of the house wherin they were assembled yet they gaue good testimony of their godlynesse in their life for as no euil is recorded of them in the Scripture so it appeareth they were wel taught and trained vp in the feare of God by their carefull father euen in the daies of theyr youth God heard their father when he praied for them when bee sent for them they came dutifully and obediently vnto him if they had despised that God whom their father worshipped he would not haue said It may be my sonnes haue blasphemed God and it had beene a vaine thing for him to speake to them of sanctification Moreouer if their bankettings feastings had bene like our Wakes and reuels which they commonly call Yeauals or drunken feasts of such as call themselues good fellowes he ought to haue forbidden their meetings and not to haue prayed to God to pardon their sins which they might commit in their meetings and thereby suffer them to liue in the continual practise of sin forasmuch as that were to mocke and dally with God not desiring pardon for sinne past but to craue free liberty to sin for the time to come And if the father had doubted of their saluatiō no doubt hee would haue bewailed their destruction Lastly it is to bee noted that they feasted in their owne houses they did not run to Ordinaries or haunt Ale-houses or frequent Tauernes neither did they feast euery day like the rich glutton whose daily dinners were daily feasts for hee did nothing else but feast euery day neither did they keepe companie with ruffians swearers drunkards swaggerers and such like but they inuited one another to witnesse their good will and to continue mutuall loue among themselues The like wee might say of Vzzah that stayed vp the Arke and was stricken with sodaine death because he laid his hand vpon the Arke 2 Sam. 6 7. So was it with Vriah the faithfull seruant of Dauid yet he was slain by the sword of the Ammonites 2 Sam. 11 17. Iosiah that good king serued the Lord from his youth yet dyed hee a violent death and was slaine by Pharao Nechoh at Megiddo and al the people of the land mourned for him 2 Kings 23 29. Reason 1 Thus doth God deale with his owne children oftentimes they are chastised in this world lest they should be condemned with the wicked in the world to come 1 Cor. 11 32. Secondly those whom God loueth hee loueth vnto the end Ioh. 13 inasmuch as all his giftes are without repentance Rom. 11. therefore temporall chastisements cannot alter his loue or make frustrate the gifts that once he hath bestowed vpon his children Thirdly euen his owne people sinne against him for in manie things we sinne all Iames 3 ver 1. and therfore when they sinne against him he chastiseth thē with death as with a rod howbeit his mercie he neuer taketh from them Thus did Iosiah offend he would not heare the word of the Lord which was brought vnto him therefore he was smitten by the hand of God Vse 1 This teacheth that it is a false rule and a deceitfull measure to iudge of the saluation of men by temporall things whereas commonly all things fall out alike to the godly vngodly Eccl. 9 12. Many there are that wil take vpon them to iudge and censure men to bee out of the fauour of God because sometimes they dye sodainly and sometimes strangely and contrarywise if they dye in their beddes quietly and calmely they conclude that they must necessarily bee the children of God for that cause onely But if we haue no better testimony to discerne a childe of God then this note we may soone be deceiued for this may often happen more by the nature of the disease then through any grace in the soul of the diseased The constant course of a mans life is the best witnesse what is in man A man may dye rauing and haply blaspheming and yet be the seruant of God by the violence and rage of some sicknesse disturbing the head and the braine For as Paul sayeth It was not hee but sinne that dwelled in him Rom. 7 15 so I may say it is not they that raue and blaspheme it is the force of their sicknesse to which they do not consent and againe a man may go away like a Lambe and yet dye out of Gods fauour and go to hell as Iob chap. 21. verses 13 14. Vse 2 Secondly this reprooueth the Popish sort that commonly condemne Zuinglius a sound defender of the true and Apostolike faith Zuinglius defended because he died in the field as a good Patriot against the enemies of his country Hee did no more then euery true Minister and faythfull man ought to be ready to do Hee was slaine with the sword of wickedmen but that death was an honourable death Hee exhorted the people to constancy in the faith as the Priest is commanded in the Law to do Deut. 20 23 It is no reproach to dye in a good cause and a iust quarrell If he had dyed as Sanders an arch enemy to the Queene and State dyed in Ireland in the rebellion which himselfe had procured who died distracted and in a frenzy to behold the hand of God gone out against him and all his plots and proiects crossed O what outcries would these men then haue made he died as a Traitor against his lawfull Prince in the Popes quarrel and was in the field against his owne Soueraigne whereas Zuinglius dyed with his owne Cittizens in a good cause and was lamented of all good men Lastly we must take heed we doe not iudge Vse 3 rashly and rigorously of the Churches sorrowes and afflictions albeit they seem oftentimes both strong and strange when God feedeth them with the bread of teares giueth them teares to drinke in great measure Psal 80 5. The dead bodies of his seruants haue the enemies giuen to be meate to the fowls of the heauen and the flesh of his Saints to the beasts of the earth their
iustly destroy thē They remember not to cast themselues vpon his protection they consider not that he may make their bed their graue and neuer bring them to see the light and the Sunne againe They neuer yet truely learned that in him wee liue and moue and haue our being Acts 17 28. Howbeit we that should continually remember the kindnes of the Lord and pray to him and praise him at all times doe for the most part forget him from morning to euening from euening to morning and one day and weeke and moneth after another and therefore it often falleth out that God giueth vs little rest and quiet Deut. 28 67. But in the morning thou shalt say would God it were euen and at euen thou shalt say would God it were morning for the feare of thine heart wherewith thou shalt feare and for the sight of thine eyes which thou shalt see 9 And on the Sabbath day two Lambs of the first yeare without spot and two tenth deales of flower for a meate offering mingled with oyle and the drinke offiring thereof 10 This is the burnt offering of euery Sabbath beside the continuall burnt offering and his drinke offering Heere is the law set downe touching the solemnity of the Sabbath before we had the daily burnt offering in these words wee haue the weekely offering wherein all things are doubled Euery day wee should set aside a part of it to God and cut off somewhat from our owne businesse to lift vp our hearts to him but the seuenth day should wholly bee spent to his glory Before they offered one Lambe now two Lambes before one tenth deale of flower now two tenth deales c. So then we are to speake of the Iewish Sabbath Doctrine The Ievvish Sabbath and the vses therof to our selves and the vses thereof to our selues This was first prescribed and appointed to Adam in the time of his innocency Gen. 2 2 this was the seuenth day from creation It is repeated in sundry other places of the word of God Exod. 16 26 they might not gather Manna vpon this day Exod. 35 2 3. and 34.21 and 31 13. Reason 1 Many reasons are rendred Exod. 31 why they must obserue this Sabbath First it is a signe betweene God and them that it is hee that doth sanctifie them Secondly it is ordained for theyr benefit and commodity and therfore should be holy to them as Christ farther teacheth Mark 2 27. The Sabbath was made for man not man for the Sabbath Thirdly the necessity of keeping it appeareth because they that did not keepe it should surely dye Fourthly it is consecrated to God it is a Sabbath of rest vnto him verse 15. Fiftly the Lord propounded his owne example for hee created the world in sixe dayes then rested the seuenth See more to this purpose in the vses afterward First this rest prescribed in the law that Vse 1 they must do no manner of worke was mysticall pointing out our spirituall and internall rest and cessation from the works of sinne Esay 58 14 and 66 27. We must not do our owne wayes nor seek our own will we must ceasse from our owne workes to follow after the works of God Thus wee begin a spirituall Sabbath in this life or else we shall neuer enioy the eternall Sabbath in heauen We must begin our Sabbath here we shal finish it hereafter Therefore the Apostle saith Hebr. 4 10 11. Hee that entred into his rest hee hath also ceased from his owne workes as God did from his let vs labour therefore to enter into that rest lest any man fall after the same example of vnbeliefe All sinnes are truly and properly our owne workes because we naturally do them and can doe nothing else and we are Satans house wherein he inhabiteth Math. 12 44 we cannot please God but bring vpon our selues by them all miseries and calamities yea death it selfe So then we keepe a true Sabbath when we abstaine from our euill wayes when wee mortifie the deeds of the flesh when wee are quickned by the Spirit to leade a new life when we do those things that are well-pleasing in his sight For what shall it auaile or aduantage a man to abstaine from the works of his hands and the labour of his calling and in the meane season to nourish sinne and all euill in his heart What comfort on the Sabbath can the day-labourer find in resting from his worldly labours if hee labour nothing at all to deny vngodlinesse and all worldly and sinfull lusts What fruite shall the tradesman finde to cease from the workes of his calling when he maketh a trade and occupation of sin vpon that day to cease from making garments for others and not himselfe to learne to put on Christ What benefit hath the Physician to cease his prescriptions and to abstaine from giuing his receipts for bodily health if himselfe seeke not after the health of his owne soule may it not bee truly said to him Physician heale thy selfe Luke 4 23. What shall it auaile the traueiler to cease his trauell and yet neuer require seeke after the kingdome of Heauen What good shall the Inne-keeper or Tauerner receiue by ceasing from their ordinary victualling if they prouide not for themselues the meat that neuer perisheth and the bread that came downe from heauen but famish and pine away their owne soules Or what profit shal arise to such as wil neither buy nor sell vpon the Sabbath day when in the meane season they neuer go about to buy the truth of Gods word Pro. 23 23 not to sell away of their owne corruptions that hinder them from the best things To what end and purpose do we abstain from mustring training of souldiers if we do not learn on the lords day to fight the lords battels against the world the flesh and the diuell which are the most capital and deadly enemies that we haue not to our bodies onely but to our soules And why do we cease to put on our bodily armour our shield our head-peece our sword if wee doe not put on the whole armour of Goe the helmet of saluation the shield of faith the brestplate of righteousnesse and the sword of the spirit that we may stand fast in the day of tryall Eph. 6 16 17. Thus then wee see who they bee that keepe a good Sabbath euen they that learne to rest from sinne and cease from all their euill wayes Secondly the Sabbath also is Symbolicall Vse 2 in that it is a pledge vnto vs of our euerlasting rest in the kingdome of almighty God as the Apostle sheweth in the Epistle to the Colossians chapter 2 verse 17. The Sabbath dayes are a shadow of things to come and Heb. chap. 4 verse 9. There remaineth a rest for the people of God and farther he proueth it out of the Prophet in Psalme 95 where God promiseth not an outward such as was the ceremoniall rest of the Sabbath
I thinke to mocke at the passion of Christ Lastly they make their Fasting to bee meritorious and to deserue remission and forgiuenesse at the hands of God and so prefer their owne traditions before the precepts and commandements of God Lastly wee must learne the true vse and end of fasting and the nature of it To this Vse 3 purpose wee must know what kindes there are of it what it is what are the parts of it and the sundry corruptions wherwith it hath beene stayned The seuerall sorts kindes of fasts First there are diuerse sorts of fastes there is a faste prescribed by the learned Physician to preserue or restore health when the body is troubled with repletion Secondly the fast of sobriety and temperance Romanes 13 13 1 Corinthians 9 25. 1 Thessalonians 5.6 1 Peter 5 7. Of this Bernard speaking sayth Serm. de quadrag Let the eyes eares tongue hand and soule it selfe faste let the eyes faste from curious sights and al wantonnesse let the eares faste from fables and euill reports let the tongue faste from slander and murmuring and rayling speeches let the hands faste from euill workes and the soule from sinne and doing our own will Luke 21 34. Ezekiel 16.49 Thirdly there is a forced and constrayned fast as in time of famine when we can get nothing to feed vpon to this wee may adde the poore mans faste who often fasteth because he hath nothing to put in his belly Fourthly there is the miraculous faste which cannot bee brought into imitation such was the faste of Moses of Elias and of Christ himselfe Exodus 34 28 1 Kings 19 8. Matthew 4 2. But of these we haue nothing to say at this present There is another fast that is pointed out in this place which is the religious fast The Lord commanded by Moses that euery soule once in the yeare should humble it selfe in fasting before the Lord in one of the great assemblies of his people Whether fasting be ceremonial Leuit. 16 29 30 31 and 23 27 28 c. And albeit the ceremonie of the day be taken away Galatians 4 by the comming of Christ yet the thing it selfe remaineth and continueth in force as well as a day of rest for Gods seruice◠albeit the Iewish Sabbath bee abolished The circumstances of morall duties may bee changed but the substance may not be abrogated For where the same causes continue there the thing it selfe abideth Wee haue as great cause of humiliation as euer the Iewes had of making our prayers feruent being as much subiect to coldnesse as they were and as great cause to bee carefull that the wrath of God doe not breake out vpon vs or being broken out to desire to haue it returned backe and the sword of God put vp againe into his sheath And therefore this holy exercise is of as great and necessary vse as euer it was and it remaineth in as full force and strength as euer it did Ioel 2 12. Luke 5 33. 1 Cor. 7 5. Acts 13 2 3. Let vs therfore in the next place see what it is What a religious fast is Fasting is an abstinence for one day commanded of the Lord from all meats drinks and delights of this life thereby to make solemne profession of our humiliation It is an abstinence from all meates and drinkes All the people came to cause Dauid to eate meate while it was yet day but Dauid sware saying So doe God to me and more also if I taste bread or ought else till the Sunne be downe 2 Sam. chapter 3 35. Ion. chapter 3 verse 7. They were commanded to put away theyr best rayment Exod. chapter 33 verses 5 6. The Lord saide vnto Moses say vnto the children of Israel Yee are a stiffe-necked people I will come suddenly vpon thee and consume thee therefore now put thy costly raiment from thee that I may know what to doe vnto thee So the childrē of Israel laide their goodly rayment from them c. To abstaine from mirth musicke from pleasures and all recreations Ioel 2 verse 16. 1 Chron. 7 verse 5. Dan. chapter 6 18 and in stead of these to giue themselues to weeping mourning and lamentation Nehem. chapter 1 verse 4. For this cause they had theyr sackcloth and ashes to signifie that they were not worthy of any attire and that they were no better then dust and ashes This was to continue one whole day 2 Sam. 3 35. Iudg. chapter 20 verse 26. 1 Sam. chapter 14 verse 24. 2 Sam. chapter 1 verse 12 and at euen when they came to eate Chemnit examen Concil Trid. tom 4. de Ieiunio they did not seeke delicate meate or fill themselues with wine or strong drinke or fare daintily to pamper the flesh but were content with such as came to hand and vsed that sparingly also they fed vpon the bread of teares Psal 80 3 and mingled their drinke with weeping Psal 102. Sometimes indeede they continued their fast longer as occasion serued and vpon extraordinary causes Ester 4 16 Acts 9 9. Neh. 1 1 2. 2 Sam. 12. Dan. 10.1 2. Furthermore I adde it was commanded of God both in the Law as wee shewed before and in the Gospel Luke 5 33 35. The end of this ordinance is for our further and better humiliation Leuiticus 23 27 16 29 Psal 35 13. Deuteron 10 12 1 Kings 21 27 28 29 2 Chron. 12 6 7. Ezra 8 21. Of this there are two sorts The religion fast is of two sorts for the religious fast is eyther priuate performed by one or moe in a family that our prayers may bee more effectuall Nehem. 1 4. 2 Sam. 12 16. Psal 35.13 2 Sam. 3.35 Psal 69 10. Dan. 9. and 10. Acts 10.2.30 Luke 2.36 Ester 4.16 or else publike performed by the whole congregation Ioel 2.12 Ionah 3 7 It ought not to bee vsed of a few and therefore all sorts of people should come to the same as on the Sabbath day and none absent themselues from the assemblies Now of both these fastes we must consider the parts that some are outward The parts of a fast and some inward The outward parts pertaine to the body and are called a bodily exercise 1 Timothie 4.8 as to abstayne from meate and drinke watching in prayer abridging of our sleep such like commodities delights and pleasures of this life thereby to make vs fitter for the inward grace of the minde that the body being thereby humbled and the flesh pulled downe the soule may also be humbled before the Lord. Obiection But it will bee obiected that God being a Spirit regardeth not these outward things forasmuch as hee will bee serued in spirit and truth Ioh. 4 24. Rom. 14.17 1 Cor. 8.8 Mat. 15 11. Answ I answere we must consider that fasting is the Lords ordinance and hee commandeth this abstinence and therfore it oght not to be left vndone because we are bound to all that which he commandeth
or are in our mindes as when they are releeued and helped out of theyr misery For as we remember God when we serue him so we remember the needy when we succour them It is noted of Saul and al Israel that they went to releeue Iabesh Gilead when it was beleagred by Nahash the Ammonite who would make a couenant with them vpon no other condition but that he might thrust out all their right eyes and lay it for a reproch vpon all Israel 1 Sam. 11 1 2. So did Dauid and his men goe to releeue Keilah spoyled and oppressed by the Philistims chap. 23 5. The booke of the Iudges is full of this argument they thought it theyr duty to releeue the enthralled estate poore condition of the Church lying vnder the hard yoke and heauy seruitude of the Moabites the Canaanites the Midianites the Ammonites the Philistims and sundry others So that all Gods seruants although themselues were free from trouble yet must they put too theyr hands and set too theyr shoulders and employ all theyr strength as farre as God enableth them to deliuer the Church from trouble and to procure the present benefite and good estate thereof Wee shewed before in this chapter that we must haue some compassion and a fellow-feeling of the miseries and afflictions of Gods people this doctrine goeth farther and pierceth deeper and teacheth that we must put foorth our selues to maintaine the publike cause of the afflicted church and procure the peace thereof Reason 1 And so much the rather wee ought to doe this because of the wicked mindes and wretched endes that the vngodly set before theyr eyes For what is it I pray you that the enemy the common aduersary and oppressour of the Church looketh after and layeth before him Is it the persons of them that they seeke to spoyle or is it to take away theyr goods and substance from them or any other thing that might bee deare vnto them in earthly things All these indeed are sought after but are these the chiefe marke and scope that they ayme after or would these taken away coÌ„tent them No no they shoote at a farther thing to deface the seruice and worshippe of God and to blaspheme his glorious Name being themselues the children of darknes and not able to beare the light of the truth they oppose themselues against the same The Citties and Altars of our GOD ought to bee of greatest account and in highest price more deare to vs then thousands of gold and siluer for which we must be content to leaue father and mother wife and children that we may with freedome of conscience enioy professe the truth This meditation was it that moued Ioab when he went out with a strong hand saw the enemies gathered together to roote out the Church out of the Land and the truth out of the Church to fight against them 2. Sam. 10 12. Be of good courage and let vs play the men for our people and for the Cities of our God and the Lord doe that which seemeth him good wheâ—e hee sheweth that the chiefe motiue to waxe strong and valiant in battell was to maintaine the Cities and seruice of God Secoâ—â—â—y this hath promise of a great blessing Reason 2 and a good yssue it is no vaine or fruitelesse thing whereunto we are moued Many men are discomfited and quite out of heart because they see no blessing annexed But howsoeuer the persecuter and oppressor for a time preuayleth and entreth into the houses and habitations of God yet theyr destruction sleepeth not God hath reserued them as the chaffe before the winde and as the stubble before the fire Resting therefore on the gracious promises of God and knowing that Heauen and earth shall perish Math. 5 17. but no one iote shal passe or faile from his word beeing assured that the couenant that he hath made is surer then the couenant of the day and the night of the Sun and of the Moone wee must arme our selues with this assured perswasion that the destruction of the enemy is determined as Esay 16 3 4. speaking to Moab he saith Take counsell execute iudgement c then he addeth the reason for the extortioner is at an ende the spoiler ceaseth the oppressours are consumed out of the Land Esay 16 3 4. Wherefore albeit the enemies of God and his people seeme long to florish to glory in theyr wickednesse and to insult ouer the godly that are vnder the crosse yet they shall not escape the wrath and vengeance of God so that none should be ashamed to thrust theÌ„selues into danger to maintaine the common cause of the Church The vses follow First this putteth vs in Vse 1 minde of the estate of the faithfull which oftentimes endure more trouble in this world both inwardly outwardly then any other as were easie to be shewed and proued by the examples of Abraham Isaac Iacob Ioseph Iob Ieremy Dauid and Christ himselfe the perfect patterne of suffering affliction It was no otherwise with his Apostles also and experience teacheth vs that the church in this world fareth no better as it complaineth Lamen 1 12. Is it nothing to you all yee that passe by Behold and see if there bee any sorrow like vnto my sorrow which is done vnto me wherwith the Lord hath afflicted me in the day of his anger Thus it pleaseth the Lord to weane them from the loue of the world because he loueth them would haue them long after heauen and heauenly things We are oftentimes so peruerse and vntoward that we must be put into the fire that we may be refined and reformed and must endure many greeuous corrections that we may bee framed to delight in spirituall things Besides Satan and his instruments do hate vs and labour continually to seeke our destruction and therefore let vs neuer promise to our selues worldly peace and prosperity neyther be offended at the great afflictions which we heare to come vpon the godly but rather prepare our selues to looke for one trouble to come vpon the necke of another whiles we liue vpon the earth Vse 2 Secondly conclude from hence the fearefull wofull miserable estate of the church when all the friends and comforters of it are gone when they that should be the shield and shelter of it do flye backe and dare not shew theyr faces as often it falleth out then onely faith for the present and hope for the time to come must hold vp our heads that we sinke not into the bottome of despayre This is it which the Prophet saith I looked and there was none to helpe and I wondred that there was none to vphold therefore mine owne arme brought saluation to me c. And I will tread downe the people in mine anger and make them drunke in my fury c. Esay 63 5 6. When Haman the aduersary of the Iewes whose malice was hereditary vnto him and deriued from his fathers had plotted the ruine
11 13 They died in faith and receiued not the promises but saw them afarre off and beleeued them and receiued them thankefully and confessed that they were strangers and pilgrims on the earth Strangers be not inhabitants and trauailers bee not liegers and continuers in one place This should teach vs to vse this world as though wee vsed it not to buy as though wee possessed not considering that the fashion of this world goeth away and the glory of man fadeth as the flower Wee must cast off all lettes that may stay and hinder vs in our iourney like vnto trauellers who will carry nothing with them in the way but that which may helpe and further them to their iourneyes end If they finde by experience any thing to clogge them they wil cast it from them as the blinde man cast away his cloke Marke 10 50 that he might runne with speed to him that called him and rather lose their present profite then lacke the place of blessednesse to which wee are going For our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall waight of glory while we looke not on the things which are seene but on the things which are not seene for the things which are seene are temporall but the things which are not seene are eternall Let vs therefore learne contentation of heart in euery estate of life which GOD will bring vpon vs. Let vs while wee conuerse vpon the earth haue our conuersation in Heauen and liue as citizens of that kingdome accounting our selues heere to bee from home esteeming this life a place of banishment and sighing to bee deliuered from the bondage of corruption and restored to the glorious liberty of the sonnes of God Wee all desire to inherite Gods kingdome as Balaam desired to dye the death of the righteous but we would not willingly bee soiourners heere Soiourning importeth a temporary abode not a setled life but a passing forward in hope of translatiō to a better estate we must all embrace and receiue this as a ruled case A citizen of heauen is a pilgrim on the earth that euery citizen of Heauen is a pilgrim on earth Genes 47 9. 1 Chronic. 29 15. 1 Peter 1 17 and 2 11 12. If then we desire to be citizens of Gods kingdome we must behaue our selues as pilgrims on the earth Wee are as it were exiles and banished men in a forreine land ought we not then to desire earnestly and heartily to come into our owne countrey and among our own people Whosoeuer hath a rich patrimony in his own country great wealth much honour noble friends and is forced for a season to soiourne in a strange land among strangers nay enemies where he is euilly intreated reproched reuiled disturbed and persecuted on euery side certainely he will set his heart and affections vpon nothing there but all his mInde is set vpon his countrey desiring aboue all things to returne and come againe thither Thus it ought to be with vs our countrey is in heauen where wee haue an euerlasting inheritance and an incorruptible treasure and are pilgrims vpon the earth where wee are hated and assaulted by Satan the world and the flesh and are dayly subiect to sundry troubles and infirmities What folly therefore is it to place our happinesse and felicity vpon the earth and to set our hearts vpon earthly things Vse 3 Thirdly the people of God during their abode in the wildernesse after they were called out of the bondage of Egypt did not go forward toward the land of Canaan with a constant and a setled course but made many stayes and delayes sometimes they marched forward with a couragious resolution vnder the banner of God and his seruant Moses and sometimes they retired backward by the way of the red sea toward Egypt and often wished themselues againe in Egypt When they remembred the fish which they did eate in Egypt freely the cucumbers and the melons and the leekes the onions and the garlicke Numb 14 25 and 11 5. These doe the Iewes delight in to this day which maketh them loathsome and vnsauory which dyet theyr fathers learned in Egypt So it is with vs being called with an holy calling to the knowledge of the Gospel True it is we doe heere runne for a prize this life is the race the runner in it is euery true Christian the Angels are the beholders eternall life is the Crown for which we striue the high Iudge of all is God the enemies that seeke to subuert and supplant vs are Satan the world and our corruptions against which wee are to wrastle with might and maine as for life and death yet we beginne slowly and set forward faintly and being entred into the way wee make many starting-holes that stay vs in our course that we do not proceed with such a good courage and setled resolution as becommeth vs. The truth hereof we may behold in all the faithfull throughout all ages of the Church who haue found hard beginnings in their first calling an vnwillingnes to yeeld a difficulty to resolue an vntowardnesse to enter a backwardnesse to proceede and a dulnesse to perseuere The Lord appeared vnto Moses in a flame of fire out of the midst of a bush and called him to speake to Pharaoh and to bring his people the children of Israel out of Egypt Exodus 3 2 and 4 1 but he maketh many exceptions and replyes to the call of God And to the end to pull his necke out of the yoke sometimes hee alledged theit infidelity that they will not beleeue that GOD appeared vnto him sometimes he obiecteth his owne infirmity that he was not eloquent but slow of speach slow of tongue and sometimes he breaketh out into open obstinacy denying to yeeld vnto the voyce of God saying Send by the hand of him whom thou shouldest send So Ieremy had many excuses and exceptions when the word of the Lord came vnto him that hee had sanctified and ordayned him to bee a Prophet vnto the Nations for he replyed by and by O Lord God behold I cannot speake for I am a childe Ier 1 3 The like we see in Ionah who fledde from the presence of God because of the charge enioyned to him to go to Nineue Ionah 1 3. Lot albeit a righteous man whose heart was grieued for the vncleane conuersation of the Sodomites yet being called to depart out of Sodome did linger and loyter behinde in his departure his pleasures whispered him in one eare and his profits rounded him in the other so that he prolonged the time and the Angels caught him his wife and two daughters by the hand the Lord being merciful vnto him they brought him forth and set him without the city Gen. 19 16. The disciples that were called of Christ made sundry delayes one would first goe and bury his father and afterward hee would returne and attend vpon Christ Luke 9 39 another would first
is not so much an iniury to maÌ„ as to God himself Mal. 3 8 9. Ye haue robbed me in tythes and offerings saith the Lord. And in the Law it is expressed that the tribe of Leui had no inheritance nor any part among their brethren But the Lord was their part and their inheritaÌ„ce Numb 18 20. because that which fell vnto them was dedicated to God and lest the people shold think that the Ministers were beholding vnto them for it therfore God claimed the tyths to be his Leu. 27 30 by his gift assigned them ouer to the Leuites No man can touch the Lords right to take it away and bee guiltlesse for it is as a snare wherewith the hooke is couered and the fish or fowle deceiued and entrapped The profit that cometh by seizing vpon holie things promiseth much gaine and aduantage yet let it seeme neuer so sweet and pleasant to the taste it shal be as grauell nay as poyson in the stomack in the end shal sting theÌ„ more dangerously that swallow it then if they were bitten with scorpions venemous serpents Secondly it is the duty of the people to Vse 2 haue a care of their Ministers For seeing God hath appointed them to serue him to teach his people that his way may be knowne vpon earth his sauing health among all nations it is great reason they should be maintaind for that purpose The Leuites were descended of the linage of Abraham no lesse then any of the other tribes therefore a part of the inheritance belonged to them neuertheles God put them from it because they should not be trobled with tilling the ground such like busines but giue themselues wholly to the fulfilling of their office And as the Ministers are often exhorted to do their duty so must the people know that God requireth a dutie at their hands that they prouide for them as Deut. 12 19. And doubtlesse in that speciall charge giuen to the people God more respected the benefit of the people themselues theÌ„ the profit of such as were to be maintained The Ministers are to be maintained in a temporall estate but the people in the vnity of faith and in obedience toward God that so the true religion might be preserued in purity Lastly this serueth to put the Ministers in Vse 3 mind of their duty For wherefore hath God all this care ouer them but that they should care for the people And wherefore are the people to prouide for their bodies but that they should watch for their soules This serueth to driue from the Altar such as are ignorant Ministers that are not able to teach the people Ignorance is a greeuous sinne in all but especially in the Minister who must not onely haue light in himselfe but giue light to others and must not onely know the way to Gods kingdome but shew the way vnto others For God neuer meant that idoll sheepheards should haue the places and prouision ordained for such as will take paines These thrust themselues into this great worke and high calling of the Ministery and yet are vnfurnished of those gifts which should fit them for this function 1 Tim. 3 2. and 2 Tim. 2.2 They should be Lights of the world and yet sit in darkenesse themselues they are called to be Salt but they are vnsauoury The Minister in the Church is as the eye in the body or as the candle in the Lanthorne If then the watchmen be blinde and haue no knowledge The blinde must needes leade the blinde and then both fall into the ditch Matth. 15 14. The Ministers should be the mouth and Messengers of God vnto the people but if they bee dumbe and cannot speake they are not able to deliuer their Ambassage They should bee Nurses of Gods children to feede them with the sincere milk of the word that they may grow thereby 1 Peter 2 2 but these haue dry brests and starue Gods people and are guiltie of murther in his fight They take vpon them to be Stewards of Gods family to giue them their portion in due season Luke 12 41 but they haue no skill to breake the bread of Life neyther to diuide the spirituall foode of the word aright And whereas the Sheepeheards should feede the flocke they feed only themselues with the milke of the flock and cloath themselues with the wooll They do thinke themselues to bee Captaines and ouerseers of the Lords hoast to go before the people but they are not able to handle the sword of the Spirit nor to prepare the people for this spirituall warfare These sinne greeuously by inuading the Lords inheritance and presumptuously taking vpon them this great office vnto which they were neuer called of God For this is a certaine truth whomsoeuer the Lord sendeth him he furnisheth and enableth in some measure to discharge the duty which hee requireth of him His calling is not an idle but an effectuall calling and is able to demonstrate it selfe so soone as it is giuen When God had called Aholiab and Bezaliel to build his materiall Tabernacle by and by they were filled with the Spirit of God in wisedome in vnderstanding and in knowledge Exod. chap. 31. ver 2. and chap. 35 verse 31. Will hee then make choyse of any to builde the spirituall Tabernacle which is his Church in whome is no grace of the Spirit of God no wisedome no vnderstanding no knowledge at all Salomon saith in the Prouerbes He that sendeth a Message by the hand of a foole cutteth off the feete and drinketh dammage chap. 26 6. No man that is wise will send such a Messenger that hath any care or desire to haue his message deliâ—ered and therefore we may not think that the wise God will vse such in his seruice On the other side as the colde of snow in the time of haruest where the heat aboundeth is most welcomâ— so is a faithfull messenger to them that send him for he refresheth the soule of his masters Prou. 25 1â— These are they that destroy noâ— onely their own soules but bring destruction to the people that depend vpon them Prou. 29 16. And as God prouided not maintainance so carefully for the ignorant Minister so wee may saw the same of the carelesse and ydle Ministers who hauing learning knowledge do want conscience of their duty For their knowledge must shew it selfe in practise Mal. 2 7 and they must haue not only the head but the tongue of the learned to minister a word in time to him that is weary Esay 50 4. They must not onely haue the talent as the vnprofitable seruant had but they must vse their talent as the good and faithfull seruants did and as they ought to haue store of prouision so they must distribute it to the releeuing of Gods people or else beeing able to teach and yet will not they are worse then they that would and cannot A rich man that hath his barnes and granaries full of
Priests seruant if he had called to minde that the sword was not put into his hands Math. 26 51. Let euery man labour to see what God hath called him vnto and looke to the things commanded vnto him priuate men may not take vpon them to reforme euery thing that is amisse hauing no authority thereunto and if they should come to suffer for such things they shall finde but little comfort in theyr sufferings because this is to suffer as euill doers albeit not for doing of euill Vse 3 Lastly if it be vnlawfull to do good sometimes when it is done vnlawfully then how much more is it vnlawfull to do that which in it selfe and in it owne nature is vnlawful And if God reiect the actions of men when they are done in an euill manner how much more doth hee abhorre the workes of carnall men when they are wicked vngodly in the very substance And if he accept not those actions which might be don wel if they were done by another how much lesse those that can be wel done by none Of which wee may say with Salomon Behold the righteous shall bee recompenced in the earth how much more the wicked and the sinner Prou. 11 31. If the faithfull offend in doing lawfull things much more doe the vngodly that neuer regard to doe any good And if they sinne against God that heare his word amisse how much more sinfull are they that will not heare it at all And if they prouoke the wrath of God that doe good in an euill manner much more doe they that sinne in an euill matter and most of all when the heart is euill also as Prou. 21 27 The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked minde The faithfull haue many times a good intent when they thinke to doe God good seruice and yet are not accepted because they faile in the maner woe then to those whose very hearts are set vpon euill and haue no delight in that which is good at any time 30 Whoso killeth any person Deut. 17 6 19 15 Math 18 16 2 Cor. 13 1. Heb 10 28 1 Tim. 5.19 the murtherer shal be put to death by the mouth of witnesses but one witnesse shall not testifie against any person to cause him to die 31 Moreouer ye shall take no satisfaction for the life of a murtherer which is guilty of death but he shal be surely put to death 33 And yee shall take no satisfaction for him that is fled to the citty of his refuge that hee should come againe to dwell in the land vntill the death of the Priest 33 So yee shall not pollute the land wherein yee are for blood it defileth the land and the land cannot be cleansed of the blood that is shed therein but by the blood of him that shed it 34 Defile not therefore the land which ye shal inhabite wherein I dwel for I the Lord dwell among the children of Israel The third and last part remaineth laying forth the office of the Iudges touching slaughter wherein obserue two things first the Law of putting the murtherer to death which must passe by the verdict of two or three witnesses verse 30. Secondly the Iudges are forbidden to take any satisfaction for the life of a murtherer because innocent blood shed defileth the Land yea in such an horrible manner and measure that all the water in the sea cannot wash it away for the Land cannot be clensed of the blood that is shedde but by the blood of him that shedde it And no maruaile seeing they might take no satisfaction for him that bad killed a man at vnawares to deliuer him from the city of his refuge before the death of the high Priest From these words we learne how heynous a sin murther is Againe that wilful murtherers are not to be spared the eie of the Magistrate must not pitty thē if they be desirous to reuenge the dishonour done vnto God or to clense their own Land or to saue their own liues But marke farther how GOD will haue such proceeded against they shall not dye by the mouth of one witnes he requireth in iudiciall courts that euery matter should be tryed by two or three witnesses that the guilty should not be acquited and that the innocent might not be condemned Doctrine God wil haue no innocent person put to death So then the point from hence is this that God will haue no innocent person put to death but that euery one should receiue according to his owne works Deut. 13 14 and 17 4 Thou shalt enquire and make search and aske diligently whether it be a truth and the thing certaine hee will haue no man condemned vpon accusations suspitions and presumptions Esay 5 13 Psal 37 6 Pro. 24 23. This was the sin of Saul who commanded to kill the Priests of the Lord 1 Sam. 22 16 as if they had conspired agaynst him Iob 29 16. Reason 1 The grounds are these first from the nature of God he is a iust and righteous God the Iudge of all the earth and hee respecteth no mans person therefore they that sit in his place and execute his iudgment and haue his Name communicated vnto them ought to deale vprightly Deuter. 1 16 17. Secondly wrong iudgement is abominable in the sight of God Pro. 17 15 whether it be to iustifie the wicked or to condemne the innocent Thirdly it kindleth the Lords wrath against the land when innocent blood is shedde Ier. 26 14 15 As for mee behold I am in your hand doe with me as seemeth good and meete vnto you but know ye for certaine that if ye put me to death yee shall surely bring innocent blood vpon your selues and vpon this citty and vpon the inhabitants thereof as 1 Kings 21 19. Vse 1 The vses follow First this serueth for instruction to all that are in authority to take heed to themselues that they walke with a right foot and turne neyther to the right hand nor to the left according as God requireth Leuit. 19 15 Thou shalt doe no vnrighteousnes in iudgment thou shalt not respect the person of the poore nor honour the person of the mighty but in righteousnesse shalt thou iudge thy neighbour Against this they offend many wayes when they giue false iudgment and cause the same to be executed when they deferre iudgment put it off as Felix did from day to day Acts 24 25 for while iudgment hangeth thus in suspense the iust is often taken for the vniust and contrarywise the vniust fot the iust lastly when the sentence rightly pronounced is delayed and sometimes not at all executed The Scripture expresseth the fault and the punishment by one and the same word Gen 4 7 13 Esay 24 20 1 Peter 2 24 to teach that they should be ioyned together and not seuered and that hee should be holden for innocent and vnblameable that hath no punishment inflicted
established by Arcadius and Honorius the Emperors God lib. 5 tit 4 de nuptiis that the marriage of cousin germans shall be allowed and the children borne of them shall bee holden legittimate and succeede their fathers in theyr inheritance And heereunto doe the ancient Councels also accord Epann Concil about the yeare of Christ foure hundred ninety seuen Concil Turon 2. in the yeare fiue hundred and sixty Now the first that did forbid the marriage of cousin germans was Theodosius the Elder as many testifie and that by the counsell and aduice of Ambrose Lib. 8. Epist 66. which hee calleth the Theodosian Law and in his time Austine testifieth it was in force This is wholly or at least for the most part taken out of Zepperus The next witnesse to be produced is Amand Polanus professour in the vniuersitie of Basil in Syntag. Theol lib. 10. cap. 53. who teacheth that the sonnes and daughters of brethren and sisters may lawfully marrie by the law of God whatsoeuer the Popes canon law say to the contrary as Iacob married Rahel his cousin german Of the same iudgement also is Chemnitius in his Examin Chem. exam part 1. For he sheweth that the prohibition of this degree is meerely humane established for no other cause but that the prohibitions of God might bee kept with greater reuerence and where such prohibitions are they ought to bee obserued which is not denied of vs howbeit that is not our case where no such prohibitions are I will annexe to these one forraine testimony more that is of Zanchius a man of eminent note who proouing that the incestuous marriages betweene the brother and sister De oper creat part 3 lib. 4. c. 2 whether they be borne of the same father and mother or of one of them onely are vtterly vnlawfull as also betweene the Nephew and the Aunt and the Neece and her vncle he hath these words The marriage betweene the sonnes and daughters of naturall brethren is lawfull as all the learned and godly agree without any controuersie for as much as we neuer read the same forbidden in holy Scripture in any place but rather allowed by many examples which were neuer condemned by any man And albeit he wish that in all such places as is a restraint heereof men should be subiect to the Magistrate according to the Doctrine of Christ yet hee spareth not farther to deliuer his opinion in this manner For my part I could wish for many causes and those of no smal moment and importance that marriages might simply bee made by warrant of the word of God that whatsoeuer God himselfe hath left free and made lawful the same might also be left vnto men as lawfull I speake freely that which I conceiue of this matter These are the forraine testimonies which I thought good to alledge at this present to which it were not hard to adde infinite others who because they speake the same things and run the same course that the former doe I will not trouble the reader and my selfe any farther in rehearsing of them I will conclude the whole with one more that is our owne countrey-man M. Perkins Mast Perkins a very iudicious godly learned Diuine as any that this age hath brought forth who in a Treatise prouing that a reprobate may in truth be made partaker of all that is contained in the Religion of the Church of Rome and that a right papist by his Religion cannot go beyond a reprobate sayth thus To go further by Gods word they which are distant 4. degrees in the transuers equall line are not forbidden to marry together as cousin germans thus the daughters of Zelophehad were married to their fathers brothers sonnes This example as I take it may be a warrant of the lawfulnes of this Marriage howsoeuer the church of Rome do ouerthwart the Lord in it Let me adde one thing more and then I will end Whereas wee are aduised by many in this question to haue due consideration of offences that may arise in making such matches I would wish also and desire all those that are contrary minded to haue good consideration of such offences as may bee giuen by two earnest disprouing the vnfitnesse and inconueniency of such matches and especially by leauing in doubt and suspence the lawfulnesse of them forasmuch as betweene parties of very good account both in calling and Religion there haue beene and are many matches in this Land of that kinde that betweene high and low rich poore noble and vnnoble which haue beene vndertaken and finished by the iudgement of the godly and learned so that it were not hard to produce sundry examples of Emperors Kings Princes Dukes Earles Barons Knights Gentlemen other of all sorts which now to bring in question for the offensiue conceits of some were more offensiue to the truth to the Church to the learned and to men of all conditions yea more dangerous to the state of those parties and preiudiciall to theyr yssue then any man of iudgement or godlinesse would approoue Thus much of this point of this chapter and of this whole booke The Lord almighty the author of all number of whose vnderstanding there is no number Psal 147 5 who hath ordered all things in measure number waight with whom our dayes are determined and the number of our months are set Iob 14 5 by whose onely mercy wee haue receyued strength to finish this booke of NVMBERS containing the iourneys of the Israelites through the desert from Mount Sinai vnto the plains of Moab by Iordan neere Iericho and admonishing vs of the state of the Church in this life lying vnder the crosse and at length receiuing deliuerance from the Ancient of daies grant vnto vs that being numbred among the children of GOD we may haue our lot among the Saints and be in the number of them that are sealed out of all the Tribes of the children of Israel Reuel 7 4. and so rest for euer in the heauenly Canaan among the soules of iust men perfected and the innumerable company of angels Heb. 12 22. Vnto him be praise and glorie in the Church Amen FINIS Gentle Reader let me intreate thee to amend these faults which otherwise may leade into errour PAg. 18. Col. 2. line 6. had made pag. 79. col 2. l. 37. the iudgement pag. 80 c. 1. l. 1. desired p. 137. c. 1. l. 60. rule and p. 140. c. 1. l. 56. censor p. 167. c. 2. l. 5. not to do p. 206. c. 2. l. 22. vnprobable p. 301. c. 1. l. 26. the Cushite p. 394. c. 2. l. 18. the Cushite p. 422. c. 1. l. 5. his iudgements p. 451. c. 1. l. 30. tender p. 473. c. 2. l. 36. profitable p. 536. c. 2. l. 28. the staffe p. 588. c. 1. l. 47 a double A Table of the principall Contents of this Booke the Figures note out the Page the Letters the Columne If no Letter be
p. 90 a Saints haue no ouerplus of workes p. 1260 b. Sanctification why vnperfect p. 469 a. Sanctuaries whether they may be allowed p. 1236 a Sanhedrin p 533 b. Satan present with wicked men p. 457. Sauing soules p. 510 b. 511. Scripture authenticke 2 b. Romish errors touching them 3 a. 526 b. rules to be obserued in reading them 10. neuer vtterly lost p. 6 Scriptures must be read 142 a. perfect 167 168 why written 173 how to be expounded 371 b they haue nothing superfluous 449 b. they are light 460. two wayes p. 463 a. Scriptures stand not in letters 249 a. the iudge of all 484 b they belong to all 633 b. 634 a. 647 no part lost 820 abused by papists 1088. rules to interpret them p. 1050 a. Seuen seas in Israel p. 1225 b. Sects among the Iewes p. 149. Seditious persons 663. whence it ariseth 664. a fearfull sin p. 1108. Seducers and seduced p. 1100. Selling of sin what 91. sundry false tales p. 92. Senses of no vse without Gods blessing p. 908 b. Separatists See Brownists Seruants of three sorts 472 b. they must giue almes p. 99 6. Sheepe heare Christs voyce p. 28 a. Shekel what p. 205. Sibils p. 869 a Sincerity p. 589. Sinne filthy and infectious 277. deceiueth with false shewes 278. beware of it 280 286. howe much God hateth it 289 340 a. committed against God 296 b. the greeuousnes of it page p. 305 b. Sin should greeue more then the punishment 319 a punished in his owne kinde 930. known euer to God p. 409 q. Sin pardoned the punishment is remitted 609. when general it causeth a generall destruction 610 b. it openeth the gates to the enemy 611 pleasant in the beginning p. 619 b. Sin bringeth confusion of all 672. when punnished God is appeased 1070 b. against the holy ghost why vnpardonable 13. it depriueth of Gods protection 1074 b. it maketh places and famous infamous p. 1104 b. Sin to decline from the worship of God 1117. it is the cause of death 1125. foure things cleaue to it p. 1126 a. Sin the onely cause of iudgements and whether all sin be voluntary p. 1248 a. Single life not to be vowed p. 155. Sleepy hearers p. 2306. Society with wicked p. 1112. Sorcerers wrought no miracles 680 b. neither can do p. 681. Sorcery p. 977 b. Soule is immortall 933 1172. God is the Creator thereof p. 2132 b. Standards what vse in war p. 62 b. Stewes 381. Popish excuses 382. reasons against it p. 384. Stoikes p. 773. Subiects duties 69. without them they cannot honor God p. 508 a. Superiors must giue example 830 b. they lye open to iudgements p. 1056. Superstition p. 883. Supper of the Lord 479 a. no vnclean person may come to it 481 487 not to be shifted off 490 b 491. not enough to partake of the outward sign p. 500. Suspition p. 365. Swearing 252 b. the causes of it 373. reasons framed to defend it p. 374. T Tabernacle a figure of the Church pag. 436 in the midst of the host p. 80. Teachers negligent p. 443 444. Teares of the godly p. 594 b. Temples 694 how prophaned ibid. they must bee kept in good order p. 495 a. Temporally punished the faithfull are p. 1130 a. Tentations of the faithfull p. 21 22. Terrors to wicked men p. 932. Thankesgiuing a necessary duty p. 827 b. 829 Theft p. 322. Threatnings of God alwayes accomplished 766 b. they are conditionall p. 600. Times dangerous p. 1041 b. Tithes 447. they are the Lords 195 b. 704. paide of sundry sorts 703. not almes ibid Toleration of diuers Religions p. 627. Toleration of things vnlawful p. 305 a. Trance p. 682 b. Translation Latine false p. 1259 a. Transubstantiation no miracle p. 690 b Triall of spirits 1101 b. rules of it p. 1102 a. Trumpets to what vse p. 502. Truth shall continue for euer 465. all must be helpers to it p. 466. V Vengeance p. 300 b. Veniall sinnes 718 in what sense 719 the popish opinion thereof ibid. Vice whether of more force then vertue p. 165 a. Victory is the Lords p. 824. Virgin Mary conceiued in sinne p. 538 b. Vision p. 986. Visitation from God p. 796 797. Vnity 54. no note of the Church p. 880. Vniuersall grace p. 925 b. Vniuersality no note of the Church 581. Popish reasons p. 582. Vniuersality of the elect onely p. 521 a. Vngodly often prosper 507. they are Gods enemies 515. preserued for the godlies sake 557. what they account of the Church of the word p. 5â—9 Vnpossible to men not to God p. 540. Vnregenerate described p. 278 341 b. Vnthankefulnesse 442 b. a mother sinne 524. the fruites of it ibid. Vow what 481 1161. lawfull 780 1159. what vnlawfull ibid. Popish vowes p. 782 134 b. Vow of baptisme 783. of speciall vowes in affliction ibid. the right manner of vowing 1163. the true ends thereof ibid. Vow of the Nazarites 414. Christ obserued not this vow 418 a. Vowes of Popish Monkes vnlawfull p. 420. Vow of pouerty 453. of single life 155. of Obedience Ibid. Vprightnesse See Sincerity Vrim p. 1132. Vse of repetitions to the godly 239. to the vngodly p. 240 a. W Want alwayes among some of Gods people p. 1229 a Wars ordered by God 824. the misery of theÌ„ 852 b. of great antiquity p. 1017. Water of separation 716. it cannot cast out diuels p. 717. Weake meanes God chuseth p. 486 b. Whisperers 351. the seuerall sorts p. 352. Whoredome 308 378 b. the seuerall kinds p. 387 b. Wicked are miserable 107 b. know not what they do 572 b. not escape 575 b. proceede from euill to euill 592. See vngodly Wicked how they behaue themselues in affliction 624 a. they colour their wickednes 649. They cry to God when too late 663 a. they will not be warned by former iudgements 669 b. oft seeke of the faithfull 801. they desire others to pray for them p. 808 809. Wicked hate and persecute the godly 841 b. being reproued they continue in sin 916. They haue some good motions 930. they lay the fault vpon second causes p. 942. Wicked are wise in their kinde 978. are suffered long yet in the end punished p. 11â—6 Will of God reuealed to the wicked p. 888. Winning of soules See Saue Wisedome p. 579 580. Witchcraft p. 1032. Witches resorted vnto p. 482. Witnesses p. 372 90 b Witnesse false offendeth 6 wayes p. 1253 b Woes 44. Word our direction p. 114. Woman taken in adultery p. 1054. Workes must be perfected p. 437. Workes of Gods iustice p. 688. Wrath of God p. 567. Wrongs 561. they cry to God p. 571. X Xenophon p. 1167 b. Y Yoke of pouerty 888. Yong of two sorts p. 218. Yong yeares must be giuen to God p. 160. Z Zeale of the first times for the Ministers maintenance p. 705. Zeale not all good p. 922. Zelophehad p. 643 a. 1124 b. Zimri p. 1067. Zuinglius p. 1151. The End of the Table
his good name and estimation according to the commandement of our Lord and Master Mathew 7 verse 12. Whatsoeuer yee would that other men should do vnto you euen so do ye vnto them for this is the Law and the Prophets Doth God require this at our hands and will not he performe it toward vs Must we cleere our brothers good name and will God himselfe faile to do it or doe we thinke wee can haue a better or greater care of the name of our brother or of our owne name then God the righteous Iudge of the world hath of vs all That cannot be he is iealous of our good names and will not haue the truth smothered with a lye nor innocency buried in the earth Shall we make our selues more righteous then GOD and iustifie our selues aboue our Maker There is not a spark of that truth which is in GOD giuen to vs true it is he honoureth vs by vouchsafing this mercy vnto vs to open our mouthes to speak his truth which he is able to auouch and iustifie against all gainsayers a thousand waies If we then that are euill know how to acquit our brethren we may be well assured he will be more iust and righteous in all his dealings toward vs then we haue beene or can be one to another And if wee haue meanes at any time to free our brethen from infamy wee may fully and certainely be assured that hee will be ready to bring to light our innocency Secondly seeing God hath promised to make our innocency that is derided or denied Vs e 2 to be knowne let vs know that it is our duty to goe boldly to the Throne of his grace and to pray vnto God to performe his promise toward vs. It falleth out oftentimes that we see no way to bring the truth to light and we think it vnpossible that euer we should be cleered howbeit we haue to do with God to whom nothing is secret before whom all things are manifest he is able to bring vs into credite againe We take therefore a wrong course and prouide euilly for our selues to rage and storme against those that reuile vs and speake all manner of euill of vs falsely for Christ his sake whereas we ought to repaire into the presence of GOD and to craue of him that he would make the iustice of our causes to appeare If any obiect Obiect Is not God without praier able to make the truth of our causes knowne Or hath he need to be put in mind of his office which is to iustifie the godly and to condemne the wicked I answer Answer as GOD is able of himselfe to doe it so he also hath appointed the meanes how he will do it And among them all none is more excellent then praier so that his almighty power doth not exclude praier but rather imply it neither should it keepe vs from prayer but rather encourage vs to praier forasmuch as almighty God vseth it as an instrument for the performance of those things which he hath promised and appointed He that goeth to warfare prepareth horse armour and leuieth souldiers and getteth what prouision and furniture he can he will by no meanes be brought to leaue theÌ„ behind him or to send them backe againe and to rush into the battell without them because they are instruments by which God is wont to giue the victory to such as it seemeth good to him so that he cannot without rashnesse lay them aside so is prayer necessary by the which the LORD is accustomed to giue vnto vs those things that we want and therefore it were horrible presumption to neglect it vnder pretence of his knowledge vnderstanding our cases or of his power enabling him to do all things or of his prouidence determining all things As God hath appointed armour to them that desire victory so hath he ordained praier for them that would be releeued in necessity â—it God â—eth what â—eed yet â—er is need True it is GOD knoweth what wee need better then our selues that are in neede yet is not praier to be holden superfluous because God hath commanded vs that in the day of trouble we should call vpon him Mat. 7. he hath promised to heare vs and deliuer vs Psal 50. He hath made no promise to vs of any blessing except we aske the same of him he keepeth vs in feare and reuerence and maketh vs to acknowledge him to be the giuer and author of all good things he declareth his loue vnto vs that humbleth and abaseth himselfe to heare our requests complaints particularly and thereby enflameth vs to loue him again and to put our trust in him by this familiar communication with him we grow after a sort familiar with him and wee are bold to shroud our selues vnder his wing as the childe flyeth to his father and lastly as we confesse that whatsoeuer good things we enioy do come from him alone so it is our duty to returne to him the thankes and to vse them to his glory Wherefore whensoeuer wee finde our selues wronged of our neighbours we are not to turne vpon theÌ„ in a rage like vnto the dogge that runneth after the stone that is cast at him and not at him that did cast it but let vs runne with boldnesse vnto God and poure out our supplications before him desiring him to helpe vs and right our cause This doth the Prophet Dauid in many places Psal 4 1 and 69 13. Heare me when I â—ill O God of my righteousnesse thou hast enlarged me when I was in distresse haue mercy vpon me and heare my praier He acknowledgeth in his praier to God that he was the witnesse Iudge and defender of his innocency and vprightnesse toward Saul or any other declaring by his owne example that when men vniustly condemne vs we must flie vnto God by humble and earnest praier who is the patron and pleader of the causes of his people And in the seuenth Psalme verse 6. Arise O Lord in thine anger lift vp thy selfe because of the rage of mine enemies and awake for me to the iudgement that thou hast commanded and afterward verse 8. The Lord shall iudge the people iudge mee O Lord according to my righteousnesse and according to mine integrity that is in me If God did not lay to his hand and helpe him he confesseth that he were vtterly destroyed and therefore he praieth to be deliuered from his persecuters Whensoeuer therefore men will not iudge vprightly and haue their eies blinded through malice or fauour we ought by praier to referre our causes to him that hath no respect of persons and so commit our causes to him that iudgeth righteously 1 Pet. 2 23. Howsoeuer the innocent cause of the godly may be hidden for a time and ouerwhelmed by the slanders of the vngodly yet if we be not wanting vnto our selues continuance of time the daughter of truth will bring it to light We cry out against the wicked but
God not so much because the Church affirmeth it but because we find them to be so as the sheep of Christ acknowledged the voyce of their Shepheard Christ Iesus speaking in them Vse 2 Secondly this assureth vs that the trueth of God shall remaine and continue for euer to the end of the world It may be sometimes brought into a narrow compasse and be much eclipsed that the light shall appeare to be but little but it shall neuer perish vtterly or bee rooted out of the earth For seeing the Church is appointed the keeper and continuer of the trueth as the candlesticke of the candle and that the Church shall abide for euer because the gates of hell shall not preuaile against it Matt. 16.18 it cannot bee that the trueth should faile and decay as we see notwithstanding the enemies of Iudah and Beniamin the word is kept vncorrupt and inuiolable to this day God will neuer suffer his people to be robbed thereof but his speciall prouidence watcheth ouer it for our good This doth the Scripture it selfe witnesse touching the durablenesse thereof that the things reuealed belong to vs and to our children for euer that we may doe all the wordes of this Law Deut. 29.29 The Lord hath founded his testimonies for euer Psal 119.152 Our Sauiour speaketh more fully euidently and vehemently Heauen and earth shal passe away but my words shall not passe Mar. 13.31 againe Verily I say vnto you till heauen and earth passe one iotte or one title shall in no wise passe from the Law till all be fulfilled Matth 5.18 We know by experience that all flesh is as grasse and all the glory of man as the flowre of grasse the grasse withereth and the flowre thereof fadeth and falleth away Peter 1 25. but the word of the Lord endureth for euer This we may see in the bookes of Salomon 1 Kin. 4.32 33. Hee spake three thousand Prouerbes and his songs were a thousand and fiue and he spake of trees from the Cedar tree that is in Lebanon euen vnto the hyssope that springeth out of the wall he spake also of beasts and of fowles and of creeping things and of fishes These bookes of naturall Philosophy were no doubt the most profitable bookes that euer were written in that kind he being endued with the greatest wisedome that euer man since the fall had Christ Iesus only excepted yet none of these are to be found onely those that pertaine to religion and godlinesse remaine safely reserued for all posterities This is the more to be considered wondered at inasmuch as there be infinite moe in the world that affect the knowledge of natural things rather then they doe spirituall and of earthly rather then they do heauenly yet they could not deliuer them from the ruines of time but they are buryed in the graue of perpetuall forgetfulnesse neuer to be raised or recouered These are dead and gone as if they had neuer been written wheras on the other side his holy writings hated of the most part of the world and carelesly regarded of the multitude euen of those that liued in the bosome of the Church haue notwithstanding as full a remembrance as they had the first day the Lord gaue them to his people This serueth to conuince those that thinke many of the bookes inspired by God to be lost thereby accusing the prouidence of God or at least the church of great carelesnesse and negligence of which crime notwithstanding it is not guilty Thirdly there is no light of trueth to bee Vse 3 found any where else able to guide vnto faith and saluation then in the true Church of God For all other places are places of darkenesse and nothing to be found in them but lies errours deceiuings superstition and the spirit of slumber Exod 10 23. As no light was to be found in all Egypt but in the land of Goshen and among the Israelites onely so no sauing doctrine that giueth light to the eyes of the minde is to be found out of the Church they that are in this state liue in palpable darkenesse and can see neither themselues nor others but lie in ignorance and wickednes as Iohn teacheth We know that we are of God 1 Iohn 5 19. and the whole world lyeth in wickednesse Such sit in darkenesse and in the shadow of death till this light set on the Candlesticke be brought vnto them Matth. 4 16. The people which sate in darkenesse saw great light and to them which sate in the region and shadow of death light is sprung vp Therefore to be out of the Church is to be in the state of damnation yea to be in the very dungeon of hell and the kingdome of darkenesse to be vnder the power of Satan the prince of darknesse as there was no saluation out of the Church Let euery man therefore seeke and endeauour with all care to ioyne himselfe to the true Church of God to be a member of the body of Christ that so we may attaine to the light of knowledge and the light of the eternall life Vse 4 Lastly it is a duty belonging to euery one to be an helper to the spreading abroad of the doctrine of godlinesse and to doe all for the truth but nothing against the truth 2 Cor. 13 8. Euery man desireth to bee the messenger of good newes so should wee desire to publish to others and to continue to posterity the sauing knowledge of the Gospel For this is the foundation and ground-work of all true obedience The truth of God is as a precious treasure beset with many enemies that wold take it from vs against whom we must alwaies cōtend that we may keepe faith and a good conscience 1 Tim. 1 19. This truth is the instrument of the holie Ghost to worke all necessary graces in our hearts Rom 1 16. as beeing the power of GOD to saluation and it reuealeth vnto vs all things needful vnto saluation concerning things to be beleeued or things to be practised Hence it is that the Apostle Iude saith Beloued when I gaue all diligence to write vnto you of the common saluation Iude verse 3. it was needfull for me to write vnto you that yee should earnestly contend for the faith which was once giuen vnto the Saints The true treasure of the Church is committed to the Saints they are the keepers of the doctrine of saluation This is no small trust it is no smal charge that is giuen vnto them wee must therefore fight to maintaine it This must not bee a bodily fight but a spirituall combat and it consisteth of diuers duties Ioel 2 28. Euery man in his place ought to bee as a Prophet or a Preacher for wee are made spirituall Priestes both to pray and to preach We are bound to teach all that are vnder our roofe and iurisdiction that we may be as Gods blessed instruments to conueigh his truth to others It is the duty of
exquisite and excellent thing in them but the inward and spirituall worship is neglected among them the Name of God is dishonoured the Sabbath is prophaned the Scriptures are abused the doctrine of faith and repentance is buried many open sinnes are maintained amoâ—g theÌ„ If that bee the true relâ—gion which giueth all glory to God the Popish religion cannot bee so whâ—ch giueth all glory to themselues and robbeth God of the honour due to his Name by their doctrine of merits by their works of supererogation which indeed is more then supererogation If it be the true religion that magnifyeth the Scriptures resteth in the perfection of them submitteth all persons causes vnto them and acknowledgeth them the sole and supreme Iudge of all Questions and Controuersies of religion then that must bee a false religio which patcheth other writings and traditions vnto them which in matters of â—octrine flyeth from them which preferreth the authority of the Church before them and â—enveth to be wholly ordered by them If that â—e the true religion which aduanceth the sufferings of Christ and resteth in his perfect Oblation once performed vpon the Crosse Heb. 10 1â— which acknowledgeth Christ to be the onely Sauiour and Redeemer of his people and â—eacheth to relye vpon him alone for our iustification then that must bee confessed to bee a counterfet religion which setteth vppe a mocke Christ and honoureth instead of him the cursed Idoll of the Masse whereby the remembrance of his death is shamefully eâ—uded and the people of God are miserably deluded Learne therefore that all zeale is not true zeale and to hate all euill albeit it haue the appearance of good and come masked vnder the vizard and habite of holinesse For counterfeit piety is double impiety Secondly let vs not bee carried away and Vse 2 seduced with euery vaine blast of false Doctrine but stand constant setled and vnmoueable as they that are builded not on the weak sand but vpon the firme Rocke that cannot bâ— remoued This the Apostle teacheth Heb. 1 9. Bee not carried about wiâ—h diuers and strange doctrines for it is a good thing that the heart bee stablished with grace and not with meates which haue not profited them that haue beene occupied in them This vse is vrged by the Apostle Paul 2. Tim. 3 5. This know that in the last daies shall come perillous seasons for men shall bee louers of their owne selues c hauing a shew of godlinâ—sse but haue denied the power therof turne â—way therfore from such We see how easily the greaâ—est part are carried away with shadowes without substance and shewes without inward truâ—h They haue itching eares after new Teâ—chers and forsake the ancient Teachers that haue fed them with the milke of the word gained them to the faiâ—h of Christ Wherefore it standeth vs vpon to take heeâ— wee be not seduced and deceiued with â—aâ—e Pâ—ophets and to make a tryall of their doctrine by the truth of the Scriptures according to the counsell of Christ our Sauiour Math. chapter 7 verses 15. 16. Lastly it is our dutieâ— to learne to discerne Vse 3 the spirits and to be able to iudge of the Doctrine whether it be of God or not Christ commandeth his Disciples to beware take heed of the leauen of the Pharisies and Saduces Math 1 and 2 â— that is of their doctrine but in another place he chargeth them to heare the Pharisies obey their doctrine sitâ—ing in Moses chaire because they were appointed for the time to be the Teachers of the Church Now then if they must heare and do what they say and yet auoide their mixtures corruptions of sound dâ—ctrine it is required necessarily of the people to discerne betweene the Law of GOD and the leauen of the Pharisies being charged to cleaue to the truth and to forsake error This is that vse which thâ— Apostle Iohn vrgeth 1 Iohn chap. 4. verse 1. Deâ—rely beloued beleeue not euery spirit but try thâ— spirits whether they bee of GOD For many false Prophets are gone out into this world And in the second Epistle chap. 7 8. hee speaketh to the same purpose Many deceiuers are entred into this world which confesse not that Iesus Christ is come in the flesh looke to your selues that wee lose not the things which we haue done but that we may receiue a full reward Hereunto likewise cometh the exhortation of Eliah to all the people that were seduced by false Prophets 1 Kings 18 21. How long halt yee betweene two opinions If the Lord be God follow him but if Baal bee hee then go after him And the Apostle Paul chargeth the Thessalonians to try all things and to hold fast that which is good 1 Thess 5 21. This condemneth the Church of Rome of sacriledge that take from the people the key of knowledge and nuzzle them in ignorance as the mother of deuotion accounting it sufficient that they beleeue as the Church beleeueth and credite in all things theyr Pastours and Teachers and forbid them all tryall of the doctrine deliuered vnto them But the Scriptures require of them the spirit of discerning 〈◊〉 12 2. â—il 1 10. â—ph 5.15 17. and all iudgement that they may allow those things that are best and that they may bee without offence vntill the day of Christ to take heed that they walke circumspectly and wisely that they may vnderstand what the will of the Lord is and beware that they be not seduced And it is no excuse to the people beeing misled and misguided to say Thus haue I bene taught and instructed For when the blinde leade the blinde they both fall into the pit of destruction Mat. 15 14. So that if they embrace not faith vnto saluation but withdraw themselues vnto perdition they that follow false Teachers are sure to perish as well as they that leade them the way or rather out of the way and if the Watchman see the sword drawne 〈◊〉 33 8. and iudgement comming and blow not the Trumpet albeit the blood of the people shall bee required at his hands yet they shall also be taken away in their sins Verse 5. The Lord put an answer in Balaams mouth Heere is set downe the Author of his Prophesies He sought a cursing but God put in his mouth a blessing so that the spirit of Prophesie is sometimes giuen to wicked men as appeareth in Saul sundry others Wherefore it is said God put his word in his mouth not in his heart He hath God plentifully in his mouth but his heart was farre from him so that he speaketh not farre otherwise then his Asse spake before because God compelled him against his will to vtter that which he put in his mouth â—â—rine 〈◊〉 are 〈◊〉 â—â—â—eâ— to â—â—uiâ— oâ—â—e 〈◊〉 Heereby we learne that Gods truth is oftentimes enforced and drawne out of those that know it not nor beleeue it Prophane men of an euill spirit are constrained