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
the vertues of him that hath called vs out of darknesse into his maruailous light Seeing we are washed from the corruptions of the flesh let vs not defile our selues againe seeing wee are called out of the world let vs not returne into the world and seeing we are freed from the thraldome of sinne let vs not sell our selues againe to our owne lustes which fight against the soul We cannot come neere an infectious disease without danger of infection We cannot touch pitch without danger to bee defiled with it The Apostle saith Be not deceiued 1 Cor. â— Euill words corrupt good manners The Wiseman teacheth That hee which walketh with the wise shab be the wiser but a companion of fooles shall be the worser Prou. 13 20. Ionathan by the friendship and familiarity which hee had with Dauid changed his life to better Salomon by the society and coniunction with his idolatrous wiues 〈◊〉 11 4. fell into Idolatry And Rehoboam his sonne by walking with his yong Counsellers and following their aduice became worse If then we would auoid euill we must beware of all occasions No occasion more dangerous then euill company Euery man therefore must take heed to himselfe and beware how he ioyn himselfe in acquaintance with all men indifferently Many that haue bin of a stayed course and an approued life haue ruined themselues by making no choise of their company and haue lost their honour and honesty a Iewell which beeing once lost can neuer be repayred and restored This we see by woful experience confirmed vnto vs in the examples of many young men and maydens who hating euâ—ll and making conscience of sinne in themselues haue fearefully fallen and made shipwracke of all godlinesse and goodnesse through the seducement of others Verse 10 Who can tell the dust of Iacob the number of the fourth part of Israel Heere beginneth the conclusion of this first Prophesie setting downe the infinite multitude of the faithfull compared by an hyperbolicall or excessiue speech to the dust of the earth which cannot be numbred This he speaketh being as it were rauished and astonied at the great number of them according as the Lord had promised long before to Abraham Gen. 15 5. Looke vp now vnto heauen and tell the starres if thou be able to number them and hee saide vnto him So shall thy seed be Thus then this false Prophet is made a Preacher and Publisher of the glory of the Church and of the largenesse of the boundes thereof Heereby we learne That God hath a great infinite people that belong vnto him â—â—â—â—rine â—e Church â—nd with 〈◊〉 chiâ—dreÌ„ Albeit the good Corne be scarce seene when it is mingled with the chaffe yet when it is seuered and brought together it maketh a great heape The number of the elect and chosen people of God which he hath redeemed will in the end glorifie is a great people This appeareth vnto vs in many places of the word The Prophet prophesying of the kingdome of Christ telleth vs that his Dominion shall be from sea to sea and from the Riuer vnto the ends of the Land that all Kings shall worship him and all Nations shall serue him blesse him and be blessed in him Psal 72 8 11 17 19. Christ teacheth vs that many shall come from East and West and shall sit downe with Abraham Isaac and Iacob in the kingdome of heauen He saith that when the laborers were few to put their sickle in the ripe Corne yet God had a great and plentifull haruest to bee gathered into his Barne Math 8 11 and 9.37 And likewise 26 28. at the institution of his last Supper he saith This is my blood of the New Testament that is shed for many for the remission of sinnes This the Apostle sheweth to the Hebrewes chap. 2 10. The Oracle of God answereth euidently at one time when Elias thought he had beene alone that he had reserued to himselfe seuen thousand that neuer bowed their knee to Baal 1 Kings 19 18. This truth was reuealed to Iohn Reuel 7 8 9. So then the Church is stored with many beleeuers and is as a fruitefull mother that aboundeth with many children The Reasons are plaine and euident For Reason 1 first it is a matter of faith and an Article of our Creed to beleeue the Church to bee Catholique And it is Catholique in three respects In respect of time of place and of person Of time because it hath beene in all ages and times since the first promise made to our first Parents in Paradise Heb. chap. 13 verse 8. Reuel chap. 13 verse 8. and shall continue vnto the end of the world Of place because it is gathered from all parts of the earth Acts 10 34 35 wheras before the dayes of Christ our Sauiour it was included within the Territories of Iudea now it is dispersed farre and neere in the time of the new Testament Of persons Gal. 3 28. because it standeth of all estates and degrees of men high and low rich and poore male female Iew and Gentile learned vnlearned wheras before God called and singled out the seed of Abraham to bee his people If then the Church be thus large and spreadeth it selfe to all times to all places and to all persons if it be so generall and vniuersall it must necessarily follow that many are the parts and members of it Secondly we do not maruaile that there are many members of the Church made partakers Reason 2 of the righteousnesse of Christ seeing by one mans disobedience many are made sinners For we are guilty of the sinne and transgression of Adam and we sinned in his sinne When he sinned we sinned are made guilty thereof in the sight of God because albeit we were then vnborne and without a beeing yet we are his seed and posterity and were all in his loynes Through this guiltinesse it is come to passe Eph. 2 3. that we are conceiued in originall sinne hauing all the powers of the soule parts of the body corrupted and the spawne of all sinne is infused into vs and we are there by made the children of wraâ—h as well as others the enemies of God the heyres of hell and condemnation If then the power of Adams fall were so great as to infect corrupt al his posterity then much more shal the righteousnesse of Christ be imputed to many and be able to mâ—ke them partakers of euerlasting life As Adam by naturall propagation hath spread his fault and guiltinesse oâ— his fall to the destruction of many so Christs obedience hath by grace ouerflowed to many who was appointed for the rising againe of many in Israel Luke chapter 2 verse 34. This the Apostle teacheth thus he reasoneth Ro. 5 14 15 18 19. As by one mans disobedience many were made sinners so by the obedience of that one shall many also be made righteous Wherefore seeing the Church is euery way Catholique in
the reason is rendred for what cause the Midianities were to be destroied to wit because they had a chiefe hand and were principall doers in the seducing of the people of God and drawing them into sin The Moabites and Ammonites were actors in this tragedy but the chiefe part was assigned to the Midianites The Moabites and Ammonites came of Lot by committing incest with his daughters Gen. 19 37 38. The Midianites came of Midian the fourth sonne of Keturah which she bare to Abraham Gen. 25 2. They ought being so neerely ioyned to the people of God to haue performed all duties of humanity and kindnesse vnto them whereas they sought their ouerthrow and wrought their destruction We heard before how the people of God were beguiled and punished heere wee may behold those threatened and afterward destroyed that did trouble them with theyr wyles as concerning Peor Before wee saw the chasticement of them that were seduced and ledde into sinne now they are threatned that were seducers Before we saw the iudgment that fell vpon them that followed now we may see the iudgements that ouertooke the Captains and Ringleaders From hence we learne Doctrine The seducers the seduced shall be punished together that the seducer and the seduced the Ringleader and they that are misled the deceyuer and the deceyued shall perish and be punished together The Lord will punish not onely false Teachers and such as leade the way vnto wickednesse but theyr schollers and disciples such as are brought to lewdnesse and euill by them This Moses declareth very euidently Deut. 13 15. If a false Prophet arise and draw an whole City to Idolatry Gods iudgements shall be not onely against that false Prophet but against the City so that not an Oxe or a Sheep should be spared they should perish and be destroyed together When Gamaliel gaue counsell to take heede to themselues what they intended to do touching the Apostles he bringeth in the examples of Theudas and Iudas Acts 5 36 37 which drew away much people after them but they perished all that obeyed them The Prophet Ezekiel denounceth That if the watchman seeing the sword comming did not giue the people warning nor admonish them of their wicked waies the wicked should die in their sinnes but their blood should be required at the watchmans hands We see this confirmed vnto vs euen from the beginning when the diuell abusing the tongue and body of the serpent had drawne our first parents into sinne the diuell was the principall author of this apostacy and falling from God the serpent was the instrument the woman did hearken to the diuell and was before her husband in the transgression Adam followed the counsell of his wife and yeelded to sinne against God through her perswasion The diuell was a seducer Adam was seduced Enah was both a seducer and seduced Gen. 3 1 2 3 for she was seduced by the diuell and a seducer of her husband deceiuing and being deceiued so that when God called them to an acount and brought them before the barre of his iudgement seate he punished not onely the diuel the serpent that were the authors but also Adam and his wife that were the followers Heereunto commeth the saying of our Sauiour Mat. 15 14. Let them alone they be the blinde leaders of the blinde and if the blinde leade the blinde both shall fall into the ditch not onely the leader but he likewise that is blindly led The Lord Iesus reproueth the Church of Thyatira that they suffered a wretched woman which called her selfe a Prophetesse and threatneth to punish not onely her Reuel 2 12 but those that were her disciples with great afflictions And afterward in the same booke they that receiued the marke of the beast are put out of the booke of life as well as the beast This truth will be more manifest vnto vs if Reason 1 we marke the reasons â—or first such as are misled and moued to heresie and wickednes in life oâ— doctrine in faith or manners in opinion or practise are culpable of the same sins and abhominations and therfore rightâ—ously to be puâ—ished and condemned with such as are the leaders and perswaders vnto the same The Lord himselfe rendreth the reason why those that were seduced should bee destroyed because they had forsaken his waies and commandements Deut. 1 â—â— They then that are seduced that are tâ—â—â—ed from the Lord that are thrust out of the right way wherein they should walke and commit abhominations against him as well as the seducers are culpable of the same sinnes together and therefore shall partake of the same punishment Reason 2 Secondly what is the reason that men are seduced Is it not theyr owne sinne and ignorance They are wilfully blinde they are not careful to learne and stand in the truth as they ought The Prophet Hosea speaking of false Prophets and of the people misled by them saith That they shall all full the people by day the Prophet by night with them Hosea 4.5 This is it which the Apostle vrgeth 2 Thess 2 10 11. Because they receiued not the loue of the truth that they might be saued therefore God shall send them strong delusions that they should beleeue lies that all they might be damned which beleeued not the truth but had pleasure in vnrighteousnesse Vse 1 Now let vs come to the vses of this Doctrine First from hence we are to conclude that pretences or excuses shall not beare out the followers and fellowes of wicked seducers and lewd leaders from God his truth but they shall beare theyr sinnes and punishments themselues We see how ready many are to answer for themselues A lasse we are poore simple men we haue no learning wee know not the letters wee are not able to try whether the Doctrine bee good or bad true or false right or wrong we hope God will hold vs excused and not lay it to our charge These couerings to hide our shame as so many figge-leaues shall be pulled from vs and fall to the earth as weake and vnable to vphold themselues What did the vaine coloured shewes auaile Adam and Eue feeding themselues with vaine hopes Gen. 3 12 13 and excusing themselues with fayre pretences Adam saide The woman whom thou gauest to be with me deceiued mee and I did eaâ—e The woman saide The Serpent beguiled me and I did eate The Serpent might haue said the diuell entred into me preuailed ouer mee and abused me to be his instrument Heere are many delayes and deuices the man excuseth himselfe by the woman the woman by the serpent the serpent by the diuell but God cannot be mocked he will not be deluded and therefore none of them escaped all of them â—re punished as they were willingly and wittingly deceiued For the diuell had his iudgement the serpent had his iudgement the man and the woman had also their iudgment Let this be assuâ—ed to the consciences or all of vs
serpent that was lift vp on the pole but such as were able in particular to looke vpon it and assented and beleeued the promise that they should be cured and restored by it Christ calleth himselfe The liuing bread of which we must eate but what is eating saue an application because whatsoeuer a man eateth or drinketh that he applyeth vnto himselfe and receyueth it to be his so touching faith whatsoeuer a man doth beleeue the same he doth apply vnto himselfe or else it can be no truth fayth but a counterfeyt faith Marke the grounds of this point First true Reason 1 Faith standeth of two parts whereof one is an acte of the vnderstanding the other is an acte of the wil according to the saying of the Apostle Roman chap. 10. verse 10 With the heart man beleeueth vnto righteousnesse The mind informeth vs to see and know God and his sonne Christ and the promises made in him the heart seeketh desireth and loueth that which it knoweth which cānot be without a particular application Secondly euery man is commaunded to beleeue Marke chap. 1. verse 15. 1 Iohn chap 5. verse 15. Now it is not enough that we beleeue except wee also make application or else we beleeue no otherwise then the diuels beleeue for euen they beleeue God Christ Iames chap. 2 verse 19. But to make particular application of Christ as to say Christ is mine and I am his and haue remission of sins by his death is more then any or all the diuels in hell can do The Angel that was sent to be the first preacher of the Gospel saide to the shepheards Luke 2. Behold I bring you tydings of great ioy which shall be to all people for vnto you is born this day a Sauiour that is to you that beleeue for except they had beleeued it and applyed it to themselues they could neuer haue conceyued any ioy at all nor receyued any benefite at all by it Thirdly the promises of GOD howsoeuer they are deliuered in generall tearmes yet they are particular also and euerie one is bound to gather a patticular to himself out of the generall As in a Proclamation albeit it bee conceiued and published in generall words yet the matter is that which belongeth to euery one in particular and must be so applied as if his owne name were set downe in it Marke 16 26. Iohn 3 16. The Gospel is as a Princes proclamation offering pardon and forgiuenesse and though the promises of God be generall yet they doe containe a particular because that which is spoken to all beleeuers is spoken vnto euery one that is a beleeuer and that which is spoken to all penitent persons must bee applyed to euery seuerall penitent soule Fourthly God hath ordained the Sacraments in the Church to be the seales of the righteousnesse of faith Rom. 4 11 and that they should be deliuered particularly to euery man thereby to assure him of grace and mercy in particular When men once come to know that Christ offereth remission of sins by his death by the receiuing of the Sacraments particularly we come to apply Christ and his merits to our selues so that the deliuering of them vnto vs is thus much in effect Thou beleeuest these generall things then draw neere and take this vnto thy farther comfort that thou mayest bee assured that the promises of righteousnesse doe belong vnto thee as if indeede thy name were particularly specified therein All these things being considered it followeth necessarily that the generall knowledge is not sufficient but a particular application is necessary to saluation Vse 1 This serueth for confutation of an errour of the church of Rome denying that a man may particularly beleeue that God is his God or that Christ is his Sauiour or that remission of sinnes belongeth vnto him and why so Forsooth because in the Gospel all runneth in generall and it is not there written that such and such are Gods and shal haue benefite by Christ But where there is a general as for example Whosoeuer beleeueth and repenteth shal be saued there is the particular also If thou beleeue thou shalt be saued and the faithfull by vertue of this do beleeue and are saued by this their application The Apostles said to the Gaoler Acts 16 31 Beleeue on the Lord Iesus Christ thou shalt be saued and thy house If the Keeper of the prison had replyed Sirs how doe you know that I shall bee saued by Christ Is my name written in the booke of God that I may bee assured it is written in the booke of life Would not they haue told him that his particular name was included in the generall albeit it were not expressed The Papists doe presume to giue absolution vpon confession and yet they do not find any man in the Gospel particularly named When Christ our Sauiour saith Whose sinnes soeuer ye remit they are remitted Iohn 20 23 they are not afraide vpon this generall to giue absolution to particular persons and to tell them that their sins are forgiuen And will not these men be so fauorable to vs as to suffer vs from a generall to infer and gather a particular as well as themselues to wit that when Christ saith Whosoeuer beleeueth in me shall not perish but haue euerlasting life the Minister may speak to the conscience of this or that man particularly Beleeue thou in the Lord Iesus and thou shalt haue eternall life But Bellarmine goeth farther and obiecteth Obiection That this is not a simple promise but conditionall if they repent and beleeue then they may indeede apply these things to themselues and bee assured of them but a man cannot haue any certainty of these things that they do beleeue and repent and therefore they cānot in particular apply them to themselues Answ I answer this is to builde one error vpon another and to dawbe them both with vntempered mortar For wherefore doth the Apostle command euery man to try and examine him selfe whether he be in the faith and haue Christ Iesus dwelling in him 2. Cor 13 if after this proofe hee cannot know what his estate and condition is This is a certaine rule whosoeuer truly beleeueth knoweth that hee beleeueth though no man knoweth it but himself He that is the Lords hath a new name written Reuel 2 17. which no man knoweth sauing he that receiueth it But he which hath receyued it knoweth it as wel as he knoweth he liueth For no man doth know the things of a man saue the spirite of man which is in him euen so the things of God knoweth no man saue the Spirit of God 1 Cor. 2 11. So then euery man both may and ought to haue assurance of his own saluation and therefore this we beleeue let them teach and write what they will For what if a franticke man should run vp and downe boast that all the wares which come to such a Port or hauen are his shall the Merchant be
whether they bee good or euill Then shall the faithfull be fully glorified and inherite the crowne of eternall life This howsoeuer it bee oftentimes and faithfully promised of God yet hath bene and is derided of many who shall in the end pay the price of their folly and infidelity feele that Gods truth is stable and surer then the heauens 2 Pet. 3 3 4. This is it which the Apostle Peter testifieth This first vnderstand that there shall come in the last dayes mockers which will walke after their lustes and say Where is the promise of his comming For since the Fathers dyed all things continue alike from the beginning of the Creation But whatsoeuer these Atheists dreame of the glorious appearance of Christ his second comming and howsoeuer they put the euill day farre from them yet the Lord of that promise is not slacke as some men count slackenesse but is patient toward vs and wold haue no man to perish Neuerthelesse the day of the Lord will come as a Theefe in the night in the which the heaueÌ„s shall passe away with a noise and the Elements shall melte with heate and the earth with the workes that are therein shall be burnt vp This we see not yet performed 1 Thess 4 17. neither are we made partakers of eternall life when we shall euer rest remain with the Lord and nothing shall separate vs from his glorious and comfortable presence This doctrine therefore serueth to vphold our faith in this point And whensoeuer we reade of any promise that God hath in mercy made to his Church albeit it be for a time deferred not presently accomplished let vs waite with patience and build our Faith vpon the experience of his former promises which wee see already fulfilled and say with the Apostle 2 Tim. 1 12 I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue coÌ„mitted to him against that day We are sure wee builde not in the aire we beate not the ayre but we builde vpon aâ—sure foundation that shall neuer decay or deceiue vs. For who euer put his trust in him and was confounded Or who did set vp his rest on him and went away ashamed Hence it is that Christ saith Math. 5 17 18. Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them for truly I say vnto you till heauen and earth perish one iot or one title of the Law shall not scape till all thinges be fulfilled This is needfull for vs to consider remember for our faith is often shaken with doubting and infidelity that which we see not we many times beleeue not and so we are shaken through our weakenesse as with the winde but we must make God our rock and rest on his vnchangeable word who is trueth it selfe and cannot lye Secondly seeing Gods promises are so Vse 2 surely grounded vppon the immutabilitie of Gods truth that it is vnpossible that they should faile or he deceiue this teacheth that it is as true that his iudgements shall not faile but follow the wicked at the heeles For God is as vnchangeable in the one as in the other It is a foolish error to imagine that God will vndoubtedly performe the promises of his mercie and not the threatnings of his iustice True it is many presume of his goodnes but they doubt of his righteousnesse This is to set vp an abhominable Idoll in our hearts and to denie the infinitenesse of his glorie and maiesty and to deuise a God made altogether of mercie If God be true in the one he is also as true in the other if hee faile in the one he changeth also in the other This vse is directly concluded by Ioshua in the exhortation that he maketh to the people that they should not ioyne themselues to the idolatrous Nations but loue the Lord their God and cleaue vnto him with full purpose of heart when he saith Chap. 23. ver 14 15. Behold this day do I enter into the way of all the world and ye know in your hearts and in all your soules that nothing hath failed of all the good things which the Lord your God promised you but all are come to passe vnto you nothing hath failed thereof Therefore as all good things are come vpon you which the Lord your God promised you so shall the LORD bring vpon you euery euil thing vntil he haue destroyed you out of this good Land which the Lord your God hath giuen you In which words hee teacheth that his threatnings are of the same nature with his promises and his iudgements as certaine as his mercies 2 Kings 7 1 2 17.18 This appeareth by a notable example which God shewed at the breaking vp of the long siege of Samaria he promised to the faithfull that would beleeue plenty and abundance the next day and hee threatned to the Prince on whose hand the King leaned that he should see it with his eies but he should not eate thereof Here God did promise good and threaten euill Did he shew forth the worke of his mercy and not of his iudgement of his goodnes not of his wrath Yes of his wrath and iudgement for the people trod vpon him in the gate and he dyed as the man of God had said so it came to passe This serueth to shew the wofull estate and condition of all vngodly men vnrepentant sinners for howsoeuer they flatter themselues put away the euill day far from them being deluded and as it were charmed with a proud presumption of Gods mercies yet the threatning of God the curse of the Law and the terror of their conscience which standeth against them shall abide for euer and therefore so long as they go forward in sin and proceed in the wickednes of their hearts they haue iust cause to mourne and lament forasmuch as the threatnings manifested in the word are inuiolable and vnchangeable Let all those that lye in any sin repent while it is called to day hear his voice lest the curse of the Law which shal certainly be fulfilled do seize vpon them and they be carried to vtter destruction The Prophet Esay denounceth many woes against wicked men Esay 5 8 11 18 20 21 22. Wo vnto them that ioyn house to house and lay Field to field til there be no place for the poore Woe vnto them that rise vp early to follow drunkennesse and to them that continue til night Woe vnto them that draw iniquity with cordes of vanity and sinne as with Cart-ropes Woe vnto them that speake good of euill and euil of good which put darknesse for light and light for darkenesse that put bitter for sweet sweet for soure Woe vnto them that are wise in their own eyes prudent in their owne sight Woe vnto them that are mighty to drinke wine and to them that are strong to
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
hath to the true mans purse Thou professest to shew friendship vnto him but art ready to cut his throat Thou speakest fairely but thou meanest fouly Wee must not suffer our tongues and hearts to wander so far asunder but remember that he which keepeth his mouth Prou 13.3 keepeth his life c. A little gotten with a good conscience shall bring a blessing with it vpon vs and our children The iust man walketh in his integrity his children are blessed after him Prou. 20.7 And howsoeuer many wil account this light gains which is so gotten yet in the end it shal make an heauy purse according to the true prouerbe As for all wicked and vnconscionable gaines they are accursed in vs and our posterities to whom we leaue them and by which we thinke to enrich them shal feele the smart of our sins This is the portion of a wicked man with God c. Iob 27.13 â— To draw to an end let vs set this downe as a rule that no man ought to sweare or ly for an aduantage neither shall our swearing and lying in the end turne to our aduantage but to our losse forasmuch as sin shall bring profit to no man It cannot profit a man to win the whole world and then to lose his owne soule Matth. 16.26 Such get a penny and forgoe a pound they gaine hell and lose heauen they make the diuell their friend and God their enemy If wee would thus reason with our selues and cast vp our accounts we should soon see little gotten by these sins that when we haue attained to the greatest wealth only godlines is the greatest gaines which shal neuer be taken from vs. Lastly it is our duty to be careful to vse an Vse 3 oath aright It is the great goodnesse of God toward vs that doth so farre honour vs and abase himselfe to giue vs leaue to take vp his Name and to be present at our controuersies being ready to determine of them We are vnworthy of this preheminence and therefore we ought to rectifie our iudgment and swear aright to the end we take not his Name in vain And that we may doe this we are to consider these few particulars 1 what an oth is 2. who is the author of it 3. what are the parts of an oth and wherof it consisteth 4. what is the forme therof 5. what is the end lastly what be the properties of it Of these in order as we set theÌ„ down Touching the first an oath may thus be described It is a solemne appealing to God What as 〈◊〉 is whereby we testifie that we speake the trueth It is a kind of inuocation of Gods Name though it be vsed vnto men or before men it is a referring of our selues to God and therfore Paul calleth God to record â—or 1.23 â—â—m 3.35 We should coÌ„sider therfore that we haue to do with him set him before our eyes for the farther prouoking of our selues to feare and reuerence the farther remouing from vs all falsehood vntruth Againe it is said that we by our oath do testifie that we speake and vtter the trueth with our tongues but it must be from the hart root This is the reason that oathes are in vse that the truth which otherwise lyeth hid may come to light This truth must be spoken not to halfes or to hurt by it but we must speake the truth plainely and sincerely in the simplicitie of our hearts without all glozing or dissembling through feare or flattery or fauour or profit or pleasing of men we must speake the whole trueth and nothing but the trueth â—â—e author an oath The second point to bee considered in an oath is who is the author of it It is commanded of God by whom we are to sweare inasmuch as he alone is to be called vpon worshipped to whom we ascribe a knowledge of all things a searching of our hearts a presence in all places and infinite wisedome in ordering all things For an oath consisteth not of manifest matters whereof there is good euidence but of hidden and vncertaine things in which God onely can iudge whether men deceiue vs or not True it is if there were that perfection in vs euery way that ought to be there shold be no necessary vse of any oath with God or maÌ„ If there were no wauering in vs God needeth not to sweare if there were no forging in vs man needed not to sweare so that vnbeleefe and vntruth were the principall causes that brought it into practise The cause why God sweareth is for our profit He is truth it selfe â—umb 23.19 Sam. 15.29 Tim. 2.13 and cannot lie he cannot deceiue or repent or deny himselfe howbeit we are fraile weak creatures though God promise neuer so faithfully and giue vs his word neuer so certainly yet we are full of infidelity and doubting like to Thomas one of the twelue Apostles he had the word of God the promise of Christ the testimony of the disciples yet he would not beleeue 〈◊〉 20.25 except he might see in his hands the print of the nailes and put his finger into the print of the nailes and put his hand into his side It was not enough for him that he might be no longer faithlesse but faithfull to see his wounds with his eies but he must touch them and felt theÌ„ with his fingers and then he would beleeue Hence it is that God sweareth vnto vs for our better assurance that we should not doubt but haue sure consolation in his promise and confirmation in his truth Againe there should be little or no vse of an oath between party and party if there were that honesty fidelity among men that ought to haue been for if we were accustomed onely to speake the truth and that we hated lying as we doe the father of it what need we any oath or what should we do with swearing All men will seeme to hate the diuel the father of lies but all hate not his works They loue lies more then to speake the trueth and therefore an oath came in when the truth could not be found out with much difficulty and long examinations The third point is the parts of an oath The parts of an oath wherof it consisteth In euery oath passe these foure things confirmation inuocation confession obligation First there must be the confirmation of a truth that cannot else be known but by our oath Heb. 6.6.16 An oath for confirmation is among men an end of all strife An oath is not a customary thing or a matter wherin we may dally there must be somewhat that needeth to bee coÌ„firmed Where all things are apparent there is no place for this ordinance Secondly there is an inuocation of Gods Name who is witnes of the trueth and a iudge to be auenged of vs if we lie It is not enough for vs to vse an asseueration or to make
Cretes Arabians they spake in their owne tongues the wonderfull workes of God Acts 2 11 41. and 4 4. and 8 37. and 9 36. and 10 44. and 13 12 43 48. and 16 14 34. and 17 4 11 12 34. and 18 8. and 19 18. And how can the word but be effectuall if Reason 1 we consider the titles giuen vnto it It is the strong arme of God to pull vs vnto himselfe Esay 53 1. It is as an hammer to strike our stony hearts in peeces and as a deuouring fire to burne vp and consume to ashes our corruptions as straw and stubble Ier. 23 29. It is as the raine and snow that come downe frō heauen and returne not thither but water the earth and make it bud and bring foorth that it may giue seede to the sower and bread to the eater Esay 55 10 11. It is the key of the Kingdome of heauen Math. 16 19. It is a fan in the hand of God Mat. 3 12. It is as a draw-net cast into the sea and gathereth of euery kinde Math. 13 47. Lastly it is called the Gospel of the Kingdome Math. 9 35 because it teacheth the way that leadeth to euerlasting life Secondly the Ministers are labourers together with God when they preach he preacheth when they instruct he instructeth whē they comfort it is he that comforteth when they threaten it is he that threatneth they are no other but the mouth of God and the messengers of GOD sent out to speake his word 1 Cor. 3 9. They then as workers together with him beseech vs that we receiue not the grace of God in vaine 2 Cor. 6 1. For how can we doubt but that God will blesse his owne ordinance Thirdly when Christ Iesus ascended and led captiuity captiue he gaue gifts to the Ministery Eph. 4 8. It is he that putteth heauenly treasures in earthly vessels that the excellency of the power might be of God and not of any man 2 Cor. 4 7. Vse 1 This efficacy of the Ministery and of euery part of it serueth to many vses First it reproueth such as long to be gone out of the house of God such as thinke the time lost and ill spent that is spent in hearing the word such as so set their mindes and affections vppon worldly things that they cannot tarry abide in the church vntill the blessing be pronounced the assembly be dismissed wherby they depriue themselues indeed of the blessing of God of whom we may speake with the Prophet Psal 109 17. As he delighted not in blessing so it shall be farre from him It is the order and ordinance that God hath appointed in the Church that we should begin and ende the exercises of our religion together For as God is the God of good order so the Church which is the house of GOD is the place of good order and therefore all the children of the Church must submit themselues to the rules of order and decency Vse 2 Secondly it should be a forcible meanes to stir vs vp to diuers and sundry duties First it directeth vs to go to God and to craue of him to worke by his owne ordinance the saluation of his people We must pray vnto him that is the Lord of the haruest to blesse his word and to open the harts of those that heare it to attend vnto it and to imbrace it Secondly it serueth to worke in vs diligence and fidelity knowing that we must giue an account to the great shepheard of the sheepe We are heereby encouraged to preach the word in season out of season considering that God hath promised to be with vs to stand by vs to assist vs and defend vs. Thirdly we must labour to preach with zeale with boldnes and with power and with authority not carelesly or coldly or faintly remembring that wee speake in his Name that sent vs and put vs in his seruice alwaies studying to shew our selues workemen that need not bee ashamed rightly diuiding the word of truth 2 Tim. 2 15. Forasmuch as his blessing doth accompany the faithfull deliuerance thereof The word is euermore effectuall in it selfe 〈◊〉 12. and mighty in operation sharper thē any two edged sword piercing euen to the diuiding asunder of soule and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart let vs not therefore by our negligence dull the edge of it or blunt the point of it nor be afraid to cut the sinewes of sinne with it but speake it as it ought to be spoken Thirdly from hence the people receiue diuers Vse 3 instructions First it worthily challengeth from them reuerence to esteeme them that preach the word as the Ministers of Christ to account their steps beautifull for their message and Ministery sake The feete of the Prophets of God that brought the people glad tidings of a temporall deliuerance from bodily captiuity were very beautifull Esay 52 7. How much more respected ought the Ministers of the Gospel to bee Nah. 1.15 that bring glad tydings of a better deliuerance euen from spirituall captiuity and slauery vnder spirituall enemies to our soules and to our saluation Rō 10 15. This bondage is greater more greeuous then to lye vnder the bondage of all tyrants persecuters Secondly we must yeelde attention to the word of exhortation and not despise Prophesie 1 Thess 5 20. This is the principall meanes ordained for our conuersion and for our confirmation and continuance in the truth For the preaching of the word is necessary not onely to bring vs to the knowledge of the Gospel when we were ignorant and to worke in vs the grace of faith when we did not beleeue but when we are once borne anew to make vs grow thereby to a full strength and stature and to establish vs in the knowne truth Rom. 1 11. Eph. 4 12 13. 1 Pet. 2 2 and 2 Pet. 1 12 13. And wee are taught that Prophesie serueth for them that beleeue and not onely for them that doe not beleeue 1 Cor. 14 22. Lastly we must be content to submit our selues to the word and to be willing to haue it applied vnto our consciences whether it be by exhortations or by reproofes or by threatnings or by comforts For what shall a salue do be it neuer so precious if it be not laide to the sore or what can the medicine auaile if it be not applied to the disease Let vs neuer looke to finde the efficacy of the word in our soules except we desire to feele the working and power of it beeing spread vpon our hearts Lastly we must yeeld obedience to that which we haue heard It is said of the Apostles when they were sent forth into all Nations Mar. 16 20. that they went foorth and preached euery where the Lord wrought with them if then we be dooers of the word not hearers onely then the Lord worketh with his Ministers nay
comming shall haue fanned away all the reprobate and blowne them by the breath of his mouth and the power of his sentence into hell as the doome of their deserts then shall innumerable multitudes of the elect stand vp and lift vp their heads because their redemption is accomplished and cry with a loud voyce Hallelu-iah Thirdly let no man be dismayed at the great Vse 3 number of the wicked and of prophane persons that couer the earth as grassehoppers and swarme in euery place as hornets Idolaters heathen barbarians and others out of the Church together with vnbeleeuers and scorners in the Church The Apostle saith the whole world lyeth in wickednesse 1 Ioh. 5.19 neuerthelesse God hath a very great people euen a world of people that belong vnto him Eliah could see few when indeed there were many when he thought he had beene left alone what saith the answer of God vnto him I haue reserued to my selfe seuen thousand which haue not bowed the knee to the image of Baal Rom. 11.4 And God telleth Paul hee had much people in one onely citie Act. 18.10 yea by the preaching of Peter three thousand soules were gained vnto God in one day Act. 2.41 Let vs not therefore be offended at the paucity or scarcity of the godly which embrace the Gospel as if the haruest were little neither let vs doubt of the trueth thereof nor start backe from the profession of it because few embrace it beleeue it and confesse it It hath alwayes beene the manner of men for the most part to haue respect to the greatest multitudes and to haue the faith in respect of persons Iam. 2.1 because they thinke it best to do as the most do and to beleeue as the greatest number doe without any farther search or triall of the truth These time-seruers and men-pleasers perswade themselues that it is incredible and vnreasonable that God should suffer the greatest number to run into the way of error to fall into the pit of destruction This made the Pharisees say Ioh 7.8.49 Haue any of the rulers or of the Pharisees beleeued on him But though these beleeue not shall the promise be to none effect No doubtlesse the Church shall abound with many children as a fruitfull mother and shall stretch forth the curtaines of her habitations But how then is it said to be a little flocke and they to be few that enter into the straight gate and the narrow way This is spoken by comparison of the vngodly reprobate who as they abound in euill so they doe in multitude and therefore Christ saith Many are called but few chosen Mat. 20.16 There are many reprobates but few elected The Apostle saith Though the number of the children of Israel be as the sand of the sea yet but a remnant shall be saued Rom. 9.27 Neuerthelesse the people of God considered in themselues are many wee shall not be alone we shall haue much company to goe with vs to the kingdome of heauen Vse 4 Fourthly iudge not rashly of particular persons whether they be in the number of the reprobate or of the elect whether they be vessels of mercy or vessels of wrath This is one of the secrets of God which is hidden from vs. Against curiosity in the affaiâ—es of God No man ought to search into the secrets of a Prince but who shall presume to pry into the highest mysteries of God It is enough for vs that he hath admitted vs to be of his court howbeit he hath not made vs of his priuy counsell To presume aboue that which we ought is a labour like vnto his who not contented with a knowne and safe foord will vndertake to passe ouer the greatest riuer where hee is ignorant of the depthes for so doth the one lose his life the other his iudgment and vnderstanding We behold the Sun and enioy the light thereof as long as we look toward it but tenderly and circumspectly we warme our selues safely while we stand neere the fire but if we seeke to outface the one or enter the other we are immediately either blinded or burned The Apostle saith Hath God cast away his people no in no wise not any one of these which he foreknew Rom 11. â— 2. And elswhere he saith 1 Cor. 4.5 Iudge nothing before the time vntill the Lord come who will bring to light the hidden things of darknes and make manifest the counsels of the heart He hath many sheepe that are without and therefore we must hope the best of all and not despaire of the conuersion of any We are not to despaire of any mans conuersion though they be vnbeleeuers and vnregenerate For the power of God is greater then our weakenesse and his mercy is greater then our sinnes It is in his hand to deliuer the offender out of prison and to loose the fetters of vnbeleefe It is our duty to pray for them vnto God that he would giue them faith to beleeue in his onely begotten Sonne our redeemer If the Sonne make them free then they shall be free indeed Vse 5 Fiftly let vs vse all good and lawful means to draw on others seeking to winne those that are contrary minded to vs and to vnty the cordes of sinne whereby Satan keepeth them as bondmen in chaines of â—ron Wee must labour to draw them to a loue of the truth and cast out the net of the Gospel it may be at length we may catch some The disciples had laboured and toiled all night and caught nothing yet neuerthelesse at the commandement of Christ they were content to let downe the net and when they had done so they inclosed a great multitude of fishes Luke 5.5 6. We should be all fishers of men especially the Ministers but generally all to exhort to admonish to teach to stirre vp and to instruct one anoother Such a fisher was the woman of Samaria who left her water pot at the well and ranne into the city and prouoked them to come foorth and heare the Lord Iesus Ioh. 4.28.29 Such a fisher was Andrew who findeth his brother Simon first and saith vnto him Wee haue found the Messias which is being interpreted the Christ Ioh. 1.41 and hee brought him to Iesus And as Philip like a fish was taken with the net of Christ verse 43. so by and by he playeth the fisher for he findeth Nathaniel and saith vnto him we haue found him of whom Moses in the Law and the Prophets did write Iesus of Nazareth verse 45. Happy are they that be found such fishers and happy are they that gaine one soule to God yea happy and thrice happy are they that as good fish are taken with the hook and bait of the Gospel Lastly we are bound to praise God for the Vse 6 encrease of his people when he addeth vnto the Church such as shall be saued When a member of the body that was without feeling and taken as it were with a dead palsy is
liuing God which made heauen and earth it had beene enough to perswade them to zeale and sincerity But this most diuellish doctrine was not hatched and broached in those daies these newters cunning polititians of the world were not then heard of they are of a later brood sprung vp in these last and worst times It is the commandement of God that we should not follow the multitude Exod. 23 2. But if it were enough to be feruent in that which we follow we might follow the multitude as well as others and the greatest parâ— which commonly is the worst part Lastly it is our duty to striue to enter at the Vse 4 narrow gate The multitude cannot make that which is euill to be good neither that which is good to be euill and therefore we may not forsake the trueth because the multitude forsaketh it A great number cannot make vnrighteousnesse righteousnesse and therefore they cannot make a false doctrine and false faith to be good Hence it is that Ioshua after a generall receiuing of the couenant of God and embracing the true religion of the Prophets and Elders which did professe the same doth solemnely protest to follow this rule that although al they which were a great multitude should goe after another religion and serue other god yet saith he As for me and mine house we wil serue the Lord Iosh 24.15 Obiect But it may be obiected Is that alwaies false which the multitude holdeth or that euer true which the fewest beleeue I answere No Answer For when the trueth is generally embraced if any priuate conuenticle start vp afterward with different doctrine from that true Catholicke doctrine commonly receiue it is a marke of a false Church not of the true It is not a multitude simply that can marke out the Church but a multitude teaching professing and holding the truth But this is a false conclusion Popish and sophisticall conclusions A few must not forsake the multitude which professe the truth Therefore a multitude is a marke of the trueth Or thus It is good in good things to follow a multitude Therefore it is simply good to follow the multitude This is no better then a plaine fallacy to draw that to bee simply true and in euery respect which is true onely in some respect Besides by the strength of this reason why may we not conclude a few also to be a mark of the Church For in the time of Christ and his Apostles when the whole land of Israel boasted of the Law and of the Temple of the Priesthood and of the sacrifices the fewest number were the best the greatest number the worst Ier. 18.18 Esay 8.12 16 c. Reuel 13.6 7 8. The true Prophets were in a maner generally resisted they were reputed as monsters among the people which had made a conspiracy against God When Antichrist should reigne and make war with the Saints and should ouercome and power should bee giuen him ouer euery tribe tongue and nation then a few were the true Church of Christ which keepe the testimony of Iesus that are written in the booke of the Lambe slaine from the beginning of the world and all other multitudes were schismaticall hereticall which rose vp with different doctrine from the Apostles Thus we see that neither few or many are simply the Church not few because they are few neither many because they are many but if a few hold the faith of Christ those few are the true Church and not the many that are against them on the other side if many dispersed throughout the world beleeue aright those many are the true Church must be followed the rest which are few declining from them and departing from the truth are a false Church and we must decline depart from them and ioyne our selues to the former multitude And as it is in matters of faith so is it in matter of life and practise When we see many walke in euill wayes that leade to destruction follow them not ioyne not with them neither let vs addict our selues to them but by all means keepe our selues from them Let vs not do as the most do when they do euill but as the fewest do when they do good Let no man be emboldned or encouraged vnto euill when he seeth the multitude that run that way neither let any bee terrified or hindred from godlinesse and embracing true religion by the fewnesse of the professors thereof If we walke in the right way it shall leade vs to life Obseruations to be marked touching the following of the multitude albeit wee haue none to goe with vs. Some account it a sufficient excuse to say I do but as others do I shall doe no worse then others I shall escape as well as others An euill the more generally it is embraced the worse it is to be accounted and the more it ought to be resisted and preuented The moe that go to condemnation the greater is the horror of the condemned the moe the more miserable shal their condition bee It shall exempt no man from punishment though he pretend hee was moued and enticed by others The multitude stirring vp Saul to spare Agag and the fatter Cattle could not preserue him or priuiledge him from the wrath of God albeit hee alledged it as a buckler for his defence 1 Sam. 15 21. If all the world taking example one from another should follow an euill and wicked way the faithfull are bound to maintaine the right and truth both in life and in Doctrine Noah was a preacher of righteousnesse when all flesh was corrupted and Lot kept him vpright in Sodom and reprooued their vncleannesse So did Paul in Athens Actes 17 16. his spirit was stirred in him when he saw the City fully giuen to idolatry 30 And Caleb stilled the people before Moses and saide Let vs go vp at once and possesse it for we are well able to ouercome it The former euill report brought vp of the Land is illustrated by the contrary testimony of Caleb hee resisteth both them and their report and his faithfulnesse is set against the vnfaithfulnesse of the other tenne He sheweth that the land might be possessed and stirreth vp the people to the atchieuement of it he assureth them of victory and good successe if they builded vpon the vnmoueable rocke of Gods power Now albeit Caleb alone be named Yet Ioshua also is vnderstood as chap. 14 6. who ioyned not with them but because he was the seruant of Moses Why Ioshua holdeth his peace hee would not stirre vp the rage of the people against Moses and himselfe but hee held his peace vntill a fitter season were offered in respect of God of Moses of himselfe of the people of the cause A word spoken in season is as apples of Gold with pictures of Siluer saith Salomon Pro. 25.11 In this example Caleb speaketh to the praise of God in the middest of the congregation honoureth God before
they may be bold and confident in dangers Psal 23 4. No enemy shall hurt them no danger shall ouerthrow them The enemies may oppresse them for a time but God is not farre off if he be on our side who shall be against vs Vse 2 Secondly woe be vnto all the enemies of God they cannot stand nor prosper which serueth to terrifie all euill dooers They are as out-lawes or rebels that liue no longer vnder the protection of law or Magistrate so are the vngodly proscribed of God and lye open to iudgement They are as souldiers without weapons they haue neither shield nor buckler nor brest-plate nor helmet nor sword their loynes are vngirt their feet are vnshod their heads are vncouered in the day of battell they lie open as naked men to be wounded and destroied They haue nothing to defend them or to doe them good all creatures are against them nay the Creator himselfe Vse 3 Lastly it is the duty of the faithfull to look to their waies seeing the Lord is with them and dwelleth among them He is a God of pure eies he seeth vs and all our waies let vs therefore carry our selues vnspotted of the world and labour to be holy as he is holy Leuit. 11 44. and 19.1 and 20 7. lest we giue him iust cause to leaue vs. If we haue any friend come vnto vs we are willing to giue him the best entertainment we can we are loth to depart from him we are willing to content him how much more ought wee to receiue the Lord for we may expect more of him and bee assured of defence protection from him greeue him not therefore nor his Spirit by our sinnes So long as they are fostered in vs he cannot be welcome vnto vs neither shall we be welcome vnto him They will driue him away make him depart from vs. Our bodies should be the Temples of the holy Ghost 1 Cor. 6 19. and therefore we must remember that as we are not our owne but bought with a price so we ought to glorifie God in our body and in our spirit which are Gods 10. But all the Congregation bade stone them with stones and the glory of the Lord appeared in the Tabernacle of the Congregation before all the children of Israel These rebels had raged against God no maruaile therefore if they raged against his seruants who notwithstanding had not vsed any rigour or force against them onely they perswaded theÌ„ to trust in the promise of God and boldly to proceed on their iourney toward the Land But this is accounted as an hainous crime and they deale with them as men worthy of death according to the saying of Salomon Prou. 9 7. He that reproueth a scorner getteth to himselfe shame and hee that rebuketh a wicked man getteth himselfe a blot Thus we see how wicked men can abide no reprofe nay they cannot suffer a word of exhortation they cannot abide that others should do better then themselues Againe such as are carnal and corrupt are prone to hatred malice and reuenge yea when no cause of offence is offered vnto them See also how God protecteth his seruants in times of danger But to passe ouer these points from hence obserue that such as are Gods seruants Doctrine Such as are gods seruâ—â—â— shall be eâ— intreated and stand for good causes shall be persecuted maligned and euilly intreated as if they were murtherers and malefactours Though they deserue to be fauoured and loued yet they shall be hated cursed and contemned So it was with Moses when he came to Pharaoh moued him to let the people goe Exod. 5 1 2 5 6. Dan. 3 19 and 6 16. Acts 4 20 21. and 5 18. Iohn 16 2. 1 Kings 13 4. Thus was it with Eliah and Elisha thus was it with Michaiah Ieremy and thus it was with all the Prophets Math. 23 34. The reasons because the world hateth the Reason 1 truth and the professors of it The Preachers and professours of it because they manifest publish the truth Gal. 4 16 The truth it selfe because men loue darkenesse more then the light inasmuch as their owne deeds are euill Iohn 3 19. They are chosen out of the world therefore the world hateth them whereas if they were of the world the world would loue his owne Iohn 15 19. Secondly Satan is their enemy and seeth Reason 2 that by them his kingdome is in danger to be ouerthrowne hence it is that he rageth and raiseth persecution that thereby he may stop their mouthes stop the course of the truth Reuel 2 10 and 12 13. Thirdly God will haue his seruants tryed Reason 3 in their faith patience constancy and obedience Reuel 2 10. We must learne to walke through good report and euill report and bee ready to renounce all rather then the truth which we must buy at any rate Prou. 23 â— but neuer sel it though we might gaine all the world because all such gaine is the greatest losse Math. 16 verse 26. The vses follow First maruaile not at it wheÌ„ Vse 1 we see this come to passe neither condemne the truth or the professours of it 1 Iohn 3 13. Maruaile not if the world hate you Let vs comfort our selues with this consolation that it is no rare thing neither is our case singular neither do we suffer alone it hath beene the lot of all Christians nay of Christ himselfe let vs not seeke to be better then he was the seruant may not be aboue his Lord if they haue persecuted him they will persecute vs Ioh. 15 2. Christ himselfe pronounceth such as suffer for righteousnesse sake to be blessed for so did they persecute the Prophets that were before vs Math. 5 12. Many men in the world are discouraged from godlinesse of life and walking in a sincere profession because they see the godly persecuted and the vngodly to prosper and flourish therefore Iohn doth forewarne not to maruaile heereat because this ought not to seeme strange vnto vs it hath beene so from the beginning and so it hath continued The world though it be full of changes yet changeth not his nature neither taketh vpon it any other shape Wherefore we must not ceasse from godlines for hatred of the world but rather goe more zealously forward remembring the words of Christ Math. 11 12. The kingdome of heauen suffereth violence and the violent take it by force Secondly we must reioyce vnder the crosse Vse and be glad when we suffer for the truth not as euill doers 1 Pet. 3 17 and 4 15. but for well doing So did the Apostles Acts 5 41 so did the Hebrewes chap. 10 34. They considered with themselues that they had in heauen a better an enduring substance they accounted it a great honour that they were accounted worthy to suffer for his Name they knew that they were made partakers of the sufferings of Christ and that the trying of their faith would worke patience Iam.
beleeued vpon paine of damnation that the soules of such as are truly penitent should after death goe into Purgatory punishments why then ought we not as wel to hold and beleeue that the soules of such as haue kept the Commandements of God all their life long â— 18 24. and at the last turne from their righteousnes without repentance should first goe into a place of rest and refreshing to receiue the reward of their wel-dooing before they bee cast into eternall punishment But this no man beleeueth as a truth neither thinketh it reason why then should any beleeue the other If any obiect â—ect that when the righteous man committeth iniquity he hath no reward because all his righteousnesse that hee hath done shall not be mentioned in the trespasse that he hath trespassed and in his sinne that he hath sinned in them he shall die I answer â—â— 1. that this answer is no answer at all neither any thing to the matter in hand for if this proue that such as are euill shall not for some good be recompenced and rewarded because all their good that they haue done shal be forgotten then it wil as strongly proue that the righteous which haue committed some small euils should not be punished for those euils because all the euill shall be forgotten according to the saying of the same Prophet Ezek. 18 21 2â— If the wicked will turne from all his sinnes that he hath done and keepe the statutes of the Lord and do that which is lawfull and right he shall surely liue hee shall not die all his transgressions that he hath committed they shall not bee mentioned vnto him in his righteousnesse that he hath done he shall liue Lastly whereas they goe about to prooue Purgatory by the custome of prayer for the dead it is very cleere and euident that if once we admit Purgatory we may not pray for the dead at all because while we pretend to doe them good we shall do them harme For no affliction is or can be laide vpon others but in these three respects First when a man out of a cruell and vnreasonable passion desireth and delighteth in the torments of others without any cause as the heathen set forth men in their publike plaies exhibited vnto the people vpon their diuellish Theaters to fight to wound and kill one another or else cast them vnto Lyons and other wilde beasts to fight with them while they in the meane season did solace themselues in it as at a sport or else secondly for the vpholding of iustice and iudgment as when murtherers and malefactors are put to deaâ—h or thirdly in mercy and compassion for the benefit of him that is afflicted as the Physition afflicteth the sicke patient In this last respect God is said and supposed to afflict soules in Purgatory not to sport himselfe in their misery because he is not a tyrant neither to punish them as malefactors Lam 3 33 34 35. because he is a father vnto them but to correct them for their soules health as a gracious God So then as the Surgeon or the Physition do not delight in afflicting and torturing their sicke patients but deale as tenderly with them as possibly they can due respect had to the recouering of their health former estate so God doth afflict no more then is precisely necessary for the purging out of sinne As then it were vaine and hurtfull for the standers by God putteth his to no more paines then is needfull for them to entreate the good and skilfull Physition that loueth and tendreth his patient and no way afflicteth him more then is precisely necessary for the recouery of his health to with-draw his hand or to remit any thing that he intendeth to do as if he purpose to open a veine to let him bleed ten or twelue ounces knowing his disease requireth it no man intreateth that it may be but two or three or if he purpose to haue him purge two or three daies to desire it may be but one day or if he be constrained to cut and lance to request him to spare his labor and let the party alone because that were to hurt the sicke man and a token that we hate him rather then loue him so were it hurtful for the soules departed to intreat God any way to lessen or shorten their affliction which otherwise hee would lay vppon them forasmuch as hee intendeth not to hurt them at all but to purge out of them the impuritie that is found in them Thus therefore we reason with them against Purgatory Defens articul a Leone 10. improbat as Luther doth with them about Pardons indulgences For as he sayth It profiteth not to bee deliuered from that which worketh so a mans saluation but such are the afflictions and punishments of this life as the Prophet teacheth Psal 119 71. and the Apostle 1 Pet. 1 23 so that Indulgences shold hurt to free vs from that which shall do vs good so we may conclude from Luthers ground and foundation that it profiteth not but hurteth to be deliuered from that which worketh vnto a mans saluation but the afflictions and punishments of the next life are such so that we should not desire and craue of God to be deliuered from them Lastly from hence ariseth great comfort to Vse 3 all penâ—tent persons and such as are careful to clense their soules and bodies from all sinne they may assure themselues that this work of repentance though it be painefull for a time yeâ— shall be gainfull in the latter end for wee are assured to finde pardon and purchase fauour at Gods hand But the afflicted soule terrified with the feeling of sinne Obiect will obiect the multitude and the exceeding great number of his sinnes and thereupon sit in iudgement vpon himselfe and giue wrongfull sentence against himselfe that hee neyther hath nor can haue any hope of obtaining mercy I answer wee are oftentimes euill iudges to iudge euen of our selues especially in time of tentation and therefore I may say vnto them as the Apostle doth in another case Are ye not partiall in your selues and become iudges of euill thoughts Iam. 2 4. For shal we suffer our hope to faile or our selues to faint and waxe feeble when God biddeth vs hope and assureth vs that he will make vs cleane from all our filthinesse Ezek. 36 25. Ye shall be cleane from all your filthinesse When he saith from all I say from all shall we say not from all Or that they are so many that hee cannot or will not make vs cleane from all Can any thing bee hard to him that is Omnipotent whose mercy is aboue the heauens He hath heaped vp mercy in store for vs more then we haue heaped sins against him be our sinnes neuer so many O but our sinnes Obiection will some say are not onely many but they are most greeuous horrible greater they are then can bee pardoned I
their sicknes trust in the Phisition as Asa did 1 Chro. 16 11 12. 1 Sam. 2.5 not in the liuing God who killeth and maketh aliue bringeth downe to the graue and raiseth vp againe hee maketh the wound and bindeth it vp he smiteth and his hands make whole he shall deliuer thee in sixe troubles and in the seuenth the euill shall not touch thee In time of warre and day of battell we trust in our strength armor men munition and defenced places and make them our God Nah. 3.8 â— whereas the Prophet teacheth that this is a cursed confidence and shall not leaue a blessing behind it Lastly we learne from hence not to reuenge Vse 4 our own causes quarels For if we be taught in this practise of Moses to go vnto God in all our wrongs who will iudge his people then we are not to render like for like or to requite euill for euill or to repay wrong for wrong taunt for taunt rebuke for rebuke railing for railing but contrariwise blesse knowing that we are thereunto called that we should bee heires of blessing This vse is concluded Prou. 20.22 Say not thou I will recompence euill but waite vpon the Lord and he shall saue thee This is the direction of the Apostle Ro. 12.17.19 Recompence to no man euill for euill dearely beloued auenge not your selues but giue place vnto wrath for it is written Vengeance is mine Psal 94.1 â— I will repay saith the Lord. Where we see God claymeth and challenge vengeance to himselfe and taketh it from vs so that such as seeke reuenge sit downe in the seat of God and as much as lyeth in theÌ„ wrest the scepter out of his hands taking vpon them the person of the accuser witnesse iudge and executioner contrary to all true forme of lawfull iudgement And albeit it bee hard and harsh for flesh and blood to put vp iniuries yet if we wil be the children of God we must haue more in vs then flesh and blood For they that are after the flesh Rom. 3.5 â— fauour the things of the flesh but they that are after the spirit the things of the spirit so then they that are in the flesh cannot please GOD. Wherefore when Zachariah the Priest a faithfull and fruitefull witnesse of God was vniustly and cruelly stoned to death he raged not he reuiled not he reuenged not but said The Lord see and require it When the Lord of life â—â— 24.22 Christ Iesus was accused condemned and crucified the iust for the vniust he prayed for his enemies Father forgiue them for they know not what they doe â— 23 34. leauing vs an example that we should follow his steps When blessed Stephen who was full of the holy Ghost and saw the glory of God and Iesus standing at the right of God was cast out of the city and stoned with stones hee kneeled downe and cryed with a loud voyce Lord lay not this sinne to their charge â— 55.58 When the Archangel mentioned by the Apostle Iude saw that the diuell went about to corrupt the pure worship of God hee would not vse railing and reprochfull speaches â— ver 9. but desireth the Lord to rebuke him and repay him for his malice Seeing therefore this duty hath beene practised by Priest and people by men and Angels by the head and the members of his body let vs follow those things that concerne peace let vs be of a patient and meeke spirit which is much set by of God and let vs commit our causes to him that is the God of vengeance It is a fearefull thing to fall into the hands of the liuing God Verse 9 10. Then Moses tooke that rod c. Hitherto Moses Aaron haue behaued themselues vprightly in respect of God meekely in respect of themselues and patiently in regard of the people Now we shal see how they offend by transgressing the commandement of God by distrusting his word by raging against the whole assembly God chargeth them to speake to the rocke they spake vnto the people Againe as if it were vnlikely or vnpossible that the rock should yeeld water they smote it twise through impaciency vnbeeleefe Thus they that had beene the instruments of God in so many miracles that had seene him face to face as a man seeth his friend that had stood so often in the gap where the hand of God had made the breach that had diuided the red sea Moses I say and Aaron the Ministers of God the witnesses of his workes the pillars of the truth now begin to faile to faint and to fall down to shew vs and themselues the weakenesse that is in flesh and blood From hence we learne that many are the failings and fals of the children of God â—trine â— are the 〈◊〉 of the 〈◊〉 Howsoeuer the faithfull be borne againe and endued with the spirit of sanctification howsoeuer they desire to please God and endeuor to serue him with all the powers of soule and body yet they often stumble in their race thorough the burthen that presseth down and the sinne that cleaueth so fast vnto them This truth is confessed and confirmed by many testimonies Salomon in his worthy prayer at the dedication of the Temple acknowledgeth it 1 king 8.46 So Iob. 15.14 15. Likewise Prou. 20.9 And the Prophet Psal 14 2 3. All which testimonies doe plentifully teach this truth that howsoeuer through the grace of God giuen vnto them the faithful fight a good fight hauing faith and a good conscience yet all are sinners and no flesh is cleane and cleere from sin which Moses and Aaron here fal into The reasons of this doctrine are First because Reason 1 the Scripture hath concluded all vnder sinne Gal 3 2â— Rom. 3.19 That euery mouth might bee stopped and all the world be subiect to the iudgment of God Al matter of glorying in our selues is taken from vs we are found guilty before God wee haue no excuse no defence no cloake for our selues to couer our sins there is no difference Wee haue all sinned and are depriued of the glory of God and euerlasting life so that all both Iewes and Gentiles are proued to be vnder sinne Secondly we see that death the wages of Reason 2 sinne hath raigned and doth raigne ouer all without difference yea it taketh hold euen on children that sinned not actually like the transgression of Adam If then old and yong taste of death all the posterity of Adam are corrupted in him when he wittingly and willingly wilfully sinned against God We flow from an vncleane fountaine we grow out of a bitter root we are as branches of the wilde vine Thus the Apostle reasoneth Death raigned froÌ„ Adam to Moses Rom. 5.14 euen ouer them also that sinned not after the like manner of the transgression of Adam which was the figure of him that was to come So then sinne and death goe together as mother and daughter
purpose of God was to saue them together and therefore he telleth them Except these abide in the ship yee cannot bee safe Act. 27.22.31 God is absolutely able to preserue our life without the taking of food or the labour of our hands or the apparelling of our bodies as the fowles are fed and the Lillies are clothed which neither sow nor reape Mat. 6.26 28. neither labour nor spinne yet he commandeth vs to labour the thing that is good In the garden of Eden in the time of mans innocency Adam was called to labour and after the fall it was saide In the sweat of thy face shalt thou eate bread Gen. 2.15 and 3.19 till thou returne to the earth So God can nourish to eternal life without means of man otherwise we shold diminish his power yet he will haue his word preached in season out of season he will haue it heard and attended vnto with all diligence to begin and to encrease faith in vs and he sendeth a comfortable blessing vpon his owne meanes And therefore the Apostle teacheth Ephes 4.12 That Christ ascending vp to heauen and leading captiuity captiue gaue gifts vnto men for the gathering together of the Saints for the worke of the Ministery fitting teachers to their callings although he can saue without meanes The reasons follow First we are commanded Reason 1 to further Gods prouidence by lawful endeuors in our callings This is to vs most comfortable and giueth euident assurance of the blessing of God without which holy endeuor we want this comfort and assurance Thus the Apostle reasoneth directly 2 Pe. 1. The election of God in it selfe is sure for the foundation of God remaineth and hath this seal 2 Tim 2.19 20. 2 Pet. 1.5 6 9 10. The Lord knoweth who are his yet he requireth of vs to giue all diligence to increate in knowledge faith temperance patience godlinesse loue brotherly kindnesse If ye do these things ye shall neuer fall Reason 2 Againe the end why God hath giuen vs meanes and fitted vs to our calling is to serue his prouidence not to make vs idle in our selues vnprofitable vnto others Gods gifts are to some purpose they were not giuen and granted in vain we must not hide them in the earth but imploy them to their vse This the Apostle teacheth 2 Tim. 1.6 7. I put thee in remembrance that thou stirre vp the gift of GOD which is in thee by the putting on of mine hands for God hath not giuen to vs the spirit of feare but of power loue and a sound minde And thus Mordecai reasoneth in his charge to Esther that she should goe into the king Eccle. 4.8 13 14. make supplication before him for her people Who knoweth whether thou art come to the kingdome for such a time declaring that we haue not our callings singled out and fitted vnto vs to hide our talents in the earth but to employ them to encrease and aduantage The vses remaine First we must know that Vse 1 extraordinary courses are not to be looked after nor to be depended vpon we must leaue them to extraordinary times seasons which are now ceassed and not to be expected Many desire that God should shew among his people such great and miraculous works as hee shewed in bringing his people out of Egypt with a mighty hand and out-stretched arme and so feed themselues with fancies and are carried away after their owne imaginations God hath tyed vs to ordinary courses which are more for our comfort and therefore he that walketh plainely walketh safely Luke 16.27 28 29 30. This vse is concluded out of the parable where the rich man desireth to haue Lazarus sent from the dead to his fathers house to warne them lest they also come into the place of torment But Abraham answered They haue Moses and the Prophets let them heare them and when the rich glutton would haue other meanes If one come from the dead they will repent he said againe vnto him If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead and come vnto them Whereby our Sauiour sheweth that whosoeuer depends vpon extraordinary meanes visions or reuelations or dreames or the dead when God hath left vs ordinary wayes is to follow by-pathes of our owne to dig cesternes that hold no water and to trust in lying words that shall not profit God hath ordained to teach vs by the Ministery of his word and hath put his hidden treasure in earthen vessels whereunto we must attend as to a light shining in darke places This is the ordinary way and common meanes left vs to attaine saluation and eternall life Hereby then all ignorant persons are reproued and conuinced who neglecting this vsuall way to begin and confirme faith and the rest of the graces of God in vs say O if God would himself speak vnto vs from heauen or if wee might heare Christ preach vnto vs wee would repent and beleeue the Gospel as for men we know not whether they speake the truth or not Others say we haue the Scriptures in our houses we can reade them at home can they by all their teaching preaching make the word of God any better Besides if you vrge Sermons so much we haue Sermon bookes at home wee reade them and can serue God in our houses as well as they that run after Sermons Others also think they haue knowledge sufficient already that they need neither heare nor reade any more Lastly others obiect we haue good prayers and good homilies why should not men be content with them as the law prescribeth and enioyneth All these excuses are but fig-leaues to couer ouer their owne shame when once they are sifted and examined We answer to the first obiection many waies The first â—â—iection aâ—swered First we are not able to endure the dreadfull presence of Almighty God and therefore the faithfull haue cryed out Alasse wee shall die because we haue seene the Lord. Wee heare not the thunder without feare we behold not the brightnesse of the Sun without dazeling how then shold we heare the immediat voice of God or see his glory without confusion Againe if the Lord should speak from heauen and vtter his voyce from the place of his habitation he would speake no otherwise hee would teach no other trueth then the Prophets and Apostles haue deliuered And if wee should heare one of the elect Angels he wold set before vs no new points of religion hee would bring vnto vs no new article of faith and therefore the Apostle saith Gal 1. â— Though wee or an Angel from heauen preach vnto you otherwise then that which we haue preached vnto you let him be accursed But it is more comfortable and profitable to vs to be taught by men like vnto our selues then by the angels that are spirits we cannot abide their glory through weaknes of our flesh we cannot be
familiar with them through disparagement of our nature wee cannot haue them alwayes present with vs through distance of place Therefore the Spirit that could haue taught the Eunuch by inspiration Acts. 1 â— commanded Philip to goe neere and ioyne himselfe to his chariot to be a guide to the blind a light to him that sate in darkenes and an instructer of the vnlearned The Angel that appeared vnto Cornelius could haue told him and taught him those heauenly mysteries of saluation whereby hee and all his house should be saued but he directeth him to Peter to tell him what He ought to doe Lastly Act. 10 â— our owne request hath concurred with the ordinance of God desiring that man cloathed with the same infirmities and subiect to the like passions might speake vnto vs. For when the Israelites at the deliuering of the Law saw the signes of his glory as it were certaine prints and footsteps of his Maiesty the sounding of the trumpet the cracking of the thunder the flashing of the lightning the trembling of the earth the darkenesse of the aire the appearing of the cloud the quaking of Moses himselfe at these sights 〈◊〉 19 19. they cryed out to him with great vehemency of spirit Talk thou with vs and we will heare thee but let not GOD talke with vs lest we die Seeing therefore the maiesty of God is incomprehensible who dwelleth in light that no man can attaine vnto 〈◊〉 6 2 5. whose glory the Angels cannot beholde without couering their faces seeing the excellency of the elect Angels is so great that wee cannot so much as endure their presence neither can we be so familiar with them as we do desire and should be to deliuer our estates to them neither can at all times when we desire being on earth haue conference and recourse to them being in heauen seeing the Word is the same in the mouth of God in the mouth of an Angel and in the mouth of the Minister and is with like regard and reuerence to bee heard as Luk. 10 16. He that heareth you heareth me and he that despiseth you despiseth mee Lastly seeing we desired the ministery of man to teach vs and God approued of our desire saying 〈◊〉 5.19 Oh that there were such an heart in them to fear me keep all my commandements alwaies that it might go wel with them and with their children for euer the intollerable pride and presumption of those appeareth that embase the high ordinance of God in the ministery of his word would call God or his Angels out of heauen to attend vpon their fancies to minister to their wantonnes To the second obiection 〈◊〉 second â—â—â—â—ction an â—â—ed pretending reading of Scriptures and Sermons at home and asking whether we can make the Bible better we answer that we preach not to make the Scriptures better but the people the Scriptures need it not the people do And albeit there bee enough set downe in the written word yet men vnderstand litle as Acts 8. wheÌ„ Philip heard the Eunuch reade the Prophet Esay he saide But vnderstandest thou what thou readest 〈◊〉 8 31. â—â— 17 11. He saide How can I without a guide The reading of the Scripture I confesse is profitable comfortable and necessary to fit vs and frame vs to the sauing hearing of the word preached to keepe vs that we bee not easily deceiued by false teachers 〈◊〉 5 20. 〈◊〉 5 1 2. But notwithstanding the reading of the Scripture we must haue it further opened diuided and applyed as 2 Tim. 2 25. Study to shew thy selfe approoued vnto God a workeman that needeth not to be ashamed diuiding the word of truth aright When a maÌ„ is grieuously wounded it is the salue that healeth yet is the skill and cunning hand of the Surgeon necessary and requisite to make the plaister to spred it and apply it to the part diseased It is the meate that nourisheth the body yet must it be cut chewed and digested If there be little children in an house and they haue an whole loafe which is great hard set before them they find the crust too strong for them so that it must bee cut for them and diuided vnto them in due season Moreouer we find by experience that such as plead for reading either Scriptures or Sermons at home when they should attend the publike exercises of religion do indeed spend the time nothing lesse then that way as appeareth by their palpable ignorance neither let such looke for a blessing from God at home when he requires them to ioyn themselues to the congregation of the faithfull so that while they think to deceiue others they do most of all deceiue theÌ„selues Last of al why do they not say as much of the other part of the Ministers Office For as he is to preach the Gospel so he is to administer the Sacraments Now then as they alledge they can reade Scriptures Sermons at home themselues as wel as heare them at the mouth of the Minister so can they not poure Water on the face of their children and rehearse the words of institution as well as the Minister Can they not themselues take Bread Wine breake the one poure out the other receyue them both and eate and drinke them in their priuate families as wel as take them in the publike assembly at the hand of the Minister But should such water so sprinkled on the child be holy baptisme Or should such bread and such wine so taken so broken so eaten drunken be the Lords Supper No such idle actions are not holy Sacraments but shameful prophanations of the precious blood of Iesus Christ Wherefore notwithstanding all our shew of reading in our houses to our housholdes yet must the Lords holy ordinance be magnified among vs to seek the law at the Pastors mouths as the Prophet teacheth Mal. 2 7. The priests lips should preserue knowledge and they shall seeke the Law at his mouth c. And examine when you will those that pretend reading to exclude preaching you shall finde them for the most part ignorant in the grounds and principles of Religion knowing neyther the vse of the Law nor the end of the Gospel vnderstanding neither the Petitions of the Lords prayer nor the Articles of faith and therefore if they bestow so much time as they would make the world beleeue they are yet in the number of those whom the Apostle speaketh of 2 Tim. 3 7. Which are euer learning but are neuer able to come to the knowledge of the truth To the third obiection The third obiection answered boasting of sufficient knowledge we answer That as we prophesie in part so we all know in part and the Ministery of the word serueth not onely to begin faith and repentance in vs but to build vs vp to the day of Iesus Christ It serueth not onely to teach vs knowledge but obedience
head A man will bee willing to receiue a blow on another part to saue the principall it is that which Satan alledged to God Iob 2 4. Skin for skin all that euer a man hath will hee giue for his life So it standeth vs vpon to desire indeed the good of the least and lowest member in the Church of God but our cheefest and greatest endeuour should be for men in highest calling who are set in slippery places compassed with many dangers enuironed with many tentations beguiled oftentimes by flatterers led away by false informers so that the higher they are exalted the greater is their downefall When they stand vpright they stand not alone wheÌ„ they fall they fall not alone When a mighty Oake that seemed deepe rooted in the earth falleth downe it casteth downe with it the lesser Trees and lower shrubs that grow neere vnto it As wee haue light or darknesse from the Sun so we haue vice or vertue from such as are superiours For all inferiours commonly follow the example and tread the steps of such as are in higher places 〈…〉 This the wise man noteth in his Prouerbs ch 29.12 of a Prince that hearkeneth to lies all his seruants are wicked This the Prophet toucheth â—k 16 44. Behold all that vse Prouerbs shall vse this Prouerb against thee saying As the mother so is heâ— daughter Wherefore it behooueth vs to remember our Princes and men of great callings in our prayers as we see Moses is ready to pray for Pharaoh as Darius King of Persia willeth the Iewes to pray for the Kings life and for his sonnes Ezra 6 10 according as the Prophet also prayeth Giue thy iudgements O God to the King and thy righteousnes to the Kings sonne Psal 72 1. Thus then it appeareth to be a principall duty to poure out our prayers and supplications for our Magistrates Ouer-seers that watch for our soules and to fall downe vpon our knees for Prince and Country The Apostles command it and the faithfull practise it toward Infidels and wicked Kings that professed not the faith nor beleeued the truth how much more carefull then ought we to be to perform all christian duties to christian Princes that are members of the same body that are the breath of our nostrils that are nursing fathers and nursing mothers to the Church that are shepheards of the people of God to feed and gouerne them that are chosen instruments to bestow their power and authority for the preseruation of the sheepe of Christ and are firme pillars to beare vp the truth vpon their shoulders Vse 2 Secondly it followeth that we are to do it much more for our selues For how can we be truely affected to pray for others and be inwardly touched with their wants when wee haue no feeling of our owne We shall heare many oftentimes very liberall and lauish in offering their prayers as if they did set them out to sale or to be hyred saying I will pray for you who notwithstanding sildome pray for themselues And what are the prayers of blind and ignorant men but rehearsing the Commandements saying ouer the Creed a pattering of the Lords Prayer without vnderstanding Besides prayer is a mutuall duty to be practised one toward another as we performe the same for our brethren so doe the brethren for vs and therefore we are no more endebted to other for this benefit then others for the benefit they receiue of vs. Let vs therefore learne from hence that if wee must pray for our friends and families and other members of Christ we must learne especially to pray for our selues and by our selues We can neuer of conscience pray with others vnlesse we sometimes separate our selues from them enter into our Chamber shut our doore and pray alone vnto our Father which is in secret That our Father which seeth in secret may reward vs openly Mat. 6 5 6. For he that neuer prayed solitary neuer prayed truely He that neuer sequestreth himselfe from the company of others to humble his soule before God neuer knew what true prayer meant but doth all in hypocrisie for fashion sake and to be seene of men and therefore they haue their reward accordingly It is a note of hypocrisie neuer to pray but in company and therefore whosoeuer alwayes and onely prayeth with others is an hypocrite Hence it is that the faithfull haue vsed daily priuate prayer It is noted of Isaac that he went froÌ„ the presence of others to poure out his meditations before rhe Lord. We see it in Dauid in sundry Psalmes yea in Christ himselfe though he were Lord of life and heire of all things so that this is a sound and infallible rule in our holy and christian religion that what man soeuer neuer prayed alone neuer prayed aright Thus then we see how it standeth vs all vpon in regard of this generall duty to bee performed to others to be principally mindfull of our selues that from a sight of our own sins from a feeling of our owne wants from a desire of Gods graces wee may haue a due respect and regard of our brethren For all our loue shewed to our neighbour is as a streame issuing from the fountaine of loue toward our selues and the rule to square out the loue of our brethren is the true measure of it to our selues by due and right proportion Let vs therefore be diligent our selues in prayer and poure out our meditations before the Lord. It is made a note of a wicked man not to pray by the Prophet Psalm 14 verses 1 4. The foole hath saide in his heart there is no God they haue corrupted and done an abhominable work there is none that doth good they call not vpon the Lord. It behoueth vs therefore to craue of GOD the grace of prayer to the ende wee may pray aright as wee ought to pray that so we may learne to pray for others This we see practised by the Apostle Paul who hauing exhorted the Church of Ephesus to put on the whole armour of God and to pray alwayes with all manner prayer and supplication in the spirit for all Saints he annexeth hereunto immediately Ephe. 6 18 19 and for me that vtterance may bee giuen vnto me that I may open my mouth boldly as I ought to speake and himselfe beggeth the grace of God to come vpon them So writing to the Thessalonians 1 Thess 5 27 25.28 and exhorting them to pray continually and namely for the preachers of the Gospel himselfe giueth an example beginneth the worke and first prayeth for them that the grace of our Lord Iesus Christ may be with them Vse 3 Thirdly it behooueth vs all in our wants and necessities to craue the prayers of the Church which auaile much with God if they be feruent He hath promised to heare his seruants that call vpon him Iam. 5 14. Matth. 18 20. He hath promised That wheresoeuer two or three are gathered together in his Name
Thou art the Lord my God When Christ saith If thou beleeue al things are possible to him that beleeueth Mark 9 23 the beleeuer answereth Lord I beleeue helpe mine vnbeleefe When God requireth to do his will the beleeuer saith to him againe Loe I come O my God I am content to do it yea thy law is within mine heart Hence we must all learne to abhor abiure the false faith of the false church of Rome which teacheth that to be true faith which generally beleeueth the word of God to be true This is the faith of the reprobates and thus the diuell and all damned spirits may be said to haue faith For euery article of the Creed teacheth vs to beleeue not onely generally that there is a God Iames 2 19 a Sauiour a Sanctifier a Church of God a Communion of Saints a forgiuenesse of sinnes a resurrection of the body to euerlasting life which the diuell and his angels knoweth confesseth and beleeueth but particularly that God the Father is our Father that Christ is our Sauiour that the holy Ghost is our Sanctifier that there is an holy Catholike Church and that we are true members of it that we haue our part and fellowship in the Communion of Saints that our sinnes are forgiuen vs and that we shall rise againe to glory and immortality Hence it is that we pray daily not onely for remission of sinnes to be giuen to the faithfull but for the forgiuenesse of our owne sinnes Hence it is that in coming to the Lords Table we receiue Christ as the bread of life and the food of our soules There can be no eating and drinking but by a particular taking and receiuing so can there bee no beleeuing in Christ without a speciall receiuing apprehending of Christ according to the saying of Christ Iohn 6 56 He that eateth my flesh and drinketh my blood dwelleth in me and I in him No man is fed by the meate that another man eateth so no man is iustified by the faith whereby another man beleeueth but the iust man liueth by his owne faith Hab. 2 4. For he is the bread of life that came downe from heauen He that cometh to him Iohn 6 35 shall neuer hunger and he that beleeueth on him shall neuer thirst Let vs therefore labour for this speciall faith and affiance in the mercy of God and make particular application of the merits of Christ Let vs beleeue in him who is the true brazen serpent or rather the truth of the brazen serpent let vs make him to be our life who is of God made vnto vs to be wisedome righteousnesse sanctification and redemption 1 Cor. 1 30. 10 And the ChildreÌ„ of Israel departed thence and pitched in Oboth 11 And they departed from Oboth and pitched in the hilles of Abarim in the Wildernesse which is before Moab at the rising of the Sunne 12 They departed thence and pitched vpon the Riuer of Zared 13 Thence they departed and pitched on the other side of Arnon which is in the Wildernesse coming out of the Coast of the Amorites for Arnon is the border of Moab betweene the Moabites and the Amorites 14 Wherefore it is spoken in the booke of the battels of the Lord against Vaheb in the Land of Suph and against the Riuers of Arnon 15 And the streame of these Riuers which goeth downe to the dwelling of Ar lieth vpon the border of Moab 16 And from thence they remoued to Beer the same is that Well whereof the Lord said vnto Moses Assemble the people and I will giue them water 17 Then Israel sang this song Rise vp Well shout ye vnto it 18 O Well which the Princes digged the Nobles of the people digged it by the direction of the law-giuer with their staues And from the Wildernesse they went to Mattanah 19 And from Mattanah to Nahaliel and from Nahaliel to Bamoth 20 And from Bamoth to the Valley which is in the Land of the Moabites at the beginning of the Hilles and looketh toward the Wildernesse In this diuision is contained the third part of this Chapter describing the peregrinations and perambulations of the Israelites in what places they pitched their Tents till they came to the possession of the Amorites Touching these seuerall iournies some are barely and nakedly mentioned because no notable matter or extraordinary and memorable accident fell out therein other are passed ouer and not at all mentioned or remembred because the whole order of their trauelling in the Wildernesse is particularly recorded afterward Numbers chapter 33 how they remoued from place to place and after what manner But vpon some other of their remoouals Moses doeth somewhat more largely insist and as it were make a stay as in the setting downe of two points First rehearsing the boundes by which the Israelites passed into the Land of promise secondly describing the well which they digged for water Touching the first point they are said to haue pitched in Oboth then at the heapes of the hilles of Abarim situate right ouer against Moab then at the brooke Zared lastly at the borders of the Amorites neere to the Riuer Arnon Now because these were at the first the bounds and borders of the Moabites Moses sheweth how by conquest they were lost declaring both who lost them and likewise who wonne theÌ„ by the dint of the sword For he telleth vs by the Spirit of God that these places were once in the power possession and dominion of Vaheb who before managed the state and kingdome of the Moabites but Sihon thirsting with ambition to enlarge the boundes of his dominion set vpon Vaheb bad him battell and wonne these Coasts Countries from him Now to continue the memoriall remembrance heereof to posterity there was a publike register made hereof to posterity shewing that the name of those quarters was Suph â—â—t 1 1. and declaring that Vaheb had bene the lawfull possessour of theÌ„ as Sihon was now the wrongfull vsurper Neuerthelesse as all things else are ouerswaied by an higher power so this battell was fought and directed by the prouidence of God that the Moabites for their horrible idolatry might be punished that Sihon prouoking Israel to battell might be repressed and that thereby an inheritance for the people of God might be prepared and obtained This is the cause why God drew out the swords of these Infidels one against another that the Moabites lost a part of their dominion and the Amorites enlarged their borders Thus the Israelites took nothing from the Moabites neither possessed any part that was in their present possession as Iephtah prescribeth in the booke of Iudges chap. 11 26. For when the King of the Amonites challenged Israel for encroching vpon his ancient dominion deteining part of his Country from him to wit from Arnon vnto Iabbock and Iordan after their departure out of Egypt and required of them to make present restitution Iephtah conuinceth them and disproueth this allegation
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
Iewell Therefore the wise man saith Prou. 22 1. A good name is to be chosen aboue great riches and louing fauour is aboue Siluer and Gold Eccles 7 4. Wherefore let no man thinke to raise himselfe by the fall of others or to gaine estimation to himselfe by the discredit and defamation of other men But onely what thing I say vnto thee that shalt thou do In theâ—e wordes God before hand instructeth and informeth Balaam what shall be the euent and issue of all his desires namely that howsoeuer hee coueted to curse the people of God and so to earne his wages and hire by the practise of wickednesse yet hee should be compelled and constrained against his will to wish the flourishing estate of the Church and to pronounce the blessing with his owne mouth Howsoeuer therefore hee were maliciously bent and carried with extreme fury and frenzy against the godly yet God declareth that all his rage should turne to the good of the Church and his tongue should vary from his heart Hereby we learn That the malice of the wicked 〈◊〉 â—â—e of â—â—â—d 〈◊〉 at 〈…〉 reâ—â— how great soeuer it bee is limited and restrained Albeit the enemies of the Church be oftentimes suffered to proceed and preuaile and to lay very great afflictions on the seruants of God yet al their power is stinted and determined they can proceede no further then God suffereth and permitteth This trueth is taught vs in sundry Scriptures for our instruction When Laban intended euill against Iacob God appeared vnto him and sayd Gen. 31 24 Take heede that thou speake not vnto Iacob ought saue good and Iacob telleth him that except the God of his father the God of Abraham and the fear of Isaac had bene with him he would haue sent him away empty but God beheld his tribulation and the labour of his hands and rebuked him yesternight When Pharaoh and the Egyptians pursued after Israel with horses and Chariots and sought their vtter destruction God fought for his people while they stood still and held their peace Exod. 14 25. This is it which our Sauiour signified when the Pharisies sayd vnto him Luke 13 32 33. Depart and go hence for Herod will kill thee Then hee sayd vnto them Go ye and tell that fox Behold I cast out diuels and will heale still to day and to morrow and the third day I shall be perfected neuerthelesse I must walke to day and to morrow for it cannot be that a Prophet should perish out of Ierusalem So Isaiah comforteth the messengers of Hezekiah against the blasphemies of Sancherib against the dangers of the city and against his rayling on and reproaching the liuing God 2 Kin. 19 6 7. So shall ye say to your master Thus saith the Lord Esay 37 26. Be not afraid of the words which thou hast heard Behold I will send a blast vpon him and he shall heare a noise and returne to his owne land because hee hath raged against me and his tumult is come vp into my ears therefore I will put my hooke in his nostrils my bridle in his lips and I will bring him back againe the same way he came All these things teach vs the truth of that doctrine which wee haue in hand namely that howsoeuer the vngodly rage and fret against the church of God yet their malice and madnesse is limited and the time of the continuance thereof appointed of God The reasons to confirme our faith farther Reason 1 in this point are these First the prouidence of God ruleth all things in heauen and earth the least and smallest things are ordained and ordered by him nothing falleth out by chaÌ„ce neither is whirled about in the wheele of fortune The Birds fall not to the ground the haires fall not from our heads without the will of our heauenly Father Matth. 10 verse 30. Howsoeuer therefore the enemies of the Church doe take crafty counsels and make bloody decrees against the peace and prosperity thereof yet they can doe no more then God hath concluded and then he hath in his purpose determined This the Apostles acknowledge Actes 4. verse 2â— in their prayer to God Doubtlesse against thine holy Sonne Iesus whom thou hast annoâ—nted both Herod and Pontius Pilate with the Gentiles and the people of Israel gathered theÌ„selues together to doe whatsoeuer thine hand and thy counsell hath determined before to bee done They cannot satisfie thâ—ir owne lusts nor accomplish the desseignes of their owne hearts their rage is restrained as with a bit and bridle that it should not hurt the people of God Againe maruell not that the course of wicked Reason 2 men is stopped by the hand of God for the diuels are limited and all the power of darkenesse is curbed so as the gates of hell shall not preuaile against the church We see this in Iob 1 12. 2 6. hee could not slay his seruants with the sword burne vp his sheepe with fire spoile him of his Camels by Robbers destroy his children with windes and touch his person with boyles before the Lord had saide vnto him Loe all that hee hath is in thine hand but saue his life Likewise when the Lord Iesus dispossessed the two possessed with diuels which came out of the graues very fierce so that no man might goe by that way Matth. 8 31 the diuels could not enter into the heard of Swine before they had besought him to suffer them to enter into them so that wee may bee assured that howsoeuer they be bloody spirits and greedy to hurt yet their tyranny is bound vp beeing compassed within the listes and limites of the power of God and inclosed within the circle of his iurisdiction that they cannot annoy such as are created after the image of God and redeemed with the blood of Christ without the diuine permission For the Prince of this world is iudged and cast out Iohn 12 31. and 16 11. his weapons are taken from him the spoils diuided his workes are dissolued and loosed his head is bruised and broken Vse 1 The vses of this Doctrine minister great comfort and instruction vnto vs. First we learne from hence to acknowledge the infinit power of God aboue all earthly power that is in flesh and blood True it is the rage of the enemies is great and the gates of hell are set wide open against the church of God yet they cannot preuaile or haue the vpper hand for God is with vs his power is manifested and his malice is abridged It hath alwayes beene an hard matter for men to stay in dangers and feare the remnants of infidelity and the dregs of distrust doe rest and remaine in the best men The trueth and omnipotency of God is hardly yeelded and consented vnto as appeareth in the example of Moses Aaron Num. 20 12. Psal 106 33. They beleeued not God to sanctifie him in the presence of the children of Israel but spake vnaduisedly with their
nature and without all meanes and sometimes against all meanes the euidence of this truth is cleared the power of GOD is manifested and the mouthes of all Infidels and of iniquity it selfe is stopped Our faith must goe beyond reason if wee will professe our selues schollers in the schoole of Christ In the schooles of the Philosophers reason goeth before assent but in the schoole of GOD first we haue vse of faith and after followeth discourse of reason Let vs therefore learne to magnifie the Scriptures and by the authority of them tread and trample vpon all Atheisme and Prophanenesse As many miracles as wee finde expressed and wrought by the finger of God so many testimonies and euidences wee haue against these patrones of Nature who being wholly carnal corrupt know nothing that is spirituall These deny the resurrection of the body and the immortality of the soule that so they might escape the sentence of the eternall ludge by whom they shall bee iudged in the last day and shall know to their confusion that there is a GOD whose power is infinite Exod. 34 7. who will not make the wicked innocent but visit the iniquity of the fathers vpon the children and vpon childrens children to the third and fourth generation and reward euery one according to his workes Hee is able to bee reuenged on all his enemies who shal sooner pul their hearts out of their brests then God out of their mindes This Moses setteth downe Deut. â—2 Deut. 32 39 42. Beholde now for I I am he and there is no gods with me I kill and giue life I wound and I make whole neither is there any that can deliuer out of mine hand If I whet my glittering sword and my hand take hold on iudgement I will execute vengeance on mine enemies and will reward them that hate mee I will make mine arrowes drunke with blood and my sword shall eate flesh for the blood of the slaine and of the captiues when I begin to take vengeance of the enemy This is Gods arrow against all Atheists this is a fearefull thunder-bolt throwne down vpon their heads which shall crush them in pieces testifie their destruction which shall come vpon them when there is none to helpe Let such therfore betimes acknowledge a God of Nature that he may bee to them a GOD of grace let them confesse him to worke when he will by extraordinary meanes that he may direct them in the ordinary pathes that leade to saluation and eternall life let them reuerence him as the ruler of the world that hee may rule in their hearts by his Word and Spirit and Sacraments whereby he applieth to vs his heauenly gifts Secondly let vs learne by this miraculous Vse 2 manner of working to trust in him when all meanes faile vs and tye not him to the ordinary course of second causes that is able to make the Sunne and Moone to stand still as in the pursuit of Ioshua Iosh 10 1â— 2 King 2â— and to bring the Sun backe againe many degrees in the Diall of Ahaz as in the comforting of Hezekiah and to turne the Sunne into darkenes Math. 27 as we see in the time of the passion of Christ He is able to doe whatsoeuer hee will and more then hee will doe It is an easie matter for euery man to say he trusteth in God and boast of his faith when no meanes faile him when hee hath abundance and store of all things when hee is fed to the full with his hid Treasure that they leaue the rest of their substance for their children Iob. 29 6â— when God compasseth them about with his mercies That they wash their pathes in Butter and haue the Rockes to powre them out Riuers of Oyle as Iob speaketh it is quickly said and spoken that we will relye vpon God and acknowledge his prouidence But if GOD blow vpon our meanes they shall doe vs no good hee can take vs from them as hee dealt with the vnfaithfull rich man Luke 12 2 Iob. 1 â— or hee can take them from vs as hee dealt with his faithfull seruant Iob Wee must therefore depend vpon him in time of war as wel as of peace in want as wel as in time of wealth in sicknesse as in health when he shall make the heauen as iron and the earth as brasse when hee shall take away the staffe of bread when hee shall cause thee to walke through the valley of the shadow of death thou must then cal on him for thy daily bread and say with Iob Loe though he slay me Iob 13 15 Prou. 16.3 1. Pet. 5 7 yet will I trust in him Commit thy wayes and workes vnto the Lord and thy thoughts shall bee directed Cast all your care on him for hee careth for you Such wee are indeed as wee are in aduersity Such is our faith as it is found in the day of temptation Wherefore let vs lift vp our eyes to him that sitteth in the heauens and swayeth all things by his prouidence and say with the Prophet Psal 28. The Lord is my strength Psal 28 7 â— 37 39 40. and my shield mine heart trusted in him and I was helped therefore mine heart shall reioyce and with my Song will I praise him The Saluation of the righteous men shall be of the Lord he shall be their strength in the time of trouble For the Lord shall helpe them and deliuer them he shall deliuer them from the wicked and shall saue them because they trust in him Thirdly let vs not doubt of the promises Vse 3 or prouidence of G G D who is able to make good the words of his own mouth how incredible or vnpossible soeuer they seeme in our eies Therfore the faith of Abraham the Father of the faithfull is commended by the Apostle that aboue hope he beleeued vnder hope that he should be the Father of many Nations 〈◊〉 4 18 19. and he not weake in faith considered not his own body which was now dead neither the deadnesse of Sarahs wombe neither did he doubt of God thorough vnbeliefe but was strengthened in the Faith and gaue glory to God being fully assured that he which had promised was able to doe it This is a great comfort if at any time wee see the miseries and ruines of the Church if wee beholde the desolation hauocke that is made of it that God is able to restore the flourishing estate thereof again God can work aboue meanes without so that albeit we can see with an eye of flesh no way to worke the safety of the Church let vs not despaire or cast away our confidence and hope which hath great recompence of reward We reade how God saued Israell when there appeared no meanes of deliuerance in the eyes of men the rockes and mountaines hemmed them in on both sides the red Sea was before them 〈◊〉 14 13 â—4 the hoste of the Egyptians marched
do the sparkes flye out are scattered abroad to the shame and confusion of their owne faces This is it which the Prophet noteth in the people of Israel whom God of his mercy had chosen to be his Church aboue other Nations When the wrath of God came euen vpon them and slew the strongest of them and smote downe the chosen men of Israel then they returned to him and sought him early then they remembred that God was their strength and the most high God their redeemer but they flattered him with their lips and dissembled with him with their tongue for their heart was not vpright with him neither were they faithfull in his couenat Psal 78 31 34 35 36. Where we see that howsoeuer hypocrisy were in their secret soules and deepe dissimulation in their secret parts yet a counterfet repentance is in their mouthes their owne harts had taught their tongues to lye against God Secondly they would be like the children Reason 2 of God in their afflictions whom they regard not to follow in their conuersations They hate them with a deadly hatred and cannot abide them in their life so long as themselues liue in peace and sleepe in security but when the hand of God is heauy vpon them theÌ„ they would follow their example and would giue a world that they were like vnto them That they might die the death of the righteous Numb 23 10. yet is their confession no true confession because it proceedeth not from a feeling of the filthinesse of sinne but ariseth from a feare of punishment and therefore it is without conuersion to God without hope of mercy without prayer for pardon without hatred of sinne and without purpose to amend The vses of this doctrine are these First Vse 1 this ouerthroweth the doctrine of the Church of Rome which teacheth that confession is a part of true repentance which is a turning of the heart and a right reformation of the life For they make three parts of repentance contâ—ition of the heatt confession of the tongue satisfaction of the worke But these are not to be holden of vs as essentiall parts of a right repentance inasmuch as they may agree to the Reprobate and vnregenerate and are all of them found in Iudas that betrayed his Master Math. 27 34. For when he saw that Christ was condemned he sorrowed was striken with greefe for the treachery hee had committed againe he confessed his sinne before the high Priests in betraying innocent blood Lastly he made satisfaction and restitution of the mony which he had receiued Besides if wee marke their owne doctrine Catech. Rom. pag. 437. Tho. Aquin lib. 4. dist 2. quaest 1. art 1. who teach that contrition is an act of a mans free will proceeding from it not an act of the Holy-Ghost and that satisfaction may bee performed by another one satisfying for another as well as for himselfe Ioh. Chapeauil summ Catech. Rom. we may truely and soundly conclude from their false and vnsound doctrine that the reprobate may haue sorow of heart yea make confession and satisfaction and consequently their confession is no true member of repentance This therefore cannot be the true Religion which faileth and faultereth in the chiefe points and foundations thereof The like wee might say of the faith of the Romane Church which a reprobate may attaine For they define it to be a gift of God and a certaine light of the minde whereby a man giueth a sure and a certain assent to those things that are reuealed in the Word of God Rhe. Testam vpon 2 Cor. 13. And therefore our English Rhemists write that we may know and feele whether we haue faith but cannot know whether we be in the state of grace So Bellarmine in his first booke of Iustification auoucheth that whereas wee are taught in the Creed to beleeue the forgiuenesse of sinnes Bellar. de Iustif lib. 1. ca. 9. Sensus illius articuli non est credo aut confido mihi remissa esse peccata sed credo confiâ—cor in Ecclesia Catholica esse donum remissionâ—s peccatorum c. Iam. 2.19 Heb. 6.5 Luke 8 13. The meaning of that Article is not I beleeue or trust that my sins are forgiuen but I beleeue and confesse that the gift of forgiuing sins is found in the Catholike Church which is receiued by Baptisme and other Sacraments All this is but an historicall and generall faith which the diuell himselfe hath who beleeueth and trembleth as the Apostle teacheth and therefore also the reprobates whose mindes are so far enlightened to know the truth This is to beleeue as the Church beleeueth albeit they know nothing how the Church beleeueth If then the reprobate may be made partakers of the faith and repentance of the Church of Rome Acts 20 20.21 which are the two chiefe parts of Religion it confuteth those Polititians wise in their owne eyes who neither shame nor feare to maintaine that the Romish Religion differeth not in substance from the doctrine of the reformed Churches and consequently that they may be vnited reconciled If they can make a fellowship betweene righteousnesse and vnrighteousnes a communion betweene light and darknesse concord betweene Christ and Belial then they may make an harmony and hotch-potch betweene these two so contrary the one to the other But they shall assoone bring the North and South pole together and cause heauen earth to ioyne in one as these two the one grounded vpon the infallible rock of the Scriptures onely the other builded vpon the traditions of their fathers Vse 2 Secondly we must learne that they are further from the Kingdome of heauen that deny their sinne that hide it that excuse and iustifie it the reprobate shall rise vp in iudgment and condemne this generation It is one steppe toward the Kingdome of Heauen to tremble at the iudgements of God to feare to commit sin to sorrow and weep for it when a man hath committed it to humble himself and acknowledge his particular sinnes before mens and to pray to God in his distresses yet the reprobate may goe thus farre in his profession and afterward fall away This we see in Ahab when Eliah had reproued him for his bloody oppression and Idolatry and had denounced the wrath of God to fall vpon him and his posterity 1 Kings 2â— 29. He rent his cloathes put on sackcloath vpon him fasted and went softly in token of mourning Thus he humbled himselfe for some sinnes which hee had committed yet not for all his sinnes neither did he aske pardon for them So the Israelites murmuring against God desiring flesh for their lusts in the wildernesse had their prayers granted Numb 11 If then the vngodly may goe thus farre in Religion then they are heereby condemned that iustifie themselues in their iniquities and cannot bee brought to a free confession of them but hide them as Adam Gen. 3 2â— or excuse
the rest of the multitude were spared and the plague ceased which was begun in the hoast as appeareth in the words following Now albeit these were most liuely arguments of the wrath and indignation of God yet the Israelites continued with an high hand and a proud heart to prouoke the most High to his face so that one not of the least lowest but of the principall and cheefest among them brought an whorish woman into the hoast to despite God his people and religion This man thought it not sufficient to goe out of his Tent to those strange women but broght one of thē openly without shame into the Campe before his brethren Verse 14. before Moses and the other Magistrates yea to fill vp the measure of his abhominations to the doore of the Tabernacle of the Congregation therby blaspheming God reproching his Religion enticing his brethren insulting ouer Moses and the whole assembly that cryed vnto God for mercy to stay his iudgement and to spare his people Loe such was the impudency of this Zimri that notwithstanding the tumults and hurly-burlyes in the hoast yet he is not moued to repentance eyther with the punishment inflicted vpon the malefactors or by the plague of God raging among his brethren or by the teares and supplications of the godly entreating for pardon lying prostrate at the doore of the Tabernacle but in the middest of all these iudgements neyther fearing GOD nor reuerencing man he seeketh to satisfie his filthy lust in the sight of the Sunne and in the open view of all his brethren euen of the whole hoast Verse 1. Now whilst Israel abode in Sittim Before we come to speake of the sinne of the people it shall not be amisse to consider the occasion whereby they fell into sinne Wee haue heard how Balaam being hyred to curse Israel could not for God stayed and restrained him who was greedy of the wages of iniquity Wherefore he counselled Balak to bring the people to destruction by procuring them to fall into some sinne Thus he layde a stumbling blocke before the children of Israel and thereby did draw them to spirituall and carnall fornication For whatsoeuer the Israelites heere committed they did through the counsell and procurement of Balaam From hence we learne that it is a particular note of false Teachers Doctrine It is a note of false teachers to lay stumbling blockes before men and false doctrines to set stumbling blockes before men to draw them to vncleannesse and wickednes eyther against the first or second Table or both I say false Teachers which are the instruments of Satan who he hath thrust into the church haue this speciall care to bring the seruants of God into wickednesse to draw them to idolatry and to destroy theyr faith To this purpose Moses teacheth Deut. 13 1. that false Prophets shall set before them this end to entice the children of God to serue false gods but true Idols This the Prophet Ezekiel noteth chapter 13.19 that they made Gods word to serue their bellies and taught carnall liberty sowing pillowes vnder euery arme hole polluting the Name of God for an handfull of Barley and for a peece of bread slaying the soules of them that should not dye giuing life to the soules that shold not liue crying peace where God proclaimeth open warre lying to the people that heare theyr lies The Scribes and Pharisies corrupted the law by false interpretations and expositions Math. 5 22. as appeareth in the Doctrine of Christ reducing the Law to the true meaning of the Law-giuer So the Apostle declareth that those rauening wolues which should creepe into the Church of God purpose to make hauocke of the people of God I know this that after my departing shall greeuous wolues enter in among you not sparing the flocke Acts 20 29. The Apostle Paul prophesying of the comming of Antichrist calleth the doctrine of Antichrist The mystery of Iniquity 2 Thess 2 7. It is the common practise of the Iesuites and Seminary Priests scattered heere and there in the Land to bring the people to Idolatry The Reasons of this truth are manifest Reason 1 First from the counsell of God for albeit no wickednes be in the most High yet it is his wisedome and power to draw good out of euill as he did light out of darknes that so they which are his may be tryed that their faith may be proued their loue to God and the trueth manifested and his children alwayes exercised that they may be made the more carefull and watchful and so finde by experience how they can stand out vnto the end of theyr dayes in all holy obedience This reason is laide open in the thirteenth chapter of Deuteronomy verse 3. where the doctrine hath his confirmation If there arise among you a Prophet or a dreamer of dreams and giue thee a signe or wonder thou shalt not hearken to the words of the Prophet for the Lord your God proueth you to know whether ye loue the Lord your God with all your heart and with all your soule And the Apostle teaching that God hath appointed that heresies shall be in the Church annexeth this reason that the faith of Gods children seated in the heart may be made manifest There must be euen heresies among you that they which are approued among you might be knowne 1 Cor. chap. 11. Another Reason is in the malice of those Reason 2 wicked men themselues For this is the nature of the diuell and the property of diuellish men and the cruelty of them both they carry a continuall hatred to the truth and the professors of it they seeke to make a spirituall slaughter and hauocke of the flock of Christ Therefore the Apostle exhorting the Elders of Ephesus prophesyeth that greeuous wolues should rage against the sheepe of Christ yea of their owne selues should men arise speaking peruerse things to draw disciples after them Act. 20 30. All wolues do account and finde by experience the blood of Lambes to be sweeter thē the blood of all other beasts and therefore they are sheep-byters rather then hog-byters or dog-byters The prophane and heathen are in the power and possession of Satan already he hath made sure of them his cheefest labour and endeuour is to circumuent and subuert the seruants of God So his instruments do hate the faithful as the wolfe doth the sheep the lambes are milde peaceable and simple the wolfe bloudy beastly and cruell therefore no maruaile if they seeke to suppresse the truth and to ouerthrow the seruants of God which are the professors and maintainers of the truth 2 Tim. 3 8. Now let vs apply this doctrine to our seuerall Vse 1 vses First we may assure our owne harts of this that so long as this world continueth the Church shall neuer bee without vncleane beasts to assault it eyther heretiques or false seducers or hyrelings that regard the fleece more then the sheepe the dignity more then
before our eyes the example of Balaam hired to curse the people of God o Iohn 5 34 36. who gaped after gaine and promotion and gaue mischeiuous counsell to the Moabites and Midianites to worke their death and destruction This truth is confirmed by sundry the Apostles Peter Iude and Iohn in the new Testament who mentioning this history declare both that bee loued the wages of vnrighteousnes and laid a stumbling-blocke before the children of Israel to intrap them was reprooued for his iniquity by his Asse Who spake with mans voice and forbad the foolishnesse of the Prophet These things being duly weighed and throughly considered do sufficientlie teach vs who is the author of this Booke not man but God and that the authority of it is diuine and not humane Now let vs see what vse may be gathered from hence and how it may be profitably applyed to our instruction Seeing the Author of this Booke and so of Vse 1 the rest of holy scripture is not man or Angel or any creature but the Lord of heauen and earth we learne that they want not nor stand in neede of the confirmation and approbation of the Church or of men seeing they are approued vnto vs by a greater authority and as it were warranted vnto our consciences from on higher Court where God himselfe sitteth present and president of the same So then as Christ our Sauiour speaketh p I receiue not the record of man but I haue a greater witnesse then the witnesse of Iohn We may truly say the same of his word we haue a better ground to stand vpon and a fairer warrant then the testimonie of the Church to beare record of the dignitie and authority of the word Hence it is that he saith in the same place The works which the Father hath giuen me to fin sh do beare witnes of me that the Father sent me and the Father himselfe which hath sent me beareth witnes of me This serueth to conuince the Church of Rome of the spirit of errour which teacheth that the scripture receiueth authority and credite from the Church insomuch that some of them are not ashamed to auouch q Eckius in Euchirid de autho Eccl. That the authoritie of the Church is greater then of the Scripture and others feare not to blaspheme r Hermannus that they should haue no more authority in regard of vs then Aesops Fables except the authority of the Church did procure it And as they are bold to maintaine that the Church is aboue the Scripture Å¿ Bellar. de verbo dei li. 4. cap. 12. so they teach that the Scriptures are not in themselues necessary neyther were written to be a rule of our Faith Thus they fall from one heresie into another proceed from worse to worse as euill men doe But the assurance of our Faith touching the Scriptures is not builded on the Churches authority but vppon the illumination of Gods spirit shining euidently in the Scriptures theÌ„selues The holy Ghost openeth the eyes of those that are his that they know discerne his voice from all others For as the Sun is not seene by any lighâ— but his owne so we iudge of the truth and all false Doctrines by the Scriptures How do we discerne sweet from sowre but by it owne taste And how can wee better discerne the rellish of the Scripture t Psal 19 10. Which is swâ—eter then the Hony and the Hony-combe to the taste then by the goodnes and excellency of it selfe True it is wee doe not reiect and refuse contemne or condemne the testimony authority of the true church as the Papists slander vs u What the office and authority of the Church is but wee confesse these points of the Church First it is as the keeper of the rolles and records to preserue them not to authorize them He that is custos rotulorum doth not giue authority to the writings but hath them of trust committed vnto him Secondly it is as a touchstone to distinguish them from bastard counterfeit Scriptures not to make that Scripture which is no Scripture The touchstone of the Gold-smith doth not make gold but discerneth and distinguisheth gold from other mettall what is base and what is rich stuffe so doeth the Church Thirdly it is as the voice of a x Chrisost hom 1. in Epist ad Tit. crier to preach and publish and promulgate and teach the truth as a cryer pronounceth and proclaimeth the Edicts and Decrees of his Prince but cannot adde to them nor take from them nor authorize them nor any way alter change them Fourthly it is as an Interpreter and expounder to expound and interpret them according to the Scriptures As the man of Law deliuereth the sense of the Law but doeth not make it to bee Law These are holy and honourable seruices of the Church and these wee willingly acknowledge to belong vnto it But that the Scriptures should receiue credite from it or bee of no authority without it we cannot admit or acknowledge For they are cleere perfect firme and worthy of all respect and reuerence without the testimony of the Church for the Authors sake The Apostle saith y 1 Ioh 5 6 9 It is the Spirit that beareth witnesse for that Spirit is truth and afterwarde If wee receiue the witnesse of men the witnesse of God is greater Thus then wee see that the chiefe cause why wee beleeue that the Scriptures were deliuered from Heauen is not the witnesse of the Church nor the authoritie of man but because the Spirit speaketh euidently in them so that we can no more doubte of the truth of them though the Church should hold her peace then if we heard God openly speaking vnto vs froÌ„ the highest heauens Let vs therefore detest the wickednesse and blasphemy of such as say the authority of Gods worde dependeth of the testimony of man which were to preferre man before God to make all his promises hang vppon the vncertaine credite of man and to make the hand-maid take place before the Lady and Mistris which were a presumption and saucinesse not to be endured Secondly we learne from hence who is the Vse 2 best Interpreter of the Scriptures and who is the sole and soueraigne Iudge thereof namely God himselfe who is the author and inspirer of them For as the authority of them dependeth not vppon the Church so the interpretation of them dependeth not vppon the will and pleasure of man according to the saying of the Apostle z 2 Pet. 1 No prophesie of the Scripture is of any priuate interpretation Euery man is the expositor of his owne worke euery Law-giuer knoweth best the meaning of his owne Law a 1 Cor. 2 For what man knoweth the things of a man saue the spirit of a man which is in him Euen so the things of God knoweth no man but the spirit of God for God hath reuealed them vnto vs by his
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
in his hart knowing that such outrage hapneth not without great iniquity of men and desiring rather to liue quietly and to maintaine peace and concord with all men as farre as it is possible and as much as lyeth in vs as if our hands were tied behind vs from committing any outrage or euill deeds Lastly because the liberty licentiousnesse of Souldiers is many times left free and is without bit and bridle to restraine them it belongeth to Captaines and Gouernors of the hoast to range the common Souldier in good order and military discipline that they breake not out to endamage or destroy those whome they ought aboue all to protect and defend Warre is iudged and esteemed of them to be the time wherin lawes are silent and al things held lawfull that their owne heart lusteth after Hence it commeth to passe that there is such thirsting after goods deflowring of virgines rauishing of wiues slaughter of parents robbing of houses burning of Churches and scorning of religion and all holy things yea making a mocke of Christ our Sauiour So then if seuere discipline be not vsed order taken that the people liuing in peace bee not abused all thinges will be held lawfull beside right and honesty iniuries will be accounted good dealing and all things taken to be common and to belong to him that first can seaze vpon them It is saide of the Centurion in the Gospell that his authority was such ouer them that belonged to his band that none durst oppose themselus against him or resist his charge that hee gaue vnto them saying I am a man also vnder the authority of another Math 8 9. and haue Souldiers vnder me and I say to one goe and he goeth and to another Come and he commeth and to my seruant Do this and he doth it This was a commendation both of the Captaine that so ordered and ruled them that he had them so obedient and seruiceable vnto him and likewise of the Souldiers that would submit themselues vnto his authority and suffer themselues to be gouerned according to the martiall lawes of a well trained garrison But of this point occasion will be offered to speak in this booke afterward chap. 21. ver 28. and chap. 24. verse 20. and chap. 25. ver 17. chap. 31 7. Verse 5 These are the names of the men that shall stand with you of the tribe of Ruben Elizur the sonne of Shedeur c. As this Booke of Moses beareth the title of Numbers so a great part of it is spent in numbering of the people to assure vs that God hath numbred those that are his he keepeth the tale of them none are hidden from him none escape his knowledge Doctrine 2. The Lord knoweth the number the names of all such as belōg to him or sight Wee learne from hence that the Lord knoweth perfectly who they are that are his both what their numbers and what their names are When Israel had corrupted their wayes and set vp idolatry so that Elias thought himselfe left alone what saide the Oracle of God that made answere vnto him 1 King 19 10 18. Rom. 11 3 4. I haue reserued vnto my selfe seauen thousand men which haue not bowed the knee to Baal Where we see the Lord saw not as man seeth hee knew those whom Elias could not know To this end the Prophet saith Psalme 147 5. Psal 147.5 He counteth the number of the stars and calleth them all by their names albeit to man it be incredible and vnpossible that hee should number and name the starres in the firmament yet this to him shall not bee hard much lesse vnpossible Thus sayeth the Lorde also by the Prophet Esay Esay 40 26. Lift vp your eyes on high and behold who hath created these thinges and bringeth out their armies by numbers and calleth them all by names by the greatnesse of his power and mighty strength nothing faileth Heereunto wee may referre that vsuall phrase of speech in the Scripture that the names of the elect are saide to be written in the booke of life which God hath made Exod. 32 32. Psal 69 28. Philip. 4 3. Reuel 20 12. which is a borrowed speech from such records as are kept in a Citie wherein the names of the Freemen and Cittizens in the same are written All these testimonies are so many consents of the Scripture to prooue and confirme this truth namely that the seruants of GOD are knowne to him and approoued of him not onely in generall but specially and particularly so that he is able both to number them and to name them The reasons are not hard to bee gathered Reason 1 First the knowledge of God is so exact and perfect that most secret things are knowne and the smallest are regarded of him What is a lesse matter or of lesse moment then a Sparrow that doeth fall to the ground Or the haires that fall from the head yet euen these are ordered by him and his diuine prouidence ouerswayeth them This Christ our Sauiour putteth in our minds in the tenth chapter of Saint Mathew and the 29 30. verses Are not two Sparrowes solde for a Farthing And one of them shall not fall on the ground without your Father yea and the haires of your head are numbred If then thinges so small and slight and little regarded of men bee numbred of Almighty GOD much more are wee respected of him And if our verie haires bee numbred much more are our names Secondly Christ Iesus setteth foorth himselfe Reason 2 as the true Sheepheard of his Sheepe A Sheepheard knoweth his owne Sheepe whereof hee hath taken the charge and ouersight Christ is the Sheepheard the Church is the Flocke his word is the staffe whereby hee ruleth and the pastures wherewith he feedeth them and therefore hee knoweth them all by their names A good Sheepeheard oftentimes numbreth his Sheepe and misseth none of them but hee seeketh the lost one So is it with Christ hee is a farre better Sheepeheard and more faithfull then those that haue the guidance and gouernance of such as are but for the belly and the slaughter For he giueth his life for the Sheepe This hee teacheth at large in the tenth Chapter of Saint Iohn and the 2.3 and 11. verses I I am that good Sheepeheard that good Sheepeheard that giueth his life for his Sheepe to him the Porter openeth and the Sheep heare his voice and hee calleth his owne Sheepe by name and leadeth them out Seeing then Christ is a faithfull Sheepeheard hee cannot bee ignorant of our numbers or our names or our natures Thirdly all his people are euermore present Reason 3 with him wheresoeuer they bee yea albeit they bee absent from him yea albeit they haue no beeing Hee seeth them when they are from him hee knoweth them when they are not Nathaniel was seene of Christ Iohn 1 47. and knowne by name beeing farre from him while hee was vnder the Figge-tree
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
and constant in his promise therefore he neuer deceiueth nor deludeth those that are his with vaine wordes whose truth reacheth vnto the clouds Reason 2 Secondly as he is true in nature so he is vnchangeable in will he is not like man that he should lye Man is subiect to vanity inconstancy as to speake and not to do it to promise and not to keepe it but it is not so with God who hath opened his mouth wil performe it This doth Iob plainly declare Chap. 23 13. Hee is in one minde and who can turne him Tea he doth what his minde desireth for he will performe that which is decreed of me and many such things are with him There is no variablenesse with him neither shadow of turning he remaineth the same euermore To this purpose Moses declareth that Balaam could not curse the people of God but was constrained against his will to blesse them Numb 23 19. because God is not as man that he should lye neither as the Son of man that he should repent Hath he sayde and shall he not do it Hath he spoken and shall he not accomplish it Thirdly hee is powerful and of himselfe Reason 3 able and sufficient to worke out his own wil so that nothing shall hinder him or delay the doing thereof when the time is come It falleth out oftentimes with man when hee hath promised to accomplish a worke that hee is not able to performe it either through weaknesse in himselfe or through the ouer-ruling power that is in another It is not so with God whatsoeuer he decreeth hee doeth whatsoeuer he willeth he worketh and performeth When after Gods gracious promise to giue flesh vnto his people in abundance Moses doubted therof in regard of the want of those meanes which he saw not and the multitude of the people which he saw the Lord said vnto him Is the Lords hand shortned Numb 11 23. Thou shalt now see whether my word shall come to passe vnto thee or not Seeing therefore God is true of his word vnchangeable in his will and powerfull in his workes wee may builde our faith vpon this trueth that his promises shall neuer faile any of his children Let vs now apply this doctrine to our selues Vse 1 First is this certaine that God will performe whatsoeuer he hath promised Then we may conclude this that whatsoeuer promises are not yet fulfilled shall in due time bee accomplished How many promises hath he already verified Could any power or strength of man preuaile against him to frustrate them and to make them of none effect Many there are that he hath made which are yet to come they also shall be made good for euen they are as easily brought to passe as the rest which wee see already performed We haue a prophesie promise of the calling of the Iewes that they shall be gathered into the Sheepfold of Christ and professe his name for God is able to graft them in againe Hence it is that the Apostle saith Rom 11 23. I would not Brethren that ye should be ignorant of this secret lest ye should be arrogant in your selues that partly obstinacy is come to Israel vntill the fulnes of the Gentiles be come in See then hereby the prophesie inuerted Once it was as we heard before that God should perswade Iapheth to dwel in the tents of Sem but now the promise is that God will perswade Sem to dwell in the Tents of Iapheth As therefore the church of the Iews is brought in praying for the conuersion of the Gentiles so shold we by an holy emulation from them apply vnto them and for them theyr owne words Cant. 8 8. We haue a litle Sister and she hath no brests what shall we do for our Sister when she shall be spoken for The calling of the Gentiles once seemed as vnprobable and vnpossible yet did God take away all obstacles and stumbling-blockes and brought them vnto the faith by the power of his two-edged sword so we cannot doubt for faithfull is he that hath promised but in his good time he wil in mercy looke vpon the naturall branches and according to his ancient bountifulnesse graft them into their owne Oliue tree They are the first borne of God and as it were the elder Brethren of the house albeit they seeme disinherited for a season and cast out of the house yet God will admit them againe receiue them into the adoption of sonnes And our doctrine serueth vs as a prop and pillar to vnder-prop our faith touching this point Againe God hath promised that hee will free vs from all sinne and misery Reu. 7 16 15. that he will wipe away all teares from our eyes and make vs without spot and wrinkle so that wee shall hunger and thirst no more We see not this with our bodily eyes neither are wee made partakers of this promise For behold vnto this houre we both hunger and thirst 1 Cor. 4 11 12.13 and are naked and are buffeted and haue no certaine abiding place we are reuiled and yet we blesse wee are persecuted and suffer it we are euill spoken of and we pray we are made as the filth of the world the off-scouring of all things vnto this time This doctrine therefore serueth to vphold our faith in this point Thirdly God hath promised to raise vp our bodies that haue lien in the dust and are rotted in the earth by his almighty power who calleth things that are not as if they were True it is it goeth aboue naturall reason to conceiue vnderstand this truth Rom. 8 11. yet the Apostle saith If the Spirit of Christ that raised vp Iesus from the dead dwell in you he that raised Christ from the dead shall also quicken your mortall bodies How soeuer then our bodies bee either burned or drowned or deuoured God will raise them for with him nothing is vnpossible We see what men are able to doe by Art and workemanship of ashes they are able to make costly and curious glasses by distillation they are able to extract the spirite and quintessence of sundry things out of one mettall it is not hard with them to draw another as Siluer out of Lead by melting and refining by sowing their corne that rotteth in the earth we see it hath a new body giuen it Therefore it is not impossible in it selfe Notwithstanding we see not this as yet performed the bodyes of the Saints remaine in the earth and see corruption This doctrine therefore serueth to vphold our faith in this point to make vs rest in hope that he will not alwayes leaue them in the graue nor suffer them to perish therein for euermore Lastly God hath foretold that there shall be an end of this world that the Lorde Iesus shall breake the heauens and come to iudge al flesh so that the dead shall rise and all shall stand before his iudgement seate to receyue according to their workes
to continue for euer namely that they are a necessary good for the common-wealth whereas these damnable heretikes hold them neither necessary nor good but vnnecessary euills that ought not to be planted nor grow among Gods people and where they haue beene planted ought as superfluous branches to be topped and lopped or as noysome weeds to be rooted vp and remooued But the Scriptures of the old and new Testament commend vnto vs captaines in warre and gouernours in peace But those men acknowledge neither the calling of captaines nor the lawfulnesse of warre Rom. 13.1 The Apostles of Christ at what time Magistrates are euill both prophane idolaters and bloody persecutors command euery soule to be subiect to the higher power inasmuch as there is no power but of God The ancient commandement of the morall Law establisheth this as a perpetuall ordinance neuer to be disanulled vntil the vniuersall frame of the heauens be dissolued that we must honour father and mother that is not onely such as are fathers of the family Exod. 20.12 but such as are fathers of the Countrey He that said Thou shalt haue no other Gods but me Thou shalt not make to thy self any grauen image Thou shalt not kill Thou shalt not commit adultery said also Honour the King 1 Pet. 2.17 For as the house cannot stand without gouernors to rule it no more can the Common-wealth And as themselues take vpon them to order their owne houses and exercise authority and dominion ouer such as are vnder their roofe and Regiment so is the Magistrate called to manage the affaires of state and to doe that within the walles of the citie which he doth within the wals of his house The father hath gouernment ouer his son the master ouer his seruants the husband ouer his wife the teacher ouer his schollers and why then not the Magistrate ouer his subiects Neither doth the Gospel subuert the order appointed by God in the dispensation of the Law for Christ Iesus who first preached the Gospel chargeth vs to giue Caesar those things that belong to Caesar and the things that are Gods Matth. 22.21 we must giue to God So his Apostles teach that we must rather obey God then man when their commandements cannot stand together but when God is not disobeyed themselues preached and practised obedience and reprooued and condemned all disobedience Secondly The second reproofe of the Pope and his Cleargy heere the Pope and all the Romish Hierarchy and Cleargy are reprooued who exempt themselues from the authority and iurisdiction of Princes and Magistrates These cal themselues the spiritualty and claime an immunity both in regard of their persons and of their goods wherein they are confederate and ioine hands with their brethren the Anabaptists as wretched enemies to the crownes and scepters of Princes as themselus Only here lyeth the difference the Anabaptists confesse that Magistrats must be obeyed but they deny that there ought to be any in the Church Contrariwise the Pope with all the rabble of his horned Bishops confesse that there ought to be Magistrates but they vtterly deny that themselues ought to be subiect vnto them Now it is in effect all one whether wee take away Magistracy or whether we yeeld not to their authority And if there be any inequality betweene these the Anabaptists seeme to be the better who liue peaceably and obediently vnder them whose power notwithstanding they deny He is an euill child that denieth his father but he is worse that is obstinate stubborne that will not obey him but resist him How many wayes the Popish Religion is enemy to Princes we haue shewed elsewhere In the exposition vpon the Epistle to Philemon I speake not now of the wicked practises of their Assassinates that murther Princes but of their doctrine taught for sound and Catholike by all their schoole-diuines not by some few onely of them For they teach that their persons in causes Ecclesiasticall Ciuill and criminall are exempted from the Courts and Consistories of temporall Magistrates as appeareth in their publike disputations and by the iudicial proceedings of Paulus the fift against he Venetians who were excommunicated and the city interdicted so that their religious men ceased from ministring Ecclesiasticall Sacraments And as they challenge a freedome of their persons so they claime a freedome from paying tributes and like taxes to Princes nd will be bound to them in no respect To the and we may see the truth in these points Obiections â—nswered â—hereby the â—ope and his Cleargy â—laime freeâ—ome from â—emporall Princes be armed against their Arguments let vs see the grounds whervpon they stand and afterward produce sundry reasons out of the word of God to conuince their proud and false assertions First they obiect that the superiour ought not to be in subiection to the inferiour but contrariwise the inferiour must Obiect 1 be subiect to the superiour this is the Law of God and man But the Ecclesiasticall Regiment is distinguished from the Ciuill and politicall state and set farre aboue it by the Law of God Bellar. de cleri lib. 1. cap. 28. as the soule is aboue the body therefore Ecclesiasticall causes ought not to be iudged by temporall Magistrates I answere Answer by distinguishing the seuerall callings for Princes are superiours and inferiours and Ecclesiasticall persons are superiours and inferiours both of them are aboue others in the proper duties of their callings If any reply to be superiour and yet to be inferiour to be aboue and yet to be beneath are contrary I reioyne they are contrary and yet not contrary they are contrary if meant of one and the same thing and spoken in one and the same respect but if they bee diuersly considered in respect of diuers obiects there is no contrariety at all in them To apply this to the point obiected I say that the superiour cannot be subiect in those things wherein he is superiour but he may be and ought to be in those things in which he is inferiour Now the Ecclesiasticall gouernment albeit it be higher then the politike in the essentiall duties belonging vnto it to wit the preaching of the word of God and the administration of the Sacraments yet it is inferiour in those things that belong to Ciuill subiection and obedience Princes must obey so farre as the word of God commandeth in matters of faith and piety neither haue they any authority to inuent and frame a new Religion or to change and alter the Religion set downe in the Scripture or to decide and determine the Controuersies of Religion at their owne pleasure or to preach the word themselues or to dispence the Sacraments of the Church But in respect of Ciuill power ouer all persons they must acknowledge no superiour no equall they are aboue all and vnder none within Obiect 2 their dominions Secondly they obiect It is absurd and vnreasonable that the sheepe should iudge the sheepeheard or
assured that our labor is not in vaine in the Lord 1 Cor. 15 58. We must haue our hearts setled and constant in good things that wee be not as children carried about with euery vanity We must be resolute in the truth and stand hauing our loines girt about with the truth and hauing on the brest-plate of righteousnesse c. As we grow in age so let vs grow in grace and as euery yeare addeth to our life so let it adde to our faith If we stand at a stay we shall neuer come to the ende of our race but if we grow in the knowledge of our Lord Iesus Christ wee shall receiue the ende of our faith which is the saluation of our soules Thirdly we learne to confesse from whence Vse 3 we haue receiued life temporall spirituall and eternall one following another and all begun in this life and to acknowledge our thankfulnesse to God for these his blessings The temporall is common to vs with the wicked but the other two to wit the spirituall and eternall life are proper to the elect and make them Citizens of the kingdome of heauen Hence it is that the Prophet saith Blesse the Lord Psal 103 2 3. O my soule and forget not all his benefits who forgiueth all thine iniquities who healeth all thy diseases who redeemeth thy life from destruction who crowneth thee with louing kindnes and tender mercies He respecteth not what we are or what we are worthy of but as hee loued vs before we were which argueth the bottomlesse sea of his grace toward vs so he neuer ceaseth to follow vs with his mercy to adde loue to his loue alwayes preuenting vs with his liberall blessings True it is the guifts of God are great toward vs in regard of temporall things which are of the least and lowest nature forasmuch as in him we liue moue Acts 17 28. and haue our being he blesseth vs hee keepeth vs he preserueth vs he defendeth vs and suffereth nothing to do vs hurt but besides these he giueth vs to beleeue he calleth vs to the knowledge of his truth hee iustifieth vs he sanctifieth vs he redeemeth vs hee establisheth vs that we shall neuer be remooued and all these are freely and frankly bestowed vpon vs not purchased by vs. Howbeit we shall neuer vnderstand the foundation of Gods mercy nor learne the height the bredth and bottome of his loue vntill we come to behold and consider our free election and saluation to be meerely by his grace And if once wee come to the vnderstanding heereof it will be most forcible aboue all the former reasons to moue vs to magnifie his goodnesse and to giue vp our selues wholly to him and consecrate all that is in vs to his glory Indeed this consideration that we haue receiued life health and peace and liberty all things belonging vnto them if we had no farther cause ought to moue vs to thankfulnes obedience but this laieth the ground-worke and reacheth to the top of all that hee loued vs before the world was and therefore we must loue him againe extoll his praise confesse his Name and feare to offend him and serue him in righteousnesse and true holinesse all the daies of our life This is the beginning and as it wer the first step to true humility it is a forcible weapon to strike down all pride and presumption and to giue them their deaths wound it stoppeth the mouthes of arrogant men who would gladly sacrifice to their owne nets and build their saluation vpon themselues Therfore the Prophet saith in the Name of the Lord Ezek. 16 62 63. I will establish my Couenant with thee and thou shalt know that I am the Lord that thou maiest remember and be confounded and neuer open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord God Hee will haue no flesh to reioyce in it selfe he will haue the whole glory of our saluation he saw vs polluted in our own blood he found vs cast out into the open field to the contempt and loathing of our person he set his loue toward vs and spread his skirt ouer vs and couered our nakednesse and said vnto vs when we were in our blood Liue to the end we should chalenge no part of his worke to our selues Vndeserued loue is a great binder There is no loue comparable to this loue which began before we began and shall liue when we are dead and buried Our saluation hauing so sure a foundation is more firme then the frame of heauen and earth whereas if it were builded vpon our selues and committed vnto our selues to bee kept alasse it would quickly fall downe as a ruinous Pallace or a tottring wall and we could haue no certainty or assurance of it yea albeit wee were renewed to our first innocency as appeareth in Adam who fell in the garden as the Angels themselues had done before that were in heauen But seeing it is hid with God and put into his hands as a faithfull Creator no creature shall be able to take it from vs as no creature could giue saluation vnto vs. So then it behoueth vs to giue him praise for beginning his worke in vs for the continuance of it in vs and to craue of him the full perfect finishing of it vnto the day of IESVS CHRIST Fourthly this putteth vs in minde to vse Vse 4 all meekenesse and moderation toward others that are not yet called to the knowledge of the truth but wander as blinde men that cannot finde the way For seeing our calling and conuersion and euery good guift is of Gods grace Rom. 3 9. it sheweth that there is no difference betweene them and vs by nature but by grace we haue nothing of our selues being as farre from heauen as the most prophane but all is of Gods good pleasure Wee are all equall and no way better we are all the children of wrath as well as others It is a true saying that there are many sheepe without and many wolues within We see this in the examples of the Gentiles of Manasses of Mary Magdalen of Paul many others Chap. 5. of whom we shall speake afterward The Church of the Iewes confesse Cant. 8 8. that they had a little Sister which had no breasts and Christ himselfe teacheth he hath other sheepe which are not of this fold whom also he must bring home they should heare his voice so that there should be one fold and one Shepheard Iohn 10 16. Thus it should come to passe when the time appointed was come that GOD would enlarge Iaphet that he should dwell in the tents of Shem Gen. 9 17. This vse hath many branches as a fruitefull Tree that spreadeth it selfe many waies First it belongeth vnto vs to pitty them that go astray to bewaile their ignorance What griefe doth it moue and how great cōpassion doth it
Tribe Gen. 49 17. Dan shall be a serpent by the way an adder in the path that biteth the horse-heeles so that his rider shall fall backward which declareth that the power might of this Tribe should not be great but preuaile rather by fraud and deceit 〈◊〉 15 76.18 27. Thus Sampson preuailed against the Philistims and afterward they ouercame the City Laish â—â—ctrine 7. â—â—d oftenâ—â—â—es maketh â—ise of the â—â—kest inâ—â—â—ments and burnt it with fire We learne from hence that it pleaseth God oftentimes to chuse and vse the weakest meanest men to bee instruments for the accomplishing of his greatest workes Hee maketh choice of inferiour things to performe his decrees and to do good to his Church and to serue him wheresoeuer hee purposeth to imploy them This appeareth cleerer then the Sun throughout the Scriptures in preferring the younger before the elder in the calling of many Iudges in the election of many Kings in the separating of many Prophets and in the ordaining of many Apostles who were of little reckoning and estimation before their honour and aduancement to verifie that which the Psalmist saith Psal 75 6 7. Promotion commeth neyther from the East nor from the West nor from the South but God is the Iudge he putteth downe one and setteth vp another Saul was a seeker of his fathers asses and though hee found not them he found the kingdome Samuel being sent to annoint him 1 Sam. 10. Dauid was the youngest of his fathers house and the lowest among one of the lowest families left with the sheepe in the wildernesse according to that in the Psalme He chose Dauid his seruant and tooke him from the sheepe-folds â—â—al 78 70 71 from following the Ewes great with young he brought him to feede Iacob his people and Israel his inheritance And as God chose him from feeding a flocke of sheep to feed a better flocke so he chose some of his Apostles from catching fish to catch foules Peter was a fisherman as before him Amos was an heard-man Thus did God throw downe the strong walles of Iericho not by might of men nor by munition of war but by Rams horns which were blowed by the Priests Iosh 6 20 In the creation he brought light out of darknesse the fowles out of the waters and all things out of nothing Gen. 1 3 20. Heb. 11 3. Christ wrought many of his cures in like manner in healing the blinde man for hee spate on the ground made clay of the spettle and then annointed the eyes of the blinde man with the clay then he had him wash in the poole of Siloam who by and by went his way washed and came seeing Iohn 9 6 7. Likewise in the worke of our redemption the truth of this is more apparant for he wrought by contraries bringing life out of death He came downe to the earth to lift vs vp into heauen Beza Confess chap. 3. art 29. Eph. 2 6. He suffered the punishments of our sinnes that he might make vs free from them Math. 11 28. 1 Pet. 2 24. He perfectly fulfilled all righteousnesse that he might couer our vnrighteousnesse Rom. 5 19. And to the end he might fully satisfie for our sinnes hee was made sinne that wee might be made the righteousnesse of God in him 2 Corin. 5 21. He was bound that we might be loosed hee was condemned that we might be acquitted he was crucified in his body that hee might nayle our sinnes to his Crosse and fasten them there for euer Col. 2 14. He tooke vpon him the curse due to vs that he might appease the wrath of his Father against vs Heb. 10 10. He dyed for vs that we might liue he was buried and laide in the graue that he might ouercome death in his owne cabin and denne Acts 2 24. Lastly he rose againe as a Captain and Conqueror from the dead and could not be holden of the sorrowes of death that wee should walke in newnesse of life Rom 6 4. All these examples of Saul of Dauid of Amos of Peter of Christ of the Patriarkes of the Prophets of the Iudges and of the Apostles serue to teach vs this truth that it is the manner of Gods dealing to make choise of small meanes to effect great matters and to single out weake instruments to worke out worthy enterprises Neither ought this to be maruelled at as Reason 1 strange in our eyes For if there were no other reason to induce vs to beleeue it the only will and good pleasure of God ought to be sufficient as being the highest mouing cause and indeed the cause of all causes His will is a law and who shall heerein controule him of errour or conuince him of folly or condemne him of vnsufficiency If he will let the full rich goe away empty who shall say vnto him Why dost thou so Or who can accuse him of rashnesse This is that which Christ our Sauiour setteth downe Luc. 10 21. In that houre Iesus reioyced in spirit and saide I thanke thee O Father Lord of heauen and earth that thou hast hidde these things from the wise and prudent and hast reuealed them vnto babes euen so Father for so it seemed good in thy sight Where wee see he maketh the pleasure of God to be the stay of himselfe so it ought to be with vs if we once come to know what seemeth good in the eyes of God though we know no more though we can see no farther and though ten thousand reasons as a mighty army may seeme to encounter against it yet we must rest our selues vpon it as vpon a rocke and build our house vpon it as a foundation Reason 2 Secondly this serueth best to make manifest the glory of God when as great things are done by a weake hand Now the weaker the instruments are which he setteth on work the more euidently is his power seene and the better doth his praise appeare This gaue Dauid comfort and assurance being a stripling vnarmed and vntrained to the field to encounter hand to hand in a single combat with a mighty gyant he doubted not to ouercome him but was perswaded in his heart of his helpe that neuer forsaketh his that trust in him and call vpon him that he should smite him with his sling take his head from him with his sword and giue the carcasses of the hoste of the Philistims vnto the fowles of the ayre and to the wild beasts of the earth and he maketh this the reason of all That all the earth may know that there is a God in Israel 1 Sam. 17.46 1 Sam. 17.46 This also doth the Apostle inferre and inforce in another kind speaking of our saluation and redemption and of those that are counted worthy to be partakers of them 1 Cor. 1.26 1 Cor. 1.26 27 28 29 31. You know your calling how that not many wise men after the flesh nor many mighty nor many noble are called but
It is no good report that I heare ye make the Lords people to transgresse But Dauid was loth to displease his sonne but sought to please him in all things and behold what came of it it turned to his hurt and in the end to his vtter ouerthrow If then we lay these seuerall points together that God will shew our election and the election of our seed to stand firmely and onely vpon the purpose of his wil and cut off all occasion of boasting from vs that we are able to deriue grace vnto them lest therby we should ascribe their regeneration conuersiō to our selues so take the glory frō God to whom onely it is due vnto our selues to whom in no sort it is due that God in his counsell purposeth to destroy some of them and that they often want education a good meanes to bring them to God wee may truely conclude this point with which we deale namely that godly parents which doe beleeue haue many times vngracious and vnrighteous children that doe not beleeue This often falling out to the most faithful Vse 1 that desire to leaue an holy seed behind them let vs consider what we are to learne from it And first this sealeth vp this truth as a principle that neuer faileth namely that the father is not saued by the child nor the child by the father The Prophet saith truely Hab. 2.4 The iust shal liue by his faith not by the faith of the father nor by the faith of the sonne but by his owne faith The faith of the godly father shal not saue the vngodly child neither shal the faith of the godly child saue the vngodly father Thus are Gods wayes cleared to bee equall which are oftentimes challenged and slandered to be vnequall This doth the Prophet Ezekiel Ezek. 18.4 5.13 14 17 20. and 33.20 handle at large Chap. 18. and 33. Behold all soules are mine as the soule of the father so also the soule of the sonne is mine the soule that sinneth shall die If a man be iust and doe that which is lawfull and right if he beget a sonne that is a robber or an oppresser he shal surely die his blood shall be vpon him But if he beget a sonne that seeth all his fathers sinnes which he hath done and considereth and doth not such like hee shall not die for the iniquitie of his father he shall surely liue The soule that sinneth it shall die the sonne shall not beare the iniquity of the father neither shall the father beare the iniquity of the sonne the righteousnes of the righteous shal be vpon him and the wickednes of the wicked shal be vpō him Where he sheweth that if the father that is righteous beget a sonne vnlike vnto himselfe the righteousnesse of the father shall nothing profit or auaile him he shall receiue such a recompence of reward as is due to his impiety He mentioneth in this place three seuerall persons the grandfather the nephew and in the middle betweene them both Calui praelect in Ezek. cap. 18 he setteth the sonne of the former and the father of the latter Of them all he setteth downe this rule that euery one shall be rewarded as he hath liued and receiue according vnto his workes The blessing of GOD shall rest vpon all those that are iust whatsoeuer their posterity shall bee as Esay Chapter 3.10 Esay 3.10 Say yee to the righteous that it shall be well with him for they shall eate the fruite of their doings and to that purpose we reade in the Psalme Psal 58.11 Men shall say verily there is reward for the righteous verily he is a God that iudgeth in the earth God is a iust Iudge and therefore rewardeth euery man as his owne life is They therefore doe greatly deceiue themselues that runne into all excesse of riot and thinke to haue mercy shewed vnto them because of the godlinesse of their parents whereas rather this shall serue to heape vppe farther iudgement vpon their heads On the other side it serueth to comfort those that forsake the wickednesse of their parents progenitors forasmuch as god will accept of them and embrace them in the armes of his tender loue and neuer charge vpon them those sinnes nor vpbraide them with the same Blessed therefore are all that walke in his wayes but vnto them that turne away from righteousnesse and commit iniquity and doe according to all the abominations that the wicked man doth all his righteousnesse that he hath done shall not be mentioned in his trespasse that he hath trespassed and in his sinne that he hath sinned in them shall he die Wherefore to conclude it is required of vs not to stand vpon the goodnesse of our ancestors but vpon that which we finde in our selues inasmuch as many of the godly and righteous seruants of God haue had children appointed to wrath and destruction The people of the Iewes gloried and boasted that they had Abraham to their father albeit they did not the workes of Abraham but of their father the diuell Ioh. 8.44 Ioh. 8.44 Hence it is that Iohn the Baptist exhorteth them to bring forth fruites meete for repentance Matth. 3.8 9. and not to thinke to say within themselues We haue Abraham to our father forasmuch as God is able of the stones to raise vp children vnto Abraham It is a vaine thing in earthly things for a man to boast of his predecessors The heathen man could say Ouid. Metam lib. 13. that stocke and ancestors and such things as our selues haue not done we may scarcely cal our owne Much more doeth this holde in heauenly things and in true religion which goe not by kinde or kinne they descend not from father vnto sonne as temporall inheritances doe no man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne and hee to whomsoeuer the Sonne will reueale him Matth. 11. Matth. 11.27 Let euery man labour to know God and to plant the feare of him in his owne heart that so we may liue by our owne faith as his life is maintained and continued by his owne soule Vse 2 Secondly let no man be discouraged though they see their seed vntoward and vngracious Religion cannot be conueyed to children by parents as house and land neither can they leaue it vnto them as they leaue them a possession to descend by a continued succession from the father to the sonne and to the sonnes sonne in one race and generation Godlinesse commeth not to vs by naturall generation Godlinesse is no inheritance from father to sonne but by spirituall regeneration neither hath the first-borne greater title to it then the second That which the Apostle speaketh of the Ministery that Paul may plant and Apollo water but it is God that giueth the increase may be truely spoken of the bringing vp of children in the nourture and information of the Lord. We may and ought
the first borne c. We see heere that the Leuites were substituted in the place of the first borne who did first of all execute the Ministers office The Lord if it had pleased him could haue serued the Church with them for euer but for the causes before rehearsed he exempted them from this seruice after that for a small time and a few yeeres he had tryed their obedience to his holy wil and commandement Now in their stead he taketh the Tribe of Leui to minister vnto him and for his Doctrine 1 people We learne hereby The office 〈◊〉 the Ministery is an high and worthy caâ—ling that the office of the Ministery is a most worthy and excellent calling This is that which the Apostle saith writing to the Hebrewes chap. 5.4 No man taketh this honour to himselfe but he that is called of God as was Aaron If then it be an honour to be called to this office it followeth to be an high and honourable calling Likewise writing to the Romanes and declaring that none can preach except they be sent hee addeth out of the Prophet How beautifull are the feete of them that preach the Gospel of peace and bring glad tydings of good things Rom. 10.15 And instructing Timothy touching this office he saith This is a true saying If a man desire the office of a Byshop he desireth a worthy worke and afterward in the same Epistle cha 5.17 Let the Elders that rule well be counted worthy of double honour specially they who labour in the word and doctrine Seeing then the Ministery is an honour as the Priesthood of Aaron was seeing the office is a worthy worke and seeing the feet of the Ministers that bring the word vnto vs are beautifull so that they are worthy not onely of single but of double honour it followeth that the calling is exalted aboue many others and ought to haue a reuerent and speciall account among vs. The trueth heereof will farther appeare Reason 1 vnto vs by the force of reasons as so many proppes to stay it vp First we must consider the title giuen vnto them of an Embassadour what greater honour then to be the Embassadour of a Prince The Minister is more he is the messenger of the Lord of hostes Mal 2.7 2 Cor. 5.20 and commeth from the King of kings and Lord of lordes He is in stead of Christ appointed and sent of him to reconcile men to himselfe and to saue them So then the Ministers supply the office and sustaine the person of the Sonne of God who is the word and wisedome of his Father Not that he would haue the Ministery of his word lesse esteemed then if he should speake from heauen with terrible signes of Thunder and lightning but that he might by this meanes teach in a more familiar manner and so make the better tryall of our obedience Therefore the Apostle saith He that knoweth God heareth vs Ioh. 4.6 he that is not of God heareth vs not hereby know we the spirit of trueth and the spirit of errour We must heare the word preached by man not as the word of man but as it is indeed the word of God Thess 2.13 and so set our selues in his presence Hence it is that he saith to the disciples whom he had sent out â—ct 10.33 He that heareth you â—â—rk 10.16 heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me If then the Ministery be an embassage sent vnto vs from God whereby God after a sort sueth to vs for reconciliation it serueth to set forth vnto vs the honour of this calling Secondly the honour of the Ministery is to Reason 2 saue mens soules which of all workes is the highest the holyest the heauenlyest the greatest What other calling can compare with it in this respect Other professions and ordinances respect the good of this life as peace or health or wealth and such like but the end of the Ministery alone is the saluation of soules Paul willeth Timothy to take heed to himselfe and vnto doctrine adding this reason Tim. 4.16 â—biection for in doing this thou shalt saue both thy selfe and them that heare thee It will be obiected we are saued by Christ onely as I haue beene oftentimes answered we haue saluation by no other then by him â—nswer It is true indeed Christ hath performed so much as is sufficient for the saluation of all yet none are actually saued but they onely to whom the benefits and merites of the Messiah are communicated Now his merits are applyed two wayes by the Ministery of the word and by receiuing of the Sacraments for which cause the power of saluation is ascribed vnto them We doe not teach that men are saued by the preaching of the word to driue men from Christ thereby or to build our saluation vpon any other for we preach nothing we regard to know nothing but Christ and him crucified We goe not about to lay any other foundation but the question is of the meanes how we shall come to the sauing knowledge of Christ which is ordinarily done by the sound and sincere preaching of the Gospel so that this calling is a most excellent calling Reason 3 Thirdly this truth is farther confirmed and strengthened by the contrary in that without it ordinarily no man can attaine to saluation as may appeare by the meanes whereby it is effected and by the degrees whereby it is finished None shall be saued but such as are effectually called but what is the Church other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then a company of men called and they are called by the Ministery of the Gospel made powerfull and effectuall by the Spirit of God Ye are called by our Gospel 2 Thes 2.14 to the obtaining of the glory of the Lord Iesus Christ By it our mindes are enlightened to see our owne miseries and Gods infinite mercies and then by it Luk. 1.79 Act. 26.18 Esay 53.1 as by the strong arme of God we are drawne vnto him Againe none are saued but such as are iustified being acquitted from their sinnes and accepted in Christ as righteous and as heires of eternall life But we are iustified by faith and faith commeth by hearing the word of God Rom. 10.17 1 Cor. 3.5 so that the Preachers are the Ministers by whom we beleeue Lastly none are saued but such as are sanctified by the Spirit of regeneration and whosoeuer is in Christ is become a new creature 1 Pet. 1.23 but we are borne againe by the immortall seed which is the word of the eternall God so that we are begotten into him by the preaching of the word In this respect the Ministers are called spirituall fathers 1 Cor. 4.15 because they beget vs as children by the Gospel of Iesus Christ Thus then we see the worthinesse and excellency of this calling and what we are to esteem therof As then we heard
and infirmities of the Ministers should not bring the holy ordinances of God into contempt Lastly this law seemeth to be restrained to such Leuites as bare the burden of the Tabernacle the Sanctuary all the instruments of it For God will haue no man to liue without a calling he aloweth idlenesse in no estate and condition What then did the Leuites What the Leuites did after 50. yeares of age They trained vp younger men they instructed them and were no doubt as the Ouerseers of the schooles of the Prophets in them were the younger sort brought vp and called the children of the Prophets Besides they preached to the people and taught the Law of the Lord which is no idle worke but a matter of great labour exceeding paines so that albeit they bare not material burdens which required strength of body yet they bare weightier burdens then those they had the charge of mens soules lying heauy vpon them which is able to presse downe the feete and to weary the shoulders of the strongest man Last of all no doubt they were present president at the oblations that were brought they offered sacrifices and burned incense vnto God in the Tabernacle so many of them as were of the number of the Priests as appeareth by the age of Aaron who ministred in the place of Gods seruice after the age of fifty It is noted of Zachary the Priest that he was an old man Luc. 1 7. he was well striken in yeares which cannot be supposed or imagined but he was aboue 50. yeares of age yet he ceassed not to execute the Priests office before God in the order of his course and burned incense in the Temple Nay the circumstances of the text in that place do rather guide vs and as it were leade vs by the hand to thinke that he was more then threescore peraduenture fourscore and it may be aboue otherwise there had beene no great barre and impediment on his behalfe but he might haue a childe wheras he obiecteth against the Angel not onely the age of his wife but also his owne age Whereby shall I know this Luc. 1 18. for I am an old man and my wife well striken in yeares So then all the Leuites being come to the age of fifty trained vp young men vnder them they were as tutors vnto them taught the people knowledge sitting in the chaire of Moses and the Priests offered sacrifice to God first in the Tabernacle and after in the Temple their time of vacation therefore was granted from such labours and seruice as required the strength of the body which Moses himselfe seemeth to point vnto afterward in this booke From the age of fifty yeares they shall cease waiting vpon the seruice thereof Num. 8 25 26 and shall serue no more but shall minister with their brethren in the Tabernacle of the Congregation to keepe the charge and shall do no seruice c. Verses 2 3. Take the summe of the sonnes of Kohath c from thirty yeares old and aboue c. See heere a different manner obserued in numbring of this Tribe from the former Before they were numbred at a moneth olde because then they were fit to be presented to God but yet not fit to execute the office of the Ministery or manage any businesse of charge and importance Now none are numbred vnder thirty because before they were not capable of this office Such as were to serue in the warres among the other Tribes were numbred at 20. yeares old but such as were to appeare before the Lord to doe the warfare of his seruice Numb 8 25. as the Scripture speaketh must be 30. yeares of age so that he requireth greater maturity in the gifts of the body and minde greater wisedome vnderstanding in such as minister in the Tabernacle then in such as pitch vp their Tents and go out with an army There is wonderfull skil required in leading an host of men against the enemy but to be a Captaine ouer the Lords people and to conduct them into the field against the spirituall enemies of our soules where the danger is greater is a matter of deeper knowledge pollicy experience and iudgement We learne from hence how the Doctrine 1 Ministers of the word ought to be qualified The Minisâ— of the woâ—â— must be man of grauity 〈◊〉 moderanâ—â— their affeâ—â—ons they must be men of grauity wisedome sobriety and moderation of all their affections For if this were required of those that serued in the Tabernacle and the Temple in the time of the old Testament that onely they of 30. yeares old and aboue euen vntill fifty should enter into that calling who then were in the prime and flower of their age and had the greatest gifts much more is it necessarily required of the Ministers of the Gospel that they be men of sobriety constancy staiednesse wisedome iudgement and diligence Such as were to builde the Tabernacle and to frame all the instruments of it and appurtenances vnto it were filled with the Spirit of God in wisedome and in vnderstanding Exod. 31 3. and in knowledge and in all manner of workmanship All such as had any hand in the erecting thereof were fitted to it for God did put wisedome in the hearts of all that were wise-hearted verse 6. that so they might make all that he had commanded them The building vp of Gods Church is a greater worke and therefore the workmen appointed to the edification of it must not haue lesser gifts or baser qualities Hence it is that the sons of Eli are noted to bee wicked men greeuous sinners that knew not the Lord 1 Sam 2 1â—â— because they bare themselues without sobriety temperance and discretion they were ful of lightnesse wantonnesse excesse and couetousnesse The sinnes of Ieroboam are set out that he made not choise of the Tribe of Leui 1 Kings 12 â— but took the scum of the people and the basest of them men of euill note Christ willeth his Disciples to be wise as serpents Math. 10. 1 Tim. â—â— Titus 1 â— The Apostle Paul describing what the Ministers ought to be teacheth that they must be vnreproueable and blamelesse they must be wise iust patient temperate discreete not selfe willed not soone angry not giuen to fighting and brawling So that the Ministers set apart for the worke of the Ministery must not onely be apt to teach and able to diuide the word of truth aright but there is farther required of them that they be qualified with wisedome with knowledge with gifts of gouernment discretion in their calling and conuersation As this is plainely proued vnto vs by these consents so it may be strengthened by these Reason 1 few yet forcible reasons First because they haue oftentimes giuen vnto them in the scripture the name of Elders Many titles are giuen vnto them and euery one of them carrieth some instruction and admonition with it vnto
am with you saith the Lord of hosts There hee gaue them visible signes of his gracious presence and was not called vpon in vaine which mercy is called dwelling among them This vse hath many branches First wee must giue cheerefully for the building preparing of a place decent for him to be serued So did the people in the time of Moses God must haue a fit place for his seruice Our churches are as the Tabernacle and Temple to the Iewes they are as an house to him They must not be suffered to decay Secondly the prophaners and spoilers of the places of his worship are worthy of seuere punishment forasmuch as God accounteth of it as a spoiling of himselfe Mal. 1. If any were asked whether they would spoile God himselfe or not they would deny it and constantly auouch it and be offended with them that should affirme it neuerthelesse if we be carelesse of the meanes of his worship he accounteth it as sacriledge and condemneth it as a robbing of himselfe Thirdly seeing it is the house wherein hee dwelleth it teacheth with what zeale forwardnesse with what desire and delight we should resort vnto it with what reuerence we should remaine in it and how vnwillingly we should depart from it before the end of those holy exercises Touching our ioy in comming to it the Prophet Dauid testifieth in many places when he was hindered by his persecuters that he could not be present in the CoÌ„gregation of Gods people he was sore troubled and greeuously complaineth of it Psal 42 1 2. Hee came to the house of God as we goe to the house of our neighbour being inuited to a feast So Psal 26 8. Lord I haue loued the habitation of thy house and the place where thine honour dwelleth And Psal 122 1. I was glad when they saide vnto me let vs goe into the house of the Lord. Thus ought it to be with vs we should loue it aboue all other places delight in it greatly rather then elsewhere We should neuer be weary of it Touching our reuerent behauiour when wee are come we learne it by Iacob he had no sooner perceiued the presence of God but he was touched with feare Gen. 28 16 17. Surely the Lord is in this place and I knew it not and he was afraid and said How dreadfull is this place This is none other but the house of God and this is the gate of heauen When we come to tread in the Lords Courts wee must be striken with feare and set before vs his presence and say to our owne soules in a comfortable meditation of it Surely the Lord is in this place We must not thinke onely we shall meete with men there like vnto our selues but there we shall meete with the Lord himselfe and shall haue his presence And thus did Cornelius stir vp himselfe and the rest that were to heare Peter Acts 10. And touching our departure it ought not to be before the end as we haue shewed at large elsewhere The latter end belongeth vnto vs as well as the beginning and then peraduenture wee may heare that which wee shall neuer heare againe The Word is no more at our choise to deuide to chuse what we will heare and what not then the Sacrament If wee should see a man at the Lords Supper wheÌ„ he had receiued the bread which is one of the outward signes to depart out of the Church before he had receiued the cuppe containing the wine which is the other signe all men would bee ready to condemne him of intollerable contempt and that most iustly The whole word preached and all the praiers that are offered vp to God belong to vs as well as the whole Sacrament God will not haue vs know a part onely of his will but all his will and learne his whole counsell If the Subiect should deale so vnreuerently in hearing his Prince speake as we vnconscionably deale with God when he speaketh he might well gather he were contemned The Minister therefore must make an end of speaking before we should make an ende of hearing the word that hee deliuereth vnto vs from the mouth of God Verse 4. And the children of Israel did so and put them out c. The commandement that God gaue to Moses of putting out these vncleane persons out of the Campe together with the reasons wherby it is confirmed hath hitherto beene handled Now we see in these words the execution thereof set downe generally and particularly they did put them out and suffered them to remaine no longer among them When God had once decreed and determined they should be remoued they durst not permit them to haue any residence with them The commandement was giuen vnto Moses the execution of it is done by all Israel The Gouernors pronounced the sentence the whole Congregation gaue their consent It was done in their presence and they did approue of it Doctrine No Church ought to tollerate open offenders This practise teacheth vs this doctrine that no Church should suffer among them open wicked persons to liue vnpunished and vncensured No Church ought to tollerate winke at or beare with any filthy liuers or vncleane persons or notorious offenders among them as Deut. 23 17. There shall be no whore of the daughters of Israel nor a Sodomite of the sonnes of Israel The Corinthians are sharply reprooued because they suffered one incestuous person to liue among them 1 Corinth 5 1 2. It is reported commonly that there is fornication among you and such fornication as is not so much as named among the Gentiles that one should haue his fathers wife and ye are puffed vp haue not rather mourned that â—he who hath done this deed might be taken away from among you So the Apostle giuing rules of direction to the church how to liue Eph. 5 3 5. saith Fornication and all vncleannesse or couetousnesse let it not be once named among you as becommeth Saints such haue no inheritance in the kingdome of heauen and of God Christ our Sauiour reprooueth sundry Churches in the Reuelation that suffered wicked persons to rest in their bosome did not cast them out Reuel 2 14 20. as namely the Angel of the Church in Pergamus and the Angel of the Church in Thyatira therefore he had a few things against them so that we may conclude that no Church can without blame and blemish tollerate among them such as are wicked liuers and notorious offenders This truth may be farther strengthned by Reason 1 many reasons For first it is a comely thing for the Saints of God to do so that as they differ from heathen men so they may differ from heathen meetings Moses teacheth that they ought to put out euill from them because they are an holy people Deut. 23 14. The Apostle would not haue fornication and vncleannesse to bee once named among them because so it becommeth those that are Saints to do Eph. 5 3. Now they were
them might haue hope And the Prophet Dauid in sundry places setteth downe this effect which himselfe from time to time had found and felt in his troubles as Psal 19.8 The statutes of the Lord are right reioycing the heart the commandement of the Lord is pure enlightning the eyes and the 119. Psalme Psalm 119 24 is a plentiful store-house to furnish vs abundantly with matter of comfort Thy testimonies are my delight and my Counsellers and againe My soule melteth for heauinesse strengthen thou mee Verse 28 according to thy word This is the true way sanctified vnto vs to driue away heauinesse this means the children of God haue vsed haue found by experience and good proofe the force and effect of it It hath beene very auaileable vnto them and filled their bones with marrow and fatnesse To this end he saith afterward Verse 92. Vnlesse thy law had beene my delight I should then haue perished in mine affliction Thus doe the faithfull reioyce in his Testimonies as much as in all riches forasmuch as his statutes do reioyce the heart make wise the simple enlighten the eies and conuert the soule then which it is vnpossible to finde greater matter of comfort Two meanes of comfort To conclude we haue seene that there are two meanes to obtaine comfort the one is from the worke of God in our hearts by his holy Spirit which leaueth vs not desolate and destitute The other is the vse of the word which is sweeter then the hony and the hony-combe and more to be desired then much riches Let vs haue an heape of sorrowes cast vpon vs through enduring of the Crosse and let vs sinke neuer so deepe into afflictions the word of God is able to raise vs vp againe to cheere vp our hearts Verse 7. Then they shall confesse their sinne which they haue done Wee shewed before that Moses setteth downe three waies how this damage offered to men is to be blotted out The course which they ought to take to purge it away is first of all to make confession of their sinne to God forasmuch as where the confession of man goeth before there the forgiuenesse of God followeth after We cannot lye hid from him nor conceale our offences and therefore it is best to acknowledge them before him Doctrine Whosoeuer looketh for forgiuenesse must confesse his sinnes to God From hence we learne that whosoeuer looketh for forgiuenesse must confesse his sins to God This is the practise and property of a true penitent to lay foorth his sinnes to God both originall and actuall and to discouer them in his sight This we see in sundry examples remembred in the old new Testament When Dauid was reprooued of Nathan the Prophet who set his sins in order before him he answered 2 Sam. 12. I haue sinned against the Lord. The Publican going vp into the Temple to pray and standing afarre off would not lift vp so much as his eyes vnto heauen but smote vpon his brest Luke 18 13. saying God be mercifull to me a sinner The prodigall sonne hauing wasted his substance with riotous liuing when he came to himselfe he went to his father and saide vnto him Luke 15 21. Father I haue sinned against heauen and in thy sight and am no more worthy to bee called thy sonne The like confession we reade in Daniel chap. 9 5 6 7. when he perceiued by the word of the Lord that the seuenty yeares were accomplished in the desolations of Ierusalem he praied vnto the Lord his God and made his confession Wee haue sinned and committed iniquity and haue done wickedly and haue rebelled euen by departing from thy precepts and from thy iudgements c. The like we might shew out of Ezra 9 5 6. and Nehem. 9. and many other places which teach that it is a duty required of vs to make humble confession of our sinnes vnto God Reason 1 The reasons are weighty and effectuall to enforce this duty First we shewed in the former doctrine that all sin is committed against God Howsoeuer we may hurt men and damnifie them in their bodies and goods yet the cheefest dishonor is done against God whose law is broken and transgressed as Psal 51 4. Against thee euen thee onely haue I sinned and done euill in thy sight If then the iniury done to man be an iniquity cōmitted against God we are bound to confesse our sinne vnto him But all the wrongs offered to our brethren are sinnes against God and therefore confession ought to be made vnto him Secondly we haue shewed also before that Reason 2 it is in Gods power onely to forgiue sins and free vs from the punishment due vnto sinne He onely can giue pardon for sinne Cypri Ser. 5. de Lapsis that carried our sinnes on his body The Scribes and Pharisies had greeuously corrupted the purity of doctrine by the leauen of their owne traditions yet they held soundly and sincerely this principle that God onely forgiueth sinnes They falsely interpreted the law of God and peruerted the true meaning of it by their gloses yet they reteined this truth that none can forgiue sinnes but God onely Mark 2.7 If then God alone can forgiue sins then we must confesse them vnto him But hee alone can forgiue sinnes and therefore we must confesse them vnto him Thirdly without confession of our sinnes Reason 3 there is no forgiuenesse nor hope of pardon for God cannot in iustice forgiue vs except in humility we confesse vnto him seeing without it wee haue no promise made vnto vs to finde fauour at his hands If we be not ashamed to vncase and vncouer our sinnes he will not be ashamed of vs but shew mercy toward vs as Prou. 28 verse 13. Hee that couereth his sinnes shall not prosper but who so confesseth and forsaketh them shall haue mercy And the Apostle Iohn affirmeth the same If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse 1 Iohn 1 verse 9. The like remedy Paul deliuereth to the Corinthians who for their vnreuerent vnworthy partaking of the Lords Supper were some of them weake some sicke and some dead If we would iudge our selues wee should not be iudged of the Lord. 1 Corin. 11 31. And the Prophet Dauid declareth the same by his owne experience Psal 32 verse 5. I acknowledged my sinne vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne If then there be no forgiuenesse of sinnes without confession it followeth that it is our duty to confesse them before him Fourthly where there is no true confession Reason 4 of sinne there is no sound repentance for sin For the inward sight of sinne and humbling of our selues for it will open our mouthes cause vs to lay them open As then the confessing of them with
and in many others To this doth the Prophet exhort them Hos 14.3 Take vnto you words and turne to the Lord and say vnto him Take away all iniquity and receiue vs graciously so will we render the calues of our lips Thus we see confession of sinne and asking of pardon must ioyne hand in hand and goe together as friends that are agreed so that we should not hope for pardon but pray for pardon of God Exod. 34.7 whose nature is to forgiue iniquity transgression and sinne that is sinnes of all sorts how great and heinous soeuer they be If we sinne against God and neuer aske forgiuenesse of God we shall neuer receiue forgiuenesse at his hands Lastly we ought so to confesse our sinnes The eighth property as that we haue also a purpose to leaue and to forsake our sinnes We must not thinke to find mercy so long as we haue a desire to continue in them Hence it is that the Prophet saith Esay 55.7 Let the wicked forsake his wayes and the vnrighteous his owne imaginations and returne vnto the Lord and he will haue mercy vpon him and to our God for he is very ready to forgiue This is true repentance to flie from sinne forasmuch as euery one that nameth the Name of Christ must depart from iniquitie 2 Tim. 2.19 This is a faultie confession of sinne when there appeareth no change or alteration in them that doe confesse We must confesse both some of our sins and all of them Iob 20.12 and keepe none of the sweetnesse of them vnder our tongues as Iob speaketh but refraine from them and be afraid that they will be vnto vs as the gall of Aspes We must cast aside euery thing that presseth downe and the sinne that hangeth so fast on Heb. 12.1 he will bring all sin vnto iudgment and therefore we should confesse all of them if we would haue pardon of all of them We desire to haue them all pardoned so that we must hide none of them nor conceale them for thereby we shut vp Gods mercy and are enemies to our owne peace And shall restore the dammage thereof with his principall and put the fift part of it more thereunto c. The second meanes of expiation of our sins or of receiuing forgiuenesse of them is restitution which is set downe three wayes He that hath wronged his neighbour must restore first the principall secondly the dammage and thirdly he shal adde a fift part thereto to the end that all persons should be terrified from committing this or the like sinne and the owner may haue a full amends and receiue a perfect satisfaction True it is our offences are forgiuen freely without our deserts and certaine it is we cannot make amends and satisfaction to God but we can and may and ought vnto our brethren which are damnified by vs. Now if God had ordained that such as purloyne from men their goods either by open oppression or by forged cauillation or by violent extortion or by colourable circumuention should onely restore the principall portion which they haue taken away it might haue encouraged many in their wicked waies and haue strengthened the hands of the fraudulent dealer For he might reason thus with himselfe I wil enrich my selfe with my neighbours goods and draw vnto me that which is his I will goe closely and couertly to worke it is a thousand to one that euer it be knowne or I espied and if it come abroad to the open light I know the hardest and the worst that may befall he can haue but his owne againe and so though I be no winner I am sure I shal be no looser To preuent this mischiefe and to stop the mouthes of all those that are ready to doe wrong the Lord decreeth that such a one shall restore not onely the principall but he shall repay the dammage that the owner hath sustained by the lack or losse of his goods and besides he shall adde a fift part thereunto whether it be more or lesse that he hath taken away From hence we learne that whatsoeuer is vniustly taken away from the right owners Doctrine Restitutioâ— iâ— required or 〈◊〉 such as haue taken any thing wroâ—â—fully ought to be restored vnto them againe It is a duty required at our hands to make restitution to our brethren whensoeuer wee haue wronged them and whatsoeuer we haue taken from them When Abimelech had taken away Abrahams wife while he soiourned in Gerar the Lord said vnto him in a dreame Deliuer the man his wife againe for he is a Prophet and he shall pray for thee that thou mayest liue but if thou deliuer her not againe be sure that thou shalt die the death thou and all that thou hast Gen. 20.7 Abimelech is commanded to restore her againe to him whose by right shee was and to whom onely she pertained Many lawes to like purpose are set downe in the booke of Exodus chap. 22.1 3 4 5 c. If a man steale an oxe or a sheepe and kill it and sell it he shall restore fiue oxen for the oxe and foure sheep for the sheepe c. If a man doe hurt field or vineyard and put in his beast to feede in another mans field he shall recompense of the best of his own field and of the best of his owne vineyard So in the booke of Leuiticus chap. 6.1 c. the Lord ordaineth If a soule sin and commit a trespasse against the Lord it shall be because he hath sinned that he shall restore c. And to this purpose Samuel appealeth to the consciences of the people 1 Sam. 12.3 Behold heere I am beare record of me before the Lord and before his Annointed whose oxe haue I taken or whose asse haue I taken or whom haue I defrauded or whom haue I oppressed or of whose hand haue I receiued a bribe to blinde mine eyes therewith and I will restore it you Euery one that hath gouerment ouer others cannot truely say thus but euery one ought to do thus Whereby we see that howsoeuer God commandeth vs to confesse our sinnes which we haue committed vnto him yet that is not sufficient vnlesse we also make actuall restitution to him whom we haue offended This trueth is yet better to be confirmed Reason 1 by strength of reason And first we must know that it is a fruit or signe of true repentance and turning vnto God and of an heart touched with a feeling of his former offences that he which hath stollen will steale no more This we see in the example of Zacheus Luke 19.8 when once hee beleeued in Christ who had as it were lighted a candle within his heart that he began to see his own vnrighteousnesse and so his vnworthinesse to receiue any good thing he stood forth and said vnto the Lord Behold Lord the halfe of my goods I giue to the poore and if I haue taken away any thing from any man by false
24 25. We are iustified freely by his grace through the redemption that is in Iesus Christ whom God hath set foorth to be a propitiation thorough faith in his blood to declare his righteousnesse for the remission of sinnes that are past thorough the forbearance of God The Apostle to the Hebrewes declareth that Christ was to offer vp himselfe once and not often as the High-Priest entreth into the high place euery yeare with blood of others For then must hee often haue suffered since the foundation of the world Heb. 9 26. but now once in the ende of the world hath be appeared to put away sinne by the sacrifice of himselfe By all which testimonies it appeareth that Christ is our Aduocate and hath wrought our peace and attonement and thereby made an end of all other sacrifices The reasons are plaine First because God Reason 1 thereby is well pleased and his wrath appeased so that hee accounteth his death as a full price and sufficient ransome paid for them So the Euangelist witnesseth that a voice came from heauen saying This is my beloued Sonne in whom I am well pleased Math. 3 17. And in the Epistle to the Ephesians the Apostle saieth chap. 5 verse 2. Walke in loue as Christ also hath loued vs and hath giuen himselfe for vs an offering and a sacrifice to God of a sweete smelling sauour It is noted in the booke of Genesis that when Noah being come out of the Arke builded an Altar and offered burnt offerings the Lord smelled a sweete sauour Gen. 8 21. which was not the smoke of the sacrifice that ascended for what sweetnesse could there be in that but it was the sweet precious sacrifice of Christ for which his wrath was appeased being shadowed by that ceremony Reason 2 Secondly Christ tooke the whole burden of our sinnes vpon his shoulders presenting himselfe before God in our person and offering vs to God in his person so that he tooke vpon him our vnrighteousnesse and imputed to vs his righteousnesse This the Prophet Esay did most cleerely prophesie off chap. 53 verses 4 12. Surely hee hath borne our greefes and carried our sorrowes and powred out his soule vnto death c. He bare the sinnes of many and made intercession for the transgressors And the Apostle teacheth that in Christ we are reconciled to God For hee hath made him to be sinne for vs who knew no sinne that we might be made the righteousnesse of God in him 2 Cor. 5 21. And in the Epistle to the Colossians chap. 2 ver 14 15. he setteth out the fruite of Christs death that he hath forgiuen vs our trespasses hath put out the hand-writing of ordinances that was against vs he tooke it out of the way and fastened it to his Crosse hee hath spoiled principalities and powers hath made a shew of them openly and hath triumphed ouer them in the same Crosse This was notably prefigured and foreshewed in the rites of the Law For when any propitiatory sacrifice was to bee offered for the people the Priest was to present the beast before the Lord to lay his hands vpon the head of the beast and to confesse the sinnes of the people vpon it and so it bare their iniquities the truth whereof is Christ himselfe Thirdly there could otherwise bee no remission Reason 3 of sinnes so that it is the blood of Christ in the suffering of the Crosse that purgeth away our sinnes as Hebr. 9 verse 22. Almost all things in the Law are purged with blood and without shedding of blood is no remission and therefore it was necessary that Christ should purge and purifie vs by his blood The greatnesse of our sinnes could not otherwise bee pardoned nor the person that is offended satisfied they are infinite and so require a sacrifice of infinite price and value No treasures no riches no creatures no sacrifices no ceremonies could do it it cost more to saue a soule and to redeeme the captiues and prisoners that are holden by Satan in slauery to do his will Knowing that we are not redeemed with corruptible things as siluer and gold from our vain conuersation receiued by the tradition of the Fathers But with the precious blood of Christ as of a Lambe vndefiled and without spot 1 Pet. 1 verses 18 19. Fourthly nothing but the death of Christ could quench the scorching wrath of God as Reason 4 a consuming fire kindled against vs counteruaile his seuere iustice Hence it is that the Apostle writing to the Hebrewes hauing shewed that the blood of Bulles and Goats could not possibly take away sinnes addeth immediately after When hee commeth into the world he saith Sacrifice and offering thou wouldst not but a body hast thou ordained mee Heb. 9 5. Our sinnes haue a bloody face in the sight of God and we are enemies vnto him so that the robes of the Saints must bee dipped in the blood of the Lambe Reuel 7 ver 14. All the nitre and sope and Fullers earth in the world are weake and vnsufficient and haue not power and strength enough in them to do it So that we must say with the Prophet Psal 50 7. Purge me with Hyssope and I shall bee cleane wash me and I shall bee whiter then snow Thus then we see that Moses mentioning heere the Ramme of attonement whereby an attonement is to be made for sinners teacheth vnder this type this certaine and vndoubted truth that Christ our Sauiour hath by his blood made an attonement betweene God and vs therby reconciled vs vnto his Father The vses of this doctrine are of great weight and importance First it offereth to our considerations Vse 1 this meditation what sin is how it is to be esteemed It is a most fearefull and greeuous thing the wrath of God against it is exceeding great so that nothing in heauen or in earth could satisfie for sinne but the death of Christ Iesus the Sonne must dye for the seruant or rather for the enemy for we are by nature the children of wrath as well as others The iustice of God would not spare him though he were his onely and welbeloued Sonne but forasmuch as he was to beare our sinnes in his body he must die for ir Rom. 8 32. He spared not his owne Sonne but gaue him to the death for vs all We are not therefore to be lightly carried into the practise of sinne but to be much greeued at it to striue with all our force against it and to endeuour to ouercome it and among other things this is not the least that should trouble vs that we haue by sinne brought such misery and shame vpon the Sonne of God Wee ought to lament for this and to bewaile it euery day For if we had not sinned and by sinne beene depriued of the glory of God he had not taken vpon him the shape of a seruant neither beene humbled to the death of the Crosse We doe daily cry out
seruants of corruption but the Lords freemen Let them reioyce and bee glad because their names are written in heauen Christ willeth the seuenty Disciples to reioyce in this and not so much that the diuels were subdued vnto them Luke 10. so ought it to be with vs we should finde no ioy or coÌ„fort in our riches treasures and in our store and aboundance of earthly things in comparison of those vnspeakable benefits which we receiue from Christ and enioy by Christ If we had all things without him they might delight the eye and outward man but they could not comfort the heart nor refresh the weary soule Math. 16 26. For what is a man profited if hee shall gaine the whole world and lose his owne soule Or what shall a man giue in exchange for his soule Let vs then learne heereby what true comfort is and wherein it consisteth there is no comfort without Christ he is the substance of the Gospel and there is no glad tydings can come to the soule where he is not Verses 9 10. And euery offering of all the holy things of the children of Israel which they bring vnto the Priest shall bee his euery mans hallowed things c. In these last words of this diuision we haue the application or conclusion of the former law amplified by an argument of the like God had appointed in his Law that the Priests should receiue the oblations and hallowed things to sustaine them Leuit. 10 12. Now euen as these things belong vnto them so God appointeth that such things as are stollen and haue no owner or heire aliue shall be brought to them in case the persons be dead or not knowne to whom they might of right belong Thus doth God prouide for the maintenance of them that serued him We learne from hence that the Ministers of the Church that labour therein Doctrine The Miniâ—â—â— of the châ—â—â— ought to be maintained ought to be maintained of the Church I will not handle in this place whether tithes be due by a diuine right or not but rather come to the equity of it that in the time of the Gospel the Pastours of the Church ought to liue of the Gospel For if in time of the Law the Priests that serued at the Altar had a plentifull allowance as it were a liberall dyet as wee haue shewed before forasmuch as they had benefit by the sacrifices and oblations by first fruites and tenths and such like then it followeth necessarily that the Ministers of the new Testament should haue also a good reward and recompence for their paines and labours And it followeth not by equall comparison but from the lesse to the greater seeing their office is greater the least in the kingdom of heauen being greater then Iohn Baptist Math. 11.11 and therefore the hire of their labor ought not to be lesse To this purpose speaketh the Lord by the ministery of Moses in many places of the Law In the booke of Genesis wheÌ„ Abraham returned from the slaughter of the Kings Gen. 14. â—â— Heb. 7 4 he gaue him tithes of all the spoiles that he had taken in warre God had dispersed the Leuites among all the Tribes and assigned theÌ„ Cities to inhabite in all their quarters to the intent that sound doctrine should be taught throughout the whole Country They had no inheritance alotted and assigned vnto them God promiseth to become their portion and therefore the people ought not to defraud them Deut 12 12. The Leuite was euer to be with them that was within their gates He assigned also to Aaron and his sonnes a worthy portion so that none that serued at the Altar had any want To this purpose the Apostle speaketh to the Galatians chapter 6 verse 6. Let him that is taught in the word communicate vnto him that teacheth in all good things This precept the Apostle giueth to them that are taught toward their teachers wherein he layeth downe these particulars first that the Ministers are to be maintained Secondly they are to be prouided for at the costs and charges of the Churches Thirdly that they are to be sustained honestly liberally and bountifully to the end the mouth of the oxe that treadeth out the corne might appeare not to be muzled The elders that rule wel ought to haue double honour giuen vnto them 1. Tim. 5.18 Not that all ought to be giuen into the Ministers hands that they should abound and others want that they should liue richly or riotously others beggerly as hypocrites dealt among the Pharisies and as it is now in the Church of Rome where they deuoure widows houses and vnder a colour of this commandement haue drawne dry the treasures of Princes and eaten vp the fatte of the land as their Abbies and Monasteries euery where testifie so that they haue builded them pallaces and castles like Princes of the spoiles of other men but the Apostles meaning is that they ought to haue an honest pension and contribution giuen vnto them not abounding in superfluity but contenting themselues with a sufficiency according to the rule of the Apostle Hauing food and rayment let them bee content Reason 1 This trueth is farther confirmed vnto vs by the force of reasons as it were by strong cordes that cannot be broken First the Apostle writing to the Corinthians handleth this argument at large where he setteth downe sundry similitudes which serue fitly and notably to illustrate the same as it were so many lights brought forth to open and discouer the nature of things that are darke and doubtfull The souldier that goeth forth to battell â—or 9.7 fighteth not at his owne costs but hath his pay and wages of his Captaine that hath called him The Planter that planteth trees eateth of the labour of his hands and tasteth of the fruit of the things he hath set and grafted The Shepheard that feedeth a flocke eateth of the milke of the flocke The sower that goeth out to sow reapeth that which he hath sowed and gathereth it into the barne The Ministers of the Gospel are the Lords souldiers to fight his battels against sinne and Satan by the two-edged sword of the word they are the chariots and horsemen of Israel King 2.12 â— 13.14 they plant as gardiners they sow as husbandmen they feed as sheepheards and therefore they all ought to haue a recompense for their labours and maintenance for their persons answerable or agreeable to the worke that is in their hands Reason 2 Secondly such as are taught and instructed by the Ministers are debters vnto them All honest men are bound to pay their debtes or else they are no better then theeues There is a mutuall band and coniunction betweene the Minister and the people and either of them oweth a necessary duty vnto the other It is a part of naturall equity that when we haue receiued a benefit we should recompence our benefactors They that haue receiued much are bound to
the Minister of GOD to attend the issue Shee stood to be iudged he to be the instrument of the iudgement She was to come vnto iudgement he to bring her vnto iudgement Thus we haue runne ouer the principall questions that were to be touched Analys Iunij in Numer in handling whereof I haue followed the iudgment of the learned who haue discussed and resolued these doubts and difficulties before me Now we are to proceed in order to the doctrine arising from hence Verse 15.16 Then shall the man bring his wife vnto the Priest c. We see in these words that the man is to bring his suspected wife to the place and meanes of her tryall If euery one that was suspected might be put away many husband 's not louing but growing weary of their wiues would readily entertaine any the least flying report and thereupon take occasion to be diuorsed from them Wherefore to the end that euery one suspected shold not by and by be condemned the Lord ordaineth that he should bring his wife to the Priest and before him vndergoe such tryall as is appointed for her Doctrine None is to be accounted guilty before tryall We learne from hence that it is Gods ordinance that no innocent person should be oppressed in iudgement and none at the priuate pleasure of any ought to be condemned before their tryall Euery person must hold vp his hand at the barre before he be pronounced guilty This appeareth plainly in the Law of Moses decreeing against idolatrous cities if the children of Belial haue withdrawne the inhabitants of their citie saying Let vs goe and serue other gods which ye haue not knowne Deut. 12.14 15 and 19.18 Then shalt thou enquire and make search and aske diligently and behold if it be truth and the thing certaine that such abomination is wrought among you thou shalt surely smite the inhabitants of that city with the edge of the sword destroying it vtterly and all that is therein c. Where we see that in the matter of idolatry which God aboue many other sinnes abhorreth as that which goeth neerest to his heart and as it were pierceth into the very marrow of his worship and seruice he would not haue euery suspicion to be taken or euery report to be receiued but hee will haue the matter examined and the trueth tryed out and searched to the full before any processe be made out against them Hence it is that Salomon complaineth of the contrary course oftentimes obserued Eccles 7.15 All things haue I seene in the dayes of my vanity there is a iust man that perisheth in his righteousnesse and there is a wicked man that prolongeth his life in hâ—s wickednesse To this purpose speaketh the Apostle Iames chap. 5.5.6 against the abuse of their power in rich men Ye haue liued in pleasure on the earth and beene wanton ye haue nourished your hearts as in a day of slaughter ye haue condemned and kâ—lled the iust and he doth not resist you Thus we set it is no new thing to see innocency it selfe trodden vnder foot and innocent persons condemned The Apostle Peter setting downe the duties of Magistrates willeth those to whom hee wrote to submit themselues to euery ordinance of man for the Lords sake whether it be to the king as supreme 1 Pet â—3 â— or vnto gouernours as vnto them that are sent by him for the punishment of euill doers and for the praise of them that doe well So that it is the ordinance of God that euill doers should be punished and that such as doe well should be commended and rewarded and therefore no innocent person ought to be discountenanced or put to death This trueth is strengthened vnto vs many Reason 1 wayes First by example which is beyond all comparison and exception for no man may compare with him no man dare except against him I meane the example of God himselfe who goeth before vs in the practise heereof that we should follow him in this duty Before he brought vpon the world confusion of tongues he is said to goe downe among them to see their fact Gen. 11.6 Thus he dealt with Adam before he pronounced him guilty and denounced iudgement vpon him hee called vnto him Adam Where art thou hee examined him and asked him farther Gen. 3.11 Whether he had eaten of the fruit of the tree in the mids of the garden of which he had said Thou shalt not eate thereof lest thou die In like maner he dealt with Caine chap. 4.9.10 before hee pronounced him cursed from the earth which opened her mouth to receiue his brothers blood from his hand and that he should be a vagabond and runnagate first he examineth him Where is Abel thy brother then he endighteth and conuinceth him What hast thou done the voyce of thy brothers blood cryeth vnto me for vengeance So in the eighteene chapter of the same booke before he destroyed Sodome and Gomorrha with fire and brimstone from heauen he said to Abraham Gen. 18.20 21. Behold the cry of Sodome and Gomorrha is great and because their sinne is very grieuous I will goe downe now and see whether they haue done altogether according to the cry of it which is come vnto me and if not I will know Whereby he would instruct vs that before wee enter into iudgement with any person or pronounce sentence vpon any people he first taketh good consideration of the fact which causeth his punishment So ought it to bee with euery one of vs wee must lay before vs this example if wee would be the children of our heauenly Father Secondly it is the ende of all Magistracy Reason 2 to protect and countenance the Godly but to roote out and destroy the vngodly to be a praise and protection to the one but a terrour and feare to the other as Romanes chapter 13. verse 3. Magistrates are not to bee feared for good workes but for euill wilt thou then bee without feare of the power Doe well so shalt thou haue praise of the same c. After that Iehoshaphat had beene reprooued by the Prophet he called the people againe to the honouring of the Lord he set Iudges in the Land throughout the citties of Iudah and said vnto them Take heed what ye doe for ye execute not the iudgement of man but of the Lord and he will be with you in the iudgement wherefore now let the feare of the Lord bee vpon you take heed and doe it for there is no iniquity with the Lord our God neither respect of persons nor receiuing of reward 2 Chron. 19 6 7. He would not haue the stronger to oppresse the weaker and the high to ouerbeare the low and the rich to eate vp the poore like the greater fish that deuoure the lesse but that euery one should receiue according vnto his workes whether good or euill Reason 3 Thirdly it is an abhomination to God for any to oppresse the innocent and as great
leaue this vse by disuse thereof Although it may seem hard vnto vs at the first yet if we labor to discontinue it we shall find it easie at the last The second cause is euill examples when we keep euill company we heare them we learne of them We cannot frequent the company of swearers but we shall haue othes rife in our eares The passage is easie from the care to the tongue That which we commonly heare we commonly talke off If then othes be rife in our eares they will quickly be ready in our mouthes And the reason is because the often practise of any sin maketh vs to haue the lesse sense and sorrow for sin lesse hatred and detestation of sin As it is in them that commit sin so it is in them that are present at it Touching these that are the practisers of it the Prophet saith Can the Ethiopian change his skin Iet 13.23 c. So is it also with these that frequent the society of common swearers it is hard to bee with them to come from them but we shal one way or other be partakers of their sinnes This sinne of swearing is not made the lesse by multitude of euill examples set before vs forasmuch as the multitude of them that sin doth rather make the sin more to be abhorred then excused and prouoketh Gods wrath more fiercely We are not to follow a multitude to do euill If we sin together Exod. 23.2 we shal also suffer together and if we offend with others we shall be punished with others The third cause is want of admonition For many sin this way that do not know they sinne many haue a custome in swearing that are ignorant they do sweare or at least that they swear so often or that the sin offence is so great who are of that flexible nature good disposition that if they knew the greeuousnesse of the sin or the greatnes of the danger would abstaine from doing euill It is an offence indeed in those that swear albeit they doe it of ignorance so is it also in those that pretending loue and friendship to those that vse it do not by admonition seeke to reclaime them The wise man saith Prou. 9.8 Reproue not a scorner lest he hate thee c. It is a fault generally among vs that we doe not exhort one another A word spoken in due season is comely and profitable like apples of gold in pictures of siluer pleasant words are as an hony combe Prou. 25.11 and 16.24 sweet to the soule and health to the bones No words are so sweet to the taste as those that aime at the soules good We may by this means be an occasion of sauing a soule by want of the performance of this dutie and by keeping silence when we ought not we may be partakers of their sinnes and we may be a meanes of damning their soules For what knowest thou O man whether thou mayest winne thy brother The last cause that shall now be touched furthering the sin of swearing is want of punishment It were to be wished that the Magistrate would sharpen the Law against this sin and other of the first Table that are of like nature concerned directly the glory of God The punishment is litle or none at al against it which maketh it so common And I would to God that they who should be most forward to redresse it had not the chiefe hand in this trespasse We are as men afraid to touch this sore and they that ought to reproue it haue taught their tongues to vse it I mean the Ministers of the word How then should they teach others that cannot teach themselues or how should they exhort others not to swear that haue learned commonly to sweare themselues Let all those therefore that are in authority whether their place be higher or lower looke to those that are vnder them There is no smoothering of sin or dealing gently and tenderly with it if we wil represse and redresse it Sinne is like to a nettle Sin is like vnto a nettle the more lightly you handle it the more it stingeth the way is to crush it harder If we deale mildely with sin we make it thereby to gather strength It is the blewnesse of a wound saith Salomon that purgeth euill Sinne is like a serpent in the egge or like a wolfe and lyon that is yong if they be suffred they sting vnto death and make vs their prey Slight and sheet punishment of any sin is after a sort an inuiting encouragement vnto it But some man wil farther obiect without swearing men Obiect 2 will not beleeue me they doubt of my word an oath putteth the matter out of question I answer Answer he that will not beleeue thee without an oth in thy communication neither wil hee with an oth For he that is a common swearer may well be presumed or suspected to be a cōmon liar whosoeuer maketh no conscience of the greater will make no conscience of the lesser sin The prophet Hoseah complaining of the corruptions that reigned in his time ioyneth these together as it were coupleth thē in one yoke Hosea 4.2 by swearing and lying they break out It is not thy facing out-facing thy swearing staring that can procure thee credit among those that are sober minded forasmuch as they that will commonly swear will also forswear Salomon teacheth that in many words there wanteth not folly Prou. 10.19 so in many othes there wanteth not periury Wouldest thou be beleeued and haue mē rest in thy sayings without doubting or gainsaying accustome thy tongue to speak the truth be ashamed to be taken with a lie gain a good report to thy self by gouernment of thy tongue and setting a watch before the dore of thy mouth pondering thy words before thou vtter them and examine thy speach Obiect 3 before thou speake it But some will pretend a necessity wherby they are vrged and say they cānot liue without swearing they obiect that men will not buy of them and that they shall neuer be able to vtter their wares without it Nay Answer the wiser sort beleeue thee the lesse and buy of thee the lesse It maketh them look the better about them and watch thy fingers that hast set no watch before thy mouth They see thou makest no more conscience of an oath then a dogge doth to wag his taile but thou must remember that goods gotten by forgery lying deceit and swearing shall not prosper long nor continue euer Hag. 1.6 Prou. 13.11 and 1.2 〈◊〉 12.27 They put their gaines in a bottomlesse bag Salomon is plentifull in handling this point in diuers places Wealth gotten by vanity c. The treasures of wickednesse c. Albeit euill men may prosper for a time yet they shal not long enioy their stollē goods For goods wrongfully gotten are stollen and thou hast no better title vnto them then the theefe
wee should receiue the like againe that hee which taketh the sword should perish with the sword that he which spoileth should bee spoiled that hee which leadeth into captiuity should be led into captiuity Reuel 13 10. That what a man doth the same he should suffer that by what a man sinneth by that he should be punished that euill should hit the worker and the offender be pressed with his owne example This is the law of equity and equality that men suffer the same things of others which they haue offered vnto others Thus then wee may conclude this truth very strongly vpon the ground of these reasons that God punisheth men and women in the same things wherein they offended dishonoured him Let vs make vse of this doctrine which I Vse 1 purpose at this present breefely to point out because we shall haue fit occasion to handle it afterward in this booke First this ought to teach vs to set a watch ouer our selues to keepe out the practise of sinne that carrieth such a taile and traine after it The sinner shall neuer escape but finde a punishment answearable to his sinne This is a notable bridle to induce vs to abstaine from all manner of sin We see this in whoredome which is the point that is aymed at in this chapter Forasmuch as men are slacke and carelesse in punishing of it God bringeth vpon them that continue in this sinne and follow it with greedines such loathsome and noysome diseases as our forefathers neuer knew neither heard off If we bee wise to commit new sinnes shall not the wise God catch vs in our wisedome 1 Corin. 3 19. and be wise enough to finde out punishments that be proportioned according to our transgressions Let vs therefore watch ouer our hands and hearts ouer our tongues and mouthes ouer our eyes and eares and ouer all the members of our body lest to our great greefe and sorrow we finde and feele the fruite of our iniquities This is that which Christ in one particular pointeth out Math. 7. Iudge not that ye be not iudged c teaching vs that all such as censure others procure and prouoke iudgement vpon themselues so that we ought to keepe the doore of our lippes and gouerne our tongues aright This is one maine cause of slanders and defamations that are so common in the world the beginning of them for the most part is in the person himselfe that is defamed It is the ordinance and appointment of God in his wisedome prouidence that such as giue rash iudgement should haue rash iudgement giuen of them Heere is then a lesson to be learned to make vs beware of all sinne considering it hath such a penalty going with it or following it hard at the heeles and lying at the doores ready to enter vpon vs. If we did onely heare and vnderstand that God will certainely punish sinne that none shall be able to escape at what time he shall search Ierusalem with lights Zeph. 1 12. and visite the men that are frozen in the dregs of their euill waies were not this sufficient to withhold vs from it and cause vs to abstaine from all wickednesse For how can we hide our selues from him or how can we deliuer our selues from his presence He that made the eye shall he not see and hee that made the eare shall hee not heare But the doctrine that now we deale withall doth not onely teach vs that God will assuredly punish but that he wil punish vs according to our sinnes It is one part of iustice to punish and another to punish as wee haue sinned Both of them do serue to cleere God of iniustice and to stirre vs vp to consider that so often as we prouoke him to anger by our sinnes he sleepeth not neither hath his sword rusting in his sheath but draweth it out after he hath whet it and striketh the sonnes of men with a terrible stroke Nay that which is more when we transgresse his commandements walke stubbornely against him he holdeth the ballance in his owne hand that hee may weigh vs out our punishment with an equal weight and when wee haue filled vp the measure of our sinnes he will also giue vs a full measure pressed downe and running ouer Hence it is that the Lord threatneth Leuit 26 verse 24. that if we walke stubbornely against him he will also walke stubbornely against vs and smite vs yet seuen times for our sins If we set our faces against him and will not obey him Verse 17. he will set his face against vs will chastice vs seuen times for our sinnes in his sore anger and heauy displeasure and bring seuen times more plagues vpon vs according to our deseruings When we haue sinned against him and will not be reformed it might bring comfort or at least some ease if wee might be assured that our punishment should bee mitigated For the consideration of a slight and slender punishment might slake our care and endeuour of striuing against sin But we are taught that our transgressions against God and his afflictions vpon vs for them shall be squared one to the other A lesser sinne shall not haue a greater punishment neither shall a greater sinne haue a lesser punishment but with what measure we mete to him with the same it shall be measured vnto vs againe This doth our Sauiour Christ presse against the Iewes Math. chap. 23 verses 32 35. Fulfill ye the measure of your fathers that vpon you may come all the righteous blood that was shedde vpon the earth from the blood of Abel the righteous vnto the blood of Zacharias the sonne of Barachias whom ye slew betweene the Temple and the Altar So then it standeth vs vpon to examine our selues and to consider how greatly we sinne and how greeuously wee offend the Maiesty of God If we adde sinne vnto sinne we may bee sure he will adde iudgement vnto iudgement A necessary point carefully to be marked of vs who haue receiued the mercies of GOD in greater measure then many others If they escape not that haue receiued little doubtlesse they shall not escape that haue receiued much If they shall bee beaten with few stripes that know not the will of their master they shall be beaten with many that know it and do it not Luke 12 ver 47 48. If Sodome and Gomorrha were destroyed with fire and brimstone which knew not the Law nor the Lord then Capernanm which was lifted vp vnto heauen must be brought down to hell For if the great workes done in it had beene done among them of Sodome they had remained vnto this day Mat 11 23. Vnto whomsoeuer much is giuen of him shall be much required aed to whom men much commit the more of him will they aske If we be not carefull to walke in his waies we are of all people the most vnthankfull so that as our blessings haue beene great our plagues and punishments shall
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
vnto him and hee dyed as the man of God had saide Zachariah the Priest had an Angell sent vnto him from God standing at the right side of the Altar of Incense 〈◊〉 1 13. telling him that His prayer was heard and that his wife should beare him a sonne and that many should reioyce at his birth â—â—rse 14. howbeit hee would not beleeue the message he measured all things by the course of nature the word of the Angel would not suffice him that stood in the presence of God and was sent to speake vnto him and to shew him these good tydings hee must farther heare verse 18. Whereby hee should know this But he that would not rest in these good tydings is constrained to heare heauy tydings that he should be dumbe â—se 20 and not be able to speake vntill the day that these things be done because he beleeued not his words which should bee fulfilled in their season The like we might also say of the Israelites in the wildernesse as wee shal see afterwards in the eleuenth chapter of this booke of Numbers Moses shewed the weakenesse of his faith and the people the want of their faith so that the Lord complaineth against them against Moses that hee was of little Faith against the rest that they were for the most part a faithlesse generation albeit they had knowne his goodnes tryed his power felt his iustice and seene his mercies and miracles plentifully amongst them he might iustly take vp the same complaint against his people which Christ did against his Disciples Mat. 17. verse 17. O generation faithlesse and crooked how long now shall I bee with you How long now shall I suffer you Hence it is that when Moses considering the want they had of flesh Numb 11 21 22. saide Sixe hundred thousand foote-men are there of the people among whom I am and thou sayest I will giue them flesh that they may eate a moneth long Shall the sheepe and the Beeues be slaine for them to finde them eyther shall all the fish of the sea bee gathered together for them to suffice them The Lord saide vnto Moses Is the Lordes hand shortned Thou shalt see now whether my worde shall come to passe vnto thee or no. Hee sent them that which they desired but hee sent it not as a blessing they lusted with Concupiscence in the Wildernesse and tempted GOD in the Desert so that it turned to bee a curse vnto them Verse 33. for While the flesh was yet betweene their teeth before it was chewed euen the wrath of the Lord was kindled against the people and hee smote the people with an exceeding great plague Yea such was the iudgement that came vppon them Verse 34. that the place was called Kibroth hattaauah the graues of Lust for there they buried the people that fell a lusting to keepe thereby the greatnesse of their sinne fresh in remembrance verifying that also which the Prophet saith Psal 106 16. Hee gaue them their request but he sent leannesse into their soule They had flesh enough but it did them no good they abounded but their aboundance turned to their destruction So wheÌ„ they wanted water and Moses Aaron did not teach them to be patient vnder the crosse and contented with Gods hand the Lord spake vnto them Because ye beleeued mee not Numb 2â— 12 to sanctify me in the presence of Israel therefore ye shal not bring this Congregation into the land which I haue giuen them There is no greater wrong can bee done to God then to doubt of his trueth of all sinnes this is one of the most highest and most heinous to haue in vs an euill heart and vnfaithfull to depart away from the liuing God Wherefore when wee or any part of the Church are in extreamity and lye vnder affliction let vs not cast off our confidence that hath great recompence of reward Heere is a stay to rest vpon heere is a pillar that cannot bee shaken heere is a most sure and firme foundation vpon which we should builde our house Is hee more mercifull to his Saints then they can wish or desire Let vs then know for a certainety that there is great hope of deliuerance in the greatest extreamities though wee know no way to escape but that wee rest as a prey in the teeth of the Lyon yet the loue of God toward vs is infinite and vnspeakeable hee can restore vs and redeeme vs by sundry wayes that wee could not thinke of nor dreame of nor desire This is that which Mordecai is bolde to put Esther in minde of 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 Faith is the ground of things hoped for and the euidence of things not seene Heb 11 1. If there be faith in vs as the graine of Mustard seede which is very little we shall finde the benefite and fruite of it If any grace bee wanting in vs the fault is in our selues and not in God wee haue the truth of his word deliuered vnto vs but we beleeue not the doctrine which we heare This wee see in the Prophet Esay chap. 50 2. Wherefore came I and there was no man I called and none answered is mine hand so shortned that it cannot help Or haue I no power to deliuer Beholde at my rebuke I dry vp the sea I make the floodes desert Their Fish rotteth for want of water and dieth for thirst And afterwards the same Prophet vrgeth this point Esay 59.1 2. Behold the Lords hand is not shortned that it cannot saue neither his eare heavy that it cannot heare but your iniquities haue separated betweene you and your GOD and your sinnes haue hidden his face from you that he will not heare Nay his eare is so farre from being heauy that he cannot heare that on the other side he is quicke of hearing and so quicke that hee is sought of them that asked not for him and found of them that sought him not Esay 65 1. Seeing then hee is fo bountifull aboue all our desires woe vnto vs if wee beleeue not his worde nor rest vpon his power nor content our selues with his promise When the Israelites were oppressed with the hard and cruell taske-masters of the Egyptians what could they desire or what did they desire at the hands of Pharaoh but to go into the wildernes to serue him and to carrie with them their owne Cattle their children and their substance But God did not only grant that vnto them but brought them out with great substance Psal 105 37. Exod. 12 29. He gaue them siluer and gold there was not one feeble person among their tribes They neuer durst aske of God to giue them the treasures and the spoiles of their enemies yet he gaue them that which they neither dared to aske nor desired to obtaine for they
had many Iewels and much raiment so that they were enriched and the Egyptians spoyled This was a reward and recompence of their seruice They found fauour in the sight of God although they were euilly intreated at the hands of men Vse 2 Secondly seeing God is mercifull aboue our hope we haue heereby great comfort in prayer to cal vpoh him in the day of trouble being assured that hee will heare vs and that we shall obtaine more then wee desired and finde more then we asked Are we slandered and reuiled as the case was of the suspected wife in this place Do we heare euill reports cast out against vs let vs not bee greeued at it nor returne like for like but rather call vppon him that knoweth the secrets of all hearts let vs craue of him to make our innocencie knowne as the seruants of God from time to time haue done who haue receyued more then euer they asked of him Dauid prayed thus vnto God Psal 7 3. O Lord my God if I haue done this if there be iniquity in my hands if I haue rewarded euill vnto him that was at peace with mee c. Verse 8. Let the enemie persecute my soule and take it c. Iudge me O Lord according to my righteousnesse and according to my integrity that is in mee Hee desired no more then to be esteemed as hee was and to haue the truth of his heart manifested but GOD granted more then that Hee heard his prayer and hee obtained that which hee prayed not for Did hee euer aske of God a Kingdome Did hee craue that God would make him King of Israel and yet GOD gaue the Kingdome vnto him Are wee in want and would haue his blessings We shall finde no want in him who is more ready to heare vs then wee are to speake His eares are often open while our mouthes are shut If we desire one mercie at his hands hee is readye to grant two vnto vs. How oftentimes did Abraham pray for the Sodomites that the Citie might haue beene spared Yet he gaue ouer and ceased begging before God gaue ouer granting his requests Gen. 18. Euen as he that seeketh one pearle findeth sometimes more then hee sought so is it with all the faithfull The graces of God are all of them Iewelles of wonderfull price If a man sell all that he hath to get one of them it is no deere purchase and if a man depart from any of his sauing graces albeit hee should procure to himselfe by it the possession of a kingdom his losse were a thousand times greater then his gains Math. 16 2â— For what should it profit a man to gaine the whole world and then lose his owne soule Or what shall a man giue for the recompence of his soule On the other side our Sauiour teacheth Mat. 13 44 45. That the kingdome of heauen is like vnto a treasure hid in the Field which when a man hath founde hee hideth it and for ioy thereof departeth and selleth all that he hath and buyeth that field Againe The kingdome of heauen is like to a Merchant man which seeketh good Pearles who hauing found a pearle of great price went and sold all that he had bought it Let vs all from hence be encouraged to the exercise of prayer and be bold to be euer begging of him If a subiect had this encouragement at the hand of his Prince that if he were obedient vnto him he would giue him whatsoeuer hee should aske and a great deale more hee should be sure to want no suters but must be faine to assigne many to receiue their petitions Or if there were any Prince knowne to bee so gracious that when any of his Liege-people should aske any thing of him he wold of his princely bounty and magnificence lade him with benefites more then hee desired it were incredible to thinke in what flocks and multitudes they would resort vnto him Ther is no Prince to be compared with GOD he hath all treasures in his owne hande and his treasury can neuer be drawne dry his coffers can neuer be made empty and his hand is neuer weary of bestowing Hee giueth liberally to all that aske of him And hee reproacheth no man Iam. 1 5. We ask little receiue much we aske spirituall blessings and receiue both spirituall and temporall we aske of him Our daily bread 〈◊〉 â—6 11. and we obtaine of him more then bread we craue of him things for our necessitie and we haue giuen vnto vs for our christian delight and pleasure There is none of vs all that doe truely beleeue but we haue a gracious and blessed experience of this truth If we be not altogither brutish and blockish or without feeling and marking of Gods dealing toward vs wee must needs confesse that the benefits of God and his goodnesse towards vs hath surmounted our hope and gone beyond our expectation which ought to giue vs much encouragement to come vnto him and to approach to the throne of his grace This wee noted before in the prayer of Hannah she prayed to God and asked a son of him but God gaue her many sonnes This is that which Dauid spareth not to confesse at large Psal 21 2 3 4. Thou hast giuen him his hearts desire and hast not denied him the request of his lippes for thou diddest preuent him with liberall blessings and diddest set a crowne of pure Gold vpon his head he asked of thee life and thou gauest him a long life for euer and euer The sauour of God was bestowed vpon him before hee prayed and farre beyond that which hee prayed for The like mercie we see extended toward Salomon after the death of his Father when the gouernement of a great people lay vpon his shoulders he prayed vnto God and asked of him nothing but a wise and vnderstanding heart 〈◊〉 3 9 11 to be able to rule that people and to goe in and out before them and to discerne betweene good and bad but the Lord was so exceeding well pleased with it that he saide vnto him Because thou hast asked this thing and hast not asked for thy selfe long life neither hast asked riches for thy selfe nor hast asked the life of thine enemies but hast asked for thy selfe vnderstanding to heare Iudgement Behold I haue done according to thy wordes Loe I haue giuen thee a wise and an vnderstanding heart so that there hath beene none like thee before thee neyther after thee shall arise the like vnto thee And I haue also giuen thee that which thou hast not asked both riches and honour so that among the Kings there shall be none like vnto thee all thy dayes Great therefore is our sinne if hauing so wide a gate set open before vs and such a clowd of witnesses compassing vs about wee doe yet hang backe and doe not poure out our meditations before him This experience of Gods fauour was the cheefe cause that the faithfull haue beene
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
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
The carrying of the people in his bosome as a nursing father beareth the sucking childe This was the charge that lay heauy vpon his shoulders Doctrine Magistracy is a great burdeÌ„ and Magistrates are for the peoples good From hence we learne that Magistracy is a great charge and burden and Magistrates themselues are ordained for the peace prosperity preseruation and good of the people This is taught in many places Prou. 11 14 and 29 2. The Prophet Esay ch 3 4 5 6. and the Apostle Paul willeth vs to pray for Princes and all that are in authority that vnder them we may liue a peaceable and quiet life with al godlines honesty 1 Tim. 2 1 2. This truth is euident because Princes were Reason 1 appointed for the people and not the people for Princes As Christ saith The Sabbath was made for man not man for the Sabbath so they were instituted for the peoples good and not the people for their good or themselues to serue for their owne good This is the end of their calling and at this they ought to aime as at a marke Secondly they are as breath is to the body While the breath continueth in the body so long the life continueth but if the breath be stopped or to depart the body necessarily must perish Now as breath is to the naturall body so are the Magistrates to the politike body while hee remaineth the Commonwealth is in peace and prosperity in quiet and safety if he be remoued and taken away the Commonwealth is in danger to go to ruine and destruction The people shall bee oppressed euery one by another and euery one by his neighbour Esay 3 5. Lamen 4 20. the childe shall behaue himselfe proudly against the ancient and the base against the honourable And the Prophet calleth Iosiah the breath of their nostrils Thirdly the titles giuen vnto them do fully teach thus much They are as fathers that must lay vp for their children not the children for their fathers They are the fathers of the Country of the Commonwealth of their Subiects Hence it is that the Lord comprehendeth al superiours vnder the name of fathers in the law Exo. 20 12. 2 Kin. 5 12. The Prophet prophesieth that Kings should be nursing fathers Queens be nursing mothers to the Church in times of the Gospel Esay 49 23. The Nurse is appointed for the good of the sucking child to keep it in health and strength as Moses speaketh in this place Is not this a great charge to looke to the being and well being of a childe Againe they are called Shepheards This also is a great charge to watch day and night for the good of the flocke that the sheepe doe not wander and go astray and that the wolfe come not among them to make hauocke of them So also are Princes shepheards Es 44 28. Numb 27 17. Lastly they are as Shields to protect and defend them from many blowes that otherwise are like to light vpon theÌ„ Psal 47 9. as Hos 4 18. They may be called the couering of our eies as the husband is said to be to the wife Gen. 20 16 to keepe vs from many dangers that threaten vs. Fourthly they are Gods Lieutenants and Deputies and therefore they haue his owne name commmunicated vnto them Psal 82.6 They sit in his place to doe iustice and iudgement and to him they must giue an account Without them the subiects are subiect to all manner of miseries as we see in the end of the Iudges Euery man did that which seemed good in his owne eies when there was no King in Israel Iudg. 17 â— â— 1â— 1 2â— â— This teacheth vs what we are to iudge and Vse 1 esteem of the popish religioÌ„ grounded meerly vpon policy to maintaine themselues howbeit it cannot stand with the policy of any oter state to come vnder that yoke neither with the safety of Princes to stoope downe their neckes to that antichristian gouernment For they are the greatest enemies that a State or Commonwealth can haue Papists woâ— then Anabaâ—tists worse then the Anabaptists themselues and holding more dangerous opinions what said I hold opinions nay execute pestilent practises against Princes seeke the vtter subuersion of states and kingdomes if they will not worship the beast and beare his marke in their forehead They do not onely like Corah resist the gouernment of Magistrates but by their treasonable practises and diuellish deuises labour to suppresse and supplant them to take away their liues and crowns from them and to discharge their subiects of allegeance vnto them Are not they enemies that pull away the foundation of an house Yes doubtlesse for then the whole building must of necessity fall downe For Magistrates are as the head and the heart are to the naturall body if they be whole and sound al the other members are in better safety and consequently if they perish the whole body must perish also Esay 9 14 15. Secondly we must bee truely thankfull to God seeing they are such a blessing and vndergo Vse 2 so great a charge for vs. For notwithstanding the rage fury the fetches subtilties of all our enemies enemies as well to our temporall state as to our spirituall standing the King of Kings hath preserued our King and kingdome in peace safety he hath kept head and heart the breath being in the body we haue a Father to prouide for vs wee haue a Nurse to beare vs we haue a Shepheard to feed vs wee haue a Shield to protect vs whiles our aduersaries gnash their teeth and gnaw their tongues for anger are ready to burst for enuy and despite at our happinesse We are happy and blessed aboue many other Nations We heare the sound of the trumpet in peace and safety we vse it as an instrument of ioy gladnes it soundeth not the alarm to the battell we haue no buckling on of armor no crying nor complaining nor inuasion We sit vnder our vines arbours we walke in our fields gardens and a dog lifteth not vp his tongue against vs. Esay 2 â— We haue beateÌ„ our arming swords into plowshares our speares which we did shake against our enemies into pruning hookes we haue forgotten the vse almost the knowledge of war This is the benefit of a good godly Magistracy this should prouoke vs to take the cuppe of saluation Psal 116 â— and to praise the Lord for his goodnes to vs. We enioy our King our Iudges our Magistrates our peace our religion our meetings and assemblies O how gracious is God vnto vs that hath not deliuered vs as a prey into the hands of malicious enemies who grin and grinde their teeth thus to see vs flourish in peace against all their deuices and endeauours Thirdly seeing Magistrates haue so great Vse 3 a charge and bring so necessary a blessing it is our dutie to perform our duties vnto them We must
nothing in the world shold trouble vs more then that the law is transgressed God is offended Dauid was not in person stricken with the pestilence thogh it did destroy at noon day and thousands fell at his right hand ten thousaÌ„ds at his left neither came it neere him yet he was no lesse humbled grieued in his soule 〈…〉 21. 〈…〉 â—g 20.6 〈…〉 â—o 32.25 then if his body had beene stricken with many running sores Hezekiah had an expresse promise from God of adding fifteene yeares vnto his dayes and when his heart was lifted vp glorying in his riches and treasures in his siluer and gold in his armour and ointments in his spices and iewels which he had shewed to the messengers of the king of Babylon the Lord threatned that in his sons dayes all those precious things should be caried to Babylon so that he had peace and truth in his daies 〈…〉 39.8 â—o 32.26 yet he humbled himselfe for the pride of his heart both he and the inhabitants of Ierusalem The reasons are plaine for first this is a Reason 1 signe of true humiliation repentance when we can mourne for sinne being free from the least touch of punishment it is a plaine token that we are touched with a conscience for sin it selfe If only we be cast downe for sin when Gods wrath lieth vpon vs we rather complain of the punishment then cry out for the sin Secondly Reason 2 sin is able to separate betweene God and vs whereby he is dishonoured and what ought to enter deeper vnto vs then to consider how God is dishonoured We may from hence lawfully and truely Vse 1 pronounce a fearefull woe vnto them that are no way humbled when the hand of God lyeth vpon them and writeth bitter things against them doubtlesse we need craue no pardon if we affirme constantly confidently that they are desperate sinners They feare neither God nor man nor hell nor death nor damnation it selfe Esay 1.6 They haue beene stricken from the soale of the foot euen vnto the head there is no soundnes in them but wounds and bruises putrifying sores yet they will not know nor vnderstand the hand that hath stricken them Thus doth the Lord complain by the Prophet that he hath giuen them cleannesse of teeth in all their cities Amos 4.6.7.9.10 11. and want of bread in all their places yet they had not returned vnto him he had withholden the raine from them and yet they returned not vnto him he had smitten them with blasting and mildew yet they returned not vnto him he had sent among them the pestilence after the manner of Egypt and ouerthrew some of them as God ouerthrew Sodome and Gomorrha and yet they returned not vnto him Thus did they run on from euill to worse filled vp the measure of their sins that they could not be reclaimed by any punishments though neuer so greeuous I will propound one famous or rather infamous example to this purpose very remarkable in the Scriptures and that is of Ahaz the Lord brought great affliction vpon him but he sought to the king of Assyria who helped him not but not to the Lord who could haue helped 2 Chro. 28.22 in the time of his distresse he did trespasse yet more against the Lord. This was king Ahaz Woe vnto vs if it be so with vs woe bee vnto vs if his iudgements doe not soften vs but harden vs not better vs but make vs worse The fire purifieth the gold maketh it more perfect but the drosse and refuse it maketh worse then it was before So is it with impenitent persons and all the reprobate whom the Lord will in the end sweep away as dung from the earth Secondly it is our duty to walke in obedience Vse 2 to God principally because he commandeth it not for reward sake chiefly for so doe hirelings who if once the hire ceasse wil work no longer We must be obedient for loue to God his law But is it not lawful to do good in hope of reward Obiect to propound to our selus that end It is lawfull â—nswer Heb. 11.26 but that must not be the chiefe and principal end Moses had respect to the recompence of the reward wherby he did shake off all drowsinesse encourage himselfe in well doing and quicken his zeale in the seruice of God and his people neuerthelesse he had other maine ends that he aimed at The loue of God must constrain vs his coÌ„mandement bear sway in our hearts far aboue all rewards So doth Paul encourage himselfe to preach the Gospel because hee should haue a reward if he did it willingly and a feareful woe hung ouer his head is he did it not 1 Cor. 9.16 17. howbeit in another place he telleth vs that the loue of God constrained him 2 Cor. 5.14 And the Apostle Peter stirreth vp the Elders of the Church to feede the flocke because when the chiefe Shepheard shall appeare they shall receiue a crowne of glory that fadeth not away 1 Pet. 5.4 yet himself was stirred vp by Christ our Sauiour to feed his sheepe and lambes if he loued him Ioh. 21.15 16. So then we must labour to do good though we see no reward euen in conscience of our duty to God And it is lawfull to abstaine from sinne for feare of punishment but chiefly because the righteous God hateth it and the iust Iudge condemneth it Vse 3 Lastly let vs hereby examine our selues what account we make of sinne whether it be greeuous vnto vs as it is sinne or not If it be we may comfort our selues that we haue receiued grace to humble our selues before the crosse commeth for then it is a free and voluntary humiliation If wee leaue sinne because sinne leaueth vs because we cannot follow after it because we must leaue the world because we grow weary of it because it bringeth shame and reproch because we waxe old and our youthfull yeeres are spent this repentance is not thanke-worthy but falleth out sildome to be true repentance This is a forced and constrained repentance and consequently oftentimes vnsound seeldome sincere If we yeeld obedience for conscience sake it is a token of sincerity We see the example of Peter after he had fearefully denyed his master and sworne that he neuer knew the man it pleased the Lord of life graciously to looke vpon him with an eye of mercy and to restore him by the spirit of meeknesse he had no punishment vpon him yet he went out of that place and separated himselfe from that vngodly crue and wept bitterly Matt. 26 75. Happy are we if we can doe the like This humiliation shall bring peace and comfort at the last It is a true note that we haue learned to know sinne â—f our souls can mourn in secret wheÌ„ we are in health peace at liberty and in prosperity it is a great mercy of God vouchsafed vnto vs and his Name
the multitude when he was dishonoured by others We learne hereby Doctrine God hath euer had some witnesses of his truth that God hath alwayes had some witnesses of his truth in all ages euen wheÌ„ it hath beene most of al oppugned and resisted as Reuel 11 4. Ier. 38 8 9. Luke 7 35. Wisedom is iustified of her children when others regard it not Nicodemus stoode vp and defended the cause of Christ when the Pharisies sought to condemne him Iohn 7 35. When the whole multitude had condemned Christ the penitent theef vpon the crosse confessed him to be the Lord of life Luke 23 42. and when they sate in councel vpon him to put him to death and gaue full consent to make him away Ioseph a good man and a iust consented not to the counsell and deede of them Luke 23 50 51. And how can it be otherwise For the truth Reason 1 shall neuer decay from the earth but be spread abroad from place to place and from generation to generation for euer Psal 119 89. We perish and decay for all flesh is as grasse and all the glory of man is as the flower of the fielde but the word of the Lord abideth for euer 1. Pet. 1 24. God will haue this neuer to dye or decay neuer to wither or to be worne away Secondly hee hath the hearts of all men in his owne hand to turne them and change them at Reason 2 his pleasure as we see in Paul who persecuted the church and bound them in chaines which called vpon the name of Christ but the Lord sodainly appeared vnto him when the poore sheepe were neere to the shambles conuerted him and appointed him a witnesse of his truth To beare his name vnto the Gentiles and Kings and the children of Israel Acts 9 15. So sayeth Christ Luke 19 40. I tell you if these should holde their peace the stones would cry and therefore he can neuer be without some witnes to maintaine and defend his truth This teacheth vs that God is most glorious Vse 1 and powerfull he is a most mighty God and will be knowne in the earth Psal 8 1 2. with Math. 21 15. Acts 14 17. He chooseth manie times instruments in the eyes of the world vnfit and vnable for to accomplish any great worke that the power and praise may bee giuen to him We see how he worketh for the most part contrarie to the manner of men that the opinion of our owne excellency shold not ouershadow his power In war he saueth with few in the saluation of the soule which is one of the greatest workes he worketh by weake instruments and putteth his grace in earthen vessels that the excellency of the power might be of God and not of vs euen as he commanded the light to shine out of darkenes 2 Cor. 4 6 7. So that wee may conclude with the Psalmist O Lord our Lord how excellent is thy name in all the earth Who hast set thy glory aboue the heauens c. Psal 8 1 2. Mat. 21 15. Vse 2 Secondly great and mighty is his truth preuaileth he hath alwaies had a church vpon the face of the earth and he neuer forsaketh it though multitudes conspire against it and swarmes of enemies set vppe lies yet it shall haue the vpper hand at last This is easie to be shewed in the middest of darknesse when the foggy mistes of popery had corrupted the aire and ouer-shadowed the truth yet God euermore raised vp some one or other that crossed opposed the strong faction that was maintained in the church of Rome Thisf were not hard to shew in many particulars touching the Canon of the Scriptures touching the sufficiency of the Scriptures touching the reall presence and transubstantiation touching the supremacie of the byshop of Rome and the infallibility of his iudgement touching Pardons and Indulgences and many other points which were neuer generally receiued no not in the Church of Rome The doctrine of Antichrist hath beene reprooued in all times by sundrie persons euen in the greatest darkenesse of the night of superstition for as it grew vp by little and little so was it resisted openly euidently to which purpose I could produce infinite testimonies which a man may reade at large in Catalogo testium veritatis set forth by Illyricus Vse 3 Thirdly be not discouraged when the truth is oppressed because God is able to maintain it and raiseth vp his enemies oftentimes to defend it and to speake for it and the professors and preachers of it Acts 5 34. He maketh the weake strong and the fearefull to be bolde in his cause so at the passion of Christ when all forsooke him euen his own disciples he opened the mouth of the theefe as we noted before vpon the crosse to confesse him as his Sauiour and Redeemer that was able to bestow vpon him the kingdome of heauen Luke 23. He will neuer want hearts to beleeue in him who can change the heart neyther mouthes to confesse him who out of the mouthes of babes and sucklings hath perfected his owne praise Againe obserue that he saw what the greatest number of the spies and searchers out of the Land hath reported yet he is so farre from ioyning with them that hee maketh it plaine and apparent that they should be well able to ouercome all their enemies The Doctrine from hence is this Doctrine â—he euil of oâ—â—ers yea alâ—â—ough the◠〈◊〉 many may 〈◊〉 be followâ— of vs. The euill of others yea although they be many should not be imitated and followed of vs. We may not follow the example of euill men that go before vs in euil We see this in Micaiah an holy prophet when the Messenger sent vnto him bad him to say as the rest had saide and to flatter the King Let thy word I pray thee be like the word of one of them which declare good to the King 1 King 22 12 13 He refused to assent vnto it but saide As the Lord liueth what the Lord saith vnto mee that will I speake verse 14 So Ezek. 20. ver 18. Walke ye not in the statutes of your Fathers and keepe my iudgements Math. 23 6 7. Noah his family were iust in that vniust generation when the whole worlde had corrupted their wayes and the whole earth was filled with crueltie Gen. 6. Eliah was alone when idolatry had gotten the vpper hand in Israel 1. Kings 19 verse 10. 1 Cor. 10 6. The Reasons Whatsoeuer is in it selfe euill and vnlawful Reason 1 cannot bee made good and lawfull by anie example nor by many examples It cannot be warranted by the law of man much lesse by the law the pure law of God himselfe Secondly no greatnesse no companie no Reason 2 multitude can saue a man from iudgements due to the least sinne for though hand ioyne in hand the wicked shall not go vnpunished Pro. 5. and 11 21. If we could couer our selues vnder the might of
follow the euil examples that are practised before vs In the things that concern the body euery man will be ready to flye such occasions and auoide such dangers because they tender their liues and loue their bodies how strange then and monstrous is it that meÌ„ dare imitate others in their sins and euill practises which they cannot be ignorant haue bin the causes and procurers of sundry plagues iudgements vpon them Let euery man therefore labour and endeuour against these things and looke narrowly to his owne waies not suffering himselfe to be corrupted and drawn to sinne by the euill examples of others Let vs goe vp at once and possesse it He stirreth vp the people to go forward as the other perswaded them to go backward They mooued them to rebell he exhorteth them to obedience By this we learne Doctrine It is our 〈◊〉 to exhort aâ— stir vp one another to good thiâ—â—â— that it is the duty of Gods children to exhort and stirre vp one another to good things Esay 2 2. 1 Thess 5 11. Heb. 3 13. We must not onely imbrace and receiue the truth our selues but there is a farther duty required of vs to admonish encourage one another to all duties of holinesse and righteousnesse And that for diuers reasons First wee are quickly hardned in sinne We are quickly dull and dead to all good exhortation made by others setteth an edge vpon vs and putteth life into vs Prou. 27 17. Secondly such as continue to the end are made partakers of Christ and with him of all other graces this ought to prouoke vs to practise this duty the rather seeing so great fruit commeth by it the benefit of all benefits and the blessing of all blessings Christ Iesus is made ours Hebr. 3 13.14 Thirdly we haue other reasons vsed by the same Apostle chap. 10 25 26. Fearfull iudgements remaine for all backesliders Seeing therefore so great danger hangeth ouer their heads that reuolt and turne backe let vs with all courage and care set vpon the practise of this duty Fourthly the day of the Lord draweth nere and wee must take heede that it take vs not vnready and vnprepared wee must therefore stirre vp our selues and others to looke for it and to long after it Lastly we see euill men do it in euill and to euill They labour by all meanes to make others as bad as themselues and oftentimes so corrupt them that they become two-folde more the children of hell Prou. 1 10. 7 21. Gen. 11 3. This also we see in this place much more therefore ought we to teach and instruct one another and be helpers to the most holie faith one of another Seeing then we must performe this dutie to Vse 1 others much more ought we to doe it to our selues It is in vaine to go about to mooue others and sit still our selues like to Herod who moued the wisemen that came vnto him to go and search diligently for the yong childe but neither he nor his courtiers would beare them company Mat. 2.8 If then we would haue others go forward in good things we must begin and leade the way our selues The Prophet exhorting the people to praise the Lord beginneth himself I will praise the Lord with mine whole heart Psal 111 1. If we would mooue others and then stand still our selues wee doe more discourage them by our deeds then encorage them by our words The Prophet Zacharie prophesying of the kingdom of Christ of the zeale of men embracing the Gospel saith that the inhabitants of one City shal go to another saying Let vs go speedily to praise the Lord and to seeke the Lord of hosts and they shall adde I will go also Zac. 8 21. And thus it ought to be among euery one of vs if wee belong to the kingdome of Christ and haue in truth embraced the Gospel wee should call on another with vs to go the hearing of the word calling vpon God to the sanctifying of the Sabbath and to attend on the Ministery and adde withall I will go with you The like we see in the prophet Esay chap. 12.1 2 3 4. the faithfull people of God exhorting others to praise the name of God do begin the song of praise and thankesgiuing themselues I will praise thee for God is my strength and my saluation So it is our dutie to go about to perswade not onely by our words but by our example and we must first doe those things our selues which we require of other men It is a note of hypocrisie to binde heauy burthens and greeuous to be born and lay them on mens shoulders but they themselues will not moue them with one of their fingers Math 23 4. Luk. 11 46. It is not enough for the husband to say to the wife Goe to the Sermon it is not enough for the parents to say to their children or masters to say to their seruants It is time for you to goe to the Church but it is needefull for them to adde this withall And I will go with you So ought one brother one neighbor one friend to say to another I pray let vs go together to such a Sermon let vs heare what God shall say vnto vs by his Minister wee cannot testifie our loue toward them better then this way and shew that we desire their good howbeit wee must adde I will go with you I will beare you company This is the way for vs to preuaile with them and to doe good vnto them Secondly we must consider the state one of Vse 2 another how it is with them whether they increase or decrease whether they go forward or backward This is a common default amoÌ„g vs al we are not watchful ouer the wayes one of another we neuer consider one another whether they stand still or fall wee are in this like to Caine and ready to say Am I my Brothers keeper Gen. 4 9. We care not for the most part how it goeth with them Obiect But peraduenture some man will say Who art thou which iudgest another mans seruant to his owne master he standeth or falleth Rom. 14 4. whereby it seemeth that euery one should bee left vnto himselfe Answer Answer this place is nothing to the present purpose For the Apostle speaketh of things indifferent and sheweth that no man should condemne as wicked and prophane any of the beleeuing Gentiles belonging vnto God and therefore it belongeth to him onely either to approue or disallow the things that are done Wherefore we are charged to take the charge one of another to procure their good by all meanes we can Heb 10.24 Let vs consider one another to prouoke vnto loue and to good workes And how can wee beare the burthen one of another except wee know the estate one of another Lastly it is our duty to reioyce at such practise Vse 3 when wee see men ready to practise this duty As it ministreth matter of such mourning and
is euermore the companion of hypocrisie Fiftly to be confident in good causes and couragious especially in time of perill Prou. 10 9. 28 1. Whereas the hypocrite hauing a corrupt conscience is ouertaken with feare and trembling Esay 33 14. Prou. 28 1. Lastly to be constant and to perseuere to the end in good things to bee resolute neuer to giue ouer a continued course of piety vntil we giue ouer this course of life such bring foorth fruite with patience Luke 8 15. and shall neuer be remoued Psal 15 5. Whereas the double-minded man is vnstable in all his wayes Iames 1 8. his godlinesse and religion is as the morning dew Hosea 6 4. By these signes we may sift and examine our selues whether this grace of sincerity be in vs or not And as the gift is excellent so there are sundry motiues to stirre vs vp vnto it Sundry motiâ—es to 〈◊〉 vs to sincâ— For God is good and gracious vnto such as are pure in heart Psal 73 1. and 125 4 5. hee is the Sun and shield to them Psal 84 11. This is the life and substance of all other graces without it the best things are but counterfet and no better then sinnes against God Our faith must be vnfained and loue without dissimulation and our conuersion must be a renting of the heart Consider also that God is present euery where and knoweth all things Psal 139 7. Prou. 15 verse 3. Moreouer wee must meditate oftentimes vpon the iudgements of God which hee bringeth vpon the world but especially of the last iudgement in the end of the world and of our particular iudgment at the houre of death Ro. 2 16. Eccl. 12 14. The heart is the store-house keeper of the graces of God Pro. 4 23. Mat. 13 18 19. Lu. 6 45. Math. 23 26. therefore we ought carefully to looke vnto it CHAP. XIIII 1 And all the Congregation lifted vp their voice and cryed and the people wept that night 2 And all the Congregation of Israel murmured against Moses and against Aaron and the whole Congregation saide vnto them Would God that we had died in the Land of Egipt or would God we had died in this wildernesse 3 And wherefore hath the Lord brought vs into this land to fall by the sword that our wiues and our children should be a prey Were it not better for vs to returne into Egypt WE haue seen in the former chapter the occasioÌ„ of this fourth murmuring arising from the report of the spies whereby the seed was sowne which in this Chapter groweth vp to an open obstinate mutiny The fruit was answerable to the seed the successe to the report And who can stay the streame driuen by so violent a winde and tempest When the arrow is once shot out of the bow it is too late to wish it may do no hurt where it falleth because where it hitteth it hurteth But to come to the present matter in hand the people giuing eare to these false reports dream of danger where no danger is like the sluggard that saith There is a Lyon without I shall bee slaine in the streets Prou. 22 13. To minds that are fearfull and perplexed all fansies and coniectures seeme things of truth Consider in this chapt two points first the generall murmuring of all that is of the greatest part of the people secondly the proceeing of God against theÌ„ for their murmuring Their murmuring is accompanied with impatience disobedience vnthankfulnesse blasphemy infidelity and tempting of God Psal 106 24 25 c. and it is set downe generally and particularly Generally they murmured against Moses and Aaron amplified by the effect 〈◊〉 cause 〈◊〉 the Israâ— wept all 〈◊〉 they wept all the night The cause why they wept is the feare of death and the sense of their sinne they supposed that they were led as sheep to the slaughter and brought into the wildernesse as to a place of destruction had forgotten the promise made 400. yeares before to their fathers Wee see heere how quickly and easily they obey euil persons that seduced them they listen with both their ears vnto them â—â—â—trine 〈◊〉 are natuâ— ready to 〈…〉 â—ken to â—cers and â—ers and forget what they had often heard and seen Caleb and Ioshua warned them but all was in vaine The doctrine This is the corruption of our nature we are prone to bee peruerted and ready to hearken to seducers to follow euill liuers and euill teachers while in the meane season wee are hardly drawne to hearken and attend vnto those that tell vs the truth without flattery or forgery Exod. 4 1. The prophet of God sent to prophesy against the Altar at Bethel is easily seduced and forsaketh the word of God 1 Kings 13 21. Our Sauiour complaineth of the peeuishnesse of the Iewes 〈◊〉 11 27. Wee haue piped vnto you and ye haue not danced we haue mourned vnto you and ye haue not lamented c. And Iohn 5 43. I am come in my Fathers name and ye receiued me not if another shall come in his owne name him yee will receiue 2 Tim. 4 34. Gal. 3 1 2. and 5 7. Titus 1 11. Mat. 24 5. First because in the minde and vnderstanding Reason 1 howsoeuer there remaine certaine generall notions concerning good and euil as that there is a God that he is iust and a rewarder of them that do well that wee must honour our parents and not hurt our neighbors yet euen these are corrupt and serue only to take away excuse Ro. 1 19 20. and besides wee haue all receiued from Adam ignorance or want of knowledge of the things of God 1 Cor. 2 14. Ro. 8 7. Likewise disability to vnderstand spirituall things though they be plainly taught vnto vs Lu. 24 41. 2 Cor. 3 5. vanity of the mind thinking truth to be falshood and falsehood to be truth Eph. 4 17. 1 Cor. 1 21. Prou. 14 12. So then the originall or seede of all errors and heresies is in our nature Secondly satan is mighty and subtle he can Reason 2 transforme himselfe into an Angel of light he employeth many instruments in his worke to seduce vs as he did Eue which also worke mightily with strong delusions 2 Cor. 11 3. False Apostles are deceitful workers transforming themselues into the Apostles of Christ 2 Cor. 11 23 24 25. they come in sheeps clothing though inwardly they bee rauening Reason 3 wolues Mat. 7 15. 2 Pet. 2 1 2. Thirdly it is Gods deepe yet most iust iudgement vpon all that obey not the gospel to send them strong delusions that they should beleeue lies This is a punishment sent vpon the vnthankfulnesse of men when they haue the light and yet shut their eies heare the sound of the Gospel and yet stop their eares and vnderstand the truth yet harden their hearts against the truth Mat. 13 14 15. 2 Thess 2 11 12. This serueth to reprooue and conuince the Vse 1
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
to cast him out with all his forces it is more able to preuent iudgements threatned or to remooue them when they are inflicted But against this point many things are obiected Obiect 1 first it is said in general that the prayers of many are fruitlesse that they call vpon God but can receiue no answer To this I answer Many make their prayers vnprofitable â—â—swer because they pray amisse Iam. 4.3 the fault is in themselues not in God Againe albeit he doe not heare and helpe his seruants presently yet he doth it when the doing of it is better both in respect of his owne glory and our owne good He best knoweth the times and seasons which he keepeth in his owne power Act. 1.7 Heb. 4.16 For this cause hee would not by and by worke a miracle at the request of his mother Ioh. 2.4.7 nor heare the Canaanitish woman at the first Mat. 15. but delayed her sundry times Lastly it falleth out oftentimes that when the faithfull aske one thing he granteth them another fully equiualent to that and sometimes farre better and thus hee heareth them 2 Cor. 12.8 9. Mat. 26.39 Paul prayed against a tentation hee hath grace to withstand and resist it Christ Iesus prayed to hand the cup of the Crosse remooued he must drinke of it but hee hath strength sufficient giuen him to ouercome it God therfore heareth our prayers when he giueth vs as good a blessing or a better though we obtaine not the particular which we desire Obiect 2 Againe it may be said Moses prayed that he might enter into the land of promise and yet was not heard Deut. 3.25 of which we spake before â—â—â—wer I answer he prayed after a sort against the expresse will of God onely he was ignorant whether the threatning were conditionall Besides we cannot say that this was altogether friuolous and fruitlesse because he obtained to see the Land so that albeit he did not set foot in it yet the Lord shewed him all the land to his great comfort strengthning of faith so that in effect he said or else might say with Simeon Luk. 2.29 30. Lord now lettest thou thy seruant depart in peace for mine eyes haue seene thy saluation Obiect 3 Thirdly we heard before that Dauid prayed for the restoring of his child to health wheÌ„ it was sicke yet the child dyed and he was not heard â—â—â—wer 2 Sam. 12.16 Answer He was not heard in that one particular howbeit afterward God gaue him another sonne another sonne by the same mother another sonne that sate vpon his throne after him Againe God had mercy on the soule of the child of which he was perswaded because he saith I shall go to him but he shall not returne to me 2 Sam. 12.23 so that his prayer was an acceptable sacrifice to God a profitable sacrifice to himself Obiect 4 Lastly it may be obiected that God who hath no greater to sweare by sweareth by himselfe that though Moses and Samuel stood before him yet his mind would not be toward this people Ier. 15.1 and though these three Noah Daniel and Iob were in the land they should deliuer but their owne soules c. Eze. 14.14 they should deliuer neither sonnes nor daughters â—â—â—â—er verse 16. I answer this is nothing to the purpose for heerein nothing is expresly affirmed but the matter is onely supposed as 1 Cor. 13.1 2. Againe it is said expresly that they should deliuer their owne soules and therefore we cannot say that their prayer is without profit Now let vs proceed to the vses First we may hence conclude that great is the vse vtility and necessity of prayer in the church greater theÌ„ of the Sun in the firmament Vse 1 For what haue we left when God is offended and prouoked but this when this is rightly performed it calleth in his wrath gone out against vs. Neuerthelesse the Apostle requireth two things to make our prayers effectuall and of great profit toward vs the one in respect of the person that prayeth the other in respect of the prayer of the person Touching the person of him that prayeth if he desire to haue his prayer heard hee must be iust righteous it is not the prayer of euery man whatsoeuer he be that auaileth much but the prayer of a righteous man that feareth God that beleeueth in Christ that serueth him in spirit and truth and walkes before him in holinesse and righteousnesse of life these are they whose praiers pierce the heauens and preuaile much with the Almighty This is taught in many places of the word Psal 34 15 and 145 19. 1 Pet. 3 10. 1 Tim. 2 8. Prou. 15 29. The praiers of such are like to Iacobs ladder which was set vpon the earth and the top of it reached vp to heauen Gen. 28 12. so do the praiers of the faithfull they are made on earth but they reach vp to the clouds nay to heauen and come into the presence of God himselfe our praiers ascend to him and his graces descend to vs. On the other side as the praiers of the righteous are most acceptable to God profitable to vs so the praiers of the wicked and vnrighteous are most abhominable Prou. 15.8 and 21.27 and 28.9 Esay 1 11. and 66.3 Amos 5.22 Ier 6.20 and 7.22 Ezek. 8.18 Mich. 3.4 Ioh. 9.31 As the one sort are sweet in the nostrils of God and ascend as incense so the other are vnsauoury and stinke worse then dung and mire in his sight Wherefore let not the vngodly men perswade themselues of Gods fauor or think he any whit regardeth the words of their mouthes for such as incline their hearts to wickednesse the Lord will neuer heare them Againe our praiers must be feruent earnest they must be kindled with a burning zeale against all coldnesse they must flow from vnfained faith against all doubting and wauering Luk. 11.6 and 18.3 and 21.36 Ephe. 6.18 1 Thess 5.17 Matth. 15.25 26 27 28. they must be continued with great constancy and perseuerance against all wearinesse and giuing ouer before we haue obtained As then hee that prayeth must be righteous so must his prayer be feruent if he will obtaine any thing at the hand of God Secondly hence ariseth great comfort to Vse 2 the people of God that grone vnder affliction and are ready to sinke downe vnder an heauy burden Let none of Gods seruants despaire of helpe but hope in God who hath left vs this as a plaster to heale all our wounds or as a medicine to cure all our diseases Hence it is that the very infidels by light of nature and other superstitious persons haue confessed this truth that haue not yeelded to the truth of God The Marriners that were ignorant of the true God cryed vnto their gods when the sea wrought and was tempestuous against them Ion. 1.5 and the shipmaster stirred vp Ionah to pray to his God if so be that God would
them with speed to their graues But all these iudgments before rehearsed belong only to the body do not stretch to the soule and conscience neuerthelesse the Lord ceasseth not to repay vs euen in this kinde also according to our sinne Hence it is that he threatneth to send strong delusions vpon men to beleeue lies which will not receiue and beleeue the truth 2 Thess 2 11. and they which will not beleeue wholesome doctrine but hauing itching eares get them an heap of teachers shall turne their eares from the truth and be turned vnto fables and beleeue lies 2 Tim. 4 3 4. Secondly whensoeuer we remaine vnder any Vse 2 iudgement of Gods hand whatsoeuer it be let vs labour for spirituall wisedome that we may be able to see and discerne what the sinne is which is the cause thereof For by the manner of the iudgement we may oftentimes finde out the manner of our sinne And doubtlesse these benefits will come thereof we shal be able to iustifie God and also to iudge our selues and thereby we shall escape farther punishments and plagues that God purposed to bring vpon vs. This way we shall make the punishment profitable vnto vs if we take it and lay it vnto the sinne as it were a salue vpoÌ„ the sore This will bring vs to remember many sinnes and to repent truely of them which otherwise we should not thinke vpon It will worke in vs a care to iudge our selues that we be not iudged of the Lord 1 Cor. 11 31 22. This is no small benefit and comfort and therefore we should entertaine a ioynt-meditatioÌ„ both touching the sinnes that we haue committed and touching punishments that wee haue suffered that so we may to our farther good compare the one with the other Lastly as God dealeth with men in regard Vse 3 of their sinnes so he dealeth oftentimes with his childreÌ„ in good things for good things He will not onely reward our good works euen to a cup of cold water giuen to a disciple in the name of a disciple Mat. 10.42 but hee will reward according to our deeds blessing with the same blessing and mercy with the same mercy 2 Tim 1.18 Onesiphorus shewed meâ—cy vnto Paul he prayeth to God That he may find mercy of the Lord in that day Hee that is mercifull and liberall to the poore hath a promise that he shall neuer want Christ our Sauiour describing what is true blessednesse wherin it consisteth saith among other things Mat. 5 4. Blessed are the mercifull for they shall obtaine mercy True it is God is able to reward such many other wayes but he promiseth and performeth this rather then any other to strengthen our faith in his word and to teach vs to acknowledge and confesse his own in that worke And heereby haue all such as are any way vnder the gouernment of others a notable encouragement in well doing that God will returne them a like measure of blessing according to that themselues haue done If we be truely seruiceable and conscionable in our duties toward those whom God hath set ouer vs we shall by a speciall blessing of God find in time to come those that shall be vnder vs faithfull also toward vs. He that will rule well must first learne to obey wel if we be not obedient to others for conscience sake let vs neuer thinke to finde others obedient to vs. Hast thou bin a dutifull childe to thy parents and obeyed them in the Lord Thou maiest well hope and expect the same at the hands of thy owne children hereafter Or hast thou beene a faithfull seruant to thy master according to the flesh seruing him with feare trembling in singlenesse of thy heart Thou maiest well look for the like seruice at the hands of others It is the common rule of christianity and that which the heathen themselues were not ignorant off Whatsoeuer ye would that men should doe vnto you do you euen so to them for this is the law and the Prophets Mat. 7 12. On the other side they that are stubborne and disobedient children euill and vnfaithful seruants may iustly feare to haue the same measure measured vnto them againe They that are now yong men liue vnder the roofe and gouernement of their parents if they deale falsely and deceitfully with them how can they but thinke that God will make them reape a plentifull haruest of such darnell as themselues haue sowen scattered abroad They that are now children of their fathers mothers may in time to come themselues be fathers mothers of their children so haue others stand in the same place to them that themselues now stand to their parents If they mocke and scoffe at them for their infirmities as Ham Canaan did Gen. 9 22. Or contemne their wholesome counsels and holy admonitions â— 2 25. as the sons of Eli did Or if they beguile them or closely conuay away their money or any of their goods from them as Micah did from his mother â—7 â— 2. as many make it a slight and slender matter to steale from their parents as if all were their owne they can lay fingers vpon euen while they bee aliue and others giue liberty to take and embezell from them if it be but a little and no great sums Or if they think they liue too long that they may enioy their liuing as Esau did â—7 41 let them know that there is a iust God in heauen that will another day withhold his grace from their posterity that they shall finde their owne children ready to despise them and set them at nought to reiect their admâ—nitions threatnings to circumuent them purloine from them yea to gape for their death that they may haue their goods And when this cometh to passe then let them consider their owne sin as the cause of their childrens sinne and that their children do forget them to be their parents because themselues neuer remembred that they were children The like we may say of seruants they that are now seruants of their masters may also hereafter come to be masters of their seruants If then you shall deale wickedly with them in word or in deed you shall make a streight yet a iust equal law against your selues The Apostle giueth an excellent precept vnto such Tit. 2 9 10. Exhort seruants to be obedient to their owne masters and to please them well in all things not answering againe not purloining but shewing all good fidelity that they may adorne the doctrine of God our Sauiour in all things Let such therefore looke to themselues that they bee not paide home in their kinde If they learne to giue stubborne and froward answers and to despise them that are ouer theÌ„ as Agar did Sarah Gen. 16 4. Or if they returne them sleeuelesse answers when they call them to an account of their doings as Gehazi did to Elisha who when he asked him whither he went or where
and all thy company are gathered together against the Lord ◠and what is Aaron that ye murmure against him Heere Moses farther layeth open the sin of Korah and his confederates neither doth hee charge them behind their backs as if he were afraide to speake to them but to their faces that if they had any thing to say they might answer for themselues It is the maner of many men to be liberall of speach of those that are absent but are ready to holde their peace when they are present to plead for themselues Now he telleth them that the contempt of Aaron was the contempt of God and their murmuring against him a murmuring against God We learne hereby Doctrine that to rebell against the message of God to scorne and reiect it To despise and resist the Ministery is to despise and resist God is to rebell against God to scorne and reiect God himselfe Exod. 16.8 1 Sam. 8.7 Esay 7.13 Whatsoeuer is brought vnto vs whether it be the promises of God for the establishment and confirmation of our faith or instructions for our obedience by the messengers and Ministers of God if it be refused and resisted God himselfe is reiected and the Spirit of grace is despited Lu. 10.16 Ioh. 13.20 1 Thess 2.15 16. The reasons because first they come not in Reason 1 their owne name neitheir doe they discharge their owne message they are no other then the mouth of God they come not from themselues neither for themselues their authority and calling is from God Therefore Moses saith in this place What is Aaron that ye murmure against him And the Apostle saith of himselfe the other fellow labourers 1 Cor. 3.5 Who is Paul or what is Apollo but the Ministers by whom ye beleeued euen as the Lord gaue to euery man neither is he that planteth any thing neither he that watereth but God that giueth the encrease is all in all Secondly God doth account all things Reason 2 done to thē in the execution of their Ministery as done to himselfe Matth. 10.40 Hee that receiueth you receiueth me and hee that receiueth me receiueth him that sent me therefore he that receiueth the Minister receiueth with him God the Father It is the duty of all to prepare themselues Vse 1 when they come to the Ministery of the word because then they must consider that they are come into the presence of God himselfe to receiue not so much from the mouth of the Minister as from the mouth of God direction and instruction concerning his will Deut. 5.27 28. Gal. 4.14 1 Thess 2.13 O my brethren if we did beleeue this to be the trueth of God wee would not stumble so much against it and be so often offended at it wee would not reiect it and set so light by it as too commonly we doe Let vs be like to Cornelius Act. 10.33 We must set our selues in Gods presence whensoeuer we begin to heare the word of God We ought as much as we can to suppresse all thought and consideration of men and weigh with our selues from whence the word commeth from whom the messenger commeth in whose Name he speaketh vnto vs. This is a forcible meanes to make vs profit by hearing He that can see in the person of the Minister the person of God and settle his affections wholy vpon God whom he knoweth to be present with him I neuer doubt of that man but he will heare to his saluation Vse 2 Secondly acknowledge from hence that the despising of the word of God the not beleeuing or not consenting to it when it is taught by men like to our selues is one of the greatest sinnes of all other that can fall out among the sonnes of men As it is most common so it is most fearefull and shall receiue the greatest punishment from God Matt. 10.14 15. Act. 13.51 O that all men would take a scantling of this sin by a right consideration of the doctrine which I handle and you heare For the doctrine teacheth that the withstanding of the Ministery of the word and murmuring against his ordinance is an open standing out against God and a resisting of him Can there be greater pride insolency contempt vnthankefulnesse rebellion and disobedience then to resist the Lord The Apostle speaking of the Magistrate saith Rom. 13.2 Whosoeuer resisteth the power shall receiue to himselfe damnation if this be true of man much more may we affirme it of God that whosoeuer resisteth him shal bring vpon himselfe swift and sudden damnation For are we stronger then he Now we must vnderstand that all such as set themselues withall their might and cunning against the Ministery of the word they do as it were take God to taske they single him out to combat with all but they shal find in the ende themselues vnequally matched Shall he that is dust lift vp himselfe against his maker shall he that is no better then a blast or puffe of wind contend with him that rideth vpon the wings of the wind and is able to scatter vs as chaffe before the winde O then how fearefull will the account be of many among vs that shew as great scorne and contempt as great security and infidelity as the Iewes did 2 Chron. 36. for which they were carried away into captiuity and swept out of the land of their habitation Such persons do in a manner bid God defiance to his face For when the Minister preacheth God preacheth when the Minister threatneth God threatneth when the Minister promiseth God promiseth when the Minister comforteth God comforteth It is he that speaketh by his seruants the Prophets Heb. 1.1 When they beseech vs to be reconciled God beseecheth vs by their Ministery 2 Cor. 5.20 True it is they speake but God speaketh to vs in them by them This made the Apostle say We then as workers together with him beseech you also that ye receiue not the grace of God in vaine 2 Cor. 6.1 That which is spoken of the Sacrament of Baptisme may rightly be spoken of the Ministery of the word It is said that Iesus came into the land of Iudea and baptized Ioh. 3.23 but it was by the hands of his disciples Ioh. 4.2 The Baptisme was his but the Ministery was theirs So doth the Lord preach vnto vs as Christ then baptized he preacheth to vs by the mouth of his Minister he speaketh whē they speake vnto vs. Such then as yeeld not to the promises or threatnings or admonitions that are offered vnto them what doe they but say plainely I will not beleeue God I will not commit my selfe and mine whole estate into his hands I doe not thinke that he will do as he threatneth This is no other then to giue vnto God the lie to his face Lastly this giueth comfort and encouragement Vse 3 to all the Ministers of God in the thanklesse labours of their wearisome calling God will care for vs howsoeuer men reiect vs. Hee will
said that Aarons rod was laide vp before the Testimony for a token and testimony against those rebellious companies Lastly Moses is said ver 9 to haue taken this rod from before the Lord or from his sight presence where we shewed it was laide vp but we neuer reade that Moses his rod wherby his calling was confirmed Pharaohs obstinacy was conuinced and the red Sea diuided was laid vp before the Testimony So then heere is a charge commandement that Aarons rod budding bearing blossomes shold be taken the people assembled and the Rocke onely to be spoken vnto before the Israelites a promise being added and againe repeated that waters should gush from thence in abundance whereof the whole Assembly should drinke and the plenty of it should flow euen to their beasts and cattell These are the Commandements of God let vs see their obedience with their failing halting in it For it is not perfect and entire wanting nothing as appeareth by the threatning presently denounced and by the punishment afterward inflicted Indeed they gathered together the people as God commanded but they spake not to the Rock as God willed theÌ„ they were charged to speak to the Rock only yet by impatiency doubting Wherein Moses and Aaron sinned agains God they spake not to the Rocke but complained against the people and smote the Rock once and againe not commanded So then they that hitherto shewed inuincible constancy in resisting the rage of the people and maintained zealously the glory of God beleeued faithfully his promises and stood as Rockes vnmoueable against all stormes that beate against them now faile in their faith and obedience both in speaking to the people and in striking of the Rocke For they aske whether they should bring vnto theÌ„ water out of the Rocke as if it were vnpossible for God to performe what he had promised to make good the word that was gone out of his owne mouth Again he lifted vp his hand and smote the Rocke twice through impatiency and distrust August lib. 16. Cont. Faust Manich. cap. 17 so that albeit he were a notable Prophet and holy man of God and that God gaue this witnesse of him Numb 12 3. that Hee was a meeke man aboue all the men that liued vpon the earth Psal 106 32. yet as the Psalmist teacheth they troubled him with their grudgings and vexed him with their murmurings that he spake vnaduisedly with his lips Col. 3 25. Acts 10 14. Ezek. 33 20. Rom. 2 6. Psal 62 12. Reuel 22 12. But God with whom is no respect of persons who iudgeth euery man according to his waies and works doth openly accuse conuince them of sinne complaineth that they had not glorified his great Name pronounceth decreeth the sentence of death against them that they should not enter into the Land of promise And lest this failing of Moses and fall of the people should be forgotten it is named the waters of Meribah or of strife contention Thus we see their doubting and disobedience is here reproued and threatened and afterward punished which is amplified by the reason because they were so farre from strengthening the people by confirming them in the truth of Gods promises and assuring them of the due accomplishment of them that themselues wauer doubt and dishonour God For as God is much honoured when hee is beleeued and we rest in his word as in a thing vnchangeable so he is greatly dishonored when his power is not acknowledged wheÌ„ his promise is not beleeued and when his truth is not trusted of vs. Thus much of the meaning of the words as also of the order and circumstances of this history now let vs come to the doctrines that arise out of the same Ver. 1. The people abode at Kadesh and Miriam died there In this first verse where this murmuring for want of water is described by the time and place we see mention is made of the death and buriall of Miriam Micah 6 4. She was an excellent woman in the Church an holy Prophetesse Exo. 15 20 21 one that went before others in singing the praises of God after their deliuerance out of Egypt after their passing ouer the red sea and after the ouerthrow of Pharaoh his hoast yet is subiect to death as well as others Doctrine Death is common to all flesh From hence we learne that all flesh men and women high and low rich and poore godly and vngodly how great soeuer their gifts and graces be are subiect to death and mortality This appeareth Gen. 5. where in the catalogue of the fathers that liued before the flood it is said of them all they died Albeit God multiplied their daies many hundred yeares for the increase of mankinde the spreading abroad of the truth from generation to generation yet after many daies in the end al of them died So Psal 89 48. Heb. 9 27. Iob 17 13 14. ch 21 23 c. One dieth in his full strength being in all ease and prosperity another dieth in the bitternes of his soule and neuer eateth with pleasure they shall sleepe both in the dust and the wormes shall couer them And what shall I say more We acknowledge in words and see with our eies a decay and declining of of all things by experience All earthly things vnder the Sun that haue beginning Seneca de remed fortuâ—â— both haue and hasten to their ending The grasse when it is growne is mowed the fruite when it is ripe is gathered the haruest when it is ready is reaped The trees that florish in the Spring and Sommer haue their declining Autumne and their decaying Winter The Moone set in the Heauen to rule the night hath her wane The Sunne which commeth foorth as a Bridegroome out of his chamber Psal 19 3. reioyceth like a mighty man to run his race yet hath his setting and descending the farther he goeth the more degrees he passeth the neerer hee is to the end of his course The reasons of this Doctrine are these First Reason 1 because all are dust the matter whereof wee are made is the dust of the earth therefore must returne to the dust out of which we are are taken All flesh is as grasse and the glory of man is as the flower of the field the grasse withereth and the flower fadeth falleth away The Sea neuer resteth nor standeth still but euer ebbeth or floweth so is it with the life of man it neuer standeth at one stay euery day cutteth off one part of our daies we are neerer to our end in the euening then in the morning according to the saying of Iob we are consumed from morning to euening we hasten vnto the graue as the Riuers are carryed into the Sea This is that reason which is vsed Gen. 3 19. In the sweate of thy face shalt thou eate bread till thou turne to the earth for out
the ordinance of God turned into an idoll Vse 4 Fourthly we learne from hence to strengthen our faith in the doctrine of the resurrection from the dead For buriall is a pledge of immortality a signe of the resurrection and as a glasse to behold the life to come and therefore the bodies of men are not contemptibly to be cast abroad but decently to be laide in the earth as the Corne is cast in the ground there rotteth groweth vp and beareth fruite We were not created of God to lie for euer in the graue and to end in corruption but our buriall preacheth to vs another life and sheweth that we shall bee restored into a new and better estate We are laid vp in the safe keeping of God vntill the day come that he shall raise the dead againe Let vs then stir vp our selues to vnderstand that we are not appointed to liue onely in this world but that there is another life prepared for vs. This the Apostle teacheth 1 Cor. 15 29. What shall they doe that are washed for dead If the dead rise not at all why are they then washed for dead It was an ancient custome both among Iewes Gentiles Acts 9 37. among Infidels and Christians to wash the bodies of the dead before they were buried by which all other ceremonies belonging thereunto as embalming mourning wrapping burying are signified as if he should say More hath beene spoken of this in ch 17. if there bee no resurrection why are the dead bodies costly annointed cleanly washed decently buried solemnly accompanied sorrowfully lamented for and carefully wrapped in Linnen Seeing then these rites commonly vsed shew that our bodies shall be renewed let vs labour to make them members of Christ and Temples of the holy Ghost Let vs abhorre all Atheists Epicures Libertines Acts 17 18. and such proud heretiques that mocke at all religion deny the faith of the resurrection which is the ground-worke and foundation of all our comfort Howsoeuer therefore the wicked heere flourish for a time and spread as the greene Bay-tree contrariwise the godly are destitute afflicted and tormented and accounted as sheepe to the slaughter yet it shall be well with them that feare the Lord Eccl. 8 12 â— and in the end he will reward the wicked according to their works 2 Thess 1 6. For it is a righteous thing with God to recompence tribulation to them that trouble you and to you which are troubled rest when the Lord Iesus shall shew himselfe from heauen with his mighty Angels This is it which Abraham saith to the rich man Sonne remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore is hee comforted and thou art tormented Ver. 2 3 4 5. And there was not water for the Congregation The people had bin brought out of the Land of Egypt out of the yoke of bondage and out of the furnace of iron Deut. 4 20. Ieremy 11 â— they had seene the great workes and wonders of God they had promised to yeeld faithfull obedience they had tasted of the bountifull hand of God they had tried his power and presence in bringing waters out of the dry Rocke they had obserued many thousands slaine for their rebellion in the wildernes yet behold their fresh vnthankfulnesse they cast out diuers reproches as it were so many darts and speares not against Moses but against God The Doctrine from hence is this that in all wants and dangers wee are ready to murmure and repine against God Doctrine In the least miserie we are readie to murmure An example heereof we haue Exod. 14 11 17 1 2. WheÌ„ the people were come out of Egypt and saw the red sea before them the hoast of Pharaoh behinde them the mountaines on each side of them and no meanes to escape they repine against Moses as if he had brought them out to die in the wildernesse Heereunto accordeth that which is recorded chapter 17 when they came where no water was they contended with Moses saying Giue vs water that wee may drinke Tempting God distrusting his prouidence murmuring against his seruants not looking for succour and successe from God The like example we see Rahel Gen. 30 1 2. when she saw her selfe barren bare no children she enuied her sister and saide to Iacob Giue me children or else I die She went not to God who onely is able to open the wombe as Iacob teacheth her Am I in Gods stead which hath with-holden from thee the fruite of the wombe but complaineth against her husband enuieth her sister manifesteth the corruption of her owne heart Therefore the Apostle exhorteth 1 Cor. 10 10. Neither murmure ye as some of theÌ„ also murmured and were destroyed of the destroyer Reason 1 The reasons are first the bitter roote of infidelity For as the wickednes of man is great and al the imaginations of the thoughts of his heart are onely euill continually so the fountaine of all is an vnfaithfull heart to depart away from the liuing God and therefore the Apostle chargeth â— 3 12. that There be not in any of vs an euill heart and vnfaithfull Faith apprehending the mercies of God and applying the merites of Christ is the mother of all graces and the well spring of all obedience And if we were acquainted with our corruptions the force of tentations we would know the comfortable vse and the great necessity therof and magnifie it aboue all other graces The capitall sinne of vnbeleefe striketh at the very heart of God and what do we leaue vnto him if we deny his truth who is truth it selfe This reason is expresly set downe Psal 78 18 22. They tempted God in their harts in requiring meat for their lust because they beleeued not in God and trusted not in his helpe Reason 2 Againe present things for the most part are wearisome and loathsome vnto vs be they neuer so excellent This we see in our first parents What estate could be wished and desired more goodly more glorious more gracious theÌ„ their estate in the blessed time of their innocency resembling and representing most liuely the image of God in perfection of their Nature in excellency of their gifts and in preheminence of their place Yet they were not content with this condition they restrained not themselues within the bounds of their owne calling but presumed aboue that they ought to vnderstand and would bee as Gods knowing good and euill â—n 3 4. What is the cause of tumults and troubles in families in Churches in Commonwealths and in all Societies Surely euen this â—yd lib 1. Pelopon we loathe and like not the present estate of things but seek chaÌ„ges alterations Vse 1 Let vs apply this point to our vses We are ready to accuse and condemne the Israelites to be a rebellious and stiffe-necked people euer tempting God prouoking the holy one to anger In like
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
them with an heauier burthen and thrust them quite downe that are ready euen to fall This the Prophet condemneth Psal 69 26 27. This is a note of extreme hatred and malice and yet how many are there among vs that liue in the bosome of the Church who make the miseries of others as a game and pastime to refresh themselues reuiling reproching with most bitter taunts and tearmes of infamy such as lie vnder the crosse as those passengers that mocked Christ hanging on the Crosse Let all such remember the wise counsell of the wise man in sundry places of the Prouerbes chap. 11 8. 24 16 17 18. Where he sheweth that howsoeuer the faithfull may fall into many aduersities yet their aduersaries are not to triumph ouer thē and tread them vnder their feet as dung of the earth no nor shew signes of mirth gladnes in their affliction lest the Lord who pondreth the spirits lay the same affliction vpon them So then to reioyce at the misery of another that he may haue sorrow vpon sorrow is the ready way to bring misery and draw Gods plagues vpon our selues and therefore if at any time we see them sinke downe in affliction as vnder a burden it is our parts not onely to pitty them but to comfort and releeue them who are commanded to raise vp the Asse of our enemy that is fallen downe as we see in the law of Moses Thou knowest our trouble how our fathers went downe into Egypt Hitherto we haue handled the strength of the reason now let vs consider the truth of the words which set foorth the miseries and afflictions of the Church of God Doctrine Many are the afflictions laid vpon the Church by the enemies thereof From hence we learne that the afflictions of the church are many the troubles that it endureth at the hands of euill men are very great True it is the people of God are endued with the first fruites of the Spirit and are reserued vnto a kingdome yet if wee will liue with him we must first die with him if we will reigne with him we must first suffer with him if we will haue him wipe away all our teares in heauen wee must first shed them on earth This is expresly taught Psal 34 19. So the Apostle Iames chap. 1 2. 1 Cor. 4 9. 2 Cor. 11 23 24 25 26. This was the estate of the whole Church of the Hebrewes described Heb. 11 35 36 37 38. This we might farther consider in the examples of the Patriarkes Abraham Isaac Iacob Iob Ioseph Dauid Ieremy and sundry others whose liues are a plentifull store-house to testifie this truth that the people of God doe many times endure manifold afflictions from euill men The reasons are euident First the enemies Reason 1 of the Church know not the Father neither Iesus Christ his Sonne They haue nothing to stop and to stay their fury and violence being stirred vp by their owne malice and set on fire of hell This is it we reade Ioh. 16 2 3. They shall excommunicate you yea the time shall come that whosoeuer killeth you will thinke that hee doth God seruice and these things will they doe because they haue not knowne the Father nor mee For whatsoeuer their pretence be yet their rage against the seruants of God proceedeth from their ignorance of God 1 Cor. 2 8. and instigation of the diuell who beareth all the sway in their harts Therefore Christ saith Reuel 2 10. Behold it shall come to passe that the diuell shall cast some of you into prison that ye may be tried Howsoeuer thē they beare themselues oftentimes in hand that they do well yet whensoeuer they take crafty counsell against the innocent the suggestion is of the diuell when they giue their tongues to lying and cursed speaking they are thrust forward by the father of lies when their hearts are inflamed with malice the diuell is as the bellowes to blow the coales Finally whensoeuer they worke iniuriously against the Saints of God hee is the master of the mischiefe and of him in the end they shall receiue their wages Againe the delight of Gods people is to Reason 2 follow goodnesse Now so long as the diuell is in the world and his instruments stirred vp by him that walke after the vanities of their own minde and the corruptions of their own hart so long they will alwayes malice and abhorre the seruants of God wherein it seemeth to them strange that wee run not with them into the same excesse of riot therfore speake they euill of vs which shall giue accounts to him that is ready to iudge the quicke and dead 1 Pet. 4 4 5. The Spirit of God teacheth this from the beginning I will put enmity betweene thee and the woman and betweene thy seede and her seed he shall breake thy head and thou shalt bruise his heele Where we see there is and there must be alwayes a perpetuall opposition and enmity betweene beleeuers and hypocrites betweene the godly the vngodly The world hateth them that are chosen out of the world Iohn 15 19. Thus it was in Abrahams family which was the Church of God where he that was borne after the flesh persecuted him that was borne after the Spirit euen so it is now Gal. 4 29. Heereunto Salomon had respect when he saide A wicked man is abhomination to the iust and he that is vpright in his way is abhomination to the wicked Prou. 29 27. The vses now to bee considered are these First wee must learne heereby that afflictions Vse 1 are not simply euill neither shall they be able to separate vs from God as we see Rom. 8.35 28 38 39. Who shall separate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perill or sword as it is written for thy sake are we killed all day long we are counted as sheepe for the slaughter Neuerthelesse in all these things we are more then conquerers through him that loued vs. Where we see that seeing it is the lot of the righteous to suffer persecution he concludeth it shall neuer be able to separate vs frō the loue of God which is in Christ Iesus our Lord. For God giueth to all those that are his a sanctified vse of the Crosse who disposeth all things to worke the best to them that loue God euen to them that are called of his purpose This is the vnspeakable mercy of God Iob 33 1◠16 17. that maketh not onely the Ministery of the word the vse of the sacraments the grace of prayer and such like exercises of our holy religion turne to our good but blesseth the bitter cup of the greatest afflictions that is offered vs to drinke to be vnto vs the medicine of the soule the triall of faith the mortifying of corruption the schoole house of humility the preaching of repentance the renouncing of the world the taming of the flesh and
brethreÌ„ that are Christians by profession Saints by calling heyres by faith sons by adoption partakers of the same grace with vs yea as we see the gifts of God more cleerly to shine and more manifestly to multiply in them so our loue must encrease toward them As they goe forward or backward encrease or decrease as we see them zealous or cold or luke-warme so must our inward loue proceed or stay grow or slake toward them alwaies where God sheweth forth the abundance of his loue shed into their hearts we must most wisely bestow our loue according to his example which the nearer we follow the more conformable we are to God wherein standeth our happinesse Vse 3 Lastly it reproueth such as are vnappeasable and will neuer forgiue and forget the iniuries that are done vnto them Assuredly such shall finde iudgement without mercy as shew no mercy Who is there among vs that doth not daily euen with the ayre draw in the mercy of God It is his mercy that we are not all consumed If then hauing our selues receiued so great mercy we can returne in way of thankfulnesse no compassion to others we make a law against our selues and as it were stop and shut vp the spring of grace from flowing vnto vs. â—er 2 13. This the Apostle Iames teacheth There shall be iudgment mercilesse to him that sheweth no mercy and mercy reioyceth against iudgement It standeth vs all therefore vpon not to rest in the bare and naked name of the sonnes of God but labour in the truth of the inner parts and in sincerity of our hearts to be like to him practising the exhortatioÌ„ of the Apostle 〈◊〉 12 13. As the elect of God holy and beloued put on tender mercy kindnesse humblenes of minde meeknesse long-suffering forbearing one another and forgiuing one another c. There is no saluation without pardon and remission of sin Would we then haue saluation Do we desire forgiuenesse at the hand of God The meanes to assure vs that we haue attained it 〈◊〉 4 31 32. is to put away wrath all maliciousnesse and to be courteous tender-hearted one to another forgiuing one another if we desire to feele any true comfort to our own soules in the forgiuenesse of our owne sinnes When we cried vnto the Lord he heard our voice The truth of the former reason 〈◊〉 of 〈◊〉 setteth downe the loue of God to his people hearing their prayers sending his Angel and bringing them out of Egypt The doctrine out of these words considered in themselues is this Doctrine God loueth his people God loueth and fauoureth his owne people Howsoeuer they be hated of the world because they are not of the world but are chosen out of the world yet he setteth theÌ„ as a seale on his hart Cant 8 6 5 2. and as a signet on his arme Heereunto come the amiable and louely titles that Christ giueth to his Church calling it knocking vnto it saying Open vnto me my Sister my Loue my Doue my vndefiled for my head is full of dew and my lockes with the drops of the night So the Prophet expresseth his loue in the Psalme toward his people Albeit they were few in number yea Psal 105 12 13 14 15. very few and strangers in the Land and walked about from Nation to Nation from one Kingdome to another people yet suffered he no man to do theÌ„ harm but reproued Kings for their sakes saying Touch not mine annointed and do my Prophets no harme So Moses testifieth the same Deu. 7 6 7 8. The Lord thy God hath chosen thee to bee a precious people vnto himselfe aboue all people that are vpon the earth The Lord did not set his loue vpon you nor chuse you because ye were moe in number then any people for ye were the fewest of all people but because the lord loued you and would keepe the oath which hee had sworne vnto your fathers Ioshua 24 3. Psalm 78 70. Mathew 4 18 Luke 23.43 Acts 9 15. Thus God in great mercy brought Abraham from his Country tooke Dauid from the sheepfolds chose Peter and Andrew from their nets called Mathew from the custome conuerted the theefe vpon the crosse and turned Paul from a persecutour to be an Apostle beeing oftentimes found of them that sought not after him by all which testimonies and examples it appeareth that God doth shew himselfe good and gracious vnto his people The reasons are First because they are his Reason 1 sonnes and daughters This is an argument of great loue a testimony that he will not forsake vs for euer We are not onely the seruants and friends of God but the sonnes of God the spouse of Christ Indeed Christ is the naturall Son of God and the eldest brother by whom we are adopted to be the sons of God This reason the Apostle propoundeth 1 Iohn 3 1. Behold what loue the Father hath giuen to vs that we should be called the sonnes of God for this cause the world knoweth you not because it knoweth not him Great is the affection of feruent loue that parents beare toward their children no heart of any can wel expresse it but he that hath bin a father himselfe to feele it Others may well speake of it but they are not able to comprehend it And yet all their loue is a cold frozen loue yea it is no loue indeed yea it is no better then hatred in comparison of the loue that the Father of heauen and earth beareth to his children whose loue to vs is wonderfull passing the loue of men and women This the Prophet teacheth Can a woman forget her child and not haue compassion on the sonne of her wombe though they should forget yet will not I forget thee Es 49 15. Likewise Christ saith Mat. 7 9 10. What man is there among you which if his son 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 shal your Father which is in heauen giue good things to them that aske him Reason 2 Againe he hath sent his Sonne into the world who came from the bosome of his Father and tooke our nature vpon him he endured the infirmities of our nature the shame of the crosse the wrath of his Father to bring vs into his fauour He was punished we are pardoned he was charged with our sinnes we are discharged from our sinnes he was crucified we are acquitted he was condemned we are iustified Thus the Apostle Iohn reasoneth Heerein was the loue of God made manifest among vs 1 Ioh. 4 9 10. because God sent his onely begotten Sonne into this world that we might liue through him Heerein is that loue not that we loued God but that hee loued vs and sent his Sonne to be a reconciliation for our sins The naturall
in truth for heereby wee know that we are of the truth and shall before him assure our hearts It is not enough if we hurt no man it is required of vs to do good from the hart to feed the hungry to cloathe the naked to visite the sicke and to seeke all occasions of shewing our compassion vnto them Verse 17. We will not goe through the fields This is the fourth and last reason yeelded to the King of Edome to obtaine their purpose and passage through his country Wherein the Israelites promise a peaceable marching without doing wrong to any As if they should say We do not desire that our selues should be benefited The strength â—f the reason and you hindered our selues eased and you burdened our selues comforted and you greeued our selues to gaine and you to liue by the losse we couet no mans siluer nor gold we gape after no mans goods we will not take any possession of your country wee will not enter your fields we will not drink of your wels we will not inuade your vineyards we will not stay to take vp your places as our owne dwelling we will only make a thorow-fare among you keeping the Kings high way and not taking so much as a thread or shooe-latchet from any man to enrich our selues hauing learned not to do that to another which we would not haue done to our selues So theÌ„ the strength of the reason to mooue them to grant them free passage standeth in propounding laying before them their iust dealing toward them â—s good men â—eaâ—e with vs 〈◊〉 must our â—â—â—ng be toâ—â—â—â— them This may teach vs that as good men in loue and kindnes deale with vs so must we deale with them againe and with what measure they measure to vs it must be measured to them againe The Apostle describing the properties and effects of true loue affirmeth that It doth nothing vncomely it seeketh not her owne things it is not prouoked to anger it thinketh no euill Cor. 3 13 5 So our Sauiour hauing expounded the Commandements of the second Table compriseth the summe of them all in this saying Math. 7 12. Whatsoeuer ye would that men should do to you euen so do ye to them for this is the Law and the Prophets And there is good vse to bee made of this point that we learne to be so affected to others as we wish and desire in our hearts to haue others minded toward our selues Now there is no man but seeketh his owne good and desireth to be respected when hee wanteth the helpe of others therefore let vs doe good to other men let vs abstaine from wrongs and iniuries let vs hurt no man but procure the profite and safety one of another and euery man be a rule to himselfe of iust and vpright dealing toward his neighbours performing that to others which we require to be done to our selues We will not goe through the fields nor the vineyards c. We will goe vp by the high way Hauing in the former Doctrine pointed out the strength of the reason The truth of the reason let vs now proceede to consider the words themselues by themselues wherein we see the solemne promise the people make to obserue the rule of charity law of equity to know their owne froÌ„ other mens goods to medle nothing with that which belonged to others We learne from hence that Gods people must offer no wrong Doctrine Gods people must abstaine from wrongs and iniuries nor violently intrude themselues vpon the possessions of other men In that the Israelites shew their innocency and harmelesse purpose the seruants of God must learne to abstaine from all iniuries fraud and oppression Hereunto cometh the commandement Deut. 24 17. Thou shalt not peruert the right of the stranger nor of the fatherlesse nor take a widowes raiment to pledge So Zeph. 1 â— I will visite all those that dance vpon the threshold so proudly which fill their masters houses with cruelty and deceit Likewise when the souldiers demaunded of Iohn the Baptist what they should do he said vnto them Do violence to no man neither accuse any falsly Luke 3 14. and be content with your wages Thus the Apostle also teacheth shewing that loue suffereth long 1 Cor. 13 4 6. is bountifull enuieth not boasteth not it selfe is not puffed vp reioyceth not in iniquity but reioyceth in the truth And in another place Let him that hath stole steale no more but let him rather labour Eph. 4 28. and worke with his hands the thing which is good that he may haue to giue vnto him that needeth Thus we see this is a plaine and euident truth that no deceit defrauding of our brethren whether openly or closely whether in bargaining or out of bargaining must be vsed among the people of God And no maruaile For first we are called to better things It standeth not therefore with Reason 1 our profession to intrude vpon other mens substance and to vse vniust dealing in heart or deed being forbidden to steale or to hurt any man This the Apostle vrgeth 1 Thessalonians chapter 4 verse 7. Let no man oppresse or defraud his brother in any matter for God hath not called vs to vncleannesse but vnto holinesse We must euery one know the end of our calling which is that we should be holy vnblameable before him that hath called vs out of darknesse into his maruailous light Therefore brethren partakers of the heauenly vocation let vs walke so as we may adorne the Gospel of Christ and beautifie our profession of the doctrine of Christ If then any that is called a brother or a christian walke inordinately and liue wickedly if he circumuent any man if he oppresse his brother this must be charged vpon his person not vpon his calling be imputed to the man not to his profession as the manner of some is who are ready to catch the least aduantage to speake euill of the truth of God For our calling is heauenly and our profession is holy it will not beare out any vniust practise Reason 2 Againe God is a iust Iudge an auenger of all wrongfull dealing betweene man man It is God that distributeth this worlds good and the things of this life to whomsoeuer hee pleaseth He is the generall Lord of the whole world he hath the souereigne right in his own hand and hath in most excellent wisedome distributed and disposed to euery man his seuerall portion and no man lawfully enioyeth any thing but by the gift and giuing of God So theâ— whosoeuer circumuenteth his brother getteth any thing from him by fraud impaireth any way his wealth crosseth Gods ordinance inuerteth his order and will bring in a new and another diuision of the earth theÌ„ God hath made For whereas God hath saide This man shall haue this portion he shall haue this house this horse this land this money this corne this cattell the theefe
are cut off by death do renue the Leuitical priesthood and labour to raise it out of the graue which hath long ago bene buried with honor For this is common to them both to end their daies and leaue their Priesthood to others so that the Dart which the Apostle casteth against the Leuiticall Priesthood pierceth and perisheth the very heart of the Popish priesthood when he saith and proueth that there can bee no other Priests but Christ vnder the new Testament Heb. 7 23 24. because he continueth for euer considering that the multitude of Priests and succession of them one after another ariseth from the imperfection and insufficiency of the Priests which were continually by death taken away If then the vpstart Priests of the Sinagogue of Rome will bee Priests properly they cannot be Priests after the order of Melchizedek as they wretchedly and blasphemously claime themselues to bee who was both King and Priest Heb 7 5. neither cā they be successors of Christ forasmuch as hee hath none to succeede him For if the Iews might not continue to offer their sacrifices and oblations after the sacrifice of Christ was once offered because it was perfect and all-sufficient yea the consummation of all that went before it followeth that the Popish sacrifice being an addition vnto that which is perfect as a rotten and ragged patch to a new garment cannot stand but is to bee throwne downe and abolished like an abhominable idoll Verse 29. All the house of Israel wept for Aaron thirty daies when the Congregation saw that Aaron was dead The last point obserued in this chapter is the affection of the people after the death of Aaron one of the chiefe pillars and protectors of the Church and of true Religion among the Israelites They mourne for him not a day or a weeke but a whole month to declare what a sensible feeling they had of the incomparable losse of the Church We learne hereby that when the chiefe members stayes props Doctrin◠When the cheefest p◠of the C◠be takē a◠the rest a◠bee gree◠1 Thess 4 ◠and pillars of the church be taken away the rest of the parts are to be hūbled and touched to the quicke for the same True it is a measure in mourning and lamentation is to be vsed that wee bee not sorry as men without hope yet by this example wee see it is lawfull to mourne for the dead the greater losse the Church hath receyued the greater lamentation and greefe ought to bee expressed This is euident by the practise of Gods seruants in all ages of the Church proportioning their sorrow according to the greatnesse of their losse We see Ge. 50 1 10 11. when God called Iacob to himselfe out of this worlde a Father of the Church and a great light that shined not onely within the dores of his owne family but in the darknesse of Egypt hee was greatly and exceedingly lamented for the space of seuenty dayes so that the Canaanites said This is a great mourning vnto the Egyptians So when Moses the seruant of the Lord died like vnto whom there arose not a Prophet in Israel vnto whom GOD spake not by vision or dreame but face to face as a man talketh with his friend Deut. 34 8. the children of Israel mourned for him thirty dayes whom hee had guided with a fatherly care many yeeres So when Samuel another principall pillar of the house of God dyed 1 Sam 25 1. All Israel assembled and mourned for him and buried him in his own house at Ramah When God took away good King Iosiah like to whom there was no King before him that turned to the Lord with all his heart and with all his soule 2 King 2◠and with al his might according to all the law of Moses who bowed neither to the right hand nor to the left who remembred his Creator in the dayes of his youth and honoured God with the first fruites of his life all Iudah and Ierusalem mourned for him 2 Chron. 35 23 24. yea Ieremy lamented Iosiah and al the singing men and singing women mourned for him in their lamentations and made the same for an ordinance to Israel behold they be written in the Lamentations But touching Iehoiakim the son of Iosia who degenerated from his father walked not in his wayes 〈◊〉 22 1◠19 it is said They shall not lament him saying Ah my Brother or ah my Sister neyther shall they mourne for him saying Ah Lord or ah his glory he shall be buried as an Asse is buryed euen drawne and cast forth without the gates of Ierusalem The like comparison wee see in the new Testament when as Stephen was stoned a faithfull witnesse of Christ a worthy member of the Church and a constant defender of the faith 〈◊〉 8 2. certaine men carried him to be buried and made great lamentation for him But when Ananias and Sapphira filled with Sathan keeping away part of the price of their possession tempting the Spirit and lying vnto God fell downe and gaue vp the ghost 〈◊〉 5 5 10. young men arose tooke them vp and buried them but no mention of any teares or lamentatiō much lesse of any great lamentation made for them God swept them away as dung from the earth for their hypocrisie but the Church lamented not the death of these wicked persons So then to omit many other examples that might bee alledged we see that howsoeuer men may be mourned for in a natural affection compassion by their friends and kinsfolks yet chiefly and principally we are to bewaile the losse of the church whē such are taken away as might do good seruice to God and his people Reason 1 This truth appeareth by good force of reason First the Ministers are as the Chariots horsemen of Israel in their Ministery that is the strength and defence of the Church and Commonwealth Therfore Elisha seeing Eliah taken vp by a whirlewinde into heauen cryed out Kings ◠12. My father my father the Chariot of Israel the horsemen thereof And as Elisha said of Eliah so did Ioash the King of Israel of Elisha For being sicke of his sicknesse whereof hee dyed the King came downe vnto him King 13 14. and wept vpon his face and said O my father my father the Chariot of Israel and the horsemen of the same Thus spake the King himselfe to the Prophet and these honorable Titles he gaue vnto him And no maruell For they fight and bend their forces against swearing blasphemy contempt of Gods word prophaning of his Sabbaths whoredome drunkennesse idlenesse couetousnesse and such like as lay vs open to the wrath of God These and such like sinnes are they that weaken the land and lay it naked to the inuasion of enemies 〈◊〉 32 25. as appeareth Exo. 32 25. Moses saw that by their idolatry the people were naked for Aaron had made them naked vnto shame among
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
they oppressed him with iniuries and banished him their country and yet behold they are constrained immediately to seeke peace of him and to make a couenant with him so that albeit they hated him and put him away from them yet the King his Captaine are glad to come vnto him Gen. 26 24 25 26. For they feared him and saw certainly that the Lord was with him The like submission we see in Pharaoh albeit he hardened his hart and often had contemned and reuiled Moses yet in the greeuousnesse of the iudgement he sendeth for Moses and Aaron and saith I haue now sinned the Lord is righteous but I and my people are wicked pray ye vnto the Lord for mee that there be no more mighty thunders amd haile Exod. 9 27 and 11 8. Such an example is recorded 1 Kings 13 4 6 touching Ieroboam who albeit he regarded not the word of the Prophet but raged against him and stretched out his hand from the Altar saying Lay hold on him yet when his hand was dryed vp so as he could not pull it in againe vnto him he humbled himselfe greatly in the present feeling of this punishment and besought that Prophet to pray to the Lord his God and make intercession for him that his hand might be restored Thus Saul seeketh to Dauid 1 Sam. 24 21 22. Belteshazzar to Daniel Dan. 5 12 13. Zedekiah to Ieremy Ier. 37 3. The foolish virgins to the wise Mat. 25 8. Haman had conspired the destruction of the Church and thirsted after the bloudy massacre of the Saints of God whose death is precious in his sight yet in the end he saw mischiefe prepared for him he stood vp to make request for his life vnto Queene Ester chap. 3 9 and 7 7. Thus the saying and sentence of the wise man is verified Prou. 14 19. The euill shall bow before the good and the wicked at the gates of the righteous Neither let vs doubt of this truth or greatly maruaile at it For God hath planted imprinted Reason 1 such a maiesty in the person of those that are vnfainedly godly truely religious that the most desperate and despightfull wicked men feare their faces and reuerence their presence If then the vngodly feare them it is no great maruaile though they fal downe before them many times in submissiue manner But the vngodly do often feare them therefore it cannot seeme strange vnto vs if they do some reuerence vnto them This we see in Herod Mark 6.20 He feared Iohn Acts 4 21 and 5 26. knowing that he was a iust man and an holy and reuerenced him and when he heard him he did many things and heard him gladly So when the people saw how God heard the prayer of Samuel they feared Samuel exceedingly 1 Sam. 12 18. Such is the force of innocency that it conuinceth the enemies in their owne consciences and driueth them to do homage and vaile their bonnet to the seruants of God Againe it is the will of God that all such Reason 2 as humble themselues should be exalted and the lowly in heart should be aduanced so also such as exalt themselues should be brought low and therefore it is no maruaile if GOD euen in this life doe many times for the manifestation of his mercy and iustice lift vp the heads of his owne children Luke 14 11. cast downe the wicked vnder their feet Hence it is that Christ Iesus was so much delighted with this sentēce so often repeated by him in the Gospel Whosoeuer exalteth himselfe shall be brought low but he that humbleth himselfe shall be exalted Math. 23 12. Luke 18 14. Vse 1 Now let vs make vse of this doctrine First seeing the vnfaithfull be oftentimes constrained to sue to the faithfull for their helpe as the rich glutton did to Abraham let vs all learne to plant true godlinesse in our hearts and to turne to the Lord with all our soules that we may haue our part and portion in this preheminence and let vs walke worthy of our places and of this priuiledge honour and dignity Seeing almighty God maketh vs spirituall Kings to rule and reigne Reuel 1 6. and often subiecteth the wicked vnder vs let vs not be slaues to our owne lusts and corruptions but rule with authority and dominion ouer them and labor to subdue sinne vnto vs. We see the Princes of this world will not dishonour and debase thēselues with base Offices We are Kings and Princes to God in this life let vs then walke worthy of this dignity as the Apostle vrgeth this duty from vs 2 Thess 1 10 11. The Lord shall come to bee glorified in his Saints and to bee made maruailous in all them that beleeue in that day wherefore we also pray for you alwaies that our God may make you worthy for this Calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power Where we see that after he had set downe the great glory that belongeth to Gods children at the comming of Christ he exhorteth them to walke worthy of their calling seeing it shall be glorious with Christ and the vngodly shall be brought to vtter shame contempt dishonour reproch confusion There is no way to bring any to true honour but to purchase to our selues true godlinesse Therefore the Lord said 1 Sam. 2 30. Them that honour me I will honour and they that despise me shall be despised Old age is rightly honourable but it must bee found in the way of righteousnesse Prou. 16 31. This we see to haue beene in Iob chap. 29 7 8. When I went out to the gate euen to the iudgement seate and when I caused them to prepare my seate in the streete the young men saw me and hid themselues and the aged arose and stood vp the Princes staied their talk laid hand on their mouth Loe thus shall they be honoured that feare the Lord and therfore blessed is the estate condition of the godly Vse 2 Secondly seeing the wicked euen in this life are vrged to seeke mercy at the hands of godly men so that God here vpon earth bringeth downe their heads that before were lifted vp in great pride how much more shall this be verified in the life to come when the redemption of Gods children draweth neere their happinesse shall be perfected then they are appointed to triumph and to haue the victory ouer all their enemies tread the wicked vnder their feet For the true children of of God shall rule and ouer-rule the world and shall trample vpon the kingdome of darknes ouer hell death damnation the diuell the reprobate whatsoeuer setteth it selfe against their peace This the Lord from the beginning taught the Church Gen. 3 15. He shall breake thine head and thou shalt bruise his heele The diuell shall tempt Christ assault his members but not ouercome them whereas Christ shall conquer the power of death and make his
peace dwelled in our houses possessed our inheritances enioyed our lands and goods thus long but for the faithfull seruants of God who mind the peace of Sion Doubtlesse he would not spare the world one minute and moment of time but for the godly Hee would haue spared the cities of Sodome and Gomorrha 〈◊〉 18.32 if ten righteous persons had bin found in them For the faiths sake of Rahah who hid the spies and sent them out another way 〈◊〉 26. hee spared her kindred and her fathers house For the faith of Lot whose righteous soule was vexed day by day in seeing and hearing the vnclean conuersation of those sinfull men he would haue saued his sonnes in law 〈◊〉 12 that should haue married his daughters For Pauls sake a chosen vessel to beare the Name of God to the Gentiles he gaue freely those that sailed with him and saued their liues 〈◊〉 â—4 Thus wee see that for the godly he beareth with the vngodly but when they are safe and sealed in the forehead then iudgement shall come vpon the wicked Contrariwise a nation a cittie a towne an house and family is cursed for the society and company of the wicked The Israelites could not prosper at the siege of Ai so long as Achan was among them The Sea could not be calme the ship could not be safe the Marriners could not be at rest so long as vnrepentant and vnreformed Ionah was a burden vnto it for he said vnto them Take me and cast me into the Sea so shall the waues worke no more so troublesomely for I know that for my sake this great tempest is vpon you Wherefore it is a sweet and comfortable thing to bee in the number of the faithfull wee haue benefite by the prayers of the Church which pierce the eares of God and bring downe his blessings in great aboundance Verse 8. And the Lord said vnto Moses Make thee a fiery serpent We heard before how the people repented of their sinnes and how Moses prayed for pardon Now see how God remooueth his hand Psal 103.9 He will not alwaies chide nor keepe his anger for euer hee doth not deale with vs after our sinnes nor rewardeth vs according to our iniquities Indeed he sheweth oftentimes his seuere iudgments but so soone as the sinner is humbled hee receiueth him to mercy the sinne is pardoned and the punishment is remooued Doctrine God is merciful to greeuous sinners when they are penitent The doctrine from hence is this that God is mercifull to all penitent sinners Repentance once going before mercy followeth after albeit we sinne greeuously against him This the Prophet teacheth in the Name of God Esay 1.18 Ezek. 18.21 22 23. and 33.11 Dauid sinned exceedingly in numbring the people for which God sent a pestilence three dayes in Israel that many thousands dyed yet when his heart smote him that he said I haue sinned exceedingly 2 Sa. 24 17.18 1 Chr. 21.15 17. I haue done wickedly but these sheep what haue they done Let thine hand I pray thee bee against mee and against my fathers house and not on thy people for their destruction the Lord repented him of the euill and said to the Angel that destroyed It is enough let thine hand ceasse Let vs consider the reasons of Gods merciful Reason 1 dealing which are first the comfort and releefe of his people that none should to the end of the world despaire of obtaining of mercy For the mercy of God in Christ is aboue all his workes which he extendeth to thousands it is infinite without measure Hee pardoneth such offenders to make them examples to others of Gods great mercy hee receiueth them to fauour and remitteth their offences not onely to manifest his mercy to the offender himselfe but to teach others to resort and repaire vnto him for pardon and forgiuenesse When the Prophet testifieth that by acknowledging his sinne vnto God and confessing his wickednesse against himself he obtained the remission of his sinne and punishment of sinne he addeth immediately Therefore shall euery one that is godly Psal 32.5 6. make his prayer vnto thee in a time when thou mayest bee found This is the reason that the Apostle toucheth 1 Tim. 1. teaching that he was receiued to mercy for this cause That Iesus Christ shold first shew on him all long suffering vnto the example of them which shall in time to come beleeue in him vnto eternall life So then from these and such like examples of great sinners that haue obtained much mercy we likewise should be assured of the goodnesse of God for our saluation whensoeuer wee can bee brought to beleeue the Gospel repent from dead works Secondly the consideration of the nature Reason 2 of God ministreth a strong and inuincible reason to gaine our affections to yeeld to this truth For his mercy is aboundant and his goodnesse is infinite It surmounteth the reach and vnderstanding of all mortall men It passeth the highnesse of the heauens the depth of the earth the breadth of the Sea the power of the diuel the strength of the Law the measure of the whole world and nothing can be compared with the perfections of the Almighty Iob 11.7 8 9. Paul who before his conuersion to the faith which he sought to destroy was a blasphemer a Persecuter an oppresser maketh this the cause why he was receiued to mercy The grace of our Lord was exceeding aboundant with faith and loue 1 Tim. 1.14 which is in Christ Iesus that is giuing vnto me faith that chased away infidelity and loue that ouercame cruelty So the Lord maketh this the chiefe and principall cause why he spared that rebellious and idolatrous people The Lord the Lord strong mercifull and gracious slow to anger aboundant in goodnesse and truth forgiuing iniquity transgression and sinne Vse 1 The vses follow of this doctrine First we learne that there is no sinne that doth exceed the mercy of God None can say without iniury against his owne soule without reproach against God and giuing the lie to the glorious Maiestie of God My sinne is greater then can be forgiuen True it is there is an vnpardonable sinne Mat 12.31 that shall neuer bee forgiuen either in this world or in the world to come the blasphemy against the Spirit but that is because they cannot relent or repent that commit it they are so farre gone that they can neuer returne backe againe not because God is not able to forgiue it or that it doth exceed the mercies of God Seeing then vile sinners finde such infinite and vnspeakeable mercie let vs neuer despaire or doubt of his mercy fauor though we be suddenly ouertaken through infirmitie and fall into diuers and greeuous sinnes He hath mercy in store for such as haue beene exceeding sinners against him If they can repent of their sinnes his mercies are as great as himselfe Consider the examples of Peter that denyed
come yet his death was as forcible froÌ„ the beginning of the world is now also as auaileable and effectuall and shal be euer hereafter to the end of the world as when he hung vpon the Crosse in the dayes of his Passion and when the blood really streamed and issued out of his body The Israelites in the time of the Law were the children of God heires of eternall life and had the promises of saluation as well as we vnder the Gospel God did not seed them and fat them as swine in a stye but vnder certaine figures and types hee gaue them a taste of heauenly things The offering of bruite beasts in sacrifice was a signe that they were made partakers of the redemption wrought by the blood of Christ which was shed to wash away our sinnes Vnder the promise of giuing theÌ„ the earthly Canaan so often remeÌ„bred he gaue theÌ„ a taste representation of the heauenly inheritance The aboundance of temporall blessings was a pledge and earnest penny to them of the life eternall they hauing the same faith Ephe. 4.4 5. 1 Cor. 10. â— 4. the same Father the same spiritual meat the same spirituall drinke the same Lord the same hope the same heauen the same Christ that wee haue Albeit Gal. 4.1.2 3.4 they were as little children vnder tutors and gouernours and were taught in rude manner by shadowes and ceremonies which are as certaine pictures and looking glasses to behold the outward manner of his dispensation whereas wee are come to mans estate in comparison of them and behold Iesus Christ openly in the face we know his death resurrection ascension and opening the kingdome of heauen to vs. Therefore our Sauiour saith Ioh. 8.56 Your father AbrahaÌ„ reioyced to see my day and he saw it and was glad Heb. 11 13 14 15 16. So the Apostle to the Hebrewes sayth That the Fathers dyed in faith and receiued not the things promised but saw them afarre off beleeued them receiued them thankefully confessed that they were Pilgrims and strangers on the earth so that they iudged the promises made to them to bee spirituall and expected more then temporall blessings This is one point which we are to learne and imprint in our mindes touching the Iewes who had an image of the serpents lifted vp to teach them the doctrine of Christ hanging on the crosse If then the vnbeleeuing Iewes in these dayes blaspheme Christ crucified account the blood of the new Testament an vnholy thing and vnpossible to giue saluation let theÌ„ know that their fathers receiued life and recouered health by a brazen serpent an image without life and motion the meaning signification heereof were not hard but easie to gather sauing that the Apostle teacheth that their mindes are obstinate and that a veile is laid ouer their hearts in reading the old Testament so that they vnderstand nothing c. 1 Corin. 3 14. Thus doth God send them strong delusions that they should beleeue lies that all they might be damned which beleeued not the truth but had pleasure in vnrighteousnesse 2 Thess 2 11 12. Thus then we see that the Couenant which GOD made with man to be gracious and fauourable vnto them is one in substance and matter seeing there is but one God 1 Tim. 2 5. one Mediatour betweene God and man one faith one meane of reconciliation and one way of saluation to all that are saued and haue bin saued from the beginning Christ Iesus was appointed ouer all things to be the head of the Church by whom all the body is coupled and knit together Eph. 1 22 4 16. He is the way the truth and the life no man cometh to the Father but by him Iohn 1 18 and 14 6. All therefore he being onely the way as well vnder the Law as vnder the Gospel who were to be saued had respect to the only Mediatour Christ by whom alone they were reconciled to God and saued by faith The differences betweene the Iewes and vs were onely in certaine circumstances in promising of corporall benefits in giuing them outward signes and oblations in propounding things more obscurely and darkely in restraining his gifts and in limiting them to the Iewish Nation whereas otherwise the old and new couenant agree together not only in the Author of them which is God and in the Mediatour of them which is Christ but in the promises of grace touching remission of sinnes and euerlasting life to bee freely giuen for Christs fake and in the condition in respect of man that we should walke before him vprightly beleeue the Gospel vnfainedly Vse 2 Secondly we obserue from this similitude the naturall estate and condition of all mankinde what it is wee are all naturally stung with the poison of the olde serpent and the wound is mortall All the Israelites that were bitten by the fiery serpents whether deeply or but a â—ittle whether more or lesse whether once or often dyed the death if they vsed not the remedy ordained of God albeit the wound were slender and shalow So such as looke not on Christ hanging on the Crosse are sure to fall into damnation The guilt of sin is as the poyson of a serpent this we haue drawne froÌ„ our first parents by whose offence we are culpable of iudgement We are all stung with it vnto death The wound is so deep deadly that we are guilty of the transgression of Adam being in his loynes We haue the spawne and seed of all sinne in vs we are corrupt in soule and body we are prone to fall into the most dangerous and desperate sins The Israelites felt the anguish of the paine and the danger of death otherwise they would neuer haue looked vp to the brazen serpent If the sicke man finde not the want of his health feele not the greefe of his sicknesse feare not the losse of his life he wil neuer seeke to the Physition for ease and recouery And indeed what should it haue auailed these distressed Iewes to haue any recourse to the brazen ferpent vnlesse they had perceiued themselues to be stung euen to death and no other way or remedy to procure their deliuerance So it behooueth all of vs to haue a liuely and sencible feeling of our spirituall wounds We must know that sinne is as a poyson to the soule and the Law giueth strength to sinne We must be greeued for our sins which draw vpon vs the losse of Gods fauour more then for the lacke and losse of bodily health Let vs not therefore make a mock of sin We see no man will dally or delight in poyson no poyson is so dangerous to the body as sin is to the soule Let vs beware of the wiles and subtilties of the old serpent lest as he beguiled Eue through his craftinesse so hee corrupt our mindes from the simplicity that is in Christ 2 Cor. 11â— carry vs headlong to destruction and damnation of soule and
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
mad and franticke immediately after their reproaches and indignities shewed against the seruants of God and ran vp and downe iustifying those in words whom they had condemned in deed And scarce any of them escaped but the hand of GOD was strongly and strangely vpon them all before they dyed To tell vs and teach vs this trueth that the persecutors of the Church defiled with the blood of the Saints shall not alway escape vnpunished albeit for a time they doe preuaile The Reasons are these First because God Reason 1 is true in all his words iust in all his works He is a most righteous Iudge who will take his owne cause into his hands and be glorified in the confusion of his aduersaries It cannot therefore be that they should escape seeing GOD so tendereth them their blood is precious in his sight Matth. 23 35. Not one drop of it shall fal to the ground vnreuenged he hath said Psal 105 35. Touch not mine annointed do my Prophets no harm He hath put all their teares in his bottle such as touch them to do them hurt do touch the apple of his own eye Yea whatsoeuer iniuries wroÌ„gs oppressions and indignities are offered vnto them he accounteth them as done vnto himselfe This our Sauiour testified from heauen when Paul made hauocke of the Church and breathed out threatnings against the Saints saying Saul Saul why persecutest thou me Actes 9 4. They haue not to do onely with men they fight against God and therefore shall not preuaile This reason is vrged by the Apostle 2 Th. 1.6 7. It is a righteous thing with God to recompence tribulation to them that trouble you to you which are troubled rest with vs when the Lord Iesus shall shew himselfe from heauen with his mighty Angels Againe he is a gracious God and merciful Reason 2 to his people therefore in his good time hee will punish their enemies and those that hate them He is as pittifull toward his children as he is iust against all their aduersaries This the Prophet expressely handleth at large Psalme 136 1â— 16 17 18. c. He ouerthrew Pharao his hoast in the red sea for his mercy endureth for euer which smote great Kings for his mercie endureth for euer and slew mighty Kinges for his mercy endureth for euer as Sihon King of the Amorites for his mercy endureth for euer and Og the King of Bashan for his mercy endureth for euer And gaue their Land for an heritage for his mercie endureth for euer euen an heritage vnto Israel his seruant for his mercy endureth for euer It remaineth to make vse and application of this Doctrine First it is a great comfort to the Church to consider how God is mindfull of vs in our distresses he doth not forget our afflictions he seeth the iniuries that are offered vnto vs as he surely saw the trouble of his people in Egypt and therefore we ought not to sinke downe in our miseries No chastising indeed for the present time seemeth to bee ioyous but greeuous but afterward it bringeth the quiet fruite of righteousnesse to them that are thereby exercised Heb. 12 11. So that in the midst of them we must reioyce Knowing that tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. Rom. 5 3 4 5. Albeit hee make vs runne through fire and water hee will in the ende bring vs to a sweete place of rest Let vs not therefore be dismayed for tribulation all that will liue godly in Christ Iesus must suffer persecution Let vs not be ashamed of the Gospel of Christ Which is the power of God to saluation vnto all that beleeue Let vs waite for the day of our deliuerance assuring our selues that albeit the enemies of Gods people and Religion band themselues and assemble together against the Lord and against his Christ yet in the end he shall crush them with a Scepter of Iron â—m 2 2 9. and breake them in peeces like a Potters vessell not leaue so great iniquity vnpunished Thus doth Moses comfort the people Exod. 14. Feare ye not stand still and behold the saluation of the Lord which he will shew to you this day for the Egiptians whom ye haue seene this day ye shall neuer see them againe the Lord will fight for you therefore hold you your peace He will harden the hearts of the Egiptians and will get him honour vpon Pharaoh and vpon all his hoast and vpon all his Chariots and vpon his Horsemen to shew his power in theÌ„ and to declare his Name throughout all the world Thus doth God comfort Abraham Gen. 15 by foretelling that the same Nation which should deale so churlishly and cruelly with his posterity should not alway escape vnpunished but in the end he would recompence them according to their desarts Know for a surety that thy seed shall bee a Stranger in a Land that is not theirs foure hundreth years and shall serue theÌ„ and they shall intreate theÌ„ euill notwithstanding the Nation whom they shall serue I will iudge and afterward shall they come foorth with great substance Gen. 15 13 14. As if the Lord should haue said vnto him I would not haue thee dismayed and discouraged O Abraham by these heauy tydings which I haue told thee that thy children shall be strangers in a strange Land and not onely strangers but be made seruants and bondslaues and not onely made slaues but be euilly and despitefully handled thus God by a Rhetoricall Gradation seemeth to augment his sorrowes rather I would haue thee strengthen thy faith against this tentation comfort thy heart with this cogitation that I will in the end punish that barbarous Nation and bring vpon it all those euils which it hath brought vpon thy posterity when they haue filled to the full the measure of their sins The truth of this promise is set downe in the booke of Exodus from the seuenth chapter to the fifteenth which we may reade and in reading consider that God is true in all his promises and Prophesies and will accomplish whatsoeuer he hath spoken for the confusion and destruction of his enemies Let vs therefore comfort our selues and comfort one another in these things that God will arise and his enemies shall be scattered Secondly let vs refraine anger and reuenge Vse 2 toward such as deale euilly with vs. It is the nature of flesh and blood to rise in choler to desire reuenge and not to put vp wrongs and iniuries We must be more then a lumpe of flesh if we will be the children of God We see that Stephen when he was stoned prayed for his persecutors Lord lay not this sinne to their charge Acts 7 60. The like wee see in Christ our Sauiour toward those that crucified him The consideration of this truth that God
a sort the Lord also doth it who as a iust Iudge for the wickednes of the world and contempt of the Gospel letteth loose Satan to deceiue in his heauy yet righteous iudgement So the Apostle teacheth that God shall send strong delusions that they shall beleeue lies that will not imbrace and receiue the truth 2 Thes 2 11. The vses are to be thought vpon and to be Vse 1 learned of vs. First maruaile not if wicked meÌ„ many times prosper and preuaile For if God vse them as his Rods and enableth them to worke his will albeit they do not feare God nor purpose to serue him nor ayme at his glory yet they shall ouercome and haue the vpper hand for God hath sent them God hath armed them God hath saide vnto them goe and prosper Let vs not therefore thinke when euill men preuaile that all things are shufled hudled together let vs not doubt of Gods high prouidence ouer-ruling the world let vs not make prosperity a note of the Church as if it were alwaies here in flourishing estate multiplying in wealth aboundâ—ng in friends glorious in victories flowing in honours increasing in multitudes and excelling in outward priuiledges for God many times raiseth vp the heads of euill men to bring mighty things to passe This the Prophet Ezekiel declareth chap. 29 18 19 20. Sonne of Man Nebuchadnezzar King of Babel caused his army to serue a great seruice against Tyrus euery head was made bald and euery shoulder was made bare yet had he no wages nor yet his army for Tyrus for the seruice that he serued against it therefore thus saith the Lord God Behold I will giue the Land of Egipt to the King of Babel and he shall take her multitude and spoile her spoile and take her prey and it shall bee the wages of his army I haue giuen him the Land of Egipt for his labour that he serued against it because they wrought for me saith the Lord God Where the Prophet sheweth that Nebuchadnezzar had serued Gods prouidence in the siedge and sacking of Tyrus and therfore he had another kingdome giuen him for it and blessed with victory ouer other enemies This is the reason why euill men are set vp and haue a reward of temporall blessings because they are Gods souldiers and are vnder his pay who suffereth them not to goe and depart without their wages Thus all earthly things fall out alike to all there is the same outward condition belonging to all To the iust and vniust to the pure and to the polluted Eccles 9 2. Secondly let vs from hence know assuredly there are no waies to withstand his wrath Vse 2 no policy to preuent his iudgments no force that can resist his purposes We see how many meanes he hath to bring forth his decrees he can make the vngodly serue him whensoeuer he will command them True it is Gods children guided by his Spirit and framed to the obedience of his will will alwayes be seruiceable to him with cheerefulnes of heart and willingnes of minde If he command his aduersaries any worke they must obey him albeit against their wils hee enforceth them as slaues to do his will Whatsoeuer their purposes be God disposeth them to bring his own decrees to passe What man then can promise to himselfe rest and peace or thinke to winde himselfe from the hand of God or escape the sentence gone out against him or stand against God comming out to take vengeance vpon him Seeing he hath so many seruants in readinesse set in battell aray to performe his purposes and can single out what instruments he listeth albeit as euill as themselues This the Prophets teach euery where to the terror of al Gods enemies Consider that Ieremy is bold and saith to Zedekiah King of Iudah Deceiue not your selues saying The Chaldeans shall surely depart from vs â— 37 9 10. for they shall not depart for though ye had smitten the whole hoast of the Chaldeans that fight against you and there remained but wounded men among them yet should euery man rise vp in his Tent and burne this City with fire The destruction of the vngodly hangeth not vpon the power and pleasure of men nor on the might and multitude of Souldiers but on the iudgment of God who giueth strength to the weake and courage to the coward and might to the maimed man to root out and to destroy This should greatly humble and terrifie the wicked man that promiseth safety security to himselfe who notwithstanding lyeth open euery way to the wrath and indignation of God Lastly let the people of God comfort theÌ„selues Vse 3 though they be ouer-burdened and ouer-mastered by them A time will come and loe it tarrieth not when those wicked men that oppresse and vexe the Church shall bee rooted out The Lord of hoasts hath men and Angels and all creatures to worke out their destruction he can whistle for other enemies as euill as themselues to come against them to conquer and ouercome them Be not therefore daunted to see them rule and reigne Fret not thy selfe because of the euill men neither be enuious for the euill doers â— 37 1 2 3 â—6 for they shall soone be cut downe like grasse and shall wither as the greene Hearb Trust in the Lord and do good dwell in the Land and thou shalt be fed assuredly I haue seene the wicked strong and spreading himselfe like a greene Bay-tree yet he passed away and loe he was gone and I sought him but he could not be found Let vs therefore no whit bee troubled to see the enemies of God and of the godly exalted and lifted vp they are set in slippery places they are suddenly destroyed and horribly consumed as a dreame when one awaketh For God sendeth an euill spirit among them as hee did betweene Abimelech and the men of Shichem to bee reuenged of the cruelty which they had shewed toward the 70. sonnes of Ierubbaal Iudg. 9 23 24. We see this in the deliuery of the Church out of Babylon God stirred vp the Medes Persians as great idolaters as proud and prophane persons as themselues and by Cyrus deliuered them whom long before he had designed and deputed to that worke This the Prophet Esay sheweth chap. 21 2 10. So theâ—â— albeit the Church were as it were thressed with a Flaile and a Cartwheele turned vpon their backes albeit their loynes were filled with sorrow yet shall their enemies come to ruine and destruction Babel is fallen it is fallen and all the Images of her Gods hath hee broken to the ground Esay 21 9. Howsoeuer therefore the estate of the Church in Babylon seemed desperate and past al hope of recouering her former glory yet we see God wanted not waies and meanes to free his chosen people and set them at liberty he raised the Medes and Persians to leade them by the hand out of the hand of their oppressors His hand is not now shortened
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
chapter of Deuteronomy And his very drift and purpose was to curse that is to bewitch them and so to weaken them with his enchantments that they might be a cursed and detested a loathsome and forlorne people So it is noted that when the Embassadors came first vnto him to acquaint him with the purpose of Balak they had the reward of the soothsaying in their hands Numb 22 7. Yea when the Lord opened the mouth of Balaam to vtter his will against his owne will the truth hath this wretch vpon the racke he confesseth that all his sorcery and soothsaying could not preuaile against Gods people saying There is no sorcery against Iacob nor soothsaying against Israel Numb 23 23. This also sundry of the Fathers affirme that he was famous in art-magicke Aug Ser◠〈◊〉 de 〈◊〉 and mighty in working by hurtfull charmes and therby grew in great estimation among all the people of the East This likewise is the iudgment of Origen Gregory Nissen Basil and others reputing him as a Prophet of the diuell thinking he had bene oftentimes hyred for like purposes perswading themselues he had made many like experiments of his science in former times Lastly the manner of his whole proceeding â—m 24 1. in going to fetch diuinations and answers from the diuell and in preparing seuen Altars seuen Bullocks seuen Rams seuen sacrifices is altogether correspondent and answerable to the ancient Discipline of the Magitians â—natur hist 〈◊〉 8. cap. 10. 〈◊〉 Chil. 1. 〈◊〉 1. 〈◊〉 Echog 8. who ascribed a certaine kinde of heauenly force and vertue vnto vneuen numbers as appeareth by the Poet Numero Deus impare gaudet that is A mystery diuine it is that God Delighted is in numbers that are odde This deuise proceeded at the first from the Pythagoreans â—â—an in lib. 4 â—ap cap. 14. 〈◊〉 lib. 14 â—â—ph 〈◊〉 in lib. 〈◊〉 who made all things to be the resemblance similitude of numbers whom Aristotle and Galen in many places laughed to scorne Wherefore seeing we haue sufficiently proued by testimony of the Scripture and authority of the ancient Fathers that Balaam was no better then a Witch Sorcerer therfore he dealeth in all his actions according to the learning of the Augures and soothsaying which we will vnfold for our better vnderstaÌ„ding of this History in the last conclusion Hitherto we haue spoken of the person of Balaam and haue discouered his wicked life his wretched idolatry his execrable sorcery we haue made it plaine that both Balak the King and Balaam the false Prophet were of the vnbeleeuing Gentiles without hope in God without beleefe in Christ without taste of religion without sparke or spice of godlinesse so that in the next place wee will lay downe certaine rules of the base or bastard religion of these Nations and vpon those coÌ„clusions as vpon a sure and certaine foundation wee will build the interpretation of this place 〈◊〉 fourth â—â—clusion Therefore the fourth conclusion shall be that the Gentiles had and held many gods onely the people of Israel beleeued and worshipped one God to whom Moses said Heare O Israel the Lord our God is Lord onely Deut 6 4. When Salomon by marrying strange wiues embraced also a strange religion it is noted that his wiues turned his heart after other gods So that he followed Ashtaroth the god of the Zidonians Milcom the abhomination of the Ammonites and Chemosh the Idoll of the Moabites 1 Kings 11 4 5. This the Apostle Paul plainly teacheth 1 Cor 8 4 5 6. We know that an Idoll is nothing in the world and that there is none other God but one For though there be that are called gods whether in heauen or in earth as there bee many gods and many lords yet vnto vs there is but one God which is that Father of whom are all things and we by him Where we see the true religioÌ„ touching one God is opposed against the superstition of the Infidels touching the plurality and multitude of gods Thus then we see that in the corrupt opinion of corrupt men they had many gods some worshipping the Sunne the Moone the Starres some the Angels others Iupiter Mars Mercury Diana and many such of like sort For being left to the vanity of their owne minde they gaue diuine worship wheresoeuer any diuine gift appeared in any creature And so while they professed themselues to be wise they became fooles They turned the truth of God into a ly Rom. 1 22 25 28. worshipt the creature insted of the Creator which is blessed for euer so God gaue them vp to their hearts lusts and deliuered them vp into a reprobate mind to do those things which are not conuenient The fift conclusion The fift conclusion is that as they beleeued many gods so they imagined that euery people had his protecting god to be their patron and protection to store them with blessings and to preserue them from their enemies In each Towne and City one was chosen to bee the Deus tutelaris that is the Patron of the place for euery house is a little City or rather euery City a great house Viues his annot on August de Ciuit. Dei lib. 1. cap. 3. When he was well pleased then they prospered when he was angry they were ouercome destroied Macrob. Saturn lib. 3. cap 9. Herodian lib. 8. as is testified by sundry writers of good credit Thus do the Papists at this day For as they call vpon sundry Saints for sundry purposes vpon some for the plague vpon others for the safe deliuerance of women vpon others for the tempests on the sea vpon others to obtaine faire weather and haue a seuerall Saint for euery season so they account them their Patrons and call them by the name of their protecting gods Paâ—l Ioui hist lib. 24. as appeareth by Paulus Iouius one of their owne writers of histories Thus wee see that the idolatry of our time is indeed and in truth the same with the ancient idolatry of the heathen so that albeit the names of the Idols bee changed yet the nature of the idolatry is still retained Now the truth of our conclusion is euidently collected gathered out of the Scriptures Hereunto commeth the reason produced by Iephtah to auow the lawfulnes of inheriting the Cities of the Amorites which Israel had conquered by the sword held by prescription for three hundred yeeres Iudg. 11 24. Wouldest not thou possesse that which Chemosh thy god giueth thee to possesse So whomsoeuer the Lord our God driueth out before vs them will we possesse This also appeareth in the description of the wickednesse of Ahaz 2 Chron. 28 23. In the time of his tribulation did hee yet trespasse more against the Lord for he sacrificed vnto the gods of Damascus which he falsly supposed had plagued him and he said Because the gods of the Kings of Aram helped them I will sacrifice vnto them and
City which now is ours but by and by shall be thine where thou shalt receyue a Temple beseeming thy might and Maiestie And to conclude if we would yet further vnderstand the order and manner of this Magicall supeâ—stition we may read the very forme and fashion aâ— large which those nations vsed in Macrobius whom before wee recited Si Deus â—râ—b Satur. 〈◊〉 cap. â— â—uâ— in â—ib 2 â—ad si dea est c. that is whether it be god or goddesse that haue vndertaken the guidaÌ„ce and gardianship of this City and people we pray and beseech you to forsake this Citie and people to relinquish their places temples holy things and to depart without them strike ye a feare into the hearts of that people and City betray them and come to our side defend our Armies protect our Cities safegard our Temples c. This was the charge that was vsed when they went to the siedge and sacking of any City and in this manner they prayed which was made when the Romans as called out the gods of Carthage to come vnto them The like we reade in Appian also in his booke of the Parthian wars â—â—m debeâ—l â—th I confesse I haue stoode ouerlong in handling and debating these points 〈◊〉 apâ—â—ica◠〈…〉 câ—â—â—â—â—â—iâ— to the 〈◊〉 in haÌ„d which I haue laide as the foundation of all that followeth and serueth to cleere such doubts as arise out of the text and is nothing at all from the purpose of that which we haue in hand For these points as certaine Principles being thus concluded may easily be applyed to our present purpose and comparing the fashions of the Gentiles with the fitnesse of the person that the King of Moab chose and by whom hee proceedeth in this practise we may euidently gather the true sence of this history and see how the whole matter was carried and conueâ—ed For as the manner of the vnbelâ—euing Nâ—tions was to sue and seeke to the gods of thâ—â—r enemies to forsake them betake them selues to their side so Balaam being a notable and notorious sorcerer as we haue prooued before in the third Conclusion worketh by the Principles of sorcery and intendeth to begin his businesse and whole action by calling vp the protecting God of the Israelites which indeed was the true Iehouah as we see in the Chapters following by the words of Balaam himselfe Besides we may be the rather induced to receiue and beleeue this truth if we consider that all this sorcery and superstition had his first originall and beginning out of the East from whence Balaam came these were the manners of the men of the east as appeareth in Pliny before remembred Iustin hist lâ—b 1 Polid de inâ—â—â—n rer lib. 1 c. 24. and in others who excelled all other people in the Art of Magicke so that the manners and the man arose both of one place Furthermore as the sorcerers in Egypt being confounded by the mighty power of God in a base creature confessed the miracles of Moses to be wroght by the finger of God so when this soothsayer hath assayed at sundry times and in diuers manners to worke his will in the end he witnesseth with his owne mouth Numb 23 23. that there was no sorcery effectuall against Iacob nor soothsaying against Israel Lastly we may obserue how he calleth the Lord his God verse 18. I cannot go beyond the word of the Lord my God because he knew if he should work any thing against Israel he must do it by their owne God For he doth not vse these words as the faithfull do in a special feeling of Gods fauour and in the particular assurance and affiance of their owne faith inasmuch as he was a couetous wretch and an old witch as the Scriptures witnes but his meaning is he is the God whom in all this cause I haue heed of and by whoÌ„ I must of necessity deale withall Hee saith no more of him then he would haue done of the Idoll-god of any Idolatrous people he would haue called him his god as being the god by whom hee must worke all his feats Thus then Balaam intending to bewitch Israel he must by the rules of his own profession coniure vp the God of the Israelites whereupon it was that he deferred the Messengers sent vnto him As if he should say vnto them If I worke not by him ye cannot preuaile ouer his people he must first bee drawne to your side and afterward ye shal easily obtaine the other Neither let any heere obiect against these things that Balaam was ignorant of the true God or that it agreeth not to the nature of God to reueale himselfe to Magitians and to attend vpon their trumpery For albeit he did not acknowledge him to be the Creator and Gouernor of the world by whom all things stand or fall yet he knew him to bee the God of the Israelites which was sufficient for his purpose so that he meaneth not in speaking of the â—ord his owne false gods but hee consulteth with the true God as sundry places in this present Chapter make manifest Numb 22 8 18 19. as when he saith He would answer them as the Lord shold say vnto him and that hee cannot go beyond the word of the Lord. So that he asketh counsell of the true God and receiueth his answer of the true God And this he doth not as a Prophet of God but as a Sorcerer Neither may wee thinke it strange that God should haue ought to do with witches and wizâ—rds seeing he giueth answer not only to his owne people that cleaue vnto him and call vpon his name but to such as are out of the very bosome of the church for his peoples sake sometimes reprouing them sometimes instructing them somtimes conuincing them of euill and alwayes leauing them without excuse As here he teacheth Balaam that all his coniurations enchantments were vaine and voide seeing hee hath decreed and determined so to continue his blessing vnto the end toward the Israelites as that no deuice of man or worke of the diuell shall be able to hinder or lessen or abolish the same as we shall see afterward Verse 3. And the Moabites were sore afraid of the people Hauing in the former words serched into the meaning of this history and examined the seueral circumstances therof now let vs come to the doctrines that arise out of this diuision And first see the occasion of the Moabites confederating themselues with the Midianites and the proiect of them both in sending out to a cunning man to helpe them namely a sodaine feare arising in their hearts danting all their courage weakening all their strength and driuing them into despaire Israel was an innocent and harmelesse people professing righteousnesse abstaining from all wrongs surceasing from all iniuries for conscience sake as we saw before when they desired passage throgh the lands of the Edomits and the Amorites Numb 20 19. Deut. 2 25.
they would not enter into their fieldes they would not meddle with their vineyards they would not drinke of their water freely yet see with what a terror and trembling they were stricken at the approch of the Israelites neere their borders And this was the heauy hand of God vpon them as Moses declareth Deut. 2. This day will I begin to send thy feare and thy dread vpon all people vnder the whol heauen which shall heare thy fame and shall tremble and quake before thee Heereby we learne for our instruction That the enemies of God and his people are many times afraid where no true cause of any feare is Doctrine Euil men fear where no feare is Euill men are often afrayd of the people of God that faine would liue in peace So Saul liued in continual feare of Dauid 1 Sam. 18 15 29 he was vexed disquieted in heart and neuer in rest although hee weâ—e harmlesse though he sought peace and ensued after it yea the more Dauid prospered the more Saul feared him So did Pharaoh and the Egyptians feare the Israelites when they began to multiply and increase in abundance Exod. 1.12 Thus Herod feared Iohn knowing that he was a iust and holy man reuerencing him greatly hearing him gladly doing many things at his preaching Mark 6 20. Thus the high Priest feared the Apostles and the officers of the people Acts 5 26. WheÌ„ Herod and the rest of Ierusalem heard of the birth of a new King they were greatly troubled and perplexed in mind Mat 2.3 Al these things confirme the truth of this doctrine verifie the saying of the wise man The wicked flye when none pursueth but the righteous are bold as a Lion Prou. 28 1. Reason 1 The Reasons are these First because an euill man carrieth in his owne bosome a conscience for sinne which striketh and accuseth him which citeth and summoneth him before the barre of Gods iudgement seate Albeit no man can bee deposed against him albeit none can giue sentence and iudgement against him yet hee carrieth that about him which is instead of all Mala mens Tert. 〈…〉 1. sc 2. malus animus as the Poet sayth An euill minde an euill meaning an euill conscience arraigning him at the Tribunall of the eternall Iudge who shall giue to euery one according to his workes It shall serue as plaintiffe witnesse iudge and executioner against him This is confirmed vnto vs by many examples in the word of God When Cain had slaine his owne brother shed his innocent bloode which cryed for vengeance vnto heauen the reuenging hand of God pursued him Gen. 4 10 12 17. liuing as a runnagate and vagabond vpon the earth and fearing the sight of euery creature to bee armed against him he began to build a City to hide his head to yeelde him comfort to prouide for his safety and to defend him from iniury but there also the iustice of God ouertooke him the vengeance of his hand followd him and he was driuen from that enterprize The like we see in Belteshazzer Dan. 5.56 when there appeared fingers of a mans hand which wrote ouer against the Candlesticke vpon the plaister of the wall of the Kings Palace albeit hee knew not the substance and signification of the miracle whether it fore-shewed good or euill yet he carryed his witnesse with him that could not be bribed or corrupted so that his countenance was changed his thoughts were troubled the ioynts of his loynes were loosed and his knees smote one agaynst the other This terror of conscience the Lord fortold as the punishment of sinne Leu. 26 17 36 37. and Deuteronomy 28. verses 65 66 67. Againe no maruel if the wicked be oftentimes Reason 2 smitten with feare as with the spirit of giddynesse because they want the shielde of Fayth and the helmet of Hope which are as two strong Anchors to hold the shippe that it be not shaken in peeces with the stormes or dashed on rockes or drowned in the water or swallowed in quicke-sands A liuely fayth in the Sonne of God is the mother of all true comfort the peace of the soule the life of good workes the key of heauen for beeing iustified by Fayth Rom. 5 1. We haue peace toward God through our Lord Iesus Christ and reioyce vnder the hope of the glory of God Wee haue not receiued the spirit of bondage to feare againe but we haue receiued the spirit of adoption whereby we cry Abba Father Ro. 8 15. We haue boldnesse against the day of Iudgment there is no feare in loue but perfect loue casteth out feare for feare hath painfulnesse and he that feareth is not perfect in loue 1 Iohn 4 17 18. The stronger our faith is the lesse is our feare as one increaseth the other decreaseth If our faith bee little our feare is great as our Sauiour sheweth in the example of his disciples tossed with a tempest on the sea crying vnto Christ saying Master saue vs we perish Mat. 8 25 26. who saide vnto them Why are yee fearefull O ye of little Faith Now let vs come to the Vses If this be the Vse 1 nature of the wicked that he carrieth about with him a troubled and trembling conscience then a wicked man is a very coward faint-hearted being afraide of euery thing True it is there are many who neyther feare God nor the diuell who seeme to be valiant to aduenture their flesh and to expose themselues to desperate dangers in fighting and quarrelling as the manner of sundry Ruffians and swashbucklers is who feare not to meete any man in the field at any weapon and for euery crosse word are ready to giue the stab yet bring these ventrous and foole hardy fellowes to encounter hand to hand with the enemies of our soules to wrastle against spirituall wickednesses in high places and to striue as for life and death against pride prophanenesse against concupiscence of the flesh and contempt of the word against idle games of euill report against our lustes and sins which fight against our owne soules we shall see no childe so weake and willing to turn his heeles as these Ruffian-like spirits who albeit they walke with long blades by their sides or long poles on their neckes and iet vp and downe as â—ords of the earth ready alwayes to lay the hand vpon the dagger and to pick a quarrell at euery word yet they haue not the hand or the heart to strike one stroke to conquer sin and the tyrany of the diuell in themselues but yeeld themselues like slaues and captiues to do his will and are led away to destruction as an Oxe to the slaughter Notwithstanding this is true valour and manhoode to wound more and more the corruption of the old man He is stronger that conquereth himself then he that winneth a City Prou. 16 32. He is a better man of his hands that ouercommeth his own concupiscence then he that hath the vpper hand
in the Morning and sadled his Asse and went with the Princes of Moab Hitherto wee haue heard the message and sending out to this cunning man seeking to draw him to come to curse the people Now followeth the second part of the Chapter wherein is published how Balak preuailed with him by offering him present gifts and promising to him future honors And because in the former message Balaam had rather cunningly delayed then flatly denyed them and rather craftily allured them by protracting the time then withstood them by giuing theÌ„ the repulse to the end they should buy his cunning the dearer as well became a man of his trade and occupation therefore heere the Spirit of God proceedeth to declare how the message is continued the suite renewed and their purpose obtained Wherein we are to obserue these three things First the departure of the Magitian with the messengers Secondly the anger of God for his departure Thirdly the entertainment which Balaam sound at the hands of Balak when he was come vnto him The first part touching the iourney of Balaam hauing obtained leaue or rather wrung it from God by his importunity is contained in the words before remembred and recited wherein behold how the desires of men are kindled encreased by delay Greg. hom 23. and giue them no rest vntill they enioy the things hoped for Balak the King and Balaam the false Prophet are heere described being pointed and painted out vnto vs in very liuely colours Balak proud in his Riches ambitious in his honours prodigall of his gifts scorning to receiue foile or repulse On the other side Balaam base in minde couetous after money thirsting after honour as vnwilling to giue a deniall as the other to take it Wherefore as he sendeth a new ambassage so he imployeth more honorable men to credit and countenance the action the better hee furnisheth them with other gifts he promiseth him in the word of a king to promote him to some place of dignity and omitteth no humane policy to draw him to his lure The messengers mindefull of their charge and commission and considering the waightinesse of the cause doe bend all their wits and set on worke all their cunning to effect the matter committed vnto them they stir him vp to be forward they adde great promises of high honours they allure him with great hope of rich rewards which were effectuall baites to intrap and indeede the mightiest Rhetoricke to perswade and to preuaile with a couetous man This was the Message of the King thus was the employment of the Messengers Now let vs consider the answer of Balaam wherein a man at the first sight would thinke hee carried himselfe most vprightly toward men and most religiously toward God like a true-harted man and a faithfull Prophet hee telleth them If Balak would giue him the Riches and reuenewes of his Kingdome he cannot goe beyond the will of the Lord his God But all is not Gold that glistereth as the Prouerbe teacheth sometimes a subtile Serpent lurketh in the greene grasse A man would likewise coniecture Whether God were not pleâ—â—d with Balaams iourney that when God bad him goe with the Messengers hee was pleased with his iourney but the wrath of the Lord was kindled against him for his disobedience and presumption which was no better then a tempting of God So in this answer of the Wizard we are not to consider the outward sound of the words but the inward purpose and intent of the speaker For his replye is thus much in effect as if hee had said vnto them Why do you thus solicite and importune me Do you thinke it resteth in my will to come or not to come Or if I doe come that I can in this case do what I list Or that the God of Israel is like the gods of the other Nations Hee compelleth me to tarry heere he forbiddeth me to go with you he is stronger then I and I am constrained to obey him You know my desire but it lyeth not in my power to curse your enemies vnles I can charge and charme their God to leaue forsake them albeit the King would giue me a great reward What saide I a rich reward Nay if he would fill for me this Pallace with siluer and gold replenish all his storehouses with treasures I cannot accomplish mine own purpose I cannot performe the desire of mine owne heart The God of the Israelites is too powerfull and mighty for me he it is that restraineth me by whom notwithstanding I must onely worke in this my businesse or else I cannot profit you nor pleasure my selfe nor effect my purpose Neuertheles be not discouraged and discomfited I am yet in good hope to preuaile and I will yet try him the second time although before he vtterly denyed mee to go with you This is the summe and effect of Balaams answer which consisteth of two parts First he stayeth them to be aduised what to do Secondly he granteth their request to goe with them Touching the staying of them when he hath excused his former refusall and deniall to go with the former messengers inasmuch as he could not alter and change the decree of the Lord whom he saw to ouer-rule him in all this busines he promiseth to try him againe whether he could draw him to stand with theÌ„ and to withstand the Israelites And here againe as before v. 8. Iohn 11 9. obserue how bee worketh not in the open day and in the light of the Sunne which is the fittest season to worke in Gal. 5 19 20. but as Coniurers vse to do he chuseth the night season for his purpose For as Sorcery is one of the fruites of the flesh and the worke of darknesse and proceedeth from the Prince of darknes so it fitteth best the children of darknes serueth to be practised in the time of the night according to the saying of him that is the author of life and light Euery man that euill doth Iohn 3 20 21. hateth the light neither commeth to light lest his deeds should be reproued but hee that doth truth cometh to the light that his deeds might be made manifest that they are wrought â—ccording to God Well God appeared vnto â—im and made himselfe knowne vnto him whatsoeuer his purpose and intent were not â—y any force of his sorcery but for diuers and sundry other reasons first Why appeaâ—â— Bolaaâ— Sorceâ—â— because he would put an hooke in his iawes and a bridle in his mouth to stop him from cursing Israel For his whole drift and meaning was to curse theÌ„ in the accomplishment whereof he is hindered and stayed by the appearance of God vnto him Secondly because he would hinder the diuell from giuing Balaam an answer and so deluding him as in former times hee was wont to do when he was hyred and sent vnto for such purposes Thirdly it serueth greatly for Gods glory to make his Name knowne euen among
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
communication of these parties followeth a description of their actions when the king had brought him into the Cittie hee spareth for no cost and charges hee feasteth him with his Princes as if they were his Companions and laboureth by all meanes possiblâ— to giue him contentment in his abode Hauing now refreshed himselfe after his iourney and hauing had experience of the kings good estimation of him hee is employed in the businesse for which hee was sent for and caried vp to the high place of Baal where no doubt was a solemne Temple consecrated and dedicated to that Idoll and from thence he beholdeth the whole hoast of Israel Thus much of the order of the wordes Now let vs come to the doctrines arising out of the same Verse 36. When Balakheard that Balaam came he went out to meet him The cheef point offered to our considerations in this diuision is to marke the honour done vnto Balaam by the King Himselfe goeth out to meete him as if he had bene some great Prince or Potentate he bringeth him honourably into the City he setteth him among his Princes and maketh him inherit the seate of glory he killeth bullockes and sheepe to prepare a royall feast for him From this example we learne that Idolaters and Infidels were wont greatly to honor their Priests and Prophets Doctrine Idolaters and Infidels were wont greatly to honor their Prophets and Priests Howsoeuer they were destitute of the knowledge of the true God and serued the creature in stead of the Creator which is blessed for euer Amen yet they accounted it a speciall duty to honor the Priests of their Groues and Altars and perswaded themselues they should neuer receiue any blessing at the hands of their gods vnlesse they honoured those that were esteemed as the seruants of their gods and greatly in their fauour This is taught vs in many places of the word of God Hereunto commeth that which Moses witnesseth touching the Egyptians during the dearth and famine that was in Egypt when the king had receiued all the money bought all the cattle and purchased all the land of the people to supply theyr necessity and to saue their liues Genes 47 22. yet he would not buy their Priests lands but sustained them for their office sake He remoued the people vnto the Citties from one side of Egypt euen to the other onely the land of the Priests bought hee not for the Priests had an ordinary of Pharaoh they did eate the ordinary which Pharaoh gaue them wherefore they sold not their ground This also further appeareth in the book of Exodus chapt 7 11 22. and is confirmed in the Prophesies of Daniel where we see when Moses and Aaron wrought miracles Pharaoh sent for his sorcerers that came into the kings presence So when Nebucadnezar had dreamed a dream wherewith his spirit was troubled and his sleepe disquieted Dan. 2 2. and 4 3 4. 5 7. be commanded to call the inchanters the Astrologians the soothsayers and the Chaldeans who were about him and neere vnto him and in credit with him The like we reade in Samuel 1 Sam. 6 1 2. when the Arke of the Lord was in the countrey of the Philistims they called their Priests and consulted with their soothsayers what they should doe with it and without their counsell and aduice without their direction and commandement the Princes would do nothing So when Ahab purposed to go to battaile against Ramoth Gilead he assembled the Prophets of his idoll groues whom hee vsed familiarly who were in credit and authority with him insomuch that one dareth smite Micaiah in the Kings presence 1 Kin. 22.4 6 24. The Reasons follow in order First naturally Reason all men are extremely giuen to superstition and euen dote in corrupting the worship of God being destitute of the true knowledg of the true God and the right manner of his seruice who wil be worshipped according to his owne will and word not after the inuentions and deuices of the wisest men Christ Iesus teacheth in the Gospel Iohn 15 19. that the world will alwayes magnifie and make much of his owne If yee were of the world the world would loue his owne And likewise the same Apostle sayth elsewhere They are of this world therefore speake they of this world and this world heareth them If then men naturally turne the glory of the incorruptible God into the similitude of corruptible creatures and so change the truth of God into a lye no maruell if they be greatly beloued and befriended which further their idolatry and helpe forward that worship of God which they haue framed and fashioned to themselues Secondly the false Prophets haue alwayes Reason bene honoured as fathers in the worlde and therefore it cannot seem vnto vs strange that they be highly esteemed For as the true teachers are indeed spirituall Fathers and spirituall Nurses of the Church as the Apostle declareth 1 Cor. 4 15. Though ye haue ten thousand instructers in Christ yet haue yee not many Fathers for in Christ Iesus I haue begotten you through the Gospel So likewise idolaters did respect and reuerence their Teachers as their fathers giuing them al honor and accounting them worthy of all estimation This we see in Iudg. 17 10 11. 18 19. in the corrupt and ruinous times of the church When there was no King in Israel and the Leuites confined vnto their Cities by the ordinance of God wandered now vp and downe from place to place for want of maintenance and imployment glad as iourney men to be hired for meat and drinke for ten shekels of siluer and a sute of apparrell yearely For Michah entertained one of them and sayd to him Dwell with me be vnto me a Father and a Priest now I know that the Lord will be good vnto mee seeing I haue a Leuite to my Priest So in the chapter following when the Danites were come vnto the house of Michah they allured the yong man the Leuite to go with them saying Come with vs to bee our Father and Priest The vses are in the last place to be considered Vse 1 of vs. First wee learne from hence that all men haue some light and sight of religion of God by nature thogh not so much as may bring them to saluation yet so much as may suffice and so farre as serueth to make them without excuse For why did they honour reuerence and obey their idolatrous Priests but because they were conuersant about their holy things and had their calling to further and finish the worship of their gods Acts 14 13. This therefore serueth to stop the mouthes of all Atheists that say in their hearts defend with their tongues and maintaine with all their wits that there is no God speaking of him contemptuously vsing reprochful words against him sauouring of prophanenesse and contempt These are as mad dogs which flye in their masters face that keepeth them and feedeth them so do they blaspheme the
partly by dissembling hypocrites and partly by cunning Papists Hence it is that the Church is oppressed and groneth vnder the burden of sundry corrupt customes and iniurious prescriptions to the decay of religion and hinderance of the true worship of God If these meÌ„ had onely cut off the lap of our garments 1 Sam. 24.5 6 it were reason they should haue some remorse for it and it were wel with them if their harts would smite them for it But they haue serued vs as the Ammonites serued the messengers of Dauid whom he sent to comfort the King who shaued off halfe theyr beards and cut off their garments in the middle 2 Sam. 10 4. Of whom we may say as Paul said sometimes of the Iewes Thou that abhorrest Idols committest thou sacriledge Rom. 2 22. That is thou hatest the false gods and yet thou spoylest the true God which seemeth to bee much worse then the worshipping of Images and the giuing of our selues to the sinne of Idolatry Thus we offer to the Lord the lame and the sicke the torne and the blinde which if it were offered vnto thy Prince would hee accept it at thy hands be content with thee Mal. 1 8 9 13 14. yet we thinke him deeply indebted vnto vs. Thus do we spoyle the Lord of hosts in his Tithes and Offerings yet the Idolaters will not spoyle their gods as wee haue spoyled and doe spoyle the true God Mal. 3 8. Thus oftentimes it fareth better in this world with those which prophesie errors and speake flattering thinges which dawbe with vntempered Morter and preach of wine and of strong drinke theÌ„ with such as are found faithfull witnesses of the truth denouncing the iudgements of God and dealing faithfully with his people Whilst the true Prophets of God are hid in Caues and fed with bread and water to sustaine their feeble soules and faint liues foure hundred Prophets of the Groues are fed to the full and fare deliciously euery dat at Iezebels Table 1 Kings 18 13 19. Whiles Mâ—chaiah is clapt vp in the Prison house 1 Kin. 2â— and fed with the bread of affliction c. the false Prophets walked at liberty were richly prouided for tasted of the best and did eate the portion of the Kings meat Whilst Ieremy the true Prophet of the Lord is put in the court of the prison Ier. 37 1â— 38 6. hath giuen him daily a morsell of bread out of the Bakers street and is cast into the Dungeon where was no water but myre where he stucke fast the false Prophets insult ouer him and liue in al pleasure abundance Whilst Daniel and his companions feed vpon Pulse and haue water giuen them to drinke Dan. 1 1â— the Priests of Bel with their wiues children made merry with the meate allotted to the Idoll But howsoeuer this hath euer bene the lot and portion of the Prophets and Apostles and of other seruants of God and the recompence of their labours who spend their vitall spirits and waste their strength to speake to an vnthankful people let vs notwithstanding the disgraces and indignities offered vnto vs go forward in our callings looking for our wages and reward at the hands of GOD in whose seruice we are imployed and who hath promised That they which are wise shall shine as the brightnesse of the Firmament c. Dan. 12. Thus the Apostle exhorteth the Elders to feed the flocke of God which dependeth vpon them assuring themselues That when the chiefe Shepheard shall appeare they shall receiue an incorruptible crowne of glory 1 Pet. 5 3 4. Verse 39. So Balaam went with Balak He tooke Balaam and brought him vp into the high places of Baal that thence he might see the vtmost part of the people After the communication followeth a description of theyr actions they prepare for theyr coniuration they offer sacrifices and going into the Chappell of Baal they take a view of the vtmost part of the people of God God hath set himselfe against Balaam he had forbidden him to curse his people the sword was drawne out against him for his disobedience and he promised to submit himselfe vnto the good pleasure of God All this was knowne also to Balak that set him on worke and payeth him his wages yet see here how they proceed and goe forward in theyr wicked course and cannot be stopped hindered from it From hence we learne that howsoeuer the vngodly be checked reproued of God Doctriâ— The wicâ—â— reproueâ— continuâ— sinne yet they continue in theyr vngodlinesse howsoeuer they bee crossed and contradicted they hold on their course in sinne which they haue begunne This appeareth in the example of Cain albeit he were admonished and reprooued of God for his wrath and malice against his brother 〈◊〉 6 8. â— yet he runneth forward and neuer ceaseth till he had killed him This is seene likewise euidently in the example of the olde world when the Lord saw that the wickednesse of man was great in the earth and all the imaginations of the thoughts of his heart were onely euill continually he stirred vp Noah a Preacher of righteousnes and gaue them an hundred and twenty yeeres to repent yet they sinned still corrupting their wayes and defiling the earth with their cruelty they did eate and drinke and gaue themselues vnto all excesse till the flood came and swept them all away Hereunto commeth the practise of Pharaoh Exod. 6 34. what could the Lord haue done vnto him that he did not He sent Moses and Aaron to speake vnto him he brought sundry plagues vpon him hee corrected him by diuers and sharpe afflictions yet he waxed obstinate and hardned his heart more and more to his owne destruction This is that which the Apostle Paul teacheth 2 Tim. 3 1 2 3. This know that in the last dayes shall come perillous times for men shall be louers of their owne selues couetous boasters proud cursed speakers disobedient to parents vnthankefull vnholy c. So that it appeareth to be an euident trueth that the wicked are so obstinate and hardned in their euill that by no meanes they can bee brought from it Pro. 27 22. And if thou shouldest braâ— a foole in a mortar among wheate brayed with a pestle yet will not his foolishnes depart from him Reason 1 The Reasons to strengthen and confirme this truth to our consciences are to be considered First sin is as the Gangrene or Canker iâ— fretteth and cateth further and further the hand infecteth the arme and the foot the leg vnlesse the part that is infected bee cut off at the beginning as the Apostle teacheth 2 Tim. 2 16 17. Stay prophane and vaine bablings for they shall increase vnto more vngodlines their word shall fret as a canker of which sort are Hymeneus and Philetus So the Apostle Iames resembleth and compareth sin to child-bearing for the fruitfulnesse of it Iam. 1 15 When lust hath conceiued it
Abel in Saul toward Dauid in the Scribes and Pharisies toward Christ in Haman and his sonnes toward Israel in the chiefe Priests toward Paul Albeit they be ouermamastered their counsels detected their purposes defeated and themselues be disappointed that they may see how they fight not against men but against God yet their diligence is vnweariable and their rage vnspeakable This truth will further appeare vnto vs by Reason sundry reasons drawn from the person of God and from the conditions of the enemies of the Church God seeth the wickednesse of their hearts heareth the groanes afflictions of his elect yet he suffereth the vngodly to whet their tongues sharpen their swords against them to the end hee may gaine glory to his great Name in the confusion destruction of them Pharaoh contriued sundry plots fetching deuices to subuert the Church in Egypt some secret some open Exo. 1.17 9 16. Rom 9.17 He commanded the midwiues to stifle strangle the young infants comming out of their mothers wombe which are the spawn fry of Religion the hope of the succeeding Church When this diuellish deuice was discouered and disappointed because the midwiues feared God did not as the King charged them but preserued aliue the men children then he attempteth another way commanding by publique edict to drown and destroy their children afterward vexeth them by making bricks and carrying burdens Thus he proceedeth from one euill to another God setteth him vp as a marke and appointed him to shew his power in him and to declare his Name throughout all the world Thus GOD draweth good out of euil and manifesteth his owne glory in confounding the malice of mischieuous enemies Secondly the enemies of the Church run Reason 2 on in malicious courses to vndermine the good estate of the Church because they are led by the spirit of the diuell as his vassals and slaues to do his will Why did Cain burst with enuy against his brother hanging down his head drawing his weapon Because he was led by that euil one the prince god of the vngodly 2. Cor. 4 4 who blindeth their minds worketh in their hearts holdeth them in ful power possession The greatest deuouring beasts in the wildernesse alwayes keepe their courses recourses Psal 104 2◠12 23. either wearinesse constraineth them to cease or the light of the Sunne affrighteth them whereby the silly prey getteth some respite and refreshing But Satan the Prince of this world is neuer at rest he is euer greedy and neuer weary alwayes plotting practising catching destroying and deuouring The light of the day and darkenesse of the night are both alike to him Iob 1 7. Who compasseth the whole earth and walketh in it too and fro 1 Pet. 5.8 like a ramping and roaring Lyon seeking whom hee may surprize and subuert The end of one tentation is the beginning of another Hee will neuer make peace with vs vnlesse wee deliuer our soules vnto him in hostage Nahash the Ammonite is noted of extreme cruelty that would no otherwise make a couenant with the men of Iabesh Gilead but on this condition that he might thrust out all their right eyes and bring the shame vpon all Israel 1. Sam. 11. But Satan as he is more mighty so is he more malicious he will haue both eyes and hands he wil haue both head and heart hee will haue possession both of soule and body And therefore no maruaile if the sonnes of Belial bee stamped with his Image and resemble him in an vnweariable desire of mischiefe plotting and performing day and night one mischieuous attempt or other against the children of GOD. Vse 1 Let vs now carefully apply this doctrine to our vses First consider from hence the cause of the confusion of the enemies of the Gospel and of the godly They deuise crafty counsels and conspiracies against the faithful but withall they worke out their owne death and destruction and ouerthrow themselues in their malice mischiefe For of al such the Prophet saith Psal 7 15 16. He hath made a pit digged it for another and is fallen himselfe into the pit that he made his mischiefe shall returne vpon his owne head and his cruelty shall fall vpon his owne pate The hatred of the vngodly goeth before and the iudgements of God follow immediately after who hath prepared him deadly weapons will ordain his arrowes for them that persecute his seruants This the Prophet pronounceth against y◠enemies of the Church Esai 8 9 10. Gather together on heapes ye shall be broken in pieces gird your selues and ye shall be broken in pieces take counsell together yet it shall be brought to nought pronounce a Decree yet it shall not stand for God is with vs Behold the horrible down-fall of Haman an Arch-enemy of the people of God 〈◊〉 7 9 10. raised vp from the highest degree of honor and dignity who thought it too little to lay hands on Mordecai alone but sought to destroy all the Iewes that were throughout the whole kingdome he fell into the lowest step of shame reproach was hanged on the tree that hee had prepared for Mordecai The aduancement of the wicked is but for a momēt their destruction commeth suddainly according to the saying of the Prophet Dauid Psa 37 35 36 58 6 7 8 in Iob 20.4 Thus we see that the malice of the wicked turneth to their own calamity and confusion so that when they haue raked ransacked all the corners of their heart to contriue meanes to ouer-throw the Church they shall find by woful experience that God hath many moe meanes and wayes to turne their owne deuices to their owne destruction Secondly see hereby Gods almighty power Vse 2 and abundant kindnesse in sauing and preseruing the Church among so many enemies as it were a little flocke of sheepe among so many wolues For we may behold a part of his chastisements vpon his Church by setting them in the world as in a wildernesse and that among the wicked as it were among so many beasts whereby their faith is tried their obedience manifested and their patience proued so wee see his maruailous mercy in their deliuerance from them as out of the denne of Lyons inasmuch as we know to our endlesse comfort that notwithstanding all the pollicies and practices of the diuelish and damned crew of most spiteful and desperate enemies yet God holdeth vp the heads of his people that they are not drowned like the Arke that floated on the waters Reu. 12 15. Howsoeuer the serpent cast out of his mouth water after the woman like a floud that he might cause her to bee carried away of the floud Let vs therfore confesse before the Lord his louing kindnesse and acknowledge surely that saluation is of the Lord and not of our selues of his mercy and not of our own merit This the Prophet professeth at large Psal 114 1
to be annointed So then we haue heere in this attribute a testimony of the constancy of God Doctrine God is vnchangeably true in al hi◠waies words and works From hence we learne that God is vnchangable infallible faithfull true in al his waies words and works His decrees are immutable and irreuocable and without shew or shadow of turning This is that which the Lord claimeth and challengeth to himselfe I am the Lord Mal. 3 6. I change not I am God and there is none other God there is nothing like me My counsell shall stand and I will do whatsoeuer I will So the Prophet speaketh in the Psalme 105 7 8 10. He is the Lord our God his iudgements are thorough all the earth he hath alway remembred his couenant and promise that hee made to a thousand generations and since hath confirmed it to Iacob for a Law and to Israel for an euerlasting Couenant To this purpose the Apostle saith The guifts and calling of God are without repentance Rom. 11 29. By all these places we see this truth plainly proued vnto vs that God is vnchangeable in his mercy and goodnes toward his Church and Children Reason 1 The Reasons follow to be considered First he is not like vnto man his wayes are not like mans wayes nor his thoughts like vnto mans thoughts but as farre as Heauen is distant from the Earth so farre are the works of God from ours We know by experience the changeable nature of man of whom the Scripture sayth All men are lyars Psal 116 11. He is ready to say and vnsay to affirme and deny with one breath He is constant to day he changeth to morrow He loueth one day and hateth another The people that receiued Christ with great ioy when he rode to Ierusalem not long after cryed out Crucifie him crucifie him It is not so with God whose mercy endureth for euer he falsifieth not his truth neyther altreth the thing that is gone out of his mouth Hee giueth liberally vnto all Iam. 1.5 and reprocheth no man Reason 2 Secondly his loue and mercy to his people is not changeable as the Moone vnconstant as the winde floating as the sea vncertaine as the weather but stable as the earth that cannot be moued out of his place and stedfast as Mount Sion that remaineth for euer Psal 125.1 This will plainly appeare vnto vs if we consider the similitudes and comparisons whereby it is expressed His loue is like to the Couenant of waters as sure as the promise that he made to Noah that the waters should no more ouerflow the whole earth as the Prophet Esay teacheth chap. 54 7 8 9. Reason 3 Againe his goodnesse is as the ordinance of God that hath set an order for Summer Winter for day and night for seed-time and haruest for cold and heat which shall not bee changed therefore the Lord saith by his Prophet If thou can breake my couenant of the day and my couenant of the night that there should not be day and night in their season then may my couenant be broken with Dauid my seruant Ier. 31 35 and 33 20. Nay his mercy is saide to bee more stable then the Mountaines for they shall remoue and the hils shall fall downe but my mercy shall not depart from thee neither shal the couenant of my peace fall away saith the Lord that hath cōpassion on thee Esay 54 10. We see the loue of mothers is tender full of pitty toward their children who bare thē in her womb brought them into the world nourished them with her breasts and refused no base seruice for theyr good yet the Lord saith Can a woman forget her childe and not haue compassion on the sonne of her wombe Though they forget yet will not I forget thee Esay 49 15. Seeing therfore that God is not like to the sonnes of men and seeing his louing kindnesse is firmer then the waters of Noah surer then the couenant of the day faster then the foundation of the Mountaines and stronger thē the loue of mothers toward their children we may conclude that the stablenes of his counsels are as the Pillars of the earth that cannot be shaken and the changeablenes of his goodnesse as the standing Rockes that cannot be remoued Now let vs come to the vses of this Doctrine Vse 1 First heereby we learne that God is to be preferred before all creatures They are changeable and subiect to alteration which agreeth not with the nature of God True it is God hath highly honoured and aduanced man aboue the rest of the works of his hands he made him a little inferiour to the Angels crowned him with glory dignity Ps 8 5 Heb. 2 7. he hath made him Ruler ouer the earth put all things in subiection vnder his feet yet he is subiect to mutability and mortality and must returne vnto the earth out of which hee was taken Great is the excellency of the heauens and the stars yet they shall be changed deliuered from the bondage of corruption into the glorious liberty of the sonnes of God But with God is no change neyther any alteration with the Almighty who remaineth one the same for euer This difference betweene the Creator and the creature betweene God and the works of God the Prophet teacheth Thou Lord hast in the beginning established the Earth Psal 102 with He◠the Heauens are the works of thine hands They shall perish but thou shalt remaine and they all shal waxe old as doth a garment and as a vesture shalt thou fold them vp and they shall be changed but thou art the same thy yeares shal not faile Thus we must magnifie the Lord aboue all creatures that are weake and fraile and acknowledge a great difference betweene the infinite and incomprehensible Maiesty of God subiect to no change at all but remaining the same for euer and the creatures of God subiect to vanity misery Vse 2 Secondly we may from hence assure our selues that God will make vs vnchangeable like himselfe and we may reioyce in the comfort of this his fauour For seeing his nature is vnchangeable and altereth not he will make vs in our measure partakers of immortality when this corruptible shall put on incorruption 1 Cor. 15 53 this weake shall put on power and death be swallowed vp in victory we shall be like the Angels of God nay be transformed into the liuely Image of God to reigne with him in euerlasting glory This is a great comfort vnto vs in these dayes of sorrow to consider that the time will come when our state shall be changed and we continue for euer without change Heere we are subiect to many turnings and returnings but after this life shall be no more place for changing our happines shall be vnchangeable and firmly established with God This the Prophet sets downe Psal 16 12. In thy presence is fulnesse of
be effectuall to stay vs in our obedience because God wil continue the same God of mercy and truth vnto vs without alteration which he was to Noah Abraham Isaac Iacob Ioseph and all the faithfull so highly renowned and greatly commended in the Scriptures so it must serue to bee a bridle in the iawes of the vngodly and prophane wretches of the world that as he hath plagued consumed and throwne downe into the bottomles pit of hell the wicked heretofore that rebelled against him and resisted his will so he is vnchangeable in Name and Nature and therefore he will do the same to them now and to as many as shall walke in their steps for euer This we may see to be a plain case in the righteousnes of God Eccl. 8 12 13. Though a sinner do euill an hundred times and God prolongeth his dayes yet I know it shall be well with them that fâ—are the Lord and do reuerence before him but it shall not be well to the wicked neither shall he prolong his daies he shall be like a shaddow because he feareth not before God And the Apostle Iude in his Epistle Iude 6 7. 2 Pet 2 1 5. alledgeth and applyeth the examples of Gods vengeance vpoÌ„ the wicked past to those present and to come shewing that if God spared not the Angels that had sinned but cast them downe into hell and deliuered them vnto chaines of darknesse to bee kept vnto damnation neyther spared the olde world but brought in the flood vpon the vngodly c. Let vs remember that wee shall finde God the same toward vs for euer neuer presume that he can or will be changed now from that which he hath beene heeretofore toward others Verse 21. He seeth not iniquity in Iacob he beholdeth not transgression in Israel Hitherto we haue spoken of the vnchangeablenesse of Gods loue toward his Church Now let vs see the reasons of it both in spirituall things and then in temporall The cheefest priuiledge of the Church standeth in the fruition and enioying of spirituall blessings Among all spirituall blessings this is one of the cheefest Remission of sinnes This is expressed by this phrase that God seeth not sinne in them that is he forgiueth theyr iniquity and imputeth not sinne vnto them To the same purpose the Prophet saith Our sinnes are couered Psalm 32 verse 1. These may seeme at the first strange speeches and phrases For shall not he that made the eye see Psalme 94. Shall not he that made the eare heare He that made the heart shall not he vnderstand and know the secrets of the heart Are not all things naked and open before him or can any hide himselfe from his presence and winde himselfe from his prouidence The meaning is not that God doth not behold them but it is a borrowed speech from the custome of men which lay away those things out of sight which they do not vse or would not remember so that he doth not see them when he doth not punish them he couereth them when he doth pardon them and account them as if they were neuer committed So Hezekiah saith Esa 38 17. God had cast his sins behind his backe Thus the Prophet speaketh Esay 1 18. Though your sinnes were as Crimson they shall be made white as Snow though they were red as Scarlet they shall be as wool And chap. 44 22. I haue put away thy transgressions like a Cloud and thy sinnes as a Mist So the Prophet Micah saith chap. 7 19. He will turne againe and haue compassion vpon vs he will subdue our iniquities and cast all their sinnes into the bottome of the sea From all these Testimonies we learne this truth That to euery true member Doctrine of the Church To all the members oâ— the Churcâ— belongeth the forgiuâ—nesse of 〈◊〉 belongeth the forgiuenes of all theyr sins It is a peculiar priuiledge of the faithfull for the merits and righteousnesse of Christ to haue theyr sinnes forgiuen whereby it commeth to passe that God esteemeth of sinne as no sinne and of iniquity as if it had neuer bene committed Heere then we haue offered to our considerations a principall and fundamental point of our Christian Religion and of the holy faith That all our sinnes wants and impections originall and actuall as well in the committing of euill as in omitting of good in thought word deed are couered healed and released thorough the righteousnesse of Christ imputed vnto vs which being apprehended by faith and applyed vnto vs doth not onely make them as if they had neuer bene but also iustifie discharge vs causing vs to appeare blamelesse and spotlesse in the sight of God Thus God proclaimeth him selfe to be a most gracious and merciful God readily inclined to forgiue sins Exod. 34 6 7. Esay 33 24. and 43 25. Ier. 31 31 32. and 33 8. Reason 1 And this truth to wit that iustification staÌ„deth in the remission of sinnes through the satisfaction of Christ is confirmed vnto vs by sundry reasons out of the worde of GOD. For first we must appeare as iust and perfect in Gods sight either by the imputatioÌ„ of Christs righteousnesse or by the merite of our owne workes there is no third way can be deuised This is a full distribution of causes as appeareth by the Apostle speaking of the election and calling of the Iewes Rom. 11 6. If it bee of grace it is no more of workes or else were grace no more grace but if it bee of workes it is no more grace or else were worke no more worke Thus we see hee maketh an opposition betweene the grace of God and the workes of men But no workes can iustifie vs neither of congruitie nor condignity neither of nature nor of grace wrought in vs by the spirit of God but by Gods acceptation of the intercession and merits of his owne Son This the Apostle witnesseth Rom. 3 20. Gal. 3 6. By the workes of the Law shall no flesh be iustified in his sight And in another place I count all things but losse for the excellent knowledge sake of Christ Iesus my Lord that I might bee found in him not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ euen the righteousnesse which is of God through faith Phil. 3 7 8 9. Reason 2 Secondly whatsoeuer giueth the creature cause of boasting and robbeth God of his glory may not be admitted and cannot be accepted in the worke of our iustification But all things sauing the righteousnesse of Christ minister to vs matter of boasting depriue God of the honor and glory due to his name This the Apostle teacheth in sundry places Rom. 4 2. If Abraham were iustified by workes he hath wherein to reioyce 〈◊〉 2 8.9 but not with God By grace are ye saued thorough faith and that not of your selues it is the gift of God not of workes lest any man should boast himselfe So
vnto Iacob his statutes and his iudgements vnto Israel he hath not dealt so wi h euery Nation neither haue they known his iudgements Hereunto commeth the exhortation of Moses Deut. 4 6 7. Keep his lawes and do them for that is your wisedom and vnderstanding in the sight of the people which shall heare all these ordinances and shall say Onely this people is wise and of vnderstanding and a great Nation Thus the Apostle Paul sheweth the difference and preheminence of the Iewes beeing at that time the Church of God aboue the Gentiles that it was herein most excellent and glorious because vnto them yea onely vnto them were committed the oracles of God euen committed vnto them of trust Rom. 3 1 2. 9 4. to them pertayned the glory the couenant the law the seruice of God the promises Likewise when Iohn the Apostle was commanded to write in a booke the things which he had seene reuealed vnto him he was charged withall when once they were written To send them to the seuen Churches that are in Asia Reu. 1 11. All which places plainely proue that it is one of the greatest gifts blessings and honors that God bestoweth vpon his people the giuing vnto them his word and ordinances The reasons are many in number and weighty Reason 1 in force For first heereby we and our children are entred into a solemne couenant with God to be his and he to be ours for euer A wonderfull mercy of God that a sort of poor sinfull men should be admitted and receyued into a couenant with the eternall God This Couenanâ— is a mutuall promise agreement betweene God and men What Gods cnuenaÌ„t with vs is whereby on the one side God giueth men assurance that he will be gracious and fauourable vnto them forgiue their sins and giue them new righteousnes eternall life for his Sonnes sake and on the other side men binde themselues to accept of this mercy with all thankesgiuing receyuing this so great a benefit with a true Fayth and promising to yeelde true obedience to God The entrance into this Couenant is as it were the day of our marriage being more neerely coupled to God then the wife is ioyned vnto the husband This is it which Moses is bold to put the people in minde of exhorting them to keepe the words of this Couenant Deut. chap. 29. verses 10 11 12 13 14 15. Reason 2 Secondly the Church alone is honoured of God to be the keeper and preseruer the holder forth and publisher of his word and therfore none haue to do with it but the Church Hence it is that it is called by the Apostle the pillar and ground of truth 1 Tim. 3 15. It is the preseruer of it not the mother of it the â—eeper of it not the author it is a cryer to publish not a iudge to decide and determine it is as the candlesticke to holde the light not the candle it selfe to giue light For this cause the vision offered to Iohn of the seuen golden Candlestickes Reuel 1 12 20 is expressely and directly expounded to signifie the seuen Churches This then is an honour peculiar to the church to be the brazen pillar of truth and the golden Candlesticke to hold the light or candle of the word of God vnto the people that they may see how to walk in the wayes of godlynesse Thirdly the word is the testament of God Reason 3 Now none hath to doe with the Testament or Will of any but they that haue Legacies bequeathed vnto them by it as children they that are of the houshold and kindred of God not Strangers Aliens and Forreyners they haue nothing to do in it they are not ro meddle with it Thus the Apostle teacheth Heb. chap. 9. verse 15 That the Testament belongeth to them that are to receiue the promises of the eternall inheritance The Vses are now to be considered First Vse 1 we learne from hence for our instruction to account the Ministery of the word the treasure of the Church Among all the blessings bestowed vpon the sonnes of men in this life the gâ—ft and blessing of the word is eminent It is an incomparable blessing farre aboue all earthly things yâ— earthly men make their â—elicity The Prophet Ezek. 6 10 11 compareth all other blessings that God gaue his people to the ornaments of the body as to bracelets abiliments rings fine linnen chaines silke such like but the giuing of his word and statutes vnto them to his mariage with theÌ„ And when God was to deliuer his lawes and ordinances vnto Israel Moses tooke them by the hand and led them forth to meet God who in the company of the Angels accepted them for his cheefe treasure inheritance aboue all other nations vnder heauen so that in the finishing of this match marriage with his people Moses was as the Father the Angels the Bridemen God the husband vnto whom Israel was affianced coupled in marriage So then the happiest tydings and greatest dignity that can euer come to any people or seuerall congregation is the glad tydings of the gospel the free passage of the word to be brought among theÌ„ The more any are blessed this way the more honorable glorious they are with God and his Saints they are thereby made his sons daughters yea kings and priests vnto him they which once were far off are made neere vnto him by the preaching of yâ— Gospel whereby he dwelleth among them and setteth vp his throne in their hearts Capernaum is saide heereby to bee lifted vp vnto heauen Luke 10 15. Ierusalem where the word and seruice of God was set forth is called the holy City and the ioy of the whole earth the resting place of God Psal 132 13 14. From hence all such are reprooued as haue not the sight and feeling of this mercy of God in their hearts to raise them vp to reioycing thankfulnesse And herein my brethren we are to call our selues to remembrance think what our condition is We are indeed a noble kingdome adorned with many outward priuiledges and blessings increased in multitudes and furnished with sundry commodities but if we be compared with the great large and wealthy dominions in other parts of the world onely a poore corner of rhe earth But heerein we passe them all as honoured aboue them preferred before them that we haue the inestimable treasure of the word which they doe want 〈◊〉 13 44. instead of those mines of siluer gold wherewith they abound This is our priuiledge our glory our aduantage wherein God hath blessed vs aboue Italy Spaine and many rich Countries in Asia and Affricke vnder the Turke and other blind and barbarous Princes detayned in the kingdome of darkenesse and of the diuell we haue the trueth of God amongst vs the treasure of all treasures the valew whereof is farre aboue all precious stones The want of this blessing
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
the sacrifices that both of thē did offer Doctrine The wicked are wise in their kind to bring their wicked purposes to passe Hereby we learne That the children of this world are wise in their generation omitting no manner of means to bring their purposes to passe Wee may obserue by continuall experience the nature of vngodly men they are subtle and cunning in their kinde they watch their wayes and times to fit them to work out their wicked deuices and inuentions Balak knew well enough hee was not able to meete the Israelites in the open field and to put his cause to the triall of a battell and therefore dealeth otherwise This is it which Stephen in his Apology noteth Acts 7 19. There arose another King which knew not Ioseph the same dealt subtilly with our kindred and euilly entreated our fathers and made them to cast out their young children that they should not remaine aliue Thus did Laban deale toward Iacob Gen. 31 1 2 41 changing his minde reuoking his bargaines altering his wages murmuring at his prosperity and changing his countenance toward him This is noted also in the Parable recorded Luk. 16 8 where it is saide that the Master praised and commended his vniust Steward because he had done wisely For the children of this world are in their generation wiser thē the children of light This we see by many examples 2 Sam. 16 23. Ahithophels counsel was esteemed like as one had asked counsell at the Oracle of God so were all his counsels both with Dauid and with Absolon The like we see in Herod when he heard of the birth of Christ as of a new borne King by the wise men he pretendeth piety but vseth pollicy to destroy the Babe our Sauiour he calleth the wisemen secretly and priuily he willeth them to returne what successe they had and pretended a good end that he might worship him Math. 2 7 8. whereas his meaning was to kill him The same we might obserue in the Scribes and Pharisies after the ascension of Christ they spared no meanes to hinder the course of the Gospel Acts 3 and 4 and 5 but vsed sometimes faire meanes somtimes threatnings somtimes commandements to stop the mouths of the Apostles All which Testimonies teach vs that which the Prophet Ieremy saith ch 4.22 of the people in his time agreeable to the truth of this doctrine They are wise to do euil but to do well they haue no knowledge Reason 1 The Reasons follow First they serue a cunning master the author of al confusion the contriuer of all mischiefe the worker of all wickednesse that olde subtill serpent who worketh in all the children of disobedience Eph. 2 2. They serue him as their master they obey him as their father they follow him as their captaine they honour him as their lord they worship him as their god For do yee not know saith the Apostle Paul that to whomsoeuer ye giue your selues as seruants to obey his seruants ye are to whom ye obey whether it bee of sin vnto death or of obedience vnto righteousnesse Rom. 6 16. And as Peter testifieth They promise vnto others liberty and are themselues the seruants of corruption for of whomsoeuer a man is ouercome euen vnto the same he is in bondage 2 Pet. 2 19. Secondly God giueth euen to wicked men Reason 2 wisedome and vnderstanding Psal 145 9. to magnifie his mercy who is good to all and to aggrauate their sinne who are made thereby without excuse Rom. 1 20 21. For he maketh his Sunne to shine vpon the euill and the good hee sendeth raine on the iust and vniust Now the greater his goodnes is toward them the heauier shall his iudgement and their punishment be To whom much is committed of him much shall be required and to whomsoeuer men doe giue much the more of him will they aske Luke 12 48. What is it that thou hast not receiued And if thou hast receiued it why dost thou not glorifie him of whom thou hast receiued it Thus we see God giueth wisedome and sundry other gifts to the vngodly both to shew himselfe to be in his mercies vnspeakable and to leaue them in their sinnes inexcusable Thirdly the enemies of God haue knowledge Reason 3 vnderstanding experience foresight forecast they are as wise as Serpents as subtle as Foxes as crafty as Crocodiles to the ende God may vse them as his rods in correcting his Church and in trying the faith of his people So he proued the patience of the Israelites by Pharaoh the Egyptians Exod. 1 10 15 22. and by the cunning and crafty fetches which they practised for their ouerthrow and destruction So he tried Dauid by wise Achitophel through whose subtilty suggestion Dauid was driuen out of Ierusalem and to shift from place to place for the safegard of life So he tried Ioseph and Mary by the dissimulation of Herod by whō they were constrained to depart out of Iudea and to flye into the Land of Egypt The vses to bee made of this Doctrine are Vse 1 many First this should on the other side teach vs to deale wisely and warily with them lest we be snared and circumuented by them We are set as vpon an hill we are placed as vpon a stage if we professe Christ Iesus a small spot will be seene in our garment It behoueth vs therefore to be wise as Serpents and innocent as Doues Math. 10 1◠according to the counsell of our Sauiour to the end we may stop the mouthes of gainsayers and cut off occasions from them that seeke occasions that when they speake euill of vs as of euill doers they may be ashamed which slander our good conuersation It behooueth vs therefore hauing to doe with such aduersaries as are their craftesmasters in their occupation and haue learned cunning in their profession to deale not onely lawfully but wisely Their wisedome is ioyned with wickednes our wisedome must bee seasoned and tempered with godlinesse Their policy is iniquity with vs policy and innocencie must accompany together and kisse one another Their wisedome is a circumuenting by laying of snares our wisedom must be to be circumspect in auoyding of snares If wee haue this warinesse mingled with true sincerity hauing our spirits without guile and all our actions without dissimulation it is both lawfull and expedient to set wisedome against wisedome and policie against policy and care against care and vnderstanding against vnderstāding that so through their subtilty and our simplicity we be not taken in their traps which they haue laid for vs. The men are mischieuous the times are dangerous the snares and slights are pernicious if we should not deale wisely and warily we should lye open as a prey to the enemies and should notwithstand iminent harmes and hurts ready to fall vpon vs. Thus the seruants of God haue borne themselues in a lawfull course with a wise hand Rebecca vnderstanding the hatred and hearing
but neuer come to the knowledge of the truth He that setteth his sonne to schoole will look he should learn somewhat and not euer stand at one stay We are trained vp in the bosome of the Church which is the Schoole-house of Christ wee must therefore euery day be profiting and going forward God accepteth not of those that looke backward or stand at a stay hee will know them that seek more and more to know him Thirdly it is our duty to beg and craue at Vse 3 Gods hands the knowledge of his will who openeth the eyes of the blinde and giueth vnderstanding to those that seeke it We haue a gracious promise to be heard Mat. 7 7. in the prayers and petitions that we make vnto him Hence it is that the Prophet Dauid a man after Gods owne heart and endued with a singular portion of Gods Spirit craueth the enlightning of Gods Spirit and desireth still to be taught of him Psal 119 verses 18 27 31 73. Thus doth the Apostle pray for the Ephesians chapter 1 verses 17 18 that God would giue them the spirit of wisedome and enlighten their mindes to know what the hope is of his calling and what the riches are of his glorious inheritance in the Saints A notable direction for all of vs how to behaue our selues when we come into the house of God and tread in his Courts namely not to rest vpon our naturall gifts nor to trust in our mother-wits which are too short and shallow to reach vp to the height and to sound the depth of the mysteries of God How many are there in the world of an high reach and of a deepe conceite in the matters of the world that attaine to no measure of knowledge in the matters of God Talke with them of the things of this life they are able to discourse with great insight many of Gods children inferiour to them few equall with them none can go beyond them They can contriue and dispatch businesse of the world with great facility you cannot speake to them of any thing of this nature but by and by they apprehend it and conceiue it But enter communication with them of heauenly things of the knowledge of God of faith in Christ of the saluation of their soules they can conceiue nothing they are as blinde as Beetles they are simple and ignorant as little children that know not the right hand from the left This should offer to our wise carefull cōsiderations a double meditatiō First it serues to humble those that haue these gifts of nature and are wise in their owne conceit and to make them equal with those of the lower sort seeing all their gifts which Nature hath adorned them withall are not able to set them one foot forward toward the kingdome of heauen nay being vnsanctified they are further off from saluation then others of smaller gifts This made the Apostle say Let no man deceiue himselfe if any man among you seeme to be wise in this world let him be a foole that he may be wise for the wisedome of this world is foolishnesse with God and the Lord knoweth that the thoghts of the wise be vaine 1. Cor. 3 18. Where hee teacheth euery one to be ready to deny himselfe and his carnall wisedome whose beginning is from the flesh and whose end is death to the end wee may be truely wise in heauenly things pertaining vnto euerlasting life Secondly this serueth to comfort the children of God that want the worldly wit of naturall men and are not able to diue so deepe into earthly things as they though they be simple in matters of this world yet if GOD haue giuen them a taste of the glory of the world to come let them rest in spirituall knowledge and giue God the praise that hath opened the eyes of their mindes and inlightned their hearts to haue a feeling of it This our Sauiour taketh occasion to practise and to offer praise and honour to God in a sweete remembrance of this dealing of God I giue thee thankes O Father Lord of heauen and earth because thou hast hid these things from the wise and men of vnderstanding and hast opened them vnto babes it is so O Father because thy good pleasure was such Math. 11 25 26. Though wee be simple in the world yet if wee be wise in GOD though weake in the world yet if we be strong in GOD though wee be accounted as fooles and silly ones of the sharp wits of the world yet if wee haue learned Christ Iesus know the exceeding measure of his loue toward vs let this be our comfort and consolation that God hath abundantly recompenced the want of those outward things by giuing vnto vs an happy and holy aduantage in heauenly things And indeed all those are learned that are taught of God and they vnlearned that are not taught of him althogh otherwise they abound in other knowledge Such as haue learned Christ Iesus and him crucified and so are become new creatures in him they are learned though they know neuer a letter in the booke For in him are hid all the treasures of wisdome knowledge Col. 2 3. He that hath not learned Christ is vnlearned Althogh otherwise he be neuer so learned for if he be not regenerate and borne anew but committeth sinne with greedines he hath not seene him neither hath knowne him 1. Ioh. 3 6. Wherfore let vs al learne from hence to depend vppon God for his blessings vpon vs especially when we enter the Lords courts and come to heare his word let vs confesse that we are not able of our selues to vnderstand his will and desire him to open our hearts as hee did the heart of Lydia Act. 16 14. for otherwise wee shall depart away as ignorant and blinde as wee came wee shall neuer soundly rest in the truth that is deliuered but alwayes be ready to carpe and cauill at it to wrangle and reason against it saying How can these things be And then it may be said vnto them as Christ speaketh to the proud Pharisies who gloried in their owne insight thought all men blind beside themselues If ye were blinde ye should not haue sinne but now ye say we see therefore your sinne remaineth Iohn 9 40 41. Let vs then be ready to renounce our worldly wisedome and to deny our selues and begge the assistance of Gods Spirit to be our inward teacher and instructer that so we may heare with profit and comfort Vse 4 Lastly learne to be thankfull to God foreshewing this grace and mercy to vs his vnworthy seruants when he reuealeth and maketh knowne vnto vs the hid things of God touching our saluation without which wee haue liued in darknes in the shadow of death and in the estate of damnation Hee hath not vouchsafed this mercy vpon all but hath passed ouer many thousands in the world which know not truth from errour nor light from darknesse hee might haue passed
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
Epistle chapt 2. verse 4 of the sinnes of the Angelles of the olde world of the Sodomites and setteth down the wages thereof what it was the Angels were cast downe the olde world was drowned the Cities of Sodome and Gomorrha were burned See the miserable ends of Pharaoh of Ahitophel of Saul of Iudas of Herod and such others all the which are written for our instruction to teach vs that all euil works shall haue an end answerable to their euill The Reasons are plaine to assure the truth Reason 1 hereof For first it standeth with Gods iustice to recompence euill with euill True it is he is able by his infinite power to bring good out of euill and to turne the euill actions of men to serue his owne glory to further the good of his children as we see in the history of Ioseph who by the false treachery of his brethren was solde into Egypt to whom he said When ye thought euill against me God disposed it to good that he might bring to passe as it is this day and saue much people aliue Gen. 50 20. So Iob being bereaued of his children 〈◊〉 1 21. and robbed of his Cattell confesseth that the Lord had giuen the Lord had taken away Likewise the Apostles speaking of the crucifying of Christ the Lord of glory declare that Herod and Pontius Pilate with the Gentiles and people of Israel 〈◊〉 4 27 28. had done no more then the counsell of God had determined before to be done Neuerthelesse it standeth with the rule of his iustice to crosse the attempts and endeuours of euill men and to set himselfe against them that set themselues against him So long therfore as God is so iust the vngodly must not looke for any good successe of euill enterprizes His blessing is vpon the lawfull labours of his children because he is mercifull his curse waiteth vpon the vnlawfull works of his enemies because he is iust It is his nature to bee iust hee cannot deny himselfe Reason 2 Secondly the Lord will make their wickednesse knowne and plucke off the vizard from their faces howsoeuer they thinke to proceed and promise to themselues an happy end This the Apostle teacheth 2 Tim. 3 8 9 where he sheweth that as Iannes and Iambres withstood Moses so do these also resist the truth men of corrupt mindes reprobate concerning the faith but they shall preuaile no longer for their madnesse shall be euident to all men as theirs also was Seeing therefore God is a iust God and will vncase the hypocrisie of euill men we are right well assured that euil inuentions shal come to nought and haue God to crosse them Vse 1 The vses remaine First we see from hence that sinne endeth not as it beginneth Euill men are sure to be destroyed and that God will call them to an account for those things which they haue done if not in this life yet assuredly in the life to come They dreame of God sitting ydle in heauen and seeing all things and regarding nothing but in the end they shall know that which now they will not know and feele that whereof now they haue no feeling And see heere how Satan bewitcheth the mindes of these men and blindeth their eyes that they cannot see sinne to bee sinne nor cast their eyes to behold the wages of sinne reserued for the committers of it Let all wicked men therefore looke for the heauy curse of God They blesse themselues but the curse of God is vpon them Deut. 32 41 and ready to ouertake them Woe therefore shall be vnto them though all the world should blesse them They can haue no assurance of any good successe nor looke for any blessing vpon the works of their hands Secondly be not offended when wicked Vse 2 men florish and prosper but consider their end and what the end of their hope is and we shal not be deceiued with their outward glory and present pompe of the world wherin they liue It is a great tentation to the faithfull to behold the prosperity of the wicked The Prophet Dauid declareth how his faith had long wrastled and struggled with this assault insomuch that his foote had well nigh slipped Ps 73 2. and his steps were almost gone when he saw how the vngodly florished and on the other side that he was daily punished and chastened euery morning This was it that troubled Iob Wherefore do the wicked liue and waxe olde and grow in wealth Iob 21.7 So the Prophet Ieremy maruaileth at the prosperity of the wicked O Lord if I dispute with thee thou art righteous yet let me talk with thee of thy iudgments Wherefore doth the way of the wicked prosper Why are all they in wealth that rebelliously transgresse Ier. 12 1. So the Prophet Habbakkuk complaineth vnto God Hab 1.3 considering the great felicity of the wicked and the miserable oppression of the godly which oftentimes endure all kinde of cruelty and affliction and can see no end thereof But we must enter into the Sanctuary of God then we shal see the end which God in his iust iudgement hath appointed to wicked men when wee thought he had no care of their doings and that they were in the greatest safety and security we shall see he is holy in all his wayes true in all his words This is a great terror vnto wicked men to know that he will lay vpon them a fearefull end and on the other side it is a great comfort vnto the godly to consider that howsoeuer God beare a long time yet in the end his hand shall take hold on iudgment then hee shall execute vengeance on his enemies and reward them that hate him Lastly seeing all euill shall haue an euill Vse 3 end let vs haue no fellowship with euill men or euill actions vnlesse we will partake with them in the punishment It is our duty to forsake their company and to leaue our league with them lest we be taken in the net and be snared in their wayes This is the exhortation giuen to vs from heauen Come out of her my people that ye be not partaker of her sinnes Reuel 18 4 5. and that ye receiue not of her plagues Many haue sustained much danger endured much affliction by accompanying and conuersing with euill men Lot was neuer more greeued nor lesse secured then when he was euen in the very midst of Sodome He made choise to dwell there therby to enrich himselfe but he quickly repented him of his choise Gen. 14 12. He was taken prisoner by forreigne enemies and was in greatest danger by violence at his owne home Gen. 19.9 Yea so long as he liued in that place he seemed to liue in a little hell as the Apostle testifieth 2 Pet 2 7 8 that God deliuered iust Lot being vexed with the vncleanly conuersation of the wicked for he being righteous and dwelling amongst them in seeing and hearing vexed his righteous soule from
of our warfare are not carnall but mightie through God to cast downe holds To conclude this vse seeing God hath thus aduanced vs let not vs disgrace our selues but maintaine our dignity and adorne our profession that wee may finde comfort by it in our chastisements and afflictions A Starre shall come out of Iacob We haue seene in the former Doctrine the glory of the Church that the people of God are set apart by Christ to be spirituall Kings vnto GOD the Father a dignity giuen to them by him Now before we passe from this place let vs consider of the title that is giuen vnto Christ where we see hee is compared to a Starre and called a Starre that shall come out of Iacob This Starre wee haue shewed typically to signifye Christ who is called the Light of the world the Sunne of righteousnesse the morning star the day-spring from on high He is called by this name 〈◊〉 â—easons 〈◊〉 Christ is 〈◊〉 a Star and described by this title First because hee is the fountaine of all saluation and comfort Secondly to teach that all men by nature walke in darknesse and in the shadow of death Thirdly because he will giue those that are his the light of knowledge in this life and the light of perfect glory in the life to come by which they shal be as starres of heauen and shine in the firmament afterward Heereby we learne that Christ Iesus is as the morning starre vnto vs â—â—â—rine â—â—st Iesus â—â—e Dayâ—â—â—ing in 〈◊〉 hearts bestowing vpon his people two excellent priuiledges blessings First hee riseth vp as a bright starre in our hearts casting from the the thicke clouds of blindenesse and taking away the darke mistes of ignorance enlightning them with the true sauing knowledge of God sufficient for saluation begun heere in this life but shall be perfected in the life to come Secondly he will bestow vpon vs the light of perfect glory in the kingdome of his Father by the which we shall shine as the brightnesse of the firmament and as the starres for euer euer These are two vnspeakable mercies vnprizable vnmatchable to be deliuered out of the kingdome of ignorance and to bee brought into the kingdome of light to be glorified in heauen and to be made partakers of eternall life So then we see by this comparison that by Christ we haue the light of vnderstanding shall haue the glory of immortality to know God euen as we are knowne Touching the first clause that he will manifest all the mysteries of God vnto his Church the Prophet Ioel foretelleth chap. 2 28 That he will poure out of his Spirit vpon all flesh their sonnes daughters shall prophesie their olde men shall dreame dreames and their young men shall see visions they shall be all taught of God and they shall know him from the least to the greatest So our Sauiour sayeth to his Disciples Math. 13 12. To you it is giuen to know the secrets of the kingdome of heauen Now saith the Apostle we see as in a glasse darkely but then wee shall see face to face now I know in part but then shall I know as I am known 1 Cor. 13 12. Touching the second clause that the faithfull shall receiue the light of perfect glory after this life the Prophet Daniel witnesseth That they which bee wise shall shine as the brightnesse of the Firmament and they that turne many vnto righteousnesse shall shine as the starres for euer and euer â—an 12 3. The performance heereof is remembred where thousand thousands out of euery nation kindred and tongue praise the Lambe for that hee hath made them Kings and Priests to reigne ouer the earth Reason 1 The truth of all this will yet better appeare vnto vs if we marke the Reasons First Christ hath receiued a fulnesse of the Spirit and graces without measure that they might flow vnto all his members who receiue from him grace for grace sufficient for their places in the Church heere and for their saluation afterward For in him are hid all the treasures of wisedome and knowledge as a Fountaine that is without bottome which can neuer bee drawne dry Col. 2 3. Therefore the Euangelist saith That of his fulnesse wee all receiue and grace for grace Iohn 1 16. So then Christ is full of heauenly graces and spirituall gifts that we might bee annointed by him and receiue our portion froÌ„ him For he obtained them not to keepe them to himselfe or to couer them vnder a bushell but to bestow them vpon his Church So long as he is full we need not feare to be empty Iohn 1.14 so long as he is stored we cannot be destitute If once we depart from him it is in vaine to look for one drop elsewhere Secondly he hath obtained by prayer of Reason 2 his Father who can deny him nothing that from him we should receiue the light of glory because as he is ioyned to the Father and one with him so we shall be ioyned to him receiue of his glory Heere we know in part and prophesie in part and all good things are vnperfect but when that which is perfect is come that which is in part and vnperfect shall bee done away 1 Cor. 13 10 for as he being Mediator between God and man hath receiued of the Father so shall we receiue of the Father being in him This he speaketh to his Father Ioh. 17.22 23. The glory which thou gauest me I haue giuen theÌ„ that they may be one as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loued them as thou hast loued mee Christ is the band or knot of the vnion betweene God and vs for in him the Mediator heauen and earth is as it were ioyned together which otherwise could not be So then when he shall appeare wee shall appeare with him cloathed with righteousnesse and cloathed with his glory which he also receiued to make vs partakers of Thirdly such as keepe his words they loue Reason 3 Christ and they that loue Christ are beloued of him and of his Father so that he will shew himselfe vnto them and withhold no good thing from them This Christ our Sauiour setteth downe Iohn 14 21. The vses of this title giuen to Christ being Vse 1 called the starre of Iacob are diuers First this teacheth vs that they haue no property nor interest in this Starre eyther touching the light of sauing knowledge or the brightnesse of heauenly glory that liue in blindnesse and ignorance that follow the works of darknesse delight in sinfull pleasures and leade a loose and lewd life If we haue no light of Christ shining in our hearts scattering the blacknesse of darknesse from our soules and yet looke to receiue any comfort or refreshing from him when this Sunne of righteousnesse shall appeare in glory wee are vtterly
thing for a man to climbe aloft and not consider that the higher he climbeth the greater is his fall to couet the fruite not consider the height of the tree whereon it groweth wee must take heede least while wee labour to attaine vnto the top we fall downe with the boughes that we doe embrace All things are here turned and tossed with vncertainties and nothing continueth in one stay or state There is nothing so sure that is not in danger of his inferiour The Lyon hath beene sometimes the food of small beasts and the rust doth consume the iron Let vs therefore like and looke after better things that doe continue earthly things although we haue them in greatest abundance cannot saue vs in the day of danger let vs not trust in them whose helpe is in vaine Verse 25. Then Balaam rose vp and went and returned to his place Heere is briefly the conclusion set downe as the euent and issue of all the deuices and purposes of Balak and Balaam they rose vp and went their way without doing any thing that they intended And first touching Balaam we haue often noted that the marke which hee aymed at was his wages yet see heere how coueting an euill couetousnes and thirsting after money which he made his god he is deceiued loseth his wages yea and his life too at length as appeareth afterward in this Booke Num 31 8. Doctrine Such as couet after an euill couetousnes are oftentimes deceiued Heereby we learne for our instruction that they which gape after vnlawfull gaine and the deceitful wages of wickednesse are oftentimes deceiued of that which they looke for and finde contrary to their expectation losse instead of gaine and hinderance in stead of aduantage This is confirmed vnto vs by sundry examples in the word of God Looke vppon the example of Achan recorded in the booke of Ioshua he thought to enrich himselfe by the wedge of gold and the Babylonish garment which he had purloyned contrary to the commandment of God who would haue all those destroyed not conuerted to the priuate profit of any but it fell out to his owne destruction and the destruction of those that belonged vnto him Iosh 7 25 The like iudgment came vpon Gehazi he turned after Naaman and tooke of him a bribe to enrich himselfe but the leprosie of Naaman did cleaue vnto him so that his losse was greater then his gaines 2. King 5.27 Ahab rose vp and tooke possession of Naboths vineyard which lay commodiously for him but withall hee purchased the wrath of God the destruction of his person the ruine of his house the losse of his kingdome the vndooing of all his posterity 1. King 21 16. Iudas betrayed his Master Mat. 26 27 and sold him for thirty pence he was carried after his couetousnesse and shed innocent blood euen the blood of the immaculate Lambe of GOD but how he was enriched hereby the Euangelist declareth when he saw that Christ was condemned he repented himselfe and brought againe the thirty peeces of siluer to the high-Priests and Elders saying I haue sinned betraying the innocent blood Hereunto accordeth Salomon in his Prouerbs who saith Hee that is greedy of gaine troubleth his owne house but hee that hateth gifts shall liue Prou. 15 16. Where he teacheth that such as increase their riches by hooke and by crooke they care not how or gaine by wrongfull meanes are the causes and occasions of many euils in their estate and family This appeareth also by that which was spoken to the rich man in the Gospel Luke 12.20 Thou foole this night shall they take away thy soule from thee and then whose shall all these be that thou hast gathered together All which places of Scripture serue directly to prooue that such as are giuen to vnlawfull gaine and get the goods of this life wrongfully are oftentimes deceiued of their hope and expectation which made the Apostle Iude speaking of the matter that now wee haue in hand to call the hire that Balaam sought after The deceitfull wages of Balaam Iude 11. Reason 1 The reasons may easily be discerned of vs if we consider that GOD would haue his wisedome and iustice to appeare in crossing their carking and caring for these transitory things This wee see in all the examples before alledged of Achan Iudas of Gehazi Ahab and of the rich man For God knoweth to deliuer the godly out of tentation and to reserue the vniust vnto the day of iudgment vnder punishment 2. Pet. 2.9 How can it bee therefore that such as fill their houses with the riches of iniquity and with the spoyles of the righteous should prosper and bring a blessing with them when as God which is the God of all righteousnesse and trueth shall set himselfe against them root out the things which they haue wrongfully gotten Reason 2 Secondly euery sinne is deceitfull and profiteth nothing whatsoeuer shew of profit and commodity it make This is set forth vnto vs in the booke of Iob I haue seene the foolish well rooted and suddainly I cursed his habitation his children shall be farre from saluation and they shall be destroyed in the gate and none shall deliuer them Iob 5 3 4. All sinne to the naturall man is sweet and pleasant he findeth it sweet to his taste but it is as sweet meate that hath poyson mingled and tempered with it Iob 20 12 13. And as poyson though it be sweet in the mouth bringeth death and destruction with it when it entreth into the body so it is with sinne it delighteth in the committing but it biteth at the latter ending for God turneth it to destruction Therfore the Apostle saith we should take heed wee be not seduced and deceiued through the deceitfulnesse of sinne Vse 1 The vses are to be thought vpon that wee may apply the doctrine to our selues First we see heere the common Prouerbe truely verified that couetousnes bringeth nothing home So may it be said of all other sinnes of prophanenesse of contempt of the word of abusing the Name of God and his Sabboths of vncleannesse of whoredome of drunkennesse and of all sinfull pleasures whatsoeuer which naturall men make their happinesse and felicity they may delight for a time and please the carnall desires of naturall men but they bring an heauy account and reckning in the end So then we may say to all the men of this world whose portion is in this life as Abner said in one case Knowest thou not that it will be bitternes in the latter end 2. Sam. 2 26. We heard how Naboths vineyard was an eyesore to Ahab and made him enter into vngodly courses and bloody practices he destroyed Naboth and his children hee seemed to haue made his title strong secured his estate but what broght it in the end the vtter ruine of his whole house Euery man can say readily when a man groweth prodigall and spendeth excessiuely and holdeth a right course and
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
the Apostle Iohn noteth in the Nicolaitanes Reuel 2 14 20 who maintained the doctrine of Balaam counselling Balak to lay a stumbling blocke before the children of Israel perswading to eate of the things sacrificed to Idols and alluring vnto fornication This he reprooueth in the false Prophetesse whom for her leud qualities he calleth Iezabel who deceiued the seruants of God to make them commit fornication and to eate meates that were sacrificed vnto idols Thus it fareth with the Nations that know not God they are ignorant of the duties which are due vnto men The Turkes that haue seated their Empire in the East and made a mixture of all Religions to the end they might draw some of all sorts vnto themselues doe professe and practise most abhominable vices euen by the doctrine of their Alcoran 〈◊〉 chap. 41. ◠3. where that false Prophet Mahomet alloweth a man to haue foure wiues and to keepe fifteene Concubines he forbiddeth any to be accused of adultery vnder foure witnesses and accounteth those most holy men which accōpany with beasts The Church of Rome defiling the worship of God by detestable idolatry as grosse as the Heathen committed and in some part exceeding all the idolatry of the Heathen in that they worship a breaden god maintaine filthinesse and vncleannesse sundry waies First in the tolleration of the Stewes flat against the Commandement of God Deut. 23 17. There shall be no whore of the daughters of Israel neither shal ther be an whorekeeper among the sons of Israel This tolleration is a flat occasion to many young men and women that otherwise might abstaine from this kinde of wickednes And what monstrous impiety is this when father and sonne Brother and Brother Vncle and Nephew shall come to one and the same harlot one before or after the other Secondly they deny marriage as an vnholy thing to their holy Cleargy and thereby open a gappe to all kinde of pollutions contrary to the expresse word of God that a Byshop should be the husband of one wife and that marriage is left free and accounted honourable in all and the bed vndefiled 1 Tim. 3 2. Heb. 13 4. Thirdly not to stand further in ripping vppe these enormities in this place their Law alloweth the marriage of any persons beyond the fourth degree 〈…〉 whereby in some cases followeth incest Al these testimonies and examples being thus layde together doe teach vs that corruption of manners and lewdnesse of life doe alwayes accompany defects and defilings in the true Religion Let vs come to consider the causes to make it more plaine and euident vnto vs. First such Reason 1 is the iudgment and iustice of God punishing one sin with another giuing ouer such as make no conscience to know or acknowledge God into a reprobate sence and appointing them to be vessels of shame and dishonour This is the reason which the Apostle directly handleth Rom. 1 25 26. They turned the truth of God into a lie seruing the creature and forsaking the Creator which is blessed for euer Amen for this cause God gaue them vp vnto vile affections for euen their women did change the naturall vse into that which is against nature and likewise also the men left the naturall vse of the woman burned in their lust one toward another and man with man wrought filthinesse and receiued in themselues such recompence of their errour as was meete Where we see the Apostle charging the Gentiles with turning the glory of the incorruptible God to the similitude of the image of a corruptible man and so regarded not to serue him declareth that God gaue thē vp to their hearts lustes and deliuered them vp into a reprobate minde so that they committed vncleannesse they defiled their owne bodies betweene themselues did those things which are not conuenient So the same Apostle in another place teacheth That God shall send them strong delusions that they should beleeue lies that all they might bee damned which beleeued not the truth but had pleasure in vnrighteousnesse 2 Th. 2 11 12. This dealing is righteous in God being a punishment for sinne howsoeuer it be wicked in the committers Secondly the first Table containeth the great and chiefe Commandements and the second is like vnto it Math. 22 38. So then all prophanenes is as a bitter and poysoned root infecting farre and neere and as a Tree that ouershadoweth all good hearbs that they cannot grow vp or prosper Our Sauior Christ making the summe of the first Table to consist in louing God with all our heart with all our soule and with all our minde calleth this the first and the great Commandement as the fountaine and foundation of the other So the Apostle Iohn making the loue to God and to men necessarily to concurre and accompany one another saith If any man say I loue God and yet hate his brother he is a liar for how can he that loueth not his brother whom he hath seene loue God whom he hath not seene 1 Iohn chapter 4 verse 20. And hence it commeth to passe that where men haue not the feare of God and the knowledge of his Name they become abhominable in all their doings Thirdly the diuell ruleth worketh in such as make no care to know God but walke according to the course of this world in superstition in idolatry The Apostle sheweth this to be the cause why they had their conuersation in times past in the lusts of the flesh in the fulfilling of the will of the flesh and of the minde and were by nature the Children of wrath as well as others Because they were ruled by the Prince that ruleth in the aire the spirit that worketh in all the children of disobedience Ephes 2 2 3. Let vs now proceed to the Vses First we Vse 1 learne from hence that wee may iustly feare all iniurious vniust and vncleane dealing and looke for fraud and oppression where there is no true Religion established and professed When Abraham went down into Egypt with his wife and afterward soiourned in the land of Gerar among the Philistims where was no true knowledge of the true God hee thought thus with himselfe Surely the feare of God is not in this place they will slay me for my wiues sake and thereby was moued to deny the protection of his wife and to say shee was his Sister Gen. 12 12. 20 11. This is to be expected looked for from all such places and persons that haue in them no religion of Christ no godlines of life no feare of God we must prepare our selues to endure all hard wrongfull dealing at their hands Wee see this in the example of the Sodomites toward Lot Gen. 19 9. in the inhabitants of Gibeah toward the Leuite and his wife Iudg. 1◠22. For where the feare of God ruleth not there is no vertue no truth no mercy no honesty no sobriety no conscience They refraine not violence
of man shall bee humbled and the loftinesse of men shall be abased and the Lord onely shall be exalted in that day Esay 2 11. And if we would enter into the consideration of examples we haue plentifull testimonies in the word of God of Abimelech the King of Gerar Pharaoh the King of Egypt Sancherib the King of Ashur Herod King of Iudea and sundry Princes and Nobles who haue tasted of the iudgements of God punishing them for their sins and rewarding them according to their iniquities Reason 1 Neyther can wee maruaile at this dealing of GOD finding out euen superiors in their sinnes if we consider that he is no accepter of any mans person hee is sufficient and able to make al men stoope vnder his hand For howsoeuer many of high place blinded with the glory of the world puffed vp with the vanity of earthly things stored with abundance of riches and magnified with the applause of the world thinke themselues priuiledged and exempted from the order and ranke of all other men yet their places cannot deliuer their persons from punishments when they prouoke the Lord to wrath against them What priuiledge to sinne hath the Prince more then the subiect or the rich more then the poore or what promise hath one more then another to be freed from the iudgements of God when he hath sinned seeing destruction is threatned alike to come vpon thigh and low So then howsoeuer respecting of men for their places and callings for their riches and friends and such like outward dignities bee common among men yet there is no such acceptance in the Almighty Hence it is that Iob saith With him is strength and wisedome he that is deceiued and that deceiueth are his he causeth the Counsellers to go as spoiled maketh the Iudges fooles he looseth the collar of Kings and girdeth their lomes with a girdle he leadeth away the Princes as a prey and ouerthroweth the mighty Iob 12 17. To this purpose doth Samuel exhort the Israelites Feare you the Lord 1 Sa. 12 2â— and serue him in the truth with all your hearts and consider how great things hee hath done for you but if yee doe wickedly ye shall perish both ye and your King Secondly euen Princes are by nature but Reason 2 men We allow them the chiefest place among men and honour them as the Lieutenants of God yet they are not to be exempted from the number of men and the creatures of God but are subiect to him and his iudgments as well as the rest of the sonnes of men This is it which the Lord speaketh vnto them I haue said ye are gods and yee are all children of the most High but ye shall die as a man and yee Princes shall fall like others Psal 82 6 7. Ioh. 10 34 35. The Prophet Esay speaketh in likâ— manner Esay 31 3. To like purpose speaketh another Prophet against the King of Tyrus who had his heart exalted and thought himselfe equall with God Ezek. 28 9. Wilt thou say before him that slayeth thee I am God But thou shalt be a man and no God in the hands of him that slayeth thee We are now come to make vse and application Vse 1 of this doctrine First it condemneth such as flatter Princes in their sinnes and perswade them that they are exempted and freed from the common condition of men that they may doe what they list and are not to be reproued of any And indeede it is true that Princes haue and ought to haue a royall prerogatiue howbeit no prerogatiue to sinne and if they can claime no prerogatiue to sinne they can challenge no priuiledge from the punishment of God Therefore this kinde of people setting vp to Princes a freedome to offend against God and giuing them immunity and impunity from the iudgement seate of God are indeed the greatest most dangerous enemies to Princes and great men It is well saide of one that it were better to light among carrion Crowes Diogenes then among flatterers because they can spoyle the body alone but these corrupt the minde foster the sinnes of those whom they do flatter colour them with the names of vertue consequently harden the hearts of such as hearken vnto them There are few men of note and account in the word but are tryed and troubled with these enchanters that bewitch them with their sweete wordes and will speake any thing for their aduantage When the foolish people heard the eloquent oration of Herod and saw his pompe and glory they gaue him this appâ—â—â—se The voyce of God and not of man Acts 12 22 23 but immediately the Angel of the Lord smote him because he was delighted with these Sycophants and returned not the glory vnto God So then it standeth all great men in hand to banish such dissembling clawbackes from them to stoppe their eares against their base and abiect flatteries and fooleries and to suffer themselues to bee admonished of their duties reproued for their sinnes taught by the word and informed in the wayes of godlinesse Vse 2 Secondly it serueth to instruct Princes to bee subiect to GOD and to obey him in all things seeing GOD will require the breach of his Law at their hands All superiors and gouernors ouer others must looke for Gods wrath to fall vpon them and his punishments to ouertake them whensoeuer they walke in euill wayes and transgresse against Gods commandements For as Princes punish such as transgresse their statutes so will God execute vengeance against those that breake his Lawes Princes haue rule ouer their subiects but God ruleth ouer Princes themselues and maketh them lyable to his iudgments Dauid was a man after Gods heart yet the Lord brought many corrections and chasticements vpon him to hold him in obedience It belongeth therefore as a speciall duty to men of high place and dignity to turne to the Lord lest they prouoke him to wrath and so they perish according as the Psalmist spaeketh Bee wise now therefore yee Kings be learned ye Iudges of the earth serue the Lord in feare and reioyce with trembling Kisse the Sonne lest he be angry and ye perish in the way when his wrath shall suddenly burne blessed are all that trust in him Psal 2 10 11 So the Lord hauing threatned in the Prophet Zephaniah to visite the Princes and the Kings children he exhorteth all to repentance before the decree come forth and they be as chaffe that passeth away in a day and before the fierce wrath of the Lord come vpon them Zeph. 1 8 and 2 2. Likewise the Prophet Ieremy declaring that the Lord would powre out the viole of his vengeance vpon the inhabitants of the land euen the Kings that sit vpon the throne of Dauid the Priests and the Prophets he commeth to vrge this vse vnto them Say vnto the King and the Queene Humble your selues sit downe for the crowne of your glory shall come downe from your heads Ier 13 13 18.
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
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
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
to ouersee their manners to redresse their disorders and to teach and instruct them in the wayes of godlinesse To these Salomon speaketh Pro. 27 23 24. Bee diligent to know the state of thy flocks and looke well to thy heards For riches are not for euer and doth the Crowne endure to euery generation When the Sheepheard is gone frō the Lambes the wolfe watcheth to take his prey The husbandman sowed good seed in his field but while he slept his enemy came and sowed tares among the wheate Mat. 13 25. The diuell watcheth all occasions and maketh his vse of all aduantages to deceiue and seduce and therefore we must take heed we giue him no occasions Moses was absent from the people but forty dayes and what a change found he among them at his returne how deepely had they plunged themselues into idolatry and how had they corrupted the worshippe of God and were departed from him Such is the corruption of nature and prophanenes of the heart to euill continually Gen. 6 5 that they which are vnder vs are ready to fall into euill euen while wee are with them and haue them in a manner before our eyes much more when we are absent from them as Moses speaketh of the people Behold while I am yet aliue with you this day yee haue beene rebellious against the Lord and how much more after my death Deuteronomy chapter thirty one verse 27 Let vs take heed of long and vnnecessary absence from our priuate charges as wel as they ought that haue publike charges lest while by our absence wee prouide for their bodies we do not destroy their soules for want of our presence I will conclude this point with the words of Salomon Prou. 27 8. As a bird that wandreth from her nest so is a man that wandreth from his place Verse 10. And the earth opened her mouth and swallowed them vp together with Korah when that company dyed what time the fire deuoured c In the description of the Tribe of Reuben he fingleth out Dathan and Abiram as arch-conspirators against Moses the lawfull Magistrate set ouer the people they opposed themselues against authority and therefore perish As they withstood Aaron wee haue spoken before Numb chapter sixteene now consider theyr facte as they rebelliously stroue against Moses and in him against the Lord. Doctrine It is a fearfull sinne to withstand gouernment and authority We learne heereby that it is a fearefull and greeuous sinne to set our selues against lawful gouernment and authority which God hath set ouer vs. This is a most wicked and vngodly worke and the Scripture condemneth it in euery place Hos 8 3 4. Roman 13 1. 2. Pet. 2 10. Iude verse 8. The continuall practise of all the godly throughout the olde and new Testament tend to the contrary to commend to vs obedience for conscience sake and to reproue and condemne all resistance opposition as a worke of the flesh for they euermore submitted thēselues to those that were Magistrates Christ Iesus the Lord of all was not bound to Caesar in any sort whether wee consider him as God or as man Not as he was God Caesar was subiect vnto him and owed to him homage and obedience for as Dauid in spirit called him Lord Mat. 22 43 so might Cesar also and all Princes and Potentates in the world Not as he was man because he was of the blood royall of the seed of Dauid and the right heyre to the kingdome whereas Cesar had no other right but what he got by the sword and therefore he ought to haue receyued not to haue payde tribute yet because he would giue good example to others not offence to any Math. 17 27 he gaue to the receyuers for himselfe and for Peter a Stater which is thought to amount to halfe an ounce of siluer in value two shillings six pence after fiue shillings the ounce And as he taught them by his practise so likewise hee did by words to giue vnto Cesar the things which are Cesars Mat. 22 21. So did Paul for the tryall of the truth and the iustice of his cause appeale vnto Cesar from the high Priests who were carried with rage and enuy against him Acts 25 11. Psalm 18 43 44. Reason 1 The grounds heereof are euident First because publike authority is Gods ordinance euery soule ought to be subiect vnto it because it is of God Rom. 13 1 2. and whosoeuer resisteth it resisteth God himselfe The people of Israel were reiected of God for resisting the manner of gouernment that God had appointed when he set Iudges ouer them and they would needs haue a king to iudge them like all the Nations 1 Sam. 8 5 much more then shall they bee reiected of God that resist gouernment it selfe and be accounted foule fearefull sinners before him Reason 2 Secondly because the opposition against gouernment and the denying and withstanding of it must needs bring all confusion that may be so that nothing can be in peace and quietnesse It is saide and often repeated in the booke of Iudges that euery man did what he list because they had no gouernment Iudg. 18 1 and 17 6 and 21 25. God is the God of order not of confusion and therefore he alloweth of Magistrates because he would haue order among men Take away a Generall out of the field and expose the whole army to rout what followeth but the destruction and carnage of the whole host Take away the Pilot out of the Ship it is the ready way to perish the Ship so if you take away the Magistrate which is as the Chieftaine of the army and as the Master of the Shippe we shall liue a life more sauage and vnreasonable then the vnreasonable beasts leade the great ones would deuoure the lesse the rich the poore the strong ones them that are weake nothing would appeare but a miserable face of hauocke and confusion Before we proceed to the vses Obiect it is necessary to remoue an obiection For to resist gouernment may not be so fearefull a sinne forasmuch as sometimes it is said to be of God as the Scripture speaking of the apostacy of the ten Tribes from the house of Dauid saith that the Lord would giue them to Ieroboam and rent the kingdome from the house of Dauid 1 Ki. 13 31 and chap. 12 15 this was done from the Lord and verse 24 the other Tribes are commanded not to go vp to fight against Ieroboam and his followers for this saith the Lord is from me How then can the rebellion of the ten Tribes be a fearefull sinne seeing it was from the Lord. Answer Answer To cleere this point we must vnderstand that Gods appointment of Ieroboam to bee King and the renting off the house of Salomon doth not iustifie the acte of this people that it was not sin in them for this came to passe by the decree of God yet the people are not iustified in giuing him
the kingdome nor he in accepting of it inasmuch as they did it not out of any obedience to the will of God but they did it to ease themselues from the cruelty and tyranny that Rehoboam was likely to vse toward them and therefore they sinned because they had no commandement from God Let vs come to the vses First this confuteth Vse 1 the doctrine of the Anabaptists or Libertines that deny all authority as not fitting for Christians to beare They teach their owne dreames that neyther Christians should bee Magistrates nor yet subiect to Magistrates an horrible impiety in them and it would not be worth the time to shew how they wrest the Scripture to defend their owne errour which otherwise they nothing regard Secondly it serueth to taxe Popery and Vse 2 that out of their owne grounds for the Rhemists haue a rule vpon Iude verse 6 that they are heretiques that deny authority and they would father it and fasten it vpon vs because we deny subiection to the Pope But we retort it vpon themselues For neuer was there any that did cast off the yoke of authority so much as they haue done They haue put downe the mighty from their seates and trod vpon the neckes of Princes they haue dethroned Kings and armed the sonne against the father Vnder a colour of the holy warre they haue sent them abroad and betrayed them into the hands of the Sarazens and in their absence seized vpon their Dominions There was neuer heretique did so shrinke vp the sinewes and shake off the yoke of authority as they haue done It is a rule that they haue that Ecclesiasticall men ought to be free from all ciuill authority whatsoeuer and that Cleargy men must be exempted from subiection to the secular powers so that they not we are the heretiques that despise authority As for the Bishop of Rome wee owe him no seruice neyther may he claime iurisdiction ouer the vniuersall Church eyther by Scriptures Fathers Councels or imperiall Constitutions for many ages Vse 3 Lastly this serueth as an information to vs that wee auoyde all such proud and peeuish conceits as these to imagine there shold be no authority and bee prouoked to bee thankfull vnto almighty GOD that we do enioy authority seeing by it wee are freed from confusion and desolation from much mutiny and misery that otherwise would befall vs. For notwithstanding by the great goodnesse of God we haue authority such is the fury and fiercenesse of wicked men that they breake out into strange enormities and commit many feareful things by poysonings by stabbings by cousenages by oppressions by forgery and falsehood and such like mischeeuous and monstrous practises what then would they presume to do if there were no authority to bring them and their doings into question and to call them to an account for their audacious courses A man should alwayes haue his life in his hand there could be no peace or safety in our houses and habitations if there were no authority to rule to controlle to terrifie to punish and therefore how thankfull ought we to bee to almighty God for that authority which he hath set ouer vs and for the peaceable gouernment we enioy vnder our gracious Soueraigne Now this must withall be acknowledged of vs that no man can be truely thankfull for authority that is not willingly and cheerefully subiect to authority It is a friuolous and vaine thing to pretend thankfulnesse and yet not vndergoe the yoke of obedience with cheerefulnesse Verse 11. Notwithstanding the Children of Korah died not What became of Korah himselfe we haue seene before His name was famous in the Congregation but he became infamous through his rebellion and it is called the gainesaying of Korah to this day Iude verse 11. Notwithstanding marke heere that the sonnes of Korah perished not when their father perished and was punished who spake euill of them that were in authorty for it appeareth that they were preserued aliue and became afterward famous in the Church of God and honourable mention is made of them in the booke of Psalmes and of the Chronicles 1. Chronicles chapter 6 verse 22. Psalm 42 and Psalme 44 and Psalme 45 and sundry others afterward as 2 Chronicles chapter 20 verse 19. From hence ariseth this Doctrine Doctrine It is no disgrace for godlie children to descend of vngodly parents that it is no disgrace for godly children to descend and come of vngodly parents Howsoeuer sinne be a reproch to the parents themselues yet it taketh not hold of their issue except they walke in those sinnes Ezek. 18 14. If hee beget a sonne that seeth all his fathers sinnes which he hath done and considereth doth not the like c. he shall surely liue Iephte is commended for a faithfull man that fought the battels of the Lord subdued the enemies of his people yet he was the sonne of an harlot Iudg. 11 1. Heb. chap. 11 verse 32. This farther appeareth in Saul and Ionathan the one of them the greatest enemy the other the greatest friend of Dauid the one sware his death the other his life the father to kill him the sonne to saue him and therefore it was no dishonor to him to haue such a father The like we might say of Ahaz a most wicked man and Hezekiah a most godly King one of the best sonnes of one of the worst fathers yet who accounteth the worse of good Hezekiah because he had wicked Ahaz to his father Ieroboam king of Israel set vp idolatry and caused Israel to sinne and therefore the Lord threateneth to bring euill vppon his house that the dogges should eate him that dyed in the City and the fowles of the ayre him that dyed in the field 1 Kings chapter 14 verse 10 so that they should all be swept away as a man taketh away dung till it be all gone yet God gaue him one good sonne whom in mercy he tooke to himselfe and saued as a brand out of the fire or as a Sheepheard taketh out of the mouth of the Lyon two legges or a peece of an eare Amos chapter 3 verse 12 and therefore it is said All Israel shall mourne for him for hee onely of Ieroboam shall come to the graue because in him there is found some good thing toward the Lord God of Israel The grounds of this truth follow First Reason 1 that election might stand wholly by grace forasmuch as almighty God sheweth mercy where and to whom hee will If religion should descend from father to son in a common and ordinary course of generation or propagation without any interruption it might be thought to bee a worke of nature not of grace and to proceede from parents not from almighty GOD. Therefore bee often breaketh off that course so that wicked parents haue sometimes good and godly children and contrariwise godly parents haue wicked and vile children that the purpose of GOD according to election might stand not of works
12. how is it then that he omitteth this miracle Doubtlesse if he had receiued so great miraculous a benefit he would not haue forgotten it neither indeede could without note of vnthankfulnesse which was farre from that deuout and religious man Furthermore the setting vp of this miracle of the new-found fire hid in the pit and after discouered by the Priests and kindled by the Lord is the weakning and shaking of a great mystery and foundation of the Christian religion For it is written that the Iewes were stirred vp by the Prophets to proceed cheerefully in building of the Temple because the glory of that latter house should be greater then of the former Hag. 2 9 which prophecy is agreed vpon to be fulfilled in that Christ was borne while the second house stood which he made famous and renowned by his presence by his doctrine by his miracles Luke 2 46 7 8. There also did the Apostles begin the preaching of the Gospel which taking his beginning from Sion and Ierusalem was spread abroad from thence into all the earth Many were the priuiledges and prerogatiues of the Tabernacle framed by Moses and of the first house builded by Salomon they had the fire from heauen the Arke of the Couenant the pillar of the cloud the Vrim and Thummim and the succession of the Prophets but the second house built after their returne from captiuity wanted all these therefore while it stood the Messiah must come being greater then all these that through his presence who was to be the ruler in Israel Mic. 5 2 the glory of the latter house might be greater then the former and so the prophecy should be fulfilled But if this story were true which is broached by the writer of that book the latter Temple should bee more glorious and famous through this miraculous fire then the former For in the former the sacrifices were onely consumed with fire that fire was sent from God and nourished by the continuall ministery and attendance of the Priests but in the latter temple they should haue had not onely the same fire with the other but the fire preserued by a wonderfull miracle that in a contrary element Fire burned â—nto water water into fire yea heere are many miracles heaped together for as that fire was preserued in water so of that thicke water into which it was changed was the fire kindled againe 2 Macab 1 22 and that which is more when the sacrifice was consumed Nehemiah is said to haue commanded the water that was left to be powred on the great stones whereby was kindled a flame which was consumed by the light that shined from the altar verse 31 32. And this is so apparent that the Iewish Rabbines that haue the vayle before their eyes or rather before their harts haue acknowledged the truth herof that the 2 house had not that fire which the former had contrary to the opinion of that writer And yet notwithstanding the euidence of the former reasons and the confession of the Iewes themselues hee sticketh not in the next chapter to alleage the Prophet Ieremy as if he had commanded them that were carried away to take with them the Tabernacle the Arke and the fire as hath beene signified 2 Maccab. 2 1. But to leaue all these assertions deliuered with warrant let vs come to the doctrine offred to our considerations in the destruction of the 2. Doctrine It is a sin to decline from the worship of God sons of Aaron because they offred strange fire to wit that it is a sin impiety which the Lord leaueth not vnpunished for any man in the outward worship of God to decline from the Law of God He appointed to burne euery sacrifice with fire taken from the Altar which was continually kept and nourished for that purpose They altered Gods ordinance and are therefore striken suddenly from heauen so that it is a great sinne for any Church or particular person to swarue from the Law of God in the worship of God as appeareth by many examples testimonies of holy Scripture 1 Sam. 13 12 13 14. 2 Chro. 26 16 17 18. Math. 15 9. Col. 2.20.21 22. The grounds are plaine first because the Reason 1 word of God is the rule of all things that wee are warranted to do and more generally it is the rule of Gods worship so that to decline from this rule to the right hand or to the left must needs be a great sinne which GOD abhorreth Deut. 12 8 13 32. In an art to vary from the rules of the art is a great errour thr carpenter and mason are guided by their line and leuell the Law of GOD is the square and rule of his worship the more closely wee keepe our selues to this rule the more warrantable are our workes if wee decline and depart from it wee wander in errour and the farther we goe from it the more we are out of the way Secondly that starting and swaruing from the Law reprooueth and checketh the wisedome of God who is Wisedome it selfe Pro. 9 1 as if we were able to direct him and knew what belongeth to his worship better then himselfe An artificer in his worke cannot abide to bee checked and controlled by those that know not so well what belongeth vnto it as he doth Iam. 4.12 so the wise GOD the supreme Lawgiuer cannot endure that men should decline from the order which hee hath settled and established in his worship and prescribed vnto them in his Word and therefore he accounteth it a great sinne and impiety in any that attempt the same This reprooueth the Church of Rome Vse 1 which is as a body infected with many diseases and running sores For their whole worship in a maner is an apostacy from God full of dangerous wounds that cannot be cured as wee may see by their worshipping of images prayer in a strange tongue communion vnder one kind and an hundred such like horrible corruptions which are so many prophanations of the worship of God These men set the Law of God at nought and thinke themselues wiser then he and preferre their owne traditions before his commandements and so worship him by the precepts of men Math. 15.6 which is a vaine worship and maketh his Law of none effect Secondly it serueth as a direction to the Vse 2 Church what they receiue to godly Magistrats what they establish by their authority that in the worship of God they alwayes set the law of God before their eies allow nothing but that which is grounded vpoÌ„ the rules of the same that they adde nothing to it take nothing froÌ„ it For this cause the King must write him a coppy of the Law in a booke that it may be euer with him that he may reade in it all the dayes of his life and learne to feare the Lord his God Deu. 17 18 19. This was taught to Ioshua chap 1 8 and
faithful as Iacob Gen. 28 20 21 and 31 13. Hannah the mother of Samuel 1 Sam. 1 11 Dauid Psal 22 25 61 8 116 14 and diuerse others This truth is plaine because it is better Reason 1 neuer to vow vnderstand this of lawfull vowes then to faile in not performing the vow For this is to offer the sacrifice of fooles and it may be said to them as Peter spake to Ananias Acts 5 4 Thou hast not lyed vnto men but vnto God If we haue a promise made vnto vs by men who had not rather neuer to haue had such a promise then to be deceiued Eccl. 5 3 4. Secondly such do take the Name of God in vaine which is a grieuous sinne and he will neuer hold them guiltlesse that take his Name in vaine Exod. 20. Thirdly saluation is of no other then of God and therfore to him wee should returne the praise of our deliuerance Ionah 2 10. Lastly the Gentiles by the light of nature haue vsed to vow Ionah 1.16 This reproueth all vnlawfull vowes first Vse 1 of such as are touched in this place expresly when they take vpon them to vow being vnder the subiection of others And heere is fitly taxed the doctrine of the Church of Rome which teach that parents What vowes are vnlawfull haue no autority to hinder their children from following rash vnaduised vowes and that children are not bound to haue their parents consent to enter into cloysters into which indeed they ought not to enter no not with their consent Hence it is that they maintaine and defend that children may steale away lawfully from their parents and became Monkes and Nunnes not onely without their consent but against it who indeed oght not to enter into those styes and stables with their consent neither haue parents any warrant or authority to giue their consent And how much do they better many times then if they should thrust them into the stewes to learne honesty Secondly such may not lawfully vow as are children in age though they haue no parents liuing to controlle them and those that are children in knowledge who know not what a vow is or how it bindeth for how should these binde themselues Thirdly such as are foolish or furious forasmuch as albeit they may be out of the power of others yet they are not in their owne power and albeit that no man may command them yet they haue not the command ouer themselues and therefore may iustly be accounted as children Fourthly such as are rash and vnaduised in their vowes such was the vow of Saul 1 Sam. 14 24 the vow of the Beniamites Iudg. 21 1 and the vow of Iephte Iudg. 11 30 31. A vow and an oath are of the same nature and both of them vnaduisedly vndertaken do dishonour God Fiftly such as are wicked vngodly vowes and these are of two sorts either de malo aut de bono malè that is made for doing of some euil or doing some good but not well as for example If one vow to kill a man as they did that bound themselues by a vow neyther to eate nor drinke till they had killed Paul Acts 23 12. These bound themselues to do that which is simply in it selfe an euill thing Such was Herods vow or oath Math. 14. And thus two euils meet together the one wherof is to vow the other to performe such a vow and therefore such vowes are not to be kept This serueth to set before the eyes of many their folly who neuer consider what the vow is which they haue taken vpon them to obserue but if they can say I haue a vow to do this or that they grow obstinate and settled in euill and will by no meanes be remoued yea and think they are bound by vertue of their vow to doe it and are discharged of all fault and offence when they haue done it whereas that which is euill to vow is much worse to performe and therfore they must repent of their rash vow and not proceede to the accomplishment of it for that were to adde one transgression to another as it were drunkennesse vnto thirst and to plunge themselues into endlesse destruction both of soule body This is the case of many young men and women who haue entangled themselues in such vowes by promising marriage eyther to other without the consent of parents they often pretend great scruple of conscience which cannot bee tyed by such euill vowes the vow was euill and therefore the way is not to goe forward but to craue pardon of GOD for that euill as heere it is prescribed in this Chapter They also are to bee accounted euil vowes which are made for the doing of some good if they be not well and rightly made and consequently they are not to be broken as if a man in fasting or any other worke should purpose to do that which is aboue his strength and ability Sixtly such are forbidden as are constrained vowes and inuoluntary when they are vndertakē against a mans will whereas they ought to be free as well as made by them that are free There must be a willing minde before there can be a lawfull vow Seuenthly they must bee of good importance not of any idle or trifling toyes or of vain and foolish matters in which the name of God is not to be vsed Eightly superstitious vowes as to vow abstinence from this or that kinde of meate for religion sake De tempore Sermon 3 such also as binde themselues to goe on pilgrimage and to offer to this or that holie Saint or rather image or idoll these and such like obserued in the Church of Rome are reproued in the Sermons de Tempore ascribed to Austen One voweth a cloak another Oyle a third a wax candle God careth not for these vowes but offer vnto God that which at this day he hath redeemed to wit thy soule The vowes of obediance and repentance are the true and the best vowes the offering vp of our bodies soules a liuing sacrifice is most acceptable to God and most profitable to our selues Lastly such vowes as are vnpossible aboue the strength of the vndertakers are also forbidden as vnlawfull among which we may range the vow of single life and abiuring of marriage which is honourable in all and the bed vndefiled Hebr. 13 4 so that they sinne not against GOD which do contrary to such vowes For continency or single life is not necessarily annexed to the Ministery neyther hath God layd such a yoke vpon theyr necks that enter into that calling God hath left mariage free vnto all and it is the doctrine of diuels to forbid mariage as the Bishop of Rome doth who speaketh lyes through hypocrisie 1 Tim. 4 1 2. For he will haue none admitted into the holy Ministery but such as are vnmaried or beeing maried promise to liue from theyr wiues as also hee excludeth such as haue beene twice maried
two points First The contents of this chapt the seuerall mansions and stations where the Israelites rested and stayed Secondly a law and commandement how they should behaue themselues toward the Canaanites and how their land should be diuided among thē Touching the first that is theyr iournies in the Wildernesse it is set downe generally v. 1 and 2. and then particularly how God led them from place to place first he noteth the place from whence they went till they came to the red sea afterward notwithstanding theyr often infirmities and fallings from God he brought them in despite of their enemies and all opposition of flesh and blood to the borders of the Land which many of the faithfull before them desired to see but did not see it onely they beleeued the promise in theyr heart The people of God had long bene deteyned in slauery and bondage now GOD brought them forth with a mighty hand and an out-stretched arme killing all the first born of Egypt and destroying their Idols in which they trusted whereupon the Egyptians were striken with such a sudden astonishment and amazement that they were not able to resist and withstand the Israelites but were compelled to open them a free passage to depart Thus thē they went out early in the morning hauing eaten the Paschall Lambe the euening before they had liued many yeares in great heauinesse and endured many tentations in the Land of Egypt but they go out thence with their young and with their olde with their sonnes and with their daughters with their flocks and with their heards in great ioy much comfort of heart so that they might say with the Prophet Psal 126 1 2. When the Lord turned againe the captiuity of Sion wee were like them that dreame then was our mouth filled with laughter and our tongue with singing then saide they among the heathen The Lord hath done great things for them the Lord hath done great things for vs whereof we are glad Thus doth the Lord turne the ioy of the wicked into heauinesse and contrariwise the heauinesse of his children into ioyfulnesse This teacheth vs Doctrine The Church is preserued from all dangers and deliuered from bondage that God preserueth his Church in the midst of dangers when it wanteth humane defence and protection and deliuereth it out of bondage and slauery wherein it is holden Exod. 12 22. Ezek. 9 6. True it is God doth many times giue ouer his people to serue hard masters and to suffer many calamities for a time yet in the end he deliuereth them when they call vpon him Ier. 25 11 12. Mic. 2 10. This truth standeth vpon good grounds Reason 1 For first when he deliuereth them into the enemies hands he doth it to correct them and not to corrupt them to bring them the neerer vnto him not to cast them farther off from him wherby it appeareth that he hath a purpose and meaning to redeeme them and to bring them out of their hands Secondly God will neuer cast off his people he loueth them with an vnchangeable loue and therefore will accept them and receiue them vpon their repentance and humiliation He hath a speciall feeling of their miseries and therfore he will giue them deliuerance Thirdly God will magnifie his owne mercy and power toward his people by giuing them deliuerance It would haue beene a great dishonour to the great Name of God if he had suffered the Egyptians to hold their rodde euermore ouer the Israelites and the loynes of his people to be clasped and compassed therewith therfore to shew his mercy and power toward them to magnifie his owne honour he sent them deliuerance and brought them out of that horrible seruitude and captiuity Vse 1 This gracious dealing of God admonisheth the enemies of God into whose hands hee hath for a time deliuered his people to bee Lords ouer them not too much to tyrannize and triumph ouer them because howsoeuer God suffer them to bee vnder their power for a while that they lift vp their hands against them and trample them vnder their feete yet the Lord will not forget eyther to bee iust or mercifull he will take them out of the snare of the hunter and the more they haue insulted ouer them in the pride of their harts the greater shall be their deliuerance yea their deliuerance shall bee the cause of the destruction of these enemies Thus did Moses speake to the Israelites These Egiptians which yee haue seene ye shall neuer see them againe any more for euer Exod. 14 13. So then we may conclude the wofull and wretched condition of all the Churches enemies because albeit they seeme for a time to be as it were Lords of the earth and to haue power in themselues to doe what pleaseth them yet their turne shal be the next and their destruction sleepeth not For when the Israelites were deliuered out of the hands of the Egyptians that were cruell masters ouer them it was not onely the cause of their shame but of their destruction also as appeareth in the death of all the first borne and in that hee drowned Pharaoh and his host in the red sea so that these things being duely considered the wicked haue no cause at all to triumph and insult ouer the children of GOD when they haue gotten them in subection vnder them Secondly this teacheth euery soule that Vse 2 belongeth to God if he fall into this captiuity and estate to be ruled by cruell Lords that they should suffer it with all patience this is but for a while Heauines may abide at euening but ioy cometh in the morning Psal 30 for God will surely deliuer them What though the bondage bee sharpe and bitter yet this must be their comfort they shall haue deliuerance out of all and ought to nourish such hope in them that although they see no meanes of deliuerance yet they must looke vp to God and waite his leysure and in the ende they are sure of an happy yssue Exod. 3 9. God neuer afflicteth vs without iust cause and therefore we should looke vpon our selues and search our owne hearts and labour to beare patiently our afflictions whatsoeuer they be whether they come before or after repentance For doubtles whosoeuer shal search his owne wayes shal not onely finde that God hath bin iust in punishing his sinnes but that hee hath also bene mercifull in not laying greater iudgments vpon him as iustly he might haue done and therefore hee ought not to murmure against him but patiently to beare his hand knowing that the greatest punishments that almighty God inflicteth vpon vs are nothing so great as those which wee haue deserued at his hands Thirdly we ought all to labour to be members Vse 3 of the true Church that so these priuiledges may belong vnto vs. It is a very great honour to liue vnder Gods protection and to abide vnder the shadow of the Almighty If we be deliuered at any time
Exod. 20 7 and therefore the errour of the Romanists is blasphemous who lay this iniustice vpon God that he forgiueth the faithfull theyr offences but retayneth the punishment All men doe very willingly confesse that it is a very haynous crime to condemne the iust man but they doe not in like manner and with like zeale abhorre from iustifying the vngodly but the Spirit of God testifyeth that they are both abhominable in his sight he abhorreth the one no lesse then the other Why the guilty ought not to bee spated and so it ought to bee with those that sit in place of iudgment otherwise they transgresse the Law of God which commandeth that his blood should be vpon his owne head Againe such persons are for the most part made worse and worse and are neuer brought to repentance as experience commonly teacheth Besides by this sparing and winking at euill the godly are often grieued and sometimes are emboldened to euill Lastly other wicked men by their example are encouraged and theyr hearts are hardned Hence it is that Salomon sayth Prou. 24 24 Hee that saith vnto the wicked Thou art righteous him shal the people curse nations shall abhorre him This equity doth Moses also propound in the Law If there bee a controuersie betweene men and they come vnto iudgement that the Iudges may iudge them then they shal iustifie the righteous and condemne the wicked Deut. 25 2. But it will be said Obiect that the Scripture teacheth that God iustifieth the vngodly Rom. 4 5 and therefore hee that executeth iudgement may do the like also I answere first Answ that is lawfull for God to do which is not lawfull for man Againe God in iustifying the vngodly of vnrighteous maketh him righteous and by paying a deare price for him cleanseth and washeth away his impiety and giueth vnto him another minde then he had before which no mortall man is able to do and therefore it is vnreasonable to pretend the example of God or to alledge it to iustifie themselues when they iustifie the vngodly This corruption must needes be euill because it proceedeth from euill fountaines for iudgment is stayed or peruerted eyther through feare or couetousnesse or hope or hatred or fauour or malice or letters or such like affections which blinde the eyes and stoppe the eares and peruert the wise 2 Chron. 19 6 7. But in the meane season they displease the Lord and by winking at the wicked they make thēselues abominable to the chiefe Iudge of heauen and earth before whom they must come to be iudged and in sparing of greeuous transgressours which ought to be punished they make themselues accessaries to theyr transgressiōs many times like Saul Ahab Pilate they beare a part of the punishment Secondly this admonisheth all Iurers that Vse 2 they take great heed whom they acquit and whom they condemne If they condemne the innocent theyr blood will be required at their hands And if they iustifie any that are guilty of blood which is a crying sinne or other haynous enormities labour the rest of their fellowes companions to ioyne with them they are brethren in euill and stayne the iudgment seat with vnrighteous proceeding which is worse then if they should cast dust and doung in the Iudges face These doe often forget that they are sworne men and giue theyr verdict vpon theyr oth for if they did they would not so lightly set theyr soules to sale These for the most part thinke themselues excused by the Iudge and hang more vpon his mouth then hold themselues to the matter Such persons ought not to be simple men but such as should be able to iudge and to discerne betweene right and wrong Vse 3 Lastly let vs come to witnesses which are other parties in the matter of iudgment and are especially aymed at in this place it directeth and informeth them to know what they do and where they stand Let them take heed what they depose lest by forswearing themselues they renounce the liuing God and bring damnation vpon theyr soules A man would thinke that an oth were such a weight and burden vpon the conscience that no man would dare to steppe forth and lay his hand vpon the booke and afterward sell himselfe to the diuell There is nothing so vile wretched but some will bee found as vile to set it on foot If Ahab be sicke for Naboths vineyard Iezabel can quickly by her letters procure two false varlets and vnthrifts in Samaria to beare false witnesse against him 1 Kings 21 10. So when the malice and enuy of the Pharisees grew to be extreme against Christ and that they feared the fall of theyr kingdome though he were innocency it selfe yet there were found false witnesses to condemne the innocent Math. 26 60 61. Hence it is that the Ecclesiasticall Lawes haue not hand ouer head admitted all without difference and discretion to be brought and allowed as witnesses but haue set downe seuen iust considerations of exceptions against witnesses in this manner Aetas conditio sexus discretio fama Fortuna fides The first point to be respected in witnesses is that they be of age for such as are infants children or yonglings know not the depth of the cause nor the validity of an oth nor the distinction of matters whereupon they are to be produced and therefore they may stand by while the iury is impanelled And to these we may ioyne the old doting age which decayeth in vnderstanding no lesse then it doth in strength of body Secondly the condition of the persons whether they be bond or free The tenant for his land-lord the seruant for his Master the father and sonne one for another are worthily esteemed to be partiall witnesses Thirdly the sexe whether it be man or woman for a womans testimony wanteth much of the weight of the other because many of them are partiall and passionate light creatures if it be opposed against the testimony of a wise and considerate man They are soone ledde aside by affection by pitty or fauor and therefore neuer any of them were admitted to sit in place of iudgement where the Iudge should know neyther father nor mother Fourthly discretion for idiots and lunatike persons or mad men would prooue but mad witnesses to be admitted in tryals of truth who cannot discerne aright of themselues and of theyr owne estate For how should they be able to diue into the causes of other men that haue not the vse of reason or vnderstanding Fiftly fame is not to be contemned in this case for they should bee men of good report and credit in the places of theyr abode not common swearers not lyers not drunkards and ruffians for such as sweare commonly make no more conscience of an oth taken before a Iudge then of an oth sitting vpon theyr ale-bench and such as are tainted and stayned with the reproch of many euils will easily bee drawne to adde one sin of periury
habitation of God who is light it self in whom only is light properly to be found who dwelleth in light that none can attaine vnto 1 Tim. 6 16. Hee hath called his Church his rest and the place where his honor dwelleth Psal 132 13 14. The Lord hath chosen Sion he hath desired it for his habitation this is my rest for euer heere will I dwell for I haue desired it Vse 1 This condemneth the Papistes who stand from the verdict of this doctrine as men endited of two crimes and errors first they accuse the Scriptures left vnto vs in the Originals to be corrupted the old Testament by the Iewes the new by Marcion and other heretikes But it is a vaine surmise without proofe or probability touching the corruption of the original fountaines which notwithstanding the Romanists pretend thereby to make a way to bring in the Latine translation to be the pure authenticke Scripture and consequently to bee preferred before them which is as foolish and vnreasonable as to make the mistris to walke on foot like a seruant Franci Luc. in Epist ad Serlet and to set her handmaid on horsebacke therefore some of their own frends are ashamed of this vanity It is a shame they say to belye the deuill It is a crime to taxe the Iewes of a crime wherof they are not guilty It is wel knowne that howsoeuer they stand affected vnto Christ yet they alwayes were and now are very religious respectiue in keeping the text sound and sincere and cannot by any meanes be induced to choppe and change to adde or to diminish any thing And doubtlesse had they not bene trusty and faithfull would God haue trusted them with this true treasure yea though that Church were oftentimes corrupt yea sometimes an Harlot or an Apostat yet the ouer-ruling prouidence of God hath alwaies wrought in them a care and conscience this way both for their owne future happy estate and the benefit of posterity to come to keepe the ancient records euidences of the Scripture sound sure and sincere This appeareth further by the Sermon of Christ in the Mount reprouing the false interpretations of the Scribes and Pharisies who had very grossely corrupted the meaning of the Law Mat 5 21.27 31 33 38 43. 16 6. The church of the Iewes was neuer more corrupt then in the dayes of Christ yet could they neuer be touched nor be iustly charged with this horrible crime of offering violence to the holy bookes of Scripture And if they might haue bene endited of this detestable forgery â—hrist would not haue omitted this greater fault who often reprooueth them of lesser offences Besides our Sauiour willeth the Iewes to search the Scripture which the Prophets had left vnto them by diuine inspiration hee sendeth them vnto these as then they had theÌ„ to try the doctrine of the Pharisies by them Ioh. 5 39. Iohn 5 39. which hee would neuer haue done had they bene corrupted and themselues the corrupters of them Moreouer touching the Iewes seeing they were mortall enemies to Christ if they were minded to corrupt the Scripture they would haue corrupted for their own aduantage such places out of Moses and the Prophets as concerned Christ whome they hated but these remaine entire by which they are fully conuinced and confuted Andrad lib. â— defens Tridâ—â— Hieron epi. 7â— ad Marcell And therefore one saith well that such as holily and religiouslie handle the Hebrew Text do find therein more notable testimonies of Christ then in the Latine and Greeke Copies Now if the true Church had lost the pure and perfect fountaines of the Hebrew and Greeke Text how could it bee a faithfull keeper of his Will and Testament Howbeit GOD hath euer had a care of his word and truth euen then when he committed the same to the custody of the Church Another error of the Romane church is that they make the churches authority to bee our supreame ground and stay of our faith and set it farre aboue the Scriptures themselues These assertions are found in their writings touching the Scripture It is not authenticall without the authority of the church that the authority of the Scripture dependeth on the authority of the Church necessarily Ecchi â—â—cbirâ—â— Pighi lib. 1. de Hierar eccl cap. 2. that we are not bound to take them for Scripture without the authority of the Church that in respect of vs the church hath absolute authority to determine which is Scripture and which is not that the Church hath power to make a booke not Canonicall Stapl. to be Canonicall and one of them vttred this impudent and shamelesse blasphemy that the Scâ—ipture should bee of no more credit then Aesops Fables Hermaâ—â—m without the approbation allowance of the church Howbeit as wee must not take from the church hir right so we must take heed that we giue not to it more then is due and so rob God of his honour and glorie and derogate from the excellency and authority of the Scriptures They make the Church the light it selfe and not the Candlesticke to hold the light say that it also is called light I answer it is a borrowed light receiuing all the light it hath from the word as the Moone doth from the Sun They make it to be the authorizer of the word and hold that it is of no force or credit but is as a dead letter and inken diuinity without it This is no better then to hang the word and consequently Cal in infâ—â—â— lib 1. cap. 7. the promises of God the kingdome of heauen saluation it self vpon the pleasures of men wheras the church is founded and grounded vpon the word not the word vpon the Church as Peter is builded vpon Christ not Christ vpon Peter All the authority that the Church hath be it neuer so great it hath it from the Scripture for how do we know whether the Church erreth or not but by the Scripture The Church cannot giue vs faith whereby we beleeue in Christ and lay hold of eternall life it is the Scripture that worketh it by the inspiration of the holy Spirit The Scripture is the chiefest and the highest court from whence is no appeale but we may appeale from the iudgement of the Church to the Scriptures not from the Scripture to the Church The Church that is the company of the faithfull are not lords ouer our faith they are ruled by faith not ouer-rulers of our faith True it is the Church is a means to bring vs more speedily to know the Scriptures as the woman of Samaria was a meanes to bring the Samaritans to beleeue in Christ 〈◊〉 4 42. but as they when they had heard Christ beleeued not so much for her report as for that themselues had heard him speake so after the Scriptures are discerned and pointed out vnto vs as by the finger of the Church we beleeue them to bee the word of
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
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
foretell that in the time of the Gospel they shall breake theyr Swords into Mattocks and their Speares into Sythes Esay 2 4. Micah 4 3. Nation shall not lift vp a sword against Nation neyther shall they learne to fight any more These are the cheefest and choysest arguments drawne out of the new Testament and produced out of the old partly from the instructions of Christ partly from the precepts of the Apostle and partly from the Prophesies of the Prophets Touching the obiections alledged out of the words of Christ when hee willeth vs to turne the left cheeke being smitten on the right it is a figuratiue speech Aug. epist 5. ad Matellinum as Augustine obserueth for literally it was not obserued by Iesus Christ nor by the Apostles nor by the Prophets whē they were stroken on the eare For what if one smite vs on the left cheeke we haue now no other left to turne vnto him or shall wee restraine his words onely to the cheeke His purpose is to forbid priuate reuenge to recompence iniury with iniury and to teach vs rather to prepare our selues to endure another wrong then to giue like for like but he doth not disanull the office and calling of the Magistrate nor take away publike reuenge by him Peter was Christs Disciple not a publike Magistrate Touching suffering the tares to grow hee teacheth vs the perpetuall state of the Church what it shall be He speaketh not of the office of the Minister or Magistrate 〈◊〉 Mart in 2. 〈◊〉 cap 2. 〈◊〉 Gen cap. 14. but of the future condition of the Church that it shall neuer be perfect in this life but wee shall haue tares with the wheate bad fish with the good foolish virgins with the wise and hypocrites with true beleeuers therefore he comforteth the godly against the troubles which they sustaine by conuersing with them Hereunto also referre the precepts of the Apostle Paul The Prophesies of the Prophets touching the turning of the weapons of warre into instruments of peace and tooles of husbandry are obiected against vs also by the Iewes that deny the comming of the true Messiah The Prophets heereby commend the Doctrine of Christ If we were all such as Christ chargeth vs to bee there should be no need of the sword Such as are true Christians do liue soberly righteously and godly for conscience sake to the commandement of Christ At the comming of Christ in glory wee shall see the full accomplishment thereof to our endlesse comfort In the meane season such as truely beleeue in Christ do so walke as that no warres are raised through theyr default True it is our weapons are spirituall but wee must vnderstand this as we are Christians But we are not onely Christian men but also men not onely spirit but also flesh and therefore as we are men and cloathed with flesh neyther the Apostle nor Christ that called the Apostles do take away weapons from the Magistrate Rom. 13 4 but put a sword into his hand to take vengeance on him that doth euill And when the Apostle saith Ephes chap. 6 verse 12 We wrestle not with flesh and blood he speaketh not simply but comparatiuely as when hee sayth Christ sent him not to baptize but to preach the Gospell that is chiefly and especially to publish the glad tidings of saluation 1. Cor. 1 17 so in this place hee meaneth that our greatest and mightiest enemies are inuisible wee must not thinke that our chiefest conflict is with men which are fraile and feeble This fight is nothing at all if it bee compared with the other which is spirituall Thus we see the obiections of the Anabaptists answered and their doubts dissolued who would banish away all lawfull vse of sword and weapon contrary to infinite euidences that may be broght to iustifie the lawfulnesse of warre God hath made many lawes touching the vndertaking beginning and waging of warres but such things as are euill are wholly to be condemned not to be ordered by Law The Lord swore that the Israelites shold haue war with Amalek for euer Salomon prayeth vnto God when his people shall go out to battel against their enemies to heare them and their prayer and supplication and to iudge their cause 2. Chron. 6 34. When any citty shall fall into idolatry draw away the inhabitants thereof to serue strange gods he commandeth that they should be slaine with the edge of the sword all that is within it be destroyed Deut 13 15. When the Israelites asked counsell of GOD after the death of Ioshua who should goe vp against the Canaanites to fight first against them the Lord said Iudah shall goe vp because I haue giuen the Land into his hand Iudg. 1 1 2. It is God that teacheth our fingers to fight and our hands to battaile Psal 144 1 but God is no Lord of misrule he teacheth nothing that is euill They are the words of Dauid a man after Gods owne heart yet he saith God had taught his hands his fingers Besides they are called the warres and battels of the Lord so Dauid is oftentimes saide to haue fought the battels of the Lord 1 Samuel 17 18 and 25 verse 28. When many enemies armed themselues against Iehoshaphat Iahaziel inspired by the Spirit of God saide Thus saith the Lord vnto you Feare you not neither be afraid for this great multitude for the battell is not yours but the Lords 2 Chron. 20 15. When the souldiers that were conuerted to the faith and repented of theyr offences enquired of Iohn what they should do he did not bid them to lay away theyr weapons or throw away their swords or renounce their oathes or forsake theyr Captaines or giue ouer theyr places callings of life wherein they abode but charged them to do violence to no man Luke 3 14 to accuse no man falsely to be content with theyr wages So the Euangelist commendeth the faithfull Centurion and Cornelius to be a deuout man fearing God with all his houshold Paul vsed the helpe of a band of men to be rescued out of the hands of the Iewes and to bee brought safe vnto the Gouernor For the Captaine out of the Garrison gathered a selected company of two hundred souldiers and deliuered him from them that lay in wayte to kil him Acts 23 27. The Apostle noteth in the Epistle to the Hebrewes ch 11 33. that the godly throgh faith subdued kingdomes so that warre may bee an exercise of faith And lest any should apply this to fighting against spirituall enemies hee addeth immediately after They waxed valiant in battaile and turned to flight the Armies of the aliants By all these testimonies wee are taught to receiue this truth that the making of warre is necessary and to maintaine it against all the aduersaries that seeke to oppugne and contradict the same Verse 18. For they trouble you with their wiles wherewith they haue beguiled you as concerning Peor In these words