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
common to all but peculiar to some It commeth not by inheritance but by grace Parents may leaue vnto their children their houses their lands their substance they may conuey vnto them their inheritance but they cannot conuey vnto them the gifts that accompany saluation Wherefore all parents that are faithfull are to intreate and craue of God the continuance of his couenant toward theyr children and to begge from his hands an holy and sanctified seede to his glory and theyr comfort Verse 14 15. The name of the Israelite thus slaine was Zimri the sonne of Salu and the name of the Midianitish woman that was slaine was Cosbi c. Wee heard before in the fixt verse how Moses hath layde open the shamelesse and impudent behauiour of this beastly adulterer who shamed not to bring the Midianitish harlot into the hoast and in the sight of all the congregation of the children of Israel which were grieued to behold such horrible villany neuerthelesse we see in this place that Moses is not content in a generall manner to describe his wickednesse but singleth him out particularly by his name by his father by his tribe Neyther doth he content himselfe to set downe the Midianitish woman by her nation but calleth her by her name and further openeth the name of her father and her fathers house So then Moses hauing shewed who they were that brought the plague of God vpon the people he now descendeth to marke them out by their proper names and of what calling and profession they were Doctrine It is lawfull sometime to reproue by name From hence we learne that it is sometime lawfull and conuenient to reprooue by name speciall people and particular men that offend in the Church and to record them in writing A particular reproofe of particular offenders sometimes standeth with the word of GOD. So did Eliah deale with Ahab and Iezabel he told him that it was hee and his fathers house that troubled Israel This we see practised by the Prophet Esay against Shebna who being a notable fauourer of euill men and a great hinderer of good things is by name threatned to bee carried away with a great captiuity Esay 22 17. Thus doth Ieremy deale with the false Prophets and other obstinate enemies Ier. 28 12. Likewise our Sauiour Christ denounceth many fearefull woes against the Scribes and Pharisies hypocrites Matth. 23 13. which shut vp the kingdome of heauen before men deuoured widows houses vnder a colour of long prayer compassed sea and land to make one of their profession tythed mint and annise and left the waightier matters of the Law as iudgement mercy and fidelity So did Paul withstand Peter to his face because he was to be condemned Gal. 2 11. And when he saw in the Church such as put away faith and a good conscience and made shipwracke of the doctrine of Christ he giueth the Church notice and warning of them saying Of whom is Hymeneus and Alexander whom I haue deliuered vnto Satan that they might learne not to blaspheme 1. Tim. 1 20. And in another place hauing to doe with such as cast off the doctrine of godlinesse hee noteth the ring-leaders and principall authors Of this sort is Hymeneus and Philetus which as concerning the truth haue erred from the marke saying that the resurrection is past already and do destroy the faith of certaine 2 Tim. 1 17. In like manner he specifieth Alexander the copper-smith which had done him much harme 2 Tim. 4 14. So the Apostle Iohn warneth the Church of Diotrephes who loued to haue preheminence among them Al which examples of the Prophets of the Apostles of Christ himself do teach that it wil not alwaies be sufficient to reproue the errors and heresies of obstinat sinners but somtimes it is expedient to lay them open by their names and to signifie them to the Church by a particular discouering of them The Reasons of this practise are to be considered Reason 1 First because the Church should haue warning of thē that others might shun them and auoid their company So the Apostle nameth Alexander to prepare Timothy not to trust him It is good to know false bretheren lest they spying our liberty take the greater aduantage against vs. Hence it is that Paul chargeth Timothy to beware of Alexander who had withstood his preaching sore 2 Tim. 4 15. While we are familiarly conuersant with the wicked it will be hard for vs not to bee entangled in their sinnes For how can a man walke among thornes not pricke himselfe or how can a man touch pitch and not be defiled We must flye from such as from a deadly plague We must separate our selues from them lest the like vengeance fal vpon vs also Secondly they must by a speciall note bee made knowne to the Church that they may Reason 2 be degraded and brought to reproch The Apostle vsed this remedy thereby to shutte their mouthes and to stoppe them from speaking euill of almighty GOD and his truth which ought to be precious to vs. This naming of them is to set a marke of infamy vpon thē as if a man were boared in the eare or burned in the hand for a malefactor God will haue them and their wickednesse registred to their perpetual shame in the Church for euer that they should not be of any more credit to infect the good and to draw the weake vnto destruction The vnnaturall sauage dealing of the Amalekites toward their brethren the Israelites is by God expresly commanded to be recorded in a booke to their infamy and confusion The Lord saide vnto Moses Write this for a remembrance in the booke and rehearse it to Ioshua for I will vtterly put out the remembrance of Amalek from vnder heauen Exod. 17 14. So we haue in the Scriptures set forth the vncleannesse of Sodome the hard-heartednesse of Pharaoh the conspiracy of Corah the couetousnesse of Ahab the cruelty of Iezabel the disobedience of Saul the treason of Absolon the treachery of Iudas and other infamous beasts the record of their shame is in perpetuall memory and stinketh vnto this day The like we might say of all bloody persecutors in all ages since Christs time they haue theyr names and facts remembred in the Acts and Monuments of the Church Seeing therefore obstinate enemies must be both shunned shamed in both respects we learne that it is lawfull for the Ministers of God to point out some by name that they may be knowne otherwise the Apostles of Christ would neuer haue done it the Prophets would neuer haue practised it Christ himselfe would neuer haue allowed it Let vs apply this to our selues First it serueth as a bridle to restraine euill men especially all such as bring a publike detriment and hurt to the Church and are the cause of common Vse 1 mischiefes they shall to the shame of theyr persons to the reproch of theyr names to the infamy of their posterities be
soule that they may be preserued from sin from the infection of sin Now if any aske whether the disease of the leprosie be not contagious and therfore whether it be not expedient that all such as are taken and touched with it should be barred and banished from the society of men I confesse this is true and conuenient ought to be so but this was not the chiefe and principall end that God respected and therfore this is left to the Physitians and Masters of that profession to iudge according to the rules of art and experience God committed the matter to the Priests that they should order all things according to the directions giuen vnto them it had beene much safer to haue committed and commended the matter to such as had iudgement in that faculty Moreouer we must consider The leprosie of three sorts that as this disease was foule and filthy vgly and feareful so there are three sorts of it named in the law to wit the leprosie of the body the leprosie of the garments and the leprosie of the house so that it is most probable according to the opinion of the learned that the Iewes in a proper and peculiar manner vnknowne to vs at this day and vnknowne to the Iewes themselues at this day were troubled and tormented with this disease Euen as we that are cast into the last age of the world haue diseases that follow some sinnes which in former times were not knowne to the Physitians themselues And heereupon no doubt prophane writers tooke occasion to deuise sundry lyes and slanders against the whole nation of the Iewes as if it were hereditary vnto them and that all the posterity of Abraham were full of botches and blisters and itches and therefore were driuen out of Egypt by force Ioseph antiq lib. 9. lest they should corrupt the rest with their infection This forged surmise had ancient Authors to rest vpon Cornel. Tacit. Iustin lib. 38. and is as likely to proceed from the Egyptians themselues a proude and hauty people as from any other who being ashamed of the plagues that were sent among them and inflicted among them and desirous to blot out the memory of the reproch of their nation and of the vengeance of eternall God turned the iudgement of scabs blisters that fel vpon theÌ„ from themselues to the people of Israel as if they had infected them were for that cause compelled to banish them out of Egypt lest they should corrupt the whole countrey with their maladies But if this had bin the true reason of their departure why did they retaine them so long among them and in the end bestow vpon theÌ„ siluer and gold iewels and precious stones thereby spoiling themselues to enrich their enemies or why did they persecute them with such hatred at the red sea that themselues were drowned Furthermore among the curses that God denounceth to bring vpoÌ„ his people for the contempt of his word disobedience to his lawes Deut. 28.27 he threatneth to smite them with the botch of Egypt and with the hemrohds and with the scabbes and with the itch whereof they should not be healed Lastly if the people of God had beene haunted and vexed with any such filthy diseases the Lord would neuer haue established such sharpe and seuere lawes among them the like whereof were not to be found among forreine nations whereby such were separated from the company of men as had any loathsome and noysome vlcers and sicknesses following them yea if any suspition did arise they were seuered and sundered from the rest for a time vntill the trueth were throughly knowne and found out as appeareth at large in the booke of Leuiticus Verse 2. Command the children of Israel that they put out c. Heere we haue a plaine and expresse commandement of God charging Moses to put out lepers vncleane persons from the Congregation The Apostle Paul speaking of fornicators and incestuous persons that were vncleane liuers vncleane in body and in soule vseth the same word Put out such from among you 1 Cor. 5.13 thereby Doctrine 1 shewing what God intended by this Ceremony Obstinate sinners are to be cast out of the Church the substance whereof teacheth this truth namely that obstinate sinners are to be cast out of the Church All open offenders and vnreformed persons by the dreadfull and direfull sentence of excommunication as it were by the two edged sword of God are to be cut off from the fellowship of the Church and from all the priuiledges that belong vnto the faithfull This ordinance of God hath good ground vpon the separation mentioned in this place which was not commanded as a ciuill policy to keep the whole from the sick but as a part of Ecclesiasticall discipline inasmuch as the Priests the sonnes of Aaron had the whole knowledge of the cause as well the shutting of them out as the receiuing of them into the hoste as we shewed by sundry examples before There are that draw the originall of this Church-censure euen from Adam whom the Lord cast out of Eden and set an Angel at the entry of the garden who by shaking the blade of a glistering sword feared him from re-entring and suffered him not to touch or taste of that tree which was a Sacrament of life vnto him The like doe the Hebrew interpreters obserue touching Caine Gen. 3.24 whom the Lord cast out and banished from the face of God Gen. 4.14 as the lepers were cast out of the fellowship of men For what else is the face of God but the place appointed for his worship where he was wont to appeare to the Fathers and where Adam and his family met together to serue him and to sacrifice vnto him And al â—his was before the law when the sons of God were manifestly distinguished from the sonnes of men Gen 6.1 In the time of the Law we haue many ceremonies to this purpose We see that the vncleane were kept from comming to the Tabernacle from entring into the Temple from the partaking of the sacrifices and from eating the Passeouer Num 19. â— 20. and 9. â— So in another place the Lord threatneth that he shal be cut off from his people that being vncleane eateth of his sacrifice and that the sacrifice shal profit him nothing nor be accounted to him to take away his sinne but that it shall remaine vpon his owne head These are no obscure types darke shadowes but liuely pictures and patternes that represent vnto vs the nature of excommunication Let vs come to the new Testament Mat. 16.13 and 18.18 The vse of the keyes to open and shut and the words of binding and loosing come directly to this purpose And as this trueth is taught by precept so it is farther enlarged and warranted by sundry examples Abraham is commanded to cast out the bond woman her son Ge. 21.10 â— out of his family which was
held in the number of them but are as rotten members to be cut and pulled from the body The heathen had no communion with the Iewes nor the Iewes with them in matters of religion The Publicanes were men giuen ouer to couetousnesse vnrighteousnes Excommunicate persons are infamous extortion oppression and to all kinde of iniquity If a man should meete them and tell they are as the Pagans and Paynims or call them Publicanes sinners they would scarse endure it they would be at defiance with him they would think they had wrong offered vnto them Neuerthelesse we heare and cannot be ignorant what Christ hath pronounced with his owne mouth shall he say that if these cannot be gained neyther by the priuate admonition of the brethren nor by the publike warning of the Church Let him be vnto thee as an heathen man and a Publicane and shall wee be afraid to speake as he speaketh to cal them as he calleth and to name them as he nameth them These are as true as fit names for thē as that which they receiued at their baptisme If they be ashamed of the names let them also be ashamed of their sins and if they scorne to be branded and vp braided with them let them consider the cause which maketh them to deserue them Wherefore all excommunicate persons are infamous and of euill note Euery man must thinke of them and speake vnto them as they deserue that they seeing how others are ashamed of them may learne at last to be ashamed of themselues Fiftly the Apostle teacheth that such are to bee deliuered ouer to the power of the diuell that they may bee knowne not to bee the members of Christ but limbes of Satan neither to be heires of heauen but inheritors of hell not vnder the protection of GOD but in the power of the Prince of darknesse forasmuch as such as contemne the admonition and reprehension of the Church haue lost the communion of Saints and are become the bondslaues of the diuell This we see very plainely 1 Cor. 5 3 4 5. For I verily as absent in body but present in spirit haue iudged already as though I were present concerning him that hath so done this deed In the Name of our Lord Iesus Christ when ye are gathered together and my spirit with the power of our Lord Iesus Christ To deliuer such a one vnto Satan for the destruction of the flesh c. So was Hymeneus and Alexander deliuered vnto Satan 1 Tim. 1 20. that is cast out of the Church of Christ The reason of this manner of speaking is this because Christ is the head of the Church and promiseth that he will bee our King and maintaine vs by his power Wherefore whensoeuer we are cut from the Church and haue Christ no more to bee our head needs must we be laide open and naked as a prey to the tyranny of Satan For Christ reigneth among his own he keepeth his sheep in his fold such as wander from it are left to be deuoured of the wolues Hee speaketh of two persons whom he singleth out for examples sake We are not so moued with iudgements as we ought to be and therfore it is requisite that we haue some men set before our eies that we may consider better of our selues and learne to walke in feare before him and carefully to take heed to our waies And if by this separation from the Church and deliuerance to Satan they be not reformed yet it shall shut their mouthes and bridle their tongues from speaking euill against God and his truth and preserue the Church in purity and verity For to this end he setteth a note of infamy vpon them and brandeth them with a marke in the forehead as we see malefactors burned in the hand that they might no longer be of any eredite either to hinder the saluation of the godly or to draw the weake to destruction If any man had the question asked of them whether they would willingly be deliuered ouer to Satan to haue him their Lord to rule them their Prince to leade them their God to haue the whole gouernement of them they would shake and tremble at the thought of it For who would openly professe himselfe to bee the seruant of such a master the bondslaue of such a tyrant Notwithstanding this refusall and deniall in words all excommunicate persons must know that while they remaine out of the Church as filth cleansed out of the streete or as dung swept out of the house they are committed to the custody of Satan as prisoners to a Iaylor who will keepe them safe and sure if possibly hee can For who reigneth out of the Church but the diuell The world is his kingdome and their hearts are his throne where he sitteth as in a principality These men so long as they continue thus separated cannot be saued forasmuch as out of the Church there is no saluation but a fearefull looking for of iudgment and fiery indignation which shall deuoure the aduersaries Sixtly this also serueth to note out the most fearefull and dreadful condition of all excommunicate persons because beeing cast out of one Church they are banished out of al churches All are to take them as Gentiles and heathen men wheresoeuer they liue all are to shun them among whomsoeuer they come This point also notably sheweth the greatnes of their punishment and serueth to adde somwhat to the heape of their iudgements When they are cast out of one Church if they might be receiued into another and by changing their dwelling bee admitted as members of that Church it might much mitigate the sharpnesse of the censure for that were but as it were to leaue one house and betake them to another as a stranger that is driuen out of one chamber and lodged in another But it is not so with them The Churches throughout the world as louing sisters doe hold communion one with another whom one receiueth all do receiue whom one reiecteth all do reiect and such as haue dealt otherwise haue bin sharply reproued as were easie to bee shewed out of sundry Histories Fathers and Councels Aug epist 14 if it were expedient or necessary If a seruant that belongeth to one certaine family did certainly know that being cast out from thence hee could be receiued no where beside it would make him carefull to please his master and fearefull to offend him If a man that hath his dwelling in a house where he is well entertained did know that if he should be turned out of it he could be suffered to dwell in no other place but must wander vp and downe as a sheepe from the sheepefold it would make him make much of that house and to take heed he were not remoued and displaced out of it Thus should it be with euery one of vs the Church is Gods house and his children are of his family if we be put out of it as a servant turned out
holy grouÌ„d Exod. 3.5 Iosh 5.15 This we shold al consider wheÌ„ we meet together in one place and carefully remember that the place in which we assemble is holy ground and therefore we should take heed we doe not abuse it Obiect But is that ground wherupon Temples or Churches stand more holy then other I answer Answ no it is not in it self there is no more holinesse in it then in other but in respect of the assembly therein gathered together and of the exercises of religion therein performed it is for that present more holy and better to be accounted and esteemed then all other places and peeces of ground whatsoeuer This made the Prophet say Psal 84.10 A day in thy Courts is better then a thousand I had rather bee a doore-keeper in the house of my God then to dwell in the tents of wickednesse We see how carefull all men are whensoeuer they goe abroad and come into any publike place and presence of men to adorne the outward man decently lest being seene in an vnseemely manner they be condemned and despised especially if they be to appeare before some great person as we see in Ioseph Gen. 41.14 When they brought him before the presence of Pharaoh he shaued himselfe and hee changed his raiment and so came vnto him How much more then should wee looke to our selues to the inward man to the heart that we come not carelesly contemptuously before him that searcheth the hearts and reines If any aske how we may prepare our selues and behaue our selues Obiect that we may be accounted fit to come before Gods presence I answere Answer we must practise three duties first wee must embrace true godlinesse and righteousnesse and cast out of our hearts as filthinesse out of our houses all impiety and vnrighteousnesse The gates of Gods house into which hee will enter are the gates of righteousnes and none shall enter into them but the righteous Psal 118.16 Open to me the gates of righteousnesse I will goe into them and I will praise the Lord this gate is the Lords into which the righteous shal enter When Iacob went to Bethel to build for God an altar and to worship him first he clensed his house of idols and commanded his houshold to be cleane Gen. 35.2 â— therby shadowing out the purity of their harts To this purpose doth Dauid testifie Psal 26.6 that he would wash his hands in innocency and then afterward he would compasse his altar So then so often as we intend to come to the house of God we must rid our hearts of wickednesse as it were our ground of weedes and so sanctifie them that they may be fit vessels to receiue heauenly graces They that doe otherwise shall neuer reape any benefit by the holy assemblies of the Saints let them resort thither neuer so often Secondly we must not onely shunne and shake off things vngodly and vnlawfull in themselues but euen such things that in time and place may be followed and are commanded to be done of vs to wit the care of earthly things and thoughts vpon the matters of this world These haue their time but their time is out of time when the time serueth to serue the Lord and we are to sanctifie a Sabboth vnto him These indeed haue their place but they haue no place in the place of Gods worship and therefore must be displaced out of our hearts before we come to the house of God A vessell full of myre and puddle cannot receiue any sweet and wholesome liquor though ye powre it vpon it all the day long and if our minds and hearts be forestalled with the cares of this life and the cogitations of earthly things they are no way capable of heauenly things they are full fraught and stuffed already and so leaue no roome or receit for better things These are ranke thornes that choke the word Lastly we must consider that we haue to deale with God and not with man and be ready to receiue without contradiction or resisting without mincing and mangling whatsoeuer is deliuered vnto vs by the Ministers of God and from the warrant of Scriptures This must be the end that we aime at when we come into the Church Antâ—m Faâ—â—â— comment 〈◊〉 Eccle. 4. to heare the word of life to learne the way of saluation and to embrace the doctrine of trueth and saluation It was the manner of the Priestes and Leuites to interprete the Law and the Prophets were wont to preach their Sermons to the people gathered together in great multitudes in the Temple Ierem. chap. 7. verse 2. where Ieremy is commanded to stand in the gate of the Lords house 〈◊〉 2 7. and proclaime there this word Let vs therefore prepare our hearts to obedience by setting before vs the presence of God present by his word present by his grace present by his Sacraments present by all his ordinances and by his blessing vpon his ordinances Thus doth the Prophet prophesie that the people call one to another and say Come ye and let vs goe vp to the Mountaine of the Lord â—â—y 1 3. to the house of the God of Iacob and he will teach vs he doth not say the Ministers but the Lord himselfe will teach vs his waies and we will walke in his paths A notable meanes to worke much good in vs and the cheefest way to touch our hearts with feare and reuerence knowing that we haue to do with Gods word nay with God himselfe Thus did Cornelius consider Acts 10 33. when he saide to Peter We are all heere present before GOD to heare all things that are commanded thee of God Let vs examine our selues by these few rules and by them we shall know whether we come aright or not to the house of God with due reuerence and preparation Let not the Minister sowe among thornes but grub them out of the ground of your hearts that so yee may bring foorth fruites with patience Secondly obserue from the law of contraries Vse 2 that Satan is present in all places of Idolatry wickednesse impiety and prophanenes For as God is present where he is worshipped so is the Prince of this world that â—uâ—eth in all the children of disobedience present also where he is serued Thus speaketh Christ our Sauiour to the Church of Pergamus Reuel 2 13. I know thy workes where thou dwellest euen where Satans throne is So then where vngodlinesse is set vp and maintained there is Satan present nay there he is president there is Satans seat and there he keepeth â—esidence O that all wicked and vngodly persons were throghly perswaded of the truth of this point and that they would diligently weigh with themselues that Satan is oftentimes neere theÌ„ euen at their elbowes when they thinke him to be farre from them and thâ—mselues out of gunshot as we vse to speake and free from all danger For if he will intrude himselfe and winde in himselfe among
iudgement he will execute vengeance on his enemies and will reward them that hate him If a king heare of another coming against him with an huge and mighty host and consider that he is not able to encounter with him hand to hand while he is yet afarre off he sendeth embassage desiring conditions of peace Luke 14 32. This wisedome ought to be in vs. Let no man thinke to preuaile get the vpper hand by standing out against him He that continueth an enemy vnto him is an enemy to himselfe nay to his owne soule It is sinne that maketh this separation betweene God and vs Esay 59 2. We rise vp against him we rebell against the Lord 2 Chron. 13 6 and then the Lord riseth vp against vs. We cannot prosper so long as wee prouoke him with an high hand Let vs therefore repent vs of our euill waies How we may haue peace with God and turne vnto him assuring our selues that then he will turne vnto vs. Let vs humble our selues vnder his mighty hand and he will lift vs vp Let vs confesse our sinnes vnto him and we shall finde mercy for he is iust and mercifull to forgiue vs our sins There is no peace to be obtained but vnder these three conditions repentance humility and confession these as a trumpet sound the retreate of his iudgements they are as peace-makers betweene God and vs and are as a strong threefold cord which is not easily broken whereby his hands are after a sort bound from pouring wrath and vengeance vpon vs. Let thine enemies be scattered and them that hate thee flie before thee Marke in these words the title that he giueth to those that were ready to hinder their approch vnto Canaan hee saith not Let our enemies and them that hate vs be scattered but let thine enemies and them that hate thee c. Neuerthelesse if he had so praied the praier had beene lawfull but his words are more powerfull and effectuall whereby we see that the Churches enemies he calleth Gods enemies and sheweth that they hated not onely the godly but God himselfe So then the doctrine Doctrinâ— is this that the enemies of the Church in generall The eâ—eâ—â— of the châ—â—â— are the eâ—â—mies of 〈◊〉 or of any his faithfull seruants in particular are indeed and in truth the enemies of God himselfe Howsoeuer they may in the blindnes of their harts perswade themselues that notwithstanding their hatred to Gods deare children they may be the good friends of God yet they do but deceiue themselues for they are accounted his vtter enemies and such as inwardly hate him as Exod. 15 verses 6 7. speaking of the drowning of Pharaoh and his host in the redde sea Moses singeth that the Lord ouerthrew them that rose vp against him he saith not they rose vp against Israel And Deborah speaking of the destruction of Sisera Iudg. 5 verse 31 saith So let all thine enemies O Lord perish Thus the Prophet alluding to the common prayer of Moses in this place beginneth the 68. Psalme in this manner Let God arise let his enemies bee scattered let them also that hate him flie before him The like we see Psalm 83 2 3. Deut 32 It is plaine therefore that the enemies of the godly are Gods enemies though if they were asked the question they would vtterly deny it thinke themselues vniustly charged with it For first God is entred into a league and couenant with them to haue the same friends and the same enemies as if he should say Reason as Iehoshaphat said to the Kings of Israel 1 King â— 2 King 3 I am as thou art my people as thy people and my horses as thy horses This appeareth in the Couenant which God made with Abraham Gen. 12 3. I will blesse them that blesse thee and curse them that curse thee and his he verifieth in all that imbrace the faith of Abraham Secondly wherefore are the vngodly persecuters enemies to Gods children or what hath the righteous done and why do they set themselues against them is it not for the Lords sake is it not for his truth and religion True it is they may haue and indeed haue other colours and pretences but religion is the cause of all the true feare of God as Psal 44 22 38 20. Rom. 8 36. as it is noted of Caine that he was of that euill one and slew his brother because his owne workes were euill his brothers good 1 Iohn 3 12. Woe therfore vnto them that set themselues against Gods people for they fight against Vse 1 God and he will fight against them for those that are his If they cannot preuaile against him for what is an arm of flesh to the Almighty then certainely not against the Church So long as God standeth the Church shall stand vpright the gates of hell cannot preuail against it Mat. 16. Zach. 2 Deut. â—â— Psal 17 Hence it is that the Prophet saith He that toucheth you toucheth the apple of his eie We may therefore conclude as a principle not to be gainsaid the sure and certaine destruction of all the enemies of the Church in asmuch as he will thrust through the loynes of them that set themselues against his sanctuary They may for a time prosper preuaile but in the end they shall be confounded and come to ruine Let them in time consider in what case they stand They thinke they haue to deale only with men ouer whom they may insult at their pleasure through their might and greatnesse but they shall find they haue to doe with God who is able to vphold his seruants O that they could consider this Vse 2 Secondly we may truely inferre the woful estate of those that defend not the cause of God and his children that do not stand with them but stand still as newters and looke on as idle beholders and suffer them to be borne down and trampled vnder the feet of proud men as myre in the street such as shrinke backe from them for feare of danger that may befall theÌ„selues For such as forsake the faithfull in their iust defence do in the height of their sin and in the pride of their hearts forsake the Lord himselfe and renounce him This made Dauid say 〈◊〉 50.51 RemeÌ„ber Lord the reproch of thy seruants how I doe beare in my bosom the reproch of all the mighty people wherewith thine enemies haue reproched O Lord wherewith they haue reproched the footesteps of thine Annointed As he bare the reproches of his enemies which were Gods enemies in his bosome so he prayeth that God would recompence their sin into their boâ—ome Therfore it is that Deborah saith Curse ye Meroz curse ye bitterly the inhabitants thereof 〈◊〉 23. because they came not out to the help of the Lord to the help of the Lord against the mighty They did not ioyne with the enemies of God yet they are cursed because they sate
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
sinners he maketh them eyther in their sleepe to dreame of it or in frenzy to raue vpon it or in sickenesse to confesse it or vnawares to disclose it or in anguish of the minde to voyde it and vomit it vp verifying the words of the Prophet Esay chap. 66 24. Their worme shall not dye but alwayes gnaw vpon them with continuall torment As also Marke 9 44. Thus is Gods iudgement vpon them that they should feare all things who will not feare him that made all things If a man had all the pleasures treasures that heart could desire or delight in yet can they giue him no true comfort and contentment when the conscience is guilty of horrible sinnes These terrors are those Furies which the Poets faine Cicer. pro. Ros Amori Orat. in Pisonem which neuer suffer offenders to be at rest as we haue seene in the examples of Cain Belteshazzer Saul Absolon Iudas and others The noyse of the Thunder-claps Psal 29 3 4 5 7. which is the voyce of God hath so danted the vildest Atheists that they haue couered their heads hidden them selues vnder their beddes and beene ready to creepe into euery hole Thus wee see how the vngodly are punished in this life how they are arraigned as Malefactors at the barre how they lye confounded in themselues and how the testimony of euery mans conscience proclaymeth and cryeth out Psalme 58 11. Verily there is fruite for the righteous doubtlesse there is a God that iudgeth in the earth So that they shall sooner pull their hearts out of their breasts then God out of their minds And albeit the conscience of carnal men that neuer truly repented of their sinnes seemeth to be at rest yet it is as a wilde and sauage beast which lyeth asleepe seemeth tame and gentle but beeing raysed and rouzed vp flyeth in a mans face and snarleth at him Iosephs bretheren were not much troubled for their vice and villany in selling their brother at the present time but long afterward when they were afflicted with extreme famine and distressed in Egypt they remember the iniquity which they had committed and the cruelty which they had shewed and not truely repented of Genesis chap. 42. verse 21. Let vs therfore striue by all meanes alwaies endeauor to keepe a good conscience toward God and man and take heede how wee breake out into open sinnes prouoking God vnto anger wounding our owne soules offending our brethren diminishing the graces of God lessening our assurance of his fauour and greeuing the Spirit of God by whom we are sealed vnto the day of our redemption Verse 4. Therefore Moab said vnto the Elders of Midian Now shall this multitude lick vp all round about vs as an Oxe licketh vp the grasse of the field c. Hitherto of the occasion of the proceedings of the Moabites now wee are come to the plottings and conspiracies of the enemies of the Church the Moabites ioyning and combining themselues with the Midianites men as wicked as themselues See heere how the aduersaries of Israel associate themselues to destroy the Church though differing in Nation in Religion in Tongues in gods and Idolles among themselues not because Israel had offended but beecause they thirst after blood 〈◊〉 of 〈◊〉 â—â—rch â—â—â—ga 〈◊〉 themâ—â—â—â—â—yne â—her a◠〈…〉 Heereby wee learne this Doctrine that the enemies of the true Church howsoeuer they differ in iudgement and affection yet they are ready to ioyne and iumpe together against the children of God Notwithstanding the differences and diuisions amongst the enemies of God and his trueth they can ioyne hand in hand together to oppresse the Church This is noted in diuerse and sundry practises of the wicked in all ages of the Church The wicked Midianites Amalekites with those of the East not inhabiting in the land of Canaan but both Nations dwelling beyond the Riuer differing much in theyr courses and conuersations and seruing vaine gods and Idolles assaulted Israel came into their land to destroy it as is witnessed in the booke of Iudges chapt 6 3. So against Iehoshaphat a godly King that sought the Lord God of his father and walked in his Commandements Came the children of Moab and the children of Ammon and the inhabitants of Mount Seir to battell 2 Chron. 20.1 2 23. This likewise the Prophet Dauid teacheth declareth Psal 83 5 6 7 8. They haue consulted together in heart and haue made a league against thee the Tabernacles of Edom and the Ishmaelits Moab and the Agarims Gebal and Ammon c. Where hee noteth out the multitudes of the enemies which the Church had albeit at iarres among themselues and fighting sundry battels one against another yet notwithstanding consent conspire together to destroy Gods chosen This also is plentifully taught by many examples in the New Testament As Mat. 22 15 16. when the Pharisies had taken counsell against Christ how they might entangle him in his talke they sent vnto him their disciples with the Herodians So Herod and Pilate Luk. 23 12. agreeing like Cats and Dogges were made friends together and pleasure one another which had beene enemies one to the other to the end they might make a mocke of Christ Thus the hatred of godlinesse ioyneth the wicked together This is it which the Apostles confessed in theyr prayer Actes 4 25 26. 6 9 10 Why did the Gentiles rage and the people imagine vaine things The kings of the earth assembled and the rulers came together against the Lord and against his Christ for doubtlesse against thine holy sonne Iesus whom thou hast annointed both Herod and Pontius Pilat with the Gentiles and the people of Israel gathered themselues together Moreouer when the Apostle disputed against the idolatry of the Athenians Act. 17 18. then certaine Philosophers of the Epicures and of the Stoicks banded themselues together against him albeit they were two contrary sects that neuer agreed and consented one strict in opinion the other loose in conuersation one placed their happinesse in vertue the other in pleasure making a mock of all Religion We see this true by common continuall experience Looke vpon the enemies of the truth there is no loue or liking among them one of another they dare not trust or beleeue one another yet they strike hands ioyne together against the faithfull like to Sampsons Foxes Iudg. 15 4. who albeit they looke seueral wayes with their heads yet they ioyne tayle to tayle to burne vp the haruest vineyard of the Lord. The Reasons are euident For albeit they be Reason 1 separated one from another and often spoile each other yet they vnite theÌ„selues in league together because they feare the faithfull and the decay of their owne kingdome They perswade themselues that the rising vppe and flourishing of the Church will be the pressing downe and frustrating of all their hope expectation This appeareth in the booke of Ester when Mordecai was honored of the king for his faithfull
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
vs aboue other nations The more he hath honoured and exalted vs aboue others the more vile and odious we shall become he will poure shame contempt vpon vs he will make vs a mirrour and example of his iudgements to others vnlesse we bring foorth fruites answerable to so great goodnesse Who so is wise-hearted let him consider these things Verses 22 23 24. God brought them out of Egypt their strength is as an Vnicorne for there is no sorcery against Iacob Hitherto wee haue spoken of the spirituall blessings bestowed vpon the Church to wit the forgiuenesse of their sinnes the presence of the Spirit and the vse of the word Now followeth another priuiledge being an effect of the former that nothing shall hurt them they may fall into many afflictions but none shal be able to destroy them He alludeth in this place to the practise of the Vnicorne purging and clensing the water with his horne against the poison of venomous beasts From hence we learne Doctrine No attempt◠shall hurt th◠Church that no meanes and attempts shall hurt or ouerthrow the Church Whatsoeuer the enemies of God and his people imagine what counsell soeuer they take what mischiefes they deuise God will make them frustrate and of none effect This truth appeareth by sundry examples in the word of God When the Church of God was in Egypt the Egyptians said Let vs work wisely with them lest they multiply they vexed them with bondage they destroyed their children they oppressed them with burthens they plagued them with taskemasters and euery way they encreased their miseries Ex. 1 2 3. yet after all these diuellish practises they preuayled nothing against them This appeareth likewise in the ambition and pride of Haman Ester 3. and 7 and 9. He thirsted after blood but the plot he had contriued was disappointed and he fel into the pit which hee had digged for another the snare was broken and the Church was deliuered Infinite are the examples that might be produced to this purpose of the Churches dangers and deliuerances The Prophet Dauid handleth this argument at large in sundry Psalmes In the 91. Psalme verses 3 4 5 c. he assureth those that trust in God that into whatsoeuer dangers they fall they shall neuer miscarry nor be dismayed in theyr afflictions Where the Prophet meaneth that howsoeuer these afflictions may come to the godly yet they shall not bee able to hurt or hinder their eternall peace with God but he will make them and all things besides to further theyr saluation This is it which the Apostle teacheth at large Rom. 8 35 37. Thus we see that no attempts can hurt the Church inasmuch as God taketh the wise in their craftinesse and scattereth the deuices of the wicked Iob 5.13 as he turned the wisedome of Ahithophel into foolishnesse The Reasons of this Doctrine seruing for confirmation of vs are direct euident For Reason first it is God that watcheth ouer his to deliuer and to preserue them from all the dangers that go ouer theyr heads We shall not neede to feare hauing so good a keeper being assured of right good keeping He will alwayes protect vs by his great power and infinit goodnesse This the Prophet handleth at large Psal 121 1 2 3 4 5 6 7. So Moses declaring the cause that Balaams curses coniurations did not preuaile but were turned into a blessing sayth It was because the Lord loued his people Deut. 23 5. No policies can preuaile where there is such a keeper who being on our side what skilleth it who bee set against vs Reason 2 Secondly hee hath appointed the Angels also to guard and defend them to pitch their Tents round about them to bee ministering spirits sent out for their good which alwayes behold the face of their Father which is in heauen God is the cheefe watchman whom nothing can escape the Angels are second watchmen vnder God whom God hath deputed to that office to serue the necessities of the Church This the Prophet Dauid that sweet singer of Israel setteth downe Psal 91 10 11 12. Where the prophet proueth that no crosse or calamity shall come neere them or their dwellings to hurt them because not onely God himselfe will care for their defence but appoint the holy Angels as his heauenly messengers to preserue them Not that the helpe of God is not sufficient or that we should put our trust in their helpe but to teach vs for our comfort that we haue God and all the hoast of heauen as an army ready mustered marshalled to succour and sustaine vs in all our dangers Now it remaineth to consider what Vses Vse 1 may be made of this Doctrine First we must confesse to our singular comfort that great is the power and goodnesse of God which can neuer faile or forsake those that are his No counsell or wisedome or policy can escape his knowledge or encounter with his power we see this notably in this example before our eyes This false Prophet Balaam was an enemy of God and of his people he had set both his heart to couet and his tongue to saie all his purpose was to curse the people hee leaueth nothing vnattempted to compasse and contriue his enterprize yet we see all is vanity and commeth in the end to nothing Great therfore is the power and might of God We heard in verse 19. that he was constrained to say That God is not like to mortall men therfore we ought to be ashamed to call the truth or power of God into question wherein there is neither want nor weaknes All the power that is in men and Angels is nothing to the infinite power of God Let vs therefore acknowledge and confesse this might and maiesty of God let vs in all our dangers and calamities reuerence it and rest in it Let vs not measure it by ordinary meanes but know that he is able to work as wel without means and against meanes as by meanes The faith of Abraham is commended by the Apostle Ro. 4 18. Heb. 11 That aboue hope he beleeued vnder hope and that God was able of the ashes of Isaac offered vp in sacrifice to raise him againe to life 〈◊〉 2. Secondly wee may in assurance of his fauour conclude the blessednesse of the people of God and their happy estate and condition yea we may truly say with the Psalmist Psal 144 15. Blessed are the people that are so yea blessed are the people whose God is the Lord. None are harder assaulted none are better protected Their confusion is sought but they stand in the strength of God This is a great blessing to be shaken and yet to abide firme in stormes and tempests Happy are they that haue so vigilant a watchman as the Lord is That City is safe that kingdome is sure that house is quyeted that soule is secured that hath such a keeper What City vpon the earth sauing the City of
those workmen that builded the Arke for others but were drowned themselues Let vs then labour after the especiall comfort consisting in the deliuerie of the whole will of God that though our hearers perish and go vnto destruction yet wee may find peace and comfort to our own harts This was it which the Apostle rested in hee preached Christ not onely as a Sauiour to theÌ„ that beleeue but as a Iudge of them that contemne him he saith We are vnto God the sweete sauour of Christ in them that are saued in them which perish to the one we are the sauour of death vnto death and to the other the sauour of life vnto life for we are not as many which make merchandize of the word of God but as of sincerity but as of God in the sight of God speake wee in Christ 2 Cor. 2 15 16 17. Thus doth the Prophet Esay prophesie concerning Christ bringing him in on the one side complaining of the contempt of his preaching and on the other side comforting himselfe that his worke was approued of God I haue laboured in vaine I haue spent my strength in vaine and for nothing but my iudgement is with the Lord and my worke with my God Esay 49 4. If we be found faithfull we shall be partakers of this comfort blessed shall that seruant be whom his master when he commeth shall finde so doing So then this duty serueth to comfort such as haue taught the word of God not only truely but wholly and onely so that they are able to appeale to the consciences of their hearers to witnesse with their sincerity Thus did the Apostle Paul in many places In the 20. chap. of the Acts vers 18 26 he saith Ye know from the first day that I came into Asia after what manner I haue beene with you wherefore I take you to record this day that I am pure from the blood of all men Where he maketh them witnesses of his diligence in preaching and of the discharge of his duty in his calling and therefore they could not deny it Thus he speaketh in his second Epistle to the Corinthians chap. 3 v. 1 2 The like manner of speaking dealing hath beene vsed by the Prophets and Apostles as appeareth in sundry places yea by Christ Iesus himselfe Samuel cleareth himselfe before the people Behold heere I am beare record of me befere the Lord and before his Annointed 1. Sam. 12 3. So Christ speaketh Which of you can accuse me and rebuke mee of sinne Iohn 8 46. This is a great and singular comfort to all the Ministers that in truth shal be able to auouch to their people this their diligence vprightnesse and to say in the face of the Congregation Ye know that I haue done my duty I take you to record that I haue admonished you I haue blown the Trumpet and taught you the way of saluation This is expedient and necessary for the Minister to vtter of himselfe both in respect of the godly and vngodly of the godly that their soules gained to the faith might cleare him and God haue the glory Of the wicked his aduersaries that they might be left without excuse that their mouthes might be stopped they haue nothing iustly to lay against him But contrariwise when the people haue beene ignorant and without instruction thorough the want of performance of this duty this should bee as great a greefe and anguish of spirit and bring as great trouble of conscience to consider his negligence and want of loue to their soules that were redeemed by the precious blood of Christ Thirdly this serueth to confute and conuince Vse sundry errors and to correct sundry euill practises and corrupt abuses First it meeteth with many errors and heresies of the church of Rome which maintaineth the sowre leauen of false doctrine and poysons the truth of God with their owne inuentions And seeing the Minister is to set downe but the truth of God we must learne to detest apocryphall additions and their humane traditions both which are a derogation to the sufficiency and perfection of the Scriptures For touching the Apocryphall Bookes which they haue lifted vp into the chayre of estate and giuen them equall power and preheminence with the Canonicall Scriptures they are but base counterfet coyne and no part of the Churches treasure they haue drosse mingled with them are not pure and perfect mettall They were not endited by the Spirit of God nor penned by the Prophets 〈◊〉 3 16. Pet. 1 19. the Lords Secretaries as the Scriptures were which haue God for their author and the holy Prophets for their Penmen Againe they were neuer committed of trust to the Iewes nor receiued of them into the Arke as not onely the fathers but the aduersaries themselues confesse and acknowledge but the ancient Church of the Iewes receiued and approued all the Canonical Booke Rom. 3 2. God did commend them to their care committed them to their custody for this was one chiefe priuiledge of the Iewes that they were credited with the Oracles of God And howsoeuer they shewed their ignorance in false interpretations yet they discouered no vnfaithfulnesse in wilfull corruptions additions alterations or manglings of any Bookes for then they should haue beene charged with this â—â—h 5 21. as well as with the other Lastly they containe sundry things that disagree from the true Scriptures of God likewise from theÌ„selues as might be declared and demonstrated by many particulars Seeing therfore these bookes called Apocrypha were neyther penned by the Prophets nor deliuered to the church of the Israelites neither are free from diuers contradictions we conclude that the Church of Rome hath no warrant to equal them with the holy Scriptures make them of like credite and authority with the Scriptures Againe 〈…〉 Ses 4 they offend in teaching humane traditions in making a word vnwritten equall with the word written and holding the Scriptures to be vnperfect maimed lame not containing all things necessary to faith and saluation not fully enabling the Minister to discharge his Calling But the holy Scriptures are perfect absolute and all-sufficient to teach the truth to conuince errors 〈◊〉 3 16 17. to correct vices and to instruct in righteousnesse yea to make the man of God perfect and throughly instructed in euery good worke and are of strength ability and sufficiency to make him wise to saluation Lastly they are accursed that adde any thing that take away any thing froÌ„ that which is written Deut. 4 2. Prou. 30 6. Reuel 22 18. and therefore no such vnwritten verities are to be taught or preached to the people as the matter of our Sermons or the instrument of our faith or the means of our saluation Moreouer it serueth to redresse and amend sundry corrupt practises too common and familiar among the Ministers of the Gospel Some in stead of building vpon the foundation of the Prophets and Apostles Christ Iesus
arise from hence we haue considered diuers things before We see how Balak and Balaam proceede in their diuellish purposes if God had suffeted them and not crossed them Hee reuealed his wil to Balaam who spake moued by Gods Spirit and thereby declareth that he speaketh not onely to his owne children but sometimes teacheth wicked men to make them without excuse and therefore he wil not leaue his owne people destitute of instruction that desire to feare his name But of this wee haue spoken before chap. 22 9. Verse 2. Balaam lift vp his eyes looked vpon Israel and the spirit of God came vpon him Moses shewing the prophesie that Balaam vttered describeth it by the author thereof the Spirit of God came vpon him In this part of the title he saith That the things deliuered in this prophesie which were vttered for the Churches sake were hid kept secret before they were reuealed and manifested by God This prophesie containeth not a doctrine that is common or communicated by the light of nature to men but a declaration of such secrets as God reserueth hid to himselfe in his owne counsel which no liuing creature could knowe otherwise then as it pleaseth God to disclose it by a gracious participation of it This teacheth vs this truth That the things of God can no man know but by the Spirite of God Doctrine The things of God are vnknowne til he reueale them The mysteries of saluation and doctrine of godlynesse are secret and vnknown of men and Angels before they be of God reuealed This our Sauiour teacheth Peter hauing made a confession of Christ Blessed art thou Simon the sonne of Ionas for flesh and blood hath not reuealed it vnto thee but my Father which is in heauen Matth. 16 17. And expounding the parable of the Sower to his disciples he sayth To you it is giuen to know the mystery of the kingdome of God but vnto them that are without all things are done in Parables Mark 4 11. The Apostle teacheth that the naturall man perceiueth not the things of the Spirit of God for they are foolishnes vnto him neyther can hee know them because they are spiritually discerned And the same Apostle speaking of the gospel Rom. 16 25. Eph 3 9. calleth it A mystery reuealed which was kept secret from the beginning of the world So the Apostle Iohn handling hidden visions and teaching the Church the things that must come to passe hereafter called that Booke The Reuelation of Iesus Christ which God gaue vnto him Reuel 1 1. The truth of this appeareth because they Reason 1 were hid in the treasury of Gods wisedome which is vnsearchable and not to be sounded by any creature and therefore the Apostle calleth them A secret hid in God Ephe. 3 9 so that the Apostles and holy Prophets of God could deliuer nothing of his counsell before he had reuealed it to them So the Lord speaketh Numb 12 6. Heare now my words If there be a Prophet of the Lord among you I wil be known vnto him by a vision and will speake vnto him by dreame The calling of the Gentiles seemed strange to the very Apostles before it was reuealed to Peter Who would euer haue imagined that God would haue redeemed man by such a wonderfull meanes the greatest wonder that euer came into the world by giuing his Son and that vnto the death to ransome and redeem a church by his own blood Acts 20. This no creature in heauen or earth would euer haue thought vpon if God had not reuealed it by his word and assured it by his Spirit Secondly this receyueth further strength Reason 2 for the confirmation of it because the wisest and subtilest that were in the world were herein ouertaken and proued fooles for by al their wisedome though neuer so great they were not able to reach vnto it nor to looke into any the least part of it The Apostle speaking of the mystery of the Gospel reuealed by his ministery alledgeth the prophesie of Esay where the Lord threatneth to destroy the wisedome of the wise and to cast away the vnderstanding of the prudent and after he saith Where is the wise hath not God made the wisedom of the world foolishnes 1 Cor 1 18 19. The Vses remaine to be learned of vs. First Vse 1 for knowledge wee see that the mysterie of godlines reuealed to the world by God in the Gospel is a most worthy glorious mystery greatly to be admired and reuerenced vnto vs that are called it is the wisedome of God and the power of God So the Apostle saith 1 Cor. 1 2◠Great is the mystery of godlines which is God manifested in the flesh 1 Tim. 3 16. It seemeth farre otherwise to the foolish world it appeareth to thē a base and vile thing as Paul complaineth in his time We preach the Gospel euen Christ crucified vnto the Iewes a stumbling blocke vnto the Grecians foolishnes 1 Cor. 1 23. A stumbling blocke to the Iewes because they dreaming of an earthly king of this world to free them from the bondage of the Romanes and thinking they should be Lords of the earth were offended at the low estate of Christ comming in the shape of a seruant foolishnesse to the Grecians because it seemed foolishnes to the wise Philosophers among the heathē to look for life from death to beleeue in him that rose from the dead and that such as are dead shall rise againe How many are there amongst our selues that are offended at the simplicity of the Gospel that it is not accompanyed with miracles that it is brought vnto vs in earthen vessels These are they that esteeme the Manna as light meate and therefore loathe it But let them alone to loathe this Manna that loathe faith Christ and heauen it selfe yea their owne saluation Secondly for obedience wee must obserue Vse 2 that when these secret things be reuealed vnto vs of God we ought to endeuour to learne them to vnderstand them to publish them speake of them to others Whensoeuer God hath a mouth to speake we must haue an eare to heare Therefore Moses saith Deut. 29 29. Secret things belong vnto the Lord but the things reuealed belong to vs and our children to do them So the Apostle Paul when God had reuealed Christ vnto him and ordained him a teacher vnto the Gentiles saith I was not disobedient to the heauenly vision but shewed to Iewes and Gentiles that they should repent and turne to God and do works worthy amendment of life Acts 26 19 20. This serueth to reprooue all such as refuse to looke into these reuealed things of God but dwell in blindnesse and ignorance Of this sort are the greatest number in our assemblies They are wise enough to look into their own profit but they care not for the wisedome that is of God They are brought vp in the church but know not the Doctrine of the Church They are alwayes learning
Iudea and to carry away the Israelites â—â—remy 25 9. ranging ouer the land raging with fire and sword and wasting the neighbour-Nations they spoyled the Kenites bordering vpon the Iewes which doth verifie the common Prouerbe It is some euil to be neere vnto euill And againe when thy Neighbours house is on fire it is high time to looke vnto thine owne and teacheth vs to esteeme as our owne the damage of our neighbour and to feare lest in the ruines of others our destruction bee conspired This calamity and captiuity was brought vpon them by Saneherib who comming to spoyle Israel spoiled them and as they were carried away out of their owne country together so they returned back againe into their Countrey together as wee reade in the holy history of the 1. Chronicles chap. 2 53. And thus as they tasted of the same misery so God made them partakers of the same mercy as they were afflicted together so also they were comforted together Thus much of the method and meaning of these prophesies The doctrines arising from hence are to be considered according to the seuerall prophesies and first touching the first against the Moabites Verse 17. I see that but not now I behold it but not neere there shall come a Starre out of Iacob c. In this prophesie Balaam foretelleth the future condition of the Moabites declaring both that they shal be destroyed and by whom For God wil raise out of the contemptible stocke of Iacob a bright Starre that shall refresh the Church with his sweete influence and giue them comfort against their enemies This we shewed to be performed in the dayes of Dauid afterward therefore he saith I see it but not now nor neere at hand This teacheth vs Doctrine The Church sometimes hath rest and glory That sometimes God maketh the Church to flourish in this life Howsoeuer God oftentimes bring trouble vpon his Church and affliction vpon his people yet at other times he giueth rest and peace and continueth theyr prosperity a long time This truth receyueth plentifull confirmation out of the booke of Iudges chap. 3.11 30. 5 31. 8 28 it is the maine drift and scope of it to shew how God in the miseries thereof prouideth a remedie and giueth rest round about from all their enemies God sometimes giueth them a time of breathing and recouering their strength and will not suffer the rodde of the wicked alway to rest on the lot of the righteous Psalm 125 3. We haue examples of this in the reigne of Salomon Iehoshaphat Hezekiah Iosiah and other godly Kings which were as strong props and pillars in Gods house a sure stay to the seruants of God in well doing he gaue them an outward estate that flourished both in wealth and peâ—ce This appeareth euidently in the booke of Ester Ester 8 1 16. after he had deliuered them from the mouth of the Lyon that gaped as it were after his prey to deuoure them the Church prospered the head of Mordecai was exalted comfortable letters were published and sent abroad for their safety and vnto the Iewes came light and ioy gladnes honor So the prophet Zacharie prophesying of their returne from captiuity saith That the streets of the City shal be full of boyes girles playing in the streets thereof Zac. 8 5. The booke of Iosuah is a notable storehouse of Gods mercy vnto his church giuing them rest from their enemies as hee had promised them so that none were able to stand before them Iosh 22 4. And as he dealeth with his Church in generall so hee doth with his seruants in particular as we see in Ioseph Moses Dauid and diuers other turning their mourning into ioy Psal 30 11. loosing theyr sack and griding them with gladnes The Reasons of this dealing of the Lord are many and most euident First his eares are Reason 1 open to heare the cries of his children he seeeth their miseries add putteth all their teares in his bottle of remembrance This is it which the Lord declared vnto Moses when he called him to deliuer his people out of the thraldom and bondage of Egypt Exod. 2 7. I haue surely seene the trouble of my people which are in Egypt and haue heard their cry beâ—ause of their Taske-masters for I know their sororwes GOD hath made a couenant of peace with his people hath a compassionate sense of their miseries and a feeling of their afflictions There is a notable agreement and vnion betweene God and his Children They in their crosses and calamities cannot but sigh and mourne and they cannot so soone vtter a groane but by by and by the Lord is touched with compassion This is euidently recorded in the booke of Exodus 2 23 where it is said The childreÌ„ of Israel sighed for the bondage and cried and their cry for the bondage came vp to God The prayers of the faithfull preuaile much with God if they be feruent He vnderstandeth the words of their mouth and the grones of the heart and in his good time will heare them graciously Reason 2 Secondly hee giueth vnto his Church oftentimes a sweet taste of earthly blessings to the end his people might haue all occasions and opportunities to serue him If they should alwayes beare the yoke vpon their necks and haue the heauy burden of affliction lying on their backs though they were strong in faith and had their hope fixed in GOD yet they would be soone dismayed and discouraged and ioyne with the wicked falling into the impieties of their persecuters But God is the sunne and the shield of his Church hee will giue grace and glory vnto it and withholde nothing that is good from them that walke vprightly Psal 84 11. He will comfort and defend them in their danger he will exalt them to dignity after their distresses least they should bee too much daunted and discomforted This is the reason vsed by the Prophet The rod of the wicked shall not alwayes rest on the lot of the righteous lest the righteous put foorth their hand vnto wickednesse Psal 125 3. Vse 1 The vses now are to be marked and obserued of vs. First acknowledge from hence with a sweet feeling the infinite loue compassion of God toward his people he delighteth not to be alwayes chiding and his anger endureth not for euer Hee will not haue his Church to be alwayes vnder the crosse but sendeth it some release For hee endureth but a while in his anger but in his fauour is life c. Psal 30 5 6. Thus doth the Lord giue encouragements and comforts vnto those that faithfully serue and rightly worship him whereby hee not onely testifieth his owne loue toward them but allureth others by their example to trust in him and daunteth all their enemies that hoped to haue seene their destruction Such therefore as are not mooued to confesse the loue of God vnto his seruants and see not his kindnesse toward them haue
in this waightie and necessary busines This was the care of the good and godly kings of Iudah Dauid Iehosaphat Hezekiah Iosiah and some others the first thing which they obserued was the reformation of religion the establishment of Gods worship and the sending foorth of the Leuites to teach the people If these means of instructions were vsed in Ireland Wales other places thoroughout the land for there is want hereof euery where if this way were taken in priuate families by the gouernors therof the people would not bee so tumultuous seditious and rebellious and seruants would not so breake out into swearing lying stealing stubbornnesse all vnfaithfulnesse We should not haue our Magistrates so continually troubled nor our prisons so much filled nor executioÌ„ so often done vpon malefactors For if we did prouide to haue them taught the feare of God we should finde them more dutifull seruiceable in their callings But how can we looke that they should bee faithfull to vs when they are vnfaithfull to God Or how should they feare vs when they are ignorant of the feare of the Lord or how should they be obedient to vs for conscience sake when they make no conscience of disobedience to God This serueth to reproue all those that punish seuerely the transgressions of the second Table and the trespasses done to themselues but are loose and negligent in punishing the breaches of the first Table These men begin at the wrong end A Physitian that would cure a disease must first take away the cause He that would dry vp any streame or running water must stop the head fountaine So the onely remedy and right order to purge the commonwealth family of treasons murders thefts and such like enormities is to be sharp and seuere against idolatry blasphemies contempt of true religion and of the seruice of God So then let vs in our places endeuor that they which are committed vnto vs may know the acceptable wil of God and haue it taught among them this will do them in soule body the greatest good this will make them most painful profitable to themselues leauing a blessing behind it For as they grow in godlines so they will increase in faithfulnes Verse 3. And Israel coupled himselfe to Baal-Peor Wee haue already seene the sinnes into which the Israelites did fall now let vs consider the occasion heere offered vnto vs whereby they were drawne into this spirituall and bodily fornication Psal 106 28. They coupled themselues to Baal-peor they frequented the company of the Midianitish women and vsed the familiaritie of euil persons so were brought not onely to allow of their sins but to fall into sin themselues Doctrine It is daÌ„gerous to the church to haue fellowship with the wicked This teacheth vs this truth that it is dangerous to the Church to haue fellowship with the wicked Wee are alwayes in danger of falling into euill the diuell is euer at hand ready to tempt the world to allure the flesh to entice but our estate is more dangerous when we ioyne with wicked men grow in a league with them This apeareth in the people of Israel who dwelt among the Canaanites Iudges 3 5 6. They tooke their daughters to bee their wiues and gaue their daughters to their sons and serued their gods This is it which is remembred in Psalme 106 35. They destroyed not the people as the Lord had commanded them but were mingled amongst the Heathen and learned their workes and serued their Idols which were their ruine Heereunto commeth the exhortation of the Apostle Ephes 5 7 11. Bee not companions with them And the Apostle Iohn setteth down 2 Ioh. 10 11. If there come any vnto you bring not this doctrin receiue him not to house nor bid him God speed for hee that biddeth him God speed is partaker of his euill deeds This will yet better appeare if wee marke the Reasons whereby it is confirmed First the godly and vngodly differ as things most opposite as fire and water as heauen and hell It is vnpossible to make an agreement betweene things that are so flatly contrary one to the other It is a vaine thing to attempt a reconciliation betweene extremities This reason the Apostle vrgeth 2 Cor. 6 14. Be not vnequally yoaked with the Infidels for what fellowship hath righteousnesse with vnrighteousnesse Or what communion hath light with darknesse And what concord hath Christ with Belial Or what part hath the beleeuer with the Infidel And what agreement hath the Temple of God with Idols This opposition being so great should be effectuall to draw vs to shake off wholly and reiect vtterly the company and society of the vngodly Secondly the godly are sooner corrupted Reason 2 then the vngodly are gained Nay one wicked man will sooner seduce an hundred in regard of the pronenesse of our nature to wickednes and our vnto â—ardnesse to the fruites of godlinesse then an hundred good men shall win one wicked man from his wicked wayes We see this in Salomon was not hee excellent in wisedome Neh. 13.16 beloued of his God and renowned aboue the Kings of Israel He thought to haue conuerted his wiues but his wiues peruerted him and turned his heart after theyr gods 1 Kings 11 2. This we see in Nehemiah who reprouing the Israelites after theyr returne from captiuity for ioyning with the Idolaters presseth vnto them the example of Salomon Did not Salomon the King of Israel sinne by these things yet among many Nations there was no King like him for hee was beloued of his God and God made him King ouer Israel yet strange women caused him to sinne To this purpose the Apostle compareth sinne to a leauen 1 Cor. 5 6 whose nature is in short time to leauen the whole lumpe Euill men can teach vs no good but much hurt commeth to vs by theyr infection Whiles the Israelites liued in Egypt they learned many Egyptian tricks and practised theyr fashions in worshipping the Calfe And common experience sheweth that they draw vanity and corruption vnto themselues that vse the company of vaine and corrupt men according to the saying of the Apostle Bee not deceiued euill words corrupt good manners 1. Cor. 15 33. It remaineth to handle the vses of this Doctrine Vse 1 First if wicked company bee dangerous much more is wickednes it selfe dangerous For wherefore are we to auoid them but for theyr wickednes sake We must not hate theyr persons but abhorre theyr impieties When the Apostle Paul had exhorted the Ephesians to bee no companions with carnall men he addeth Haue no fellowship with the vnfruitefull works of darknesse but euen reproue them rather If then such societies are to be forsaken much more the works of darknes whereby we are corrupted For as we are greatly to affect earnestly to desire the sweet fellowship of the godly for their godlinesse and goodnesse sake that we may learne to follow them so on
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
Spirit for the Spirit searcheth all things yea the deepe things of God Our aduersaries teach that the Church is the supreame Iudge of the Scriptures and hath absolute authority to expound the same and by the Church they vnderstand the rabble of Priests and Iesuites and Cardinals and Councels and by them all at last the Pope whoe holds the Oracles of God shut vp in his brest whose iudgement also they hold to bee infallible so that he cannot erre Thus they will haue Scriptures Fathers Councels and the Church it selfe passe vnder the sentence of his Consistory Thus b Reason why the â—pists refuâ—â— the Scripâ—â—â—â— to be Iudâ—â— all controâ—â—â—sies they do partly because they know and their hearts condemne them that the greatest number of the causes controuersies debated between them and vs haue no foundation of the Scriptures to leane vpon and therefore must of necessity stagger fall downe c Andrad thod expliâ— vnlesse they bee supported by traditions and partly because they woulde make themselues Iudges in their owne cause which notwithstanding is against all Law of God and man For they disable the Scriptures from being the rule of our faith and cast them downe from the chaire of honour in which they were seated by the author of them and cast all power vpon the Church and then they define the d Bristo 〈◊〉 12. in maâ— Catholike Church to bee the Romane Church Rhem. annot in Rom. 1 8. and make the Catholike and Romane faith all one who seeth not heereby and smileth not at it that seeing the Church is made the rule of faith and their Romane Church the true catholike Church of Christ that they meane to stand to no iudgment but their own and bee iudged by no other Iudge but themselues and to receiue nothing for trueth but their owne opinions Indeed we cannot deny but they cast many shaddowes to blinde our eyes and pretend at euery word the Catholike Church but they meane nothing thereby but the Popes determination which verifieth in them the common Prouerbe Aske my fellow if I bee a theefe Thus they are made Iudges that are parties and partially referre all thinges vnto the tribunall of their owne iudgement Wee teach and affirme that the Holy Ghost and the Scripture it selfe haue chiefe authority to interprete the Scriptures the Scriptures must expound the Scriptures and out of themselues the meaning of them must be taken Our Sauiour teacheth a Iohn 5 47. that they which beleeue not Moses writings will not beleeue him The Apostle teacheth b Ephes 2 20 Wee are all built vpon the foundation of the Prophets and Apostles Christ himselfe beeing the Head-corner-stone in whom all the building is coupled together by the Spirite 2 Tim 3 15 and that the Scriptures are able to make vs wise vnto saluation Thus it is saide c Nehe. 8 8 that the Leuites read distinctly the Lawe to the people and gaue the sense and caused them to vnderstand it by the Scripture it selfe Thus did the men of Berea reade the Scriptures d Acts 17 11. and by them tried the Apostles doctrine whether those things were so or not So then we conclude that the iudgement of all men is vncertaine and doubtful that resteth vpon their sole authority and that the Scriptures are to bee expounded by the same Spirit whereby they were written for heereby onely we can know assuredly the vndoubted meaning of them and from hence we can appeale to no superior iudge Vse 3 Thirdly from this consideration of the Author of the Scriptures we haue a direction to the Minister what he must preach vnto the people not the inuentions of his owne braine not the conceits of his owne wit not the excellency of wordes not the entising speech of mans wisedome e 1 Cor 2 14 which Paul disclaimeth and disalloweth in his owne practise but he must come in the plaine eu dence of the Spirit and of power that the knowledge of God may be furthered and the conscience informed in the wayes of godlinesse He must deliuer nothing to the people but the pure and precious word of God hee must content himselfe with the simplicity thereof and bee able by the scriptures to warrant the doctrine that he deliuereth so that hee may truely say with the Prophets Thus saith the Lord. Thus doth the Apostle ground his doctrine as vpon a sure and certaine foundation f 1 Cor. 11 23 1 Corinth 11 23. I haue receiued from th Lorde that which I also haue deliuered vnâ—o you This doth the Apostle Peter require at his hands 1 Pet. 4. g 1 Pet. 4 11 If any man speake let him speake as the words of GOD. VVee see therefore what must be the matter and subiect of our Sermons and from whence as from a plentiful store-house we must furnish our selues not from Fathers or Councels or Doctors of the Church much lesse from Poets Philosophers Orators Historiographers to paint our exhortations with the flourishing colours of humane learning which may for a season tickle the eare and delight the outwarde man but can carry no weight to the Conscience nor transforme the inward man into the obedience of the will of God Such as seeke to please men that haue itching eares doe beate the aire and labour in vaine neither must they thinke to winne a souâ—e thereby to the knowledge of the Gospell This doth the Prophet Ieremy set downe chap. 23. h Iere 23 22 If they had stood in my counsell and had declared my words to my people then they should haue turned them from their euill waies and from the wickednesse of their inuentions Heere then we haue a direction what to do and in what manner to furnish our selues to the worke of the ministery wee must bee as good Stewards set ouer the Lords house to feede the family with bread not with wine with wholesome food not with chaffe that wee may discharge our duties with comfort and the people bee builded vppe in knowledge and obedience Lastly seeing God onely is the Author Vse 4 of the whole Scripture and of euery particular booke and branch contained therein which are the rule of our life and the foundation of our faith it belongeth as a speciall duty to the people of GOD to reade them to receiue them to study them to reuerence them to obey and keepe the doctrines deliuered in them forasmuch as they proceede from such an Author Wee learne to put a difference betweene the speeches of person and person and wee vse to giue better audience and greater reuerence vnto the word of a Prince then to others wee will not lose a worde willingly that commeth from his mouth and according to the Maiestie of the person so is our respect and so wee attend vnto him If one shoulde contemne a Prince and not regard him speaking vnto him hee would bee iudged worthy of death or of some sharpe and seuere punishment
Iosiah was named of God long before he was borne as we see in the first booke of the Kings chap. 13. and the second verse and so is Cyus Esay 45 1 2. as appeareth in the prophesie of Isaiah For when the Prophet was sent to cry out against the Altar at Bethel he saide O Altar Altar thus saith the Lord Behold a childe shall bee borne to the house of Dauid Iosiah by name and vpon thee shall hee sacrifice the Priestes of the high places that burne Incense vpon thee they shall burne mens bones vppon thee This was threatned long before Iosiah was borne yet God knoweth his name before hee was and reuealeth him as if hee had bene aliue in that time The like we may say of Cyrus the deliuerer of the Iewes whom the Lord nameth and appointeth to free his people from the bondage captiuity wherein they liued albeit at that time hee was not borne nor in an hundred yeares after nor Iosiah in three hundred after his name was published Seeing therefore the very haires of our heads are numbred seeing Christ is the good Shepheard of his Sheepe and seeing all things both past and to come are present with God so that hee beholdeth them with one acte wee conclude that the people of God are knowne to him and that particularly Vse 1 The Vses First this giueth singular comfort to all Gods children if any thing else bee able to minister them comfort If an earthly Prince should vouchsafe to looke vpon vs shew vs this fauour to single vs out from the rest and call vs by our names how would we reioyce and how much would we esteem that the King would stoope so low as to know vs So doth this doctrine seale vp to our heartes this great consolation that the King of heauen doth know vs by our names Are we then in trouble and persecution Are wee accounted silly men obscure base and vnregarded Do we liue as contemptible persons to the men of this world and will they not once vouchsafe to know vs Let not this trouble or grieue vs let it not dismay or discomfort vs we cannot sinke downe in destruction but rather let vs lift vp our heads assuring our selues that albeit they turne themselues from vs yet God looketh vpon vs though they reproch vs yet he will respect vs and though they seeke to roote out our names from the earth yet hee will know vs and call vs by our names Thus the Lord speaketh to Moses and encourageth him Exod. 33. and sheweth how he regardeth him in all trouble because hee knew him by name Thou hast found grace in my sight and I know thee by name Exo. 33 12.17 Where we see hee ioyneth these two together Finding grace in his sight and knowing him by name The like doth Christ say to his Disciples that returned from preaching of the Gospell Luke 10 20. In this reioyce not that the spirits are subdued vnto you but rather reioyce because your names are written in heauen And indeed what greater comfort can there be then this If thou hadst all the delights and pleasures of this life for a season and haddest thy name written in the blacke book of reprobation and thy condemnation grauen in thy forehead what could the former allurements comfort thee Or how could they driue horror and heauinesse from thy heart So when he sent out his Apostles and gaue them power to cast out vncleane spirits and to heale all sicknesses hauing taught them that the haires of their head were numbred Math. 10 28. he addeth Feare ye not them that kill the body and are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell So then heere we haue the foundation of sounde comfort laide before vs and this wee must lay vp in store against the day of tentation and time of trouble For albeit we liue now in time of peace and plenty yet we know not how long they shall continue and how soone they may be taken from vs and we bee scourged with the contrary iudgements It is a rule in our holy Religion that the Church must taste of the Crosse and God wil try vs this way that wee may bee acquainted with our owne infirmities that wee may bee preserued from many greeuous sinnes that we should not be condemned with the Worlde that others beholding Gods hand correcting his Church for sinne might learne thereby to hate and abhorre sinne and to loue righteousnesse and that the Church might gaine glory to Gods name by striuing for the trueth vnto the death But when the crosse is any way vp on vs and we feele the sharpnesse of his rod we are ready to sinke downe to desperation and to say wee are no more had in rememberance as Psal 10 1. Why standest thou farre off O Lord and hidest thee in due time euen in afflâ—ction And afterward Psal 22 1 2. My God my God why hast thou forsaken mee and art so farrâ— from my health and from the wordes of my roaring O my God I cry by day but thou hearest not and by night but haue no audience Thus are we inclined to iudge in our miseries and to thinke God to haue forgotten vs and to be vtterly absent from vs. But if wee in time of trouble remember him and his name hee will remember vs and our names for good not for euill If we can say in trouble I wil delight in thy statutes I will not forget thy word Psal 119 16 6â— 163. beholde mine affliction deliuer mee for I haue not forgotteÌ„ thy law we may lay this vp as a truth plant it as a chiefe plant in the ground of our hearts that God will neuer forget vs nor put vs out of his sight for euer True it is hee will proue his people and try their faith for a season but he will neuer forsake them nor leaue them as a prey in the iawes of their enemies who reioyce at their fall and delight themselues in their aduersities And as true it is that the vngodly triumph ouer them trample vppon them euen as abiects and men out of the fauour of God but if we waite a little while he will remember his people according to his mercy and recompence his aduersaries according to their iniquity This doeth the Prophet declare Psal 10. where he complaineth of the fraud wrong rapine and tirannie of the vngodly He hath said in his heart God hath forgotten he hideth away his face Psal 10 11 12 14. and wil neuer see yet thou hast seene it for thou beholdest mischiefe and wrong that thou mayest take it into thine owne hands the poore committeth himselfe to thee for thou art the helper of the fatherlesse Howsoeuer therefore the faithfull say they are forsaken and the vnfaithfull iudge them also to bee forsaken yet there is great difference betweene the tentation of the
vnderstand what the wil of God was they murmure not against it they enquire not the reason of it they stand not vpon their owne priuiledges there is no man thinketh better of himselfe then others nor offereth to breake the order transgresse the Law giuen vnto them But they did according to all that the Lord had commanded Moses Verse 34. The former point that concerneth the Commandement of God is double First it is set downe generally in the two first Verses what belongeth to all the Tribes indifferently namely that they must encampe euery one by the Ensigne of his Fathers house then particularly what concerneth the tribes in speciall in the residue of the chapter Verse 1 2. And the Lord spake vnto Moses saying Euery man of the children of Israel shal Campe c. Heere he beginneth to rehearse the order that was to bee obserued among them For there are two things which are most needfull in euerie thing that is done aright to wit number and order Wherefore after the description of their number he beginneth to direct them in the order which was to be kept among them We learne from Doctrine 1 hence to omit sundry impertinent collections and vnprofitable Allegations God delighteth to haue a comely order obserued in the Church Common-wealth which manie stand vpon seruing rather to please the eare then to profit the heart and to delight the outward man rather then to edifie the inwarde man I say we learne that God commandeth a comely order to bee obserued as well in the Church as the Commonwealth When Balaam the false Prophet mentioned hereafter in this booke sawe the Israelites thus ordered in their Tents as God appointeth in this place he was carried into an admiration of it Numb 24 5 6. How goodly are thy Tents O Iacob and thy habitations O Israel As the valleyes are they stretched foorth as Gardens by the Riuers side as the Aloe trees which the Lord hath planted as the Cedars beside the waters As if he should haue saide The Church of God consisting of this people is the verie picture and resemblance of most goodly order This speaketh the Prophet of the place that God had chosen to set his name in it Psal 122.3 4 5. Ierusalem is builded as a Citie that is compact together in it selfe whereunto the Tribes euen the Tribes of the Lord go vp according to the testimony to Israel to praise the Name of the Lord for there are Thrones set for iudgement euen the Thrones of the house of Dauid This Paul saw and obserued and commended in the Church of the Colossians Chapt. 2. verse 5. Though I he absent in the flesh yet am I vvith you in the Spirit reioycing and beholding your Order and your stedfast Faith in Christ These things to which we might adde and annexe sundry other testimonies are sufficient to shew vnto vs that God will haue all things in the Church and Commonwealth done in order The Reasons are euident For first God Reason 1 is the Author of order and not of confusion He appointeth in this Booke the order to bee obserued in their mansion in their peregrination in their possession of the Land The Apostle giueth vs this instruction touching God 1 Cor. 14 33 God is not the Authour of confusion but of peace as we see in all the Churches of the Saints Hence it is that we see an order in God himselfe euen in the holye and blessed Trinity though all the persons be coequall and coeternall yet there is an established order of the first person of the second person and of the third person not in regard of essence which is indiuisible yet for better order of teaching and instructing of vs to attaine to so much knowledge of his nature as the Scripture hath deliuered and we are able to conceiue Hence it is that the Father is first the Sonne is conceiued and deliuered in the next place and the holy Ghost proceeding from them both is expressed in the last place not thereby insinuating any inequality because none is in nature before or after other none is greater or lesse then other but onely intimating an order in existing or working as hee hath manifested himselfe in his worde vnto vs. As then God hath order in himselfe so he commandeth and commendeth an order to be vsed of vs. Secondly all wise men will order their affaires Reason 2 with wisedome and discretion and will dispose of them with seemlinesse comlinesse An expert Captaine that goeth against his enemies will keepe his Souldiours in good array whether he march or retire If he flye out of the fielde out of order one is readie to ouerthrow another and all are left to the mercy of his aduersarie Hence it is Veget. lib. 14 that they haue an eye to these things to the Sunne the Winde and the Dust that the Sunne be not in their faces that the Winde be not against them that the Dust bee not carried vppon them For the Sunne shining in their faces taketh away sight the Winde blowing contrary abateth their strength and the blow but helpeth the weapons of the enemy the Dust cast vppon them filleth and shutteth their eyes to their great hindrance A prouident house-keeper knoweth the necessitie commoditie and profite thereof in the administration of all his businesse and affayres Xenophon speaking of Socrates that nothing is so good as the right ordering of them The Philosophers in all their teaching shew vs this who haue broght the Arts and Sciences into Method and good order Common experience declareth that wee loue order when it is wanting wee doe wish and desire it when it is present we rest in it and at all times wee prayse and commend it Thirdly the Church is not a confused Reason 3 multitude shuffled and iumbled together where no man knoweth his place or his Office and one encroacheth vpon another but it is the house of the liuing God 1 Tim 3 15 the pillar and ground of truth Now in an house well ordered is to be seene the Maister as the Ruler the family subiect to his gouernment euery one imploying his proper gifts and no man vsurping the place and calling of another If this bee to bee seene in our priuate houses which haue a weaker foundation to beare them a lesse anker to holde them a feebler shore to vnderprop them and vnsurer means to containe and continue them how much more must we conceiue this of the Church of God Hebrewes 11. Esay 5 1. Ephes 5. which is the house that he hath builded the vineyard that his right hand hath planted the spouse of Christ which he hath loued the mountaine of the Lord which he hath prepared and the peculiar people which hee hath chosen Thus we see the doctrine sufficiently cleered and confirmed Let vs before we come to the vses diuert a little as it were out of the way and ordinary path to answer an obiection
they are as a talent committed vnto vs for which we must giue an account And when the day of audite commeth we can say no more then that we haue glutted our selues with them and starued our neighbours woe will be vnto vs the rusting of them shall be a witnesse against vs and shal eate our flesh as it were fire It was not so with Iob Iob 31 16 19. whose example we alledged before he did not withhold the poore from their desire nor cause the eies of the widdow to faile hee did not eate his morsels himselfe alone but the fatherles did eate thereof he neuer saw any perish for lacke of clothing nor any poore without a couering This was the vse he made of his goods to shew pitty and mercy when he saw any in aduersity If we say onely My friend God helpe thee neuer succour him it is no better then a meere mockery hypocrisie to make shew of loue and yet to doe them no good God hath made vs stewards of his goods which he hath committed vnto vs if we shal deuoure all our selues and not communicate any thing to such as haue need wee shall one day pay sweetly for this rigour and cruelty when we shall receiue according to our deserts for we also our selues must appeare before God who will deale with vs as we haue dealt with others He hath shewed al goodnes kindnes vnto vs and this ought to haue bin a rule example vnto vs to shew mercy to our brethren but because we haue shut vp our compassion from them we shall receiue iudgment without mercy and as we would not heare theÌ„ in their necessity so God will stop his eares against vs in our misery If we be carefull of these two points in the vse of this worlds good that we do not put our trust in them but imploy them to the good of others we shall neuer be drawn away by the nets of Satan to take away other mens goods wrongfully to snatch and catch what we can from them and to circumuent them in our dealing with them Thus then are they met withall that vse deceit and fraud to beguile deceiue whom they can This is the tradesmans sinne that careth not how he selleth He spreadeth his net to catch his brother and all is fish with him that commeth into the net he preieth vpon him that commeth vnto him as if euery buier or brother were an enemy Hee will not sticke to sweare to forsweare himselfe he maketh no conscience to lye at all assaies He forbeareth not to vse naughty deuises and wicked practises to enrich himselfe and impouerish another The roote of al these is discontentment with our estate that wee haue not learned to rest our selues well pleased with that condition wherein GOD hath set vs and therefore wee couet to rise higher then God affoordeth meanes and to catch froÌ„ others that which belongeth not vnto vs. Secondly heereby direction is giuen vnto Vse 2 vs touching the things of this present life what we may craue and desire of God in our prayers This is called in the Lords prayer Our daily bread for the day Luc. 11 3. â—â—c 11 3. We haue liberty onely to pray for competent and conuenient food and that onely for the day This we see in the practise of Iacob Gen. 28 â—en 28 20. If God will be with me and will keepe me in this way that I goe and will giue me bread to eate and raiment to put on so that I come againe to my fathers house in peace then shall the Lord bee my God He desireth not great riches or honors or might or maiesty or earthly excellency renowne but food and raiment These two necessary things he contenteth himselfe withall and suffereth not his affections to wander farther Hitherto commeth the praier of Agur Prou. 30 7 8 9. â—o 30 7 8 9. Two things haue I required of the Lord deny me them not before I dye remoue farre from me vanitie and lies giue me neither pouerty nor riches feed me with foode conuenient for me lest I be full and deny thee say who is the Lord or lest I be poore and steale and take the Name of my God in vaine This ought to be the substance and subiect of our praier a competent measure of earthly things ought to content vs we must aske bread not fulnesse of bread raiment not costly raiment necessaries Obiection not superfluities But may not a man prouide for the time to come and lay vp in store for the times of need I answer Answer yes he may he ought as God shall affoord the meanes This is a point of wisedome that God alloweth It is a token not of niggardlinesse and miserablenesse but of frugality and foresight when goods gotten are for good vses reserued and afterward profitably imployed â—autions to â—e obserued â—laying vp and therefore is not forbidden But wee must remember these cautions and conditions First they must be iustly gotten Things euilly gotten are as euilly kept oftentimes as euilly consumed A little wel gotten is better then the treasures of iniquity One morsell of bread obtained by the sweat of our browes is better then an house filled with robbery That which is not well gotten is not ours but another mans Secondly as that which is laide vp must haue a sure foundation it must be iustly and rightly gotten so we must not put our trust and confidence in it If God do but blow vpon it he can driue it away as chaffe before the winde and if he do not take it from vs yet he can make it to be vnprofitable vnto vs. Though he take not away our garments he can make them that they shall not warme vs and our food that it shall not nourish vs so that albeit we haue bread we shall not haue the staffe of bread to teach vs that Man liueth not by bread onely Math. 4 4. but by euery word that proceedeth out of the mouth of God Thirdly it must not be laide vp to be meate for the worme and the canker but to be spent in lawfull vses Our families challenge one part the Church of God another the poore Saints another yea we are debters to them that dwell afarre off euen to the Turkes and Infidels so it be done in Christ not against Christ for we must do all for the truth nothing against the truth These rules of restraint being obserued it is required of all especially of those of meane condition to haue an eye to the time to come We must consider not onely how we may liue presently but how we may maintaine our selues heereafter Now we liue in health in wealth or at least in a competent measure we liue in daies of plenty of peace of liberty and freedome to follow our businesse We haue our limbes and strength of body able to labour and take paines Wee know not what times and tempests
and had praied with fasting they commended them to the Lord on whō they beleeued Acts 14 23. Likewise the Apostle left Titus in Crete that he should set in order the things that are wanting and ordaine Elders in euery City as hee had appointed him Titus 1 5. Thus we see what the practise of the holy Apostles was toward the Churches which they had planted so that in all kingdomes and Countries and Congregations conuerted to the true faith the ministery of the word must bee firmely established well seene vnto and regarded both to bring them to God and to settle them in God and to continue them with God that they may abide his for euermore Reason 1 Let vs search into the reasons heereof for the confirming of vs farther in this truth First a certaine and setled ministery is an euident signe and token that God hath a Church and people to be wonne and begotten by the precious and immortall seed of the word which is the seed of regeneration and by their ministry whom he sendeth and sanctifieth to teach them in the truth Where he will haue much labour to be bestowed and more planting watering to be vsed then in other places hee hath much people to be gained and gathered vnto him where he will haue little paines bestowed there he hath a small people and a little company to be saued Where he will haue no teaching he hath no Church to be collected and conuerted vnto the faith When Paul had preached the Gospell planted a church at Corinth and was ready to haue departed The Lord spake vnto him in the night by a visian Acts 18 9 10. Be not afraide but speake and hold not thy peace for I am with thee and no man shall set on thee to hurt thee for I haue much people in this City Hee must labour more plentifully and aboundantly among them because God had a greater people in that place On the other side where he would not haue them exercise their ministery it is a signe and token he hath no people there No labourers no corne no haruest men no haruest no shepheards no flocke Hence it is that when they had gone throughout Phrygia and the Region of Galatia they were forbidden of the holy Ghost to preach the word in Asia and after they were come to Mysia they assaied to go into Bithynia but the Spirit suffered them not Acts 16 6 7. Thus we see that a standing ministery is a signe of a Church and where the word is not there is no Church Reason 2 Secondly without the light of the word the people remaine in darknesse and cannot see they grope at noone dayes and know not what they doe as it was in Egypt when the plague of palpable darkenes was sent among them they saw not one another neyther arose any from his place Exod. 10 23. Thus it fareth with those that want the light of the candle or the shining of the Sunne of Gods word among them they lye vnder one of the most heauy plagues that can be but whē the word is sent vnto them they haue a great light to direct them in their waies according to the saying of the Prophet Esay 60 2 3. The darknesse shall couer the earth and grosse darknesse the people but the Lord shall arise vpon thee and his glory shall be seene vpon thee and the Gentiles shall come to thy light Kings to the brightnesse of thy rising Such then as haue not the ministery of the word are as a crew or company of infidels as an heard of brute beasts and cattel that are running on heapes to their destruction or like to those swine of the Gadarens into which the diuels entred at the permission of Christ so that they ranne violently downe a steepe place into the sea and perished in the waters Math. 8 32. Thirdly the necessity of a ministery is so Reason 3 cleere and euident that all the Gentiles had their Priests and Prophets that attended on their prophane and superstitious Altars and it was their first care to establish a religion such as it was among them This were easie to be shewed by the testimonies of antiquity out of all histories and records to haue beene obserued in all places at all times among all people After that Rome was builded and a sufficient people assembled in it immediately they established the worship of their gods indeed a false worship of false gods but therby they testified their great deuotion and theyr seruice and sacrifice done vnto them so that they erected a Colledge pontificall Plutar. in vita Numae ordained Bishops and instituted an High-Priest to haue authority ouer their Ceremonies and Lawes Virgil. Eglo 3. From hence commeth the saying in the Poet A Ioue principium that is Let vs make beginning with GOD. But to omit these wee see how Ieroboam that made Israel to sinne setting vp his two Calues appointed his Priests to attend at them Ahab and Iezabel had their idolatrous Chaplaines many Prophets of the groues 1 Kings 18 19. The colony brought from Babylon and placed in Samaria are saide to make a mixture of religion and to make vnto themselues of the lowest of them Priests of the high places which sacrificed for them in the houses of the high places 2. Kings 17. 2 King 17 32. Thus we see that among the very infidels No Priest no religion If it were thus among them who saw darkely and were without the true light of the Scripture much more ought wee to learne it that haue beene taught better things and haue the sure word of the Prophets to guide vs. Fourthly such is our frailety and weakenesse Reason 4 that notwithstanding wee liue vnder a setled ministery and haue giuen our names to the faith and haue yeelded some obedience to the truth yet we are ready to start back againe For as the body is prone to pine away without supply of daily food so are our soules ready to perish being destitute of the heauenly Manna of the word of God The wise man saith Where is no vision the people perish but hee that keepeth the Law happy is hee Prou. 29 18. The preaching of the word is the ordinary meanes of saluation and therefore without it the people perish The people of Zabulon and Naphtali were in the shaddow of death vntill Christ came among them and was reuealed vnto them Math. 4 15 16. The Prophet teacheth that the people are destroyed for lacke of knowledge Hos 4 6. When Moses was absent from the host of the Israelites onely forty daies they fell into idolatry worshipped the Calfe Exod. 32. So where the Minister and ministery of the word is wanting there for the most part no euill is wanting but swarmes of drunkards adulterers swearers theeues lyars and all kinde of impieties doe abound and ouerflow These are alasse too rife where the word is taught diligently and published in season and out
opinion of their exceeding great knowledge and wonderfull gifts which no man seeth or can see in them but themselues that are deceiued by selfe-loue suppose they need not frequent the hearing of the word as if it were for nouices or ignorant persons only that know nothing Hence it is that they flattering themselues in an ouerweening perswasion of that which it is to bee feared is not in them say What can they teach vs that we knew not before Can they make vs goe from the many wiser then we came vnto them Or can they deuise any new points of religion or set vp new Articles to bee beleeued that wee neuer heard off before I answer we go not about to broach any new doctrine neither doe wee coyne any new counterfeit faith Gal. 1 8. If we or an Angell from heauen teach any otherwise then the Fathers beleeued from the beginning we are accursed We teach Iesus Christ the same yesterday and to day and for euer Hebr. 13 8. The ende of the preaching of the word is not chiefely or principally to plant knowledge whereas these make it the onely end If a man had all knowledge and could speake with the tongues of men and Angels yet ought hee to come diligently into the house of God and to attend carefully to his word For albeit we haue knowledge for the time present yet wee may forget our knowledge so as that which we hold this day we may let slippe from vs to morrow And there is nothing which wee know but we may know it better and more fully and distinctly Besides the word serueth to kindle our zeale and to stirre vp our affections as it were to blow the coales by kindling the sparkes that the fire goe not out Lastly The third reproofe they are reproued that extoll to the skies the Kingdomes and Commonwealths of the heathen as the onely prosperous florishing and happy Nations which indeed excelled in outward glory and thereby dazeled the eyes of many yet indeed were no better then assemblies and companies of men destitute of religion and consequently of saluation Their peace and prosperity their wealth and dignity were all carnall and momentany rising out of the earth and sinking downe into the earth againe their praise also is of men It is the maintenance of true religion that maketh a people truely happy and the meanes of spreading abroad true religion is the ministery of the word there is no way to know it to practise it but by this Such as imbrace it are truely wise such as forsake it and reiect it haue no wisedome in them Ier. 8 9. No kingdome or State can flourish no Common-wealth can prosper no Prince no Potentate no people can bee wise or blessed in their gouernment but by honouring and obeying of Almighty God as he hath commanded Hence it is that Moses saith I haue taught you statutes and iudgements Deut 4 5 6. euen as the Lord my God hath commanded me c. Keepe them therefore and do them for this is your wisedome and your vnderstanding in the sight of the Nations which shall heare all these statutes and say Surely this great natioÌ„ is a wise vnderstanding people Likewise the Lord promiseth that this obedience to the precepts of God without adding or diminishing should make them blessed euery way in the fruite of their bodies of their fields of their cattell Deut. 28 3 4. and in euery thing that they put their hands vnto whâ—ras if they did not keep the Law of the Lord their God his iudgments and statutes which he had commanded them he threatneth to bring all curses vpon them as famine and hunger nakednes and pouerty dissolution and captiuity vntill hee had cast them out of the Land which he had giuen vnto their fathers Deut. 28. All Cities Commonwealths are to be the hostes of the Church and dwelling places for the faithfull without giuing entertainment to the truth Gospell they are as Lanthornes without a light or as the Firmament without the Sunne There is no kingdome no towne no family no person that can attaine vnto happinsse and true blessednesse except they worship the Lord aright according to his word If we be with him he will be with vs he will honour those that honour him and despise those that despise him 1 Sam. 2 30. It is true religion that establisheth our seates and maketh them prosperous contrariwise impiety and superstition and false worship are the certaine ruine and destruction of the Nation that imbrace them But it will be obiected Obiection What say you of the kingdomes of the heathen Had they not large Dominions Were they not the Monarchies of the world did they not greatly prosper in this world I answer Answer it is true they wanted not outward peace honour dignity wealth pleasures dominions and largenesse of Empires howbeit the cause of their prosperity was not their idolatry and false worship this is to alledge a false cause in stead of a true forasmuch as their detestable abhominations and horrible prophanations of the seruice of God were the causes of their finall ouerthrow which neuer ceassed to call and cry for vengeance to God vntill he with his thunderbolts from heauen had striken them downe to the ground The true causes of the prosperity of Pagans and heathen are these The causes why heathen Common-wealths flourished Matth. 5 44 the first is the great mercy and goodnesse of God who doth good to the vnthankfull and vngodly hee letteth his raine to fall vpon the fields of the iust and vniust and causeth his Sun to shine vpon the godly and vngodly the Christian and the heathen And albeit he be prouoked euery day and therefore may iustly poure downe the full viols of his wrath indignation vpon the earth yet hee is a God of patience and long suffering waiting for the conuersion of men so that if they repent not both they are made without excuse and the iustice of God is cleered when hee iudgeth This is one cause why hee suffereth them to flourish Another is that he may giue theÌ„ the greater ouerthrow For the higher their heads and hornes are lifted vp the more is their fall when they go to ruine The greater their sin is the greater must their punishment be God hath made himselfe knowne among them and not left himselfe without witnesse Acts 14.17 in that he did good and gaue them raine from heauen fruitfull seasons filling their hearts with foode and gladnesse He gaue much vnto them and therefore required much of them againe Thirdly it was his pleasure to prouide for his Church that liued and soiourned among them that they might be as Innes to lodge them and as Cities of refuge to entertaine them wheÌ„ they fled vnto them from the auenger of blood He gaue them peace that the Church also might enioy peace among them he made them to flourish that his people that liued with
we dye vnto sin rise againe vnto newnesse of life Thirdly by the vse of the Sacraments which require both the former points to wit faith and repentance The fift sect were the Essees Essees who are not spoken off in the Gospel because they retired and withdrew themselues from the society of men They despised marriage and liued without the company of women They had no children of their owne but they adopted as their owne such as voluntarily came vnto them Ioseph antiq li. 18. cap. 2. de bel Iudai lib. 2. cap. 7. and betooke themselues to their sect in regard whereof they continued for many generations and neuer failed These were like the Anchorites that liued in the wildernesse and chusing a solitary life sequestred themselues from the company of others These Essees were as it were Popish Monkes and the Monkes were a kind of Iewish Essees and both of them chose a manner of liuing not allowed of God For he neuer appointed that any of the godly should renounce abiure marriage which the Scripture pronounceth to be honourable in all and the bed vndefiled Hebr. 13 4. Hee neuer allowed them to hide themselues in caues or cloysters voluntarily or to institute new rules and lawes that he neuer commanded Nay Christ commandeth his Disciples to obserue whatsoeuer he commanded them Mat. 28 20. The Scripture commendeth to vs the workes of charity Iames 1 27 and requireth of vs to doe good to all men and forbiddeth to separate our selues from the communion of Saints Heb. 10 25. The more good we doe to our brethren the more we please God but these chuse a kinde of life wherein they can do little or no good to others To whom it may be saide Who required this at your hands The sixt sect among the Iewes were the Herodians Herodians which are mentioned in the Scriptures Math. 22 16. Mar. 3 6 and 12 13. who were indeed of the Iewish religioÌ„ but thoght Herod to be Christ because the Scepter was departed from Iudah and the Lawgiuer from betweene his feet when Herod obtained the title and power of a King and ruled ouer the people of God But the prophesies that went before of the Messiah can in no sort agree to Herod nor to any but to Christ Iesus For the Messiah promised by the Prophets must not be a forraigner but one of the Iewes for saluation is of the Iewes Iohn 4. Iohn 4 22. He must be of the Tribe of Iuda and of the stocke of Dauid Psal 110 1. He must be borne at Bethlehem borne of a virgin c none of which can agree to this alien or counterfeit Christ These then were such as depending vpon Herod had made a mixture of religion partly from the Pagans and partly from the Iewes as also the Samaritans had done long before Lastly another sect among them were the Nazarens Nazaraei who in al other things were Iewes but held it vnlawfull to kill any liuing thing or to eate the flesh of any thing wherein the spirit of life had beene they condemned the bloody sacrifices appointed in Moses Law and therefore could not be induced to thinke that so good a man as Moses was the Author of those bookes that beare that title passe as current vnder his name These Iewish Nazarens are a kinde of paganish Pithagoreans and the paganish Pithagoreans are a kinde of Iewish Nazarens True it is Ouid. Metamorp lib. 15. many are of opinion that flesh was not eaten vntill the flood but they were held as Sectaries that held it afterward to be vnlawfull Yea whether it were euer forbidden from the fall to the flood is altogether vncertaine rather it may be thought that GOD permitted the free vse of cleane beasts for meat Flesh eaten before the flood as wel as for sacrifice then that mankinde was restrained from them the space of more then sixteene hundred yeares for so long it was vnto the flood It is confessed that it was lawfull to offer them in Sacrifice and then why not to eate them Especially considering there were other kinde of sacrifices wherein the sacrificer and the bringer of the sacrfice had his part as wel as the whole burnt offering which was all consumed Abel is renowned in scripture that he offered the first fruite of his Sheepe Heb. 11 4 Gen. 4 4. and the fattest of the fold but it had bin a small praise for him to offer the firstlings the fatlings if they were such as himselfe had no vse off if he were not accustomed to eate of them It had beene all one to him to offer the fat or the leane the first or the last the weake or the strong the male or the female But heerein no doubt he is commended that he preferred the seruice of God before his owne priuate vse and benefit which verifieth the saying of the Apostle Who feedeth a flocke and eateth not of the milke of the flocke And who can deny 1 Cor. 9 7. but he had as faire a warrant to feed himselfe with the flesh as to cloathe himselfe with the wooll of his sheepe And if it be lawfull to kill them for apparel sake how can we thinke it standeth with the will and counsell of God to haue the flesh cast away inasmuch as Christ in the Gospel commanded his Disciples to gather vp the broken meate Iohn 6 12. that nothing at all bee lost Againe if the eating of flesh had bene forbidden so long the earth would in that space haue yeelded such aboundance of encrease that the cattell would haue annoied mankind and consumed the fruites that should haue nourished themselues The Lord promiseth it as a mercy toward the Israelites that he would not destroy the Canaanites before them Deut. 7 22. Lest the beasts of the field should increase vpon them For these helped to destroy them and did eate the vncleane as swine and such like both which by their multitudes might haue beene an annoyance vnto the people of God But there was greater feare of ouerspreading the earth with heards of cattell as with swarmes of bees before the flood if man had not beene permitted to feed of them and so to diminish the number of them Thirdly wee reade in the Scripture some footsteps albeit darke and obscure whereby to trace out this truth seruing as markes to giue vs light in this matter for the beasts were killed and man was clothed with their skinnes Gen. 3.21 Why then might he not as well eate them as kil them and clothe himselfe with them Besides there was euen from the beginning a difference betweene cleane and vncleane beasts â—en 7.2 long before the flood not only in regard of sacrifice but also in respect of common eating as appeareth in the reuiuing of this law afterward Leuit. 11.47 That there may be difference betweene the cleane and vncleane and betweene the beast that may be eaten and the beast
the first borne among many brethren Rom. 8.29 is the Priest of his Church because he offered vp himself to his Father as a perfect sacrifice to satisfie his wrath for our sinnes and maketh intercession for vs and the king of his Church because he hath authority in heauen in earth so he maketh vs kings and Priests vnto God his Father Reuel 1.6 and 5.10 Priests that we should make knowne his wil call vpon his Name in spirit and truth and offer vp our selues to him a spirituall sacrifice and kings that we should conquer sinne Satan and the world through faith in Christ for this is our victory euen our faith 1 Ioh. 5.4 that ouercommeth all these enemies We haue also the adoption of sonnes and we are a chosen generation a royall Priesthood an holy nation a peculiar people that we should shew forth the praises of him who hath called vs out of darknesse into his maruellous light 1 Pet. 2.9 Thirdly this layeth before vs the dignity Vse 3 of Christ Iesus our Sauiour touching whom we learne that he is in deed and in trueth the first borne of God by whom we are deliuered from the wrath of God and redeemed from hell and destruction forasmuch as he was consecrate vnto God and made a sacrifice of attonement for vs who by sinne were become his enemies as we noted before Now hee is the first borne in these foure respects first How Christ is the first borne according to his diuine nature being begotten of the Father before all creatures after an vnspeakeable manner being of the same substance with him and is therfore called the first borne of euery creature Coloss 1. verse 15. Rom. 8. verse 29. He is the eternall sonne of God being borne of him before any creature was created Whereby wee learne against the blasphemous opinion of the Arrians that he is true GOD not a made or a created God but being God from all eternity Secondly according to his humane nature euen as he tooke vpon him our flesh and was borne of the virgine Mary so hee was also her first borne Matthew 1. verse 25. Luke 2. verse 15. Not that the blessed Virgine had other after him but because she had none before him For he is in Scripture called the first borne that first openeth the matrice whether other be borne after or not Thirdly he is called by this title because he was the first that arose out of the graue made a way for vs vnto euerlasting life because it was vnpossible that hee should be holden of the sorrowes of death And therefore hee is said by the Apostle to be before all things the beginning and the first borne from the dead Col. 1 18. This is a notable comfort vnto vs that forasmuch as our elder Brother Christ Iesus arose from the dead to the euerlasting possession of eternall glory in heauen it followeth that we also shall rise againe and not for euer lye in the graue and then be partakers with him of that blessed inheritance prepared for vs from the beginning of the world Hee is gone before to prepare vs a place and when he commeth againe we shall enter into that blessed estate and condition euery one according to the measure of the grace and guift of Christ Psal 45 7. For as Christ was annointed with the oyle of gladnesse aboue his fellowes so he was rewarded with the possession of glory aboue his brethren and highly exalted farre aboue all principalities and powers who ascended aboue all heauens that hee might fill all things Eph. 4 10. Neither let any obiect that some did rise againe before him for they arose againe to this present life and dyed againe but he arose againe to die no more death had no more dominion ouer him but to take possession of the kingdome of heauen and therefore it followeth in the next words that in all things he might haue the preheminence Lastly as the first borne was set apart and then sacrificed vnto GOD I meane the first borne among the beasts that were killed so Christ was separated from sinners Heb. 7 26. as the vnspotted Lambe of God holy and acceptable and then made a perfect oblation of himselfe not for himselfe but for the sinnes of his people Heb. 7 27. He must be holy both in his conception and life that he might be a mercifull and faithfull high-Priest and make reconciliation for vs. For he that must be a Mediatour betweene God and vs and restore vs into his fauour must of necessity be himselfe in the fauour of God and neuer haue offended him Neither could he haue accesse to the Throne of God who is most holy to make intercession for vs vnlesse he had beene holy harmelesse vndefiled and made higher then the heauens Hence also we haue vnspeakeable comfort we are assured that the wrath of God is pacified the curse of the Law is cancelled and all our sinnes are purged and done away Who is it now that shall be able to lay any thing to our charge Rom. 8 33. or to the charge of any of the elect It is God that iustifieth who is he that condemneth It is Christ that died yea rather that is risen againe who is euen at the right hand of God and maketh intercession for vs. There is nothing then that shall be able to separate vs from this loue of Christ neither tribulation nor distresse neither persecution nor famine nor nakednesse nor perill nor sword neyther life nor death forasmuch as in all these we are more then Conquerors through him that loued vs. Lastly seeing God separated the first borne Vse 4 or eldest of the family from the rest of his brethren as also he did the Leuites from the other Tribes to serue him it teacheth that all the faithfull ought to be separated from the company of wicked men and to abhor them as a sinke of all filthinesse and annoyance that we may more freely and faithfully serue the Lord as the Prophet saith Psal 119. Psal 119 115. Away from me ye wicked and I will keepe the Commandements of my God Thus we see the Church of God to be described to be an holy people elected out of the rest of the world Numb 23.9 They shall dwell alone and shall not be reckoned among the Nations God reuealeth his will to them he gouerneth them he protecteth them he careth and prouideth for them no lesse then parents for their first borne Hence it is that he willeth Moses to goe to Pharaoh and to say vnto him Israel is my sonne euen my first borne let him goe that he may serue me and if thou refuse to let him goe Behold I will slay thy sonne euen thy first borne Exod. 4. Exod. 4 22 23 The like we reade in the Prophesie of Ieremy chap. 31 9. I am a father to Israel and Ephraim is my first borne He hath a greater care of them then of all other nations and people
propound to themselues an euil end as either vaine glory to be esteemed of others or the merit of the work that they may be rewarded of God and do not referre them to his glory But not he that commendeth himselfe is approued but whom the Lord commendeth 2 Cor. 10 18. Who both will bring to light the hidden things of darknesse and will make manifest the counsels of the hearts then shall euery man haue praise of God 1 Cor. 4 5. Wherefore all their workes are as the apples of Sodome which are faire in outward appearance and yet are rotten and corrupt So may vnbeleeuers do sundry workes that are beautifull in outwarde shew but they are like vnto painted Sepulchers which appeare glorious to the sight but they are within full of dead mens bones and all vncleannesse For their heart which God especially beholdeth and searcheth is foule filthy and can no otherwise be made cleane then as it is purified by faith Let all men therefore take knowledge of their naturall condition that they are of themselues abhominable and to euery good worke reprobate vntill they be borne again and regenerate by the Spirit of God The third reproofe The third reproofe is of such as notwithstanding the necessity of the word to direct our actions which without the light of it to shine in our hearts cannot please God yet regard not the knowledge of it but contemne both it and the meanes that leade vs the way vnto it This is an horrible sinne to forsake our owne saluation and as it were to cut our owne throats or to cast our selues wilfully into the middest of the seas It is a greeuous sin to be ignorant of the Law of God not to know what he commandeth or what he forbiddeth but it is more fearefull to despise knowledge offered and so as it were to despite the Spirit of grace what remaineth for such but a fearefull looking for of iudgement and indignation which shall deuoure the aduersaries Heb. 10 27. Such can haue no comfort or consolation in any of their actions For as the eye is the light of the body and directeth the rest of the members in all things they go about or else the feete might carry them into some pit of destruction so is the word of GOD our Lampe or Candle Psal 119 105. whereby we see how to walke and direct our selues into the way of peace we know what we ought to do and from what to refraine And as the body runneth violently into an heap of dangers where the eye is blinde and can perceiue nothing vntill it fall headlong into them so is it with such as regard not the knowledge of the scriptures but say vnto GOD as may appeare by their practise Depart from vs for we desire not the knowledge of thy wayes Iob 21 14. This world is as a wildernesse full of Lyons Bears Tygers and other rauenous and venemous beasts or as a sea standing out with rockes replenished with quicksands We can no sooner step out of doores but we shall be assaulted one way or other nay we our selues are tentations vnto our selues For rather then we should lacke tempters we tempt our selues like vnto a State that wanting forraine enemies falleth out within themselues and by ciuill warres destroy one another So is it with vs when we are free from open enemies we become enemies to our selues If then we want the guidance and gouernance of the word we are in danger to be ouercome and to take the foile Our Sauiour willeth vs as we heard before to search the Scriptures because in them we thinke to haue eternall life and therefore without the knowledge of thē we deceiue our selues if we dreame of eternall life So in another place he maketh the ignorance of them to be the cause of all euill and error in iudgement as Marke 12 verse 24. Are ye not therefore deceiued because yee know not the Scriptures Obiect But some peraduenture will say it belongeth to the Ministers onely to search them it is their office to looke into them I answer Answer it is a duty belonging vnto all persons to know them Christ exhorted the people to search them It is required of all to haue them dwell in them plentifully Colossians 3. If we would be preserued from error we must know them if we desire saluation we must search them if we would be able to resist the tentations of Satan we must be armed with them They are as the will and Testament of Christ whereby he hath bequeathed vnto vs an heauenly inheritance and a most rich possession and therefore it behoueth vs to reade the will to know how we hold it Thou wilt obiect Obiect they are hard and I am simple they may leade me into errors as many haue fallen into strange opinions by reading of them Art thou simple thē thou art the rather bound to reade them for they were written Answer Prou. 1 4. to giue vnto the simple sharpenesse of wit and to the child knowledge and discretion The whole Church is commanded this duty both Iewes Gentiles were there no simple men and women among them Neither oughtest thou to be afraid to be ledde by them into error for they were written to preserue thee from error and to leade thee into all truth It is the vnstable that wrest them to their owne destruction Reade them with humility with reuerence and praier Be thou lowly in thine owne eies and take heed of a proud spirit be conuersant in them with reuerence Esay 66 ◠learne to tremble at his word craue the assistance of Gods Spirit to guide thee and to open thine eyes that thou maiest vnderstand his secrets and thou shalt not need to stand in feare of being carried into error And touching the hardnesse of them be not discouraged from the reading of them Some things indeed are hard to be vnderstood but there is nothing hard in one place but it is made easie in another and it shall he made easie to vs by diligent meditation in them Besides all things that are necessary to saluation are plainely set downe that the people may vnderstand them It is the lying spirit of the diuell in the false Prophets of Antichrist that cryeth out The Scriptures are hard and full of knots the people may not reade them Beleeue not euery spirit 2 Thes 2 3. but try the spirits whether they be of God or not for many false Prophets are gone into the world 1 Iohn 4 verse 1. They are blinde leaders of the blinde they play fast and loose with the people as Iuglers do with the simple and cast a mist before their eies that they should not espy them They leade them into error and then take the light from them whereby they might be conuinced It is the great policy of that great Antichrist and man of sinne not onely to forbidde the reading of our bookes but the free vse of Gods
the reasons so let vs hearken Vse 1 to the vses First of all this ought to be a strong motiue vnto vs to mooue vs to desire this calling It is an encouragement vnto vs to enter into it a good warrant that it is lawfull to desire it Who doth not desire honour excellency in this world Saul being threatened to haue the kingdom rent from him desired that Samuel would honour him among the people God lifteth vp the heads of those that are fitted to this calling Iob 33. Obiect who are as one of a thousand But is it indeed lawfull will some say to affect this calling to desire the office of a Byshop may a man seeke and sue for it I answere Answer neither euery man nor all desire is warranted There are two sorts of men two sorts of desires Some men are fitted and some are vnfit There is a desire that is good and there is a desire that is euill according as the fountain is out of which they issue proceed The corrupt desire ariseth sometimes from ambition and sometimes frō couetousnes delighting to set out themselues or coueting to enrich themselues For some are possessed and puffed vp with the spirit of pride and vaine glory setting out thēselues with shewes of worldly wisedome and magnifying themselues and their gifts to tickle wanton and delicate eares others make the Ministery as their last shift and refuge when they haue made shipwracke of a good conscience and know not otherwise how to liue This is a wicked preposterous desire For as such as haue neither learning nor honesty neither are willing to labour for their liuing when they can no longer maintaine themselues their last remedy is to turne Ale-house-keepers and to set vp tipling houses so such as haue gottē a litle smattering knowledge as shreds or scraps gathered from other mens tables haue peraduenture baited their horses in the Vniuersitie though they be as farre from sound or setled skill in Diuinity as their horses when they know not which way to turne themselues to liue neither can shift any more their scandalous and lasciuious courses being descryed and perceiued of all men beginne to thinke of the Ministery and make that a meanes to maintaine them idlely loosely and wickedly This desire is sinfull and carnall woe vnto such as thus desire the calling woe vnto such as helpe them to it and as it were hold the stirrup vnto them while they mount vp into Moses chaire woe vnto them that suffer them to haue entrance and giue them easie passage to make houocke of the sheepe of Christ and woe vnto that people that haue such a plague sent in among them to destroy their soules But besides this there is an holy and godly desire comming from the true feare of God and the zeale of his glory when he giueth vnto a man this purpose and resolution to consecrate himselfe to the Ministery of the Church and to put in practise such gifts as are bestowed vpon him The former sort desire the honour not the worke the maintenance but not the paines Such as desire it to be reuerenced are ambitious such as affect it to be maintained are couetous They that are set in this calling ought to be reuerenced but they ought not to respect that as the ende of their entrance into it they ought to be maintained but that should not be their principall marke but Gods glory and the peoples good Blessed are they that haue this godly desire blessed be God that hath put it into their hearts and blessed are that people that haue such a conscionable Pastor set ouer them to reueale vnto them the counsels of God and the mysteries of saluation These men feeling the blessing of God vpon their studies and themselues in some good measure fitted and furnished for this function are willing to exercise their giftes and employ their talent which is indeed one part of their calling Hence it is that Paul saith Ro. 1.15.16 So much as in me is I am ready to preach the Gospel to you that are at Rome also for I am not ashamed of the Gospel of Christ for it is the power of God vnto saluation to euery one that beleeueth c. Hee acknowledgeth himselfe a debter vnto all men God is the creditor who hath giuen out his money to euery one of his seruants that they should gaine euery one to their master not to themselues the money committed is his gifts and graces that he hath distributed vnto them according to his owne pleasure so that we hauing receiued not onely to beleeue our selues but to teach faith vnto others ought to be ready willing prompt and prepared to employ such giftes as are bestowed vpon vs. Thus also doth the Apostle Peter teach the Elders 1 Pet. 5.2 to feede the flocke of God which is among them taking the ouersight therof not by constraint but willingly not for filthy lucre but of a ready minde c. And in the old Testament the Prophet Esay when his tongue had beene touched with a coale from the Altar and that he had heard the voyce of the Lord saying Whom shall I send doth of his owne accord offer himselfe and his seruice Behold here I am send me Wherefore Esay 6.8 whomsoeuer the Lord God shal cal immediately by his Spirit and furnish with gifts requisite for a Minister he will also touch his heart with willingnesse and readinesse to employ those graces and to set them on worke he will giue him a desire to glorifie him in the seruice of the Church and to gaine soules to his Master Christ Secondly it reprooueth sundry abuses of Vse 2 such as transgresse against this truth and dash their foote against this doctrine as against a stone as if they meant violently to oppose themselues against it or knew not that therin they fight against God which may be reduced to three heads First such as abuse their persons and tread vpon them as their footstoole Secondly such as contemne the Ministery it selfe as base and vile Thirdly such as deny them any maintenance fit for their calling One sort are wretched and prophane another proud high-minded the third worldly and couetous Touching the first sort The first reproofe it is too common a practise in the world to scorne and scoffe at the Ministers of the Gospel which is as much as to make open profession to be voyde of all soundnesse and sincerity of religion For such as hate them and despise them because they are Ministers doe despise nay despite God himselfe and Christ our Sauiour as Luke 10.16 He that despiseth you despiseth me and hee that despiseth me despiseth him that sent me Where Christ setteth downe this as a rule whereby euery man may examine his owne heart and make tryall of his religion and piety toward God euen by his affection and behauiour toward the Ministers of God It was neuer knowne since the world
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
a notable Epistle to this purpose written to a certaine Bishop called Auxilius August epist 75. in the behalfe of one Classicianus who being a young man for the offence of the master of the house excommunicated all the rest of his family and would not deliuer the Sacraments to his children and houshold whom he perswadeth to lay aside anger and to reuerse his sentence lest the man perish that is a friend the diuell reioyce in it that is an enemy In this case in a manner doe they offend who refuse to baptize the children of theÌ„ that are excommunicated such as are borne in fornication because their parents are impenitent as though the sonne should beare the iniquity of the father or the wife of the husband or the seruant of the master or he that is not yet born the iniquity of theÌ„ that are borne What hath the infant offended that is borne in the Church that he should not be baptized of the Church The Prophet saith The son shall not beare the iniquity of the father nor the father Ezek. 18 20. the iniquity of the son but the soule that sinneth it shall die This also is the resolutioÌ„ of Beza in one of his Epistles Beza epist 10. prouing that the children of the excommunicate may be baptized We conclude therefore that they onely which haue offended and remaine obstinate in their offences are to be excommunicated forasmuch as Christ neuer said if he heare not the Church let him and all that belong any way vnto him be as heathens and Publicanes but let him be vnto thee that is him only This serueth to coÌ„demne the horrible and abhominable tyranny of the Bishops of Rome who haue not onely raged vpon the bodies of the Saints but also exercised dominion ouer their consciences These are they that send out their curses and smite the cheefest Monarches of the world as it were with thunder lightning They pronounce sentence of excommunication for trifles and they absolue from it for trifles They excommunicate one for another and they absolue one for another They cast out of the Church those that do not belong to their iurisdiction for what haue they to doe with Princes When Princes are supposed to haue offended they curse condemne whole states and Kings as they haue serued heeretofore the Kings of this Land and lately thc State of Venice They haue interdicted whole Realmes they haue forbidden diuine seruice to be said and the Sacraments to be administred Fiftly we must learne from what things excommunicate persons are excluded that we may the better know how to behaue our selues toward them Christ saith let such be as heathens Publicanes that is abstaine from such false brethren and communicate not with theÌ„ either in matters of religion or in common conuersation But how far we must forbeare their company and conuersing with them we shall speake afterward The word excommunication and to excommunicate note out a cutting off froÌ„ the communion which Christ noteth by the branches that bring foorth no fruite Iohn 15 6. If a man abide not in me hee is cast foorth as a branch and is withered and men gather them and cast them into the fire and they are burned The Euangelists also call it to put out of the Synagogues Iohn 16 2. that is out of the fellowship of the faithfull met together in one place Hence it is also that they were said to be accursed being out of the Church as they are blessed that abide in the Church hauing a communion together in matters of religion and fellowship one with another Now we must vnderstand that there is a two-fold communion from whence an excommunicate person may be said to be excluded Communion is two-fold inward and outward the one is inward and spirituall the other outward and corporall The inward communion is that which euery faithfull one hath by faith and loue first with God and then with the Saints of God and therfore in the Creed it is called the Communion of Saints For all the Saints are ioyned together with Christ their head by the band of the Spirit among themselues and with the whole body of the Church 1 Cor. 10 16. The bread which we breake in the Supper of the Lord is it not the communion of the body of Christ saith Paul And the Apostle Iohn in his first Epistle That which we haue seene heard declare we vnto you 1 Iohâ—â— that ye also may haue fellowship with vs and truely our fellowship is with the Father and with his Son Iesus Christ From this fellowship can none be excluded but by sin The Prophet saith Esay 5 â— your sinnes haue separated betweene mee and you And Iohn teacheth that if we walke in the light as he is in the light 1 Iohn 1 â— we haue fellowship one with an other and the blood of Iesus Christ his Son cleanseth vs from all sin And Paul in his Epistle to the Romanes sheweth particularly that there is nothing vnder heauen can separate vs from Christ and from the loue of God neither death Rom. 8.3 â— nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature among al which he doth not reckon sin and therefore it is sin alone which can separate any man froÌ„ the grace of God and from communion with him The excommunication of the Church can bar and shut out no man from this communion For if any man be truly engrafted into Christ endued with faith in Christ and repentance from dead workes beeing a member of his body in deed and in truth excommunication shal hurt him nothing at all in regard of that spirituall communion forasmuch as the sentence so giuen is void and frustrate and the doore is shut vp locked fast with a false key Such an excommunication is a blessing not a cursing Againe albeit a man iustly deserueth to bee excommunicated through his sin to be separated from God yet excommunication is not the first or cheefe cause of it but his owne sin and the continuance in it seeing it doth not seuer him from God but declareth him to bee seuered through his impenitency as the Priests vnder the law putting out the leprous did not defile them with the leprosie but pronounced them to be defiled as the Iudge giuing sentence vpon a malefactor doth not therby make him a malefactor for hee was so before but pronounce him to be so and as a theefe that is found guilty is not thereby made a theefe But here a question ariseth how can it be Obiect that any hauing a true fellowship with Christ can be separated from it through sin Can he that is a member of Christ be made no member All men are eyther reprobate or elect The reprobate are not neyther were neyther euer shall be partakers of this communion how then should they be
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
hence if wee consider the persons to whom this commādement was giuen For this solemne forme is set not for the simple sort or the most ignorant amongst the people neither appointed to bee vsed within the walles of a priuate house or within the doores of a secret chamber as if it might be ashamed or blush to come abroad but it was appointed to be pronounced by the priests to be vttered not in a corner but in the Congregation of the people and in the Tabernacle of the Lord before many witnesses Now if there were any able of themselues to conceiue a prayer as the Spirit of GOD should giue vtterance and ability vndoubtedly they were the Priests of the Lord Malach. 2 ◠whose lips must preserue knowledge and the people must seeke the law at their mouthes yet are they both allowed and prescribed to follow a set form in blessing the people Moses a great prophet like to whom did not any arise after him to whom the Lord spake face to face Deutro 34 10. was well enabled to pray without a prescript forme whose prayers were so powerfull and effectuall that they preuailed more then all attempt and resistance made by the bodies of men against their enemies Exod. 17 11. 32 10. nay they after a sort bound the handes of God as with chaines that hee might not destroy them after their Idolatry Exod. 32 10. yet did this great prophet vse set formes of praier at their marching forward and at their standing stil for when the Tabernacle remooued and the Arke set forward he said Numb 10 35 36. Rise vp Lord and let thine enemies bee scattered let them that hate thee fly before thee And when it rested he said Returne O Lord vnto the thousand thousands of Israel Let not vs seek nor seeme to be better thē he was whose giftes were greater then ours are yet hee did not refuse to vse or thinke it vnlawfull to practise this vniforme order in prayer Paul was rapt into the third heauen he saw Christ in his glory 1 Cor. 9 1. and heard vnspeakeable words which it is not lawfull for a man to vtter 2 Cor. 12 4. and who was able to pray better then he yet he vsed alwaies one manner of salutation in the beginning of all his Epistles crauing grace and peace from GOD the Father and he ended with a like conclusion The grace of our Lord Iesus Christ bee with you Rom. 1 7. 16 20. 1 Cor. 1 3. and 16 23 2 Cor. 1 2. 13 14. Gal. 1 3. 6 18. Eph. 1 2. 6 24. Christ our Sauiour was filled with the riches of all grace in whom all treasures of knowledge and wisedome were hidden Col. 2 3. who spent whole nights in prayer to God Luke 6 12. yet it is most probable that he vsed one of Dauids Psalmes with his Disciples after the institution celebration of his last Supper when it is said he sung a Psalme or an Hymn ◠26 30. which we doubt not was one of the Psalmes of thanksgiuing set downe in holye Scripture But howsoeuer this were or whatsoeuer that Song were this is certaine that the howre of his passion approaching when his soule was exceeding sorrowfull euen vnto death he prayed oftentimes againe again that if it were possible that cup might passe from him ◠26 39 4. And ver 44 he left his disciples and went away and praied the third time saying the same words Was it not enough for the Euangelists to note his oftē praying but they must adde he said the same words The 92 Psal was sung vsually in the church of the Iewes vpon the Sabbath day was penned for that purpose as appeareth in the title of it the 102 Psalme is a praier of the afflicted when he is ouerwhelmed with sorrowes and powreth out his complaint before the Lord as we may reade in that title This is also the practise of all churches at this day concurring and communicating with ours in this point Seeing therefore it hath bene the practise of the first and most ancient church of the Iewes seeing it is obserued of al the reformed churches in Christendom giuing the right hand of fellowship with vs to haue an vnity and vniformity in publike praiers it serueth fitly forcibly to confirme vs in the present truth that we deale withall that it is lawful to vse either the praiers set down in holy Scripture or any other godly prayers made by the learned to our hands consonant and agreeable to the scripture 〈◊〉 1. For first of all it were a childish and foolish thing to imagine that God is delighted with choise of prayers as a dainty stomacke is with change of meates or that hee taketh pleasure in nouelty of matters and varietie of words or that he hunteth after new formes alterations of our requests But to condemne all prescribed formes is nothing els but to be strongly perswaded that God accepteth and receiueth no praiers but such as are new and cannot abide to heare the same things twice which is to nourish a wrong conceit imagination of the most wise mercifull God Secondly all things must bee done to edification Reason 2 It is the rule of the Apostle 1 Cor. 14 12. but set formes in the publike worship seruice of God tend much to edifying and help greatly the vnderstanding of the simple The greatest number of the people are simple in knowledge and weake in iudgement and therefore to haue their eares acquainted with the same forme and frame of wordes serueth most of all for their vnderstanding Thirdly euery true child and faithfull seruant Reason 3 of God although he haue an honest hart yet he hath not alwaies a flowing tongue and copiousnesse of words but wanteth the gifts of vtterance of boldnes of knowledge of remembrance of inuention of order and such like There are many that haue stuttering tongs fearfull hearts simple capacities fraile memories that are weake in deuising and framing in contriuing and disposing the things which they desire whose names notwithstanding we dare not blot out of the roll and register of the chosen ones of God But to conceiue a prayer all these giftes and many other are required he must be able to vtter to inuent to discerne to order he must haue gifts of audacity and memory but this all the godly are not able to do they are not all thus qualified He that is lame in his lims Perk. Cases of consci lib. and not able to go vpon his legs yet if hee get a crutch to leane vpon hee can walke apace so many are not able to conceiue a prayer or to deliuer that which they haue conceiued of thēselues but if they meete with any one framed vnto their hands they can pray vnto God feruently earnestly heartily This doctrine made thus plaine first serueth Vse 1 to conuince the error of those of the separation who
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
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
counted for multitude and it raised him vp as it were beaten downe to the ground to wit that hee came not to the kingdom by his owne ambition or vsurpation as his enemies falsly charged and accused him but by the authoritie of God who called him and the warrant of Samuel the Prophet who annointed him so that whensoeuer wee finde colde comfort in the world let vs comfort our selues in the lawfulnesse of our calling and when wee are euilly entertained of men let vs remember that God hath entertained vs into his seruice and therefore let vs be found faithfull therein Vse 4 Lastly from hence sundry instructions arise to the people For when they see the hands of men solemnly laide vpon the heads of those that are to bee ordained and the action alwayes accompanied with prayer and oftentimes with fasting it stirreth them vp to bee more feruent zealous earnest and vehement when they brought him that was chosen as it were before God himselfe and presented him before him So then we must learn that when we would haue Ministers to preach the word of God euery one must haue care to pray in this holye action because it is not a pastime or may-game for little children it is that the Church of God may be gouerned as hee hath appointed it which is a matter of no small importance The Ministers are called to gouerne in the house of God which is the pillar that vpholdeth the trueth seeing therefore so great a Treasure is committed vnto them which also must bee brought vnto vs by their mouthes and meanes wee must for our owne parts be carefull to commend them vnto his grace Math 9 38. that it would please him to thrust foorth such Labourers into his Haruest such as may be faithfull and effectual instruments to bring vs to knowledge and faith to repentance and saluation and that he would distribute vnto them that are chosen such giftes as are requisite for them to do their duties and discharge the administration committed vnto them For if wee haue not such as make conscience of their duties A great plague to the Church to haue euill Ministers woe vnto the Church there cannot a greater plague and iudgement befall vnto it Againe it is their duty to haue a speciall care as much as lieth in them to choose faithfull Ministers and such as are apt to teach euery way meete to execute that office In the function of the Deacons the Apostles charged the brethren to looke out men of honest report full of the holy Ghost of wisedom whom they might appoint ouer that busines Acts 6 3. much more ought this to be in them that haue charge ouer mens soules But alas how many are there that would with al their hearts that there were no Ministers at all that the word of God were vtterly buried and banished out of the world that so they might spend their dayes in pleasure and at last go to hell with ease We cannot say that these doe speake lies through hipocrisie 1 Timoth. 4 2. forasmuch as they do not hide their iniquitie their impiety their blasphemy but like mad dogges or shamelesse beasts doe barke and bray against the truth as if the very sound of the word did vexe and torment them O how or when will these prophane personnes be brought to pray that the Flocke may bee attended with faithfull Shepheards the hoast of God furnished with trusty Captaines and the Corne of the fielde reaped by painfull Labourers Seeing then there are such filthy swine among vs that tread the precious Pearles of God vnder feet such as care not how the church be serued or what Ministers they haue it is iust with God to send them such as famish the flocke but do not feede it such as betray the hoast but do not defend it such as ruine the house but do not reare it vp Lastly the Church seeing this publicke and peculiar commending of them that are ordained of God should learne to acknowledge them to be set ouer them of God and by it be stirred vp to receiue them and reuerence them and so haue them in singular loue for their workes sake submitting themselues vnto theÌ„ in such things as pertaine to their office and function Let euery man therefore bee carefull as if it were for his owne businesse seeing it is for his owne benefite and profit Euery man hath his part in this worke and euery one is endangered by it if it be not sincerely executed Verse 14.15 Thus shalt thou separate the Leuites from among the children of Israel and the Leuites shall be mine And after that shall the Leuites go in to do the seruice of the Tabernacle c. Heere is a reason rendred why the Leuites must be cleansed and washed when they are brought before the Tabernacle of the Congregation because they are his True it is all creatures are his Psal 50. but the Leuites are his by a speciall right they are his seruants to serue in the Tabernacle For the better vnderstanding of this point obserue that there is a threefold kind of seruice and seruants by creation by sanctification and by function By creation all must doe seruice vnto God and are vnder his power and prouidence All men though they striue neuer so much yet shall be compelled to stoope and yeeld vnto him For who hath resisted his will Rom. 9.19 Thus all the Reprobate yea the diuels themselues bow to him and do him seruice against their wils And in this sence the Prophet saith All are his seruants Psalme 119.91 Such are they whom God vseth as instruments to serue his prouidence and so was Cyrus the raiser vp of the Persian Monarchy his seruant to do his will who is therefore called his shepherd and his annointed Esay 44.28 and 45.1 By sanctification they are the seruants of God who are redeemed from the bondage of sinne and Satan to serue the Lord in holinesse and true righteousnesse all the dayes of their life Luke 1 74 75. Rom. chap. 8.22 There is no comfort or consolation in being the seruant of God in the first sence because the diuels and dumbe creatures and all damned spirits haue as great a portion in it as we but this is our comfort if we be his seruants by piety and faith Lastly such also are said to be his seruants as serue him not onely in the common profession of godlinesse but in regard of some special function and office wherein they are employed Thus are Magistrates called his seruants Rom. 13 6. and Christ himselfe Esay 53 11. My righteous seruant shal iustifie many So Moses Iosh 1 2. and Dauid Psal 18. Thus are the Leuites in this place called the Lords and said to serue him in a speciall worke and Psal 134 1. Blesse ye the Lord all ye seruants of the Lord which by night stand in the house of the Lord. â—â—â—â—rine So then 〈◊〉 ministers â—he Lords â—â—nts to 〈◊〉 him
Bonif. â—he mart but now when as they had golden cups they had woodeÌ„ Ministers What shal it auaile to hang the wals of the church with costly and curious ornaments to haue pillars shining with Marble and the couering glistering with golde whilst in the meane season there is no good choise of the Ministers that may attend on holy things and preach the Gospell in trueth and sinceritie Whatsoeuer the naturall man esteemeth of glorie and garnishing whose vaine imagination like the childe that is delighted with toyes and babies is carried away with goodly shewes to the eie with pleasant smels to the nostrils and with pleasing sounds to the eare yet when we haue learned to iudge aright to esteeme of things by the vertue and valew of them not by the sight and appearance we will confesse that among all others that is the goodliest Temple and hath the most glorious ornaments and monuments in it where the word is most soundly preached and the Sacraments in the best manner deliuered This we ought to account the beauty and ornameÌ„t of a Temple and doubtlesse without these it wanteth much of his lustre it is as a ruinous and ragged building let it bee otherwise neuer so richly garnished This appeareth euidently at the building and erecting of the second Temple after the captiuity when the people that had seene the surpassing glorie of the first house to wit the Temple of Salomon the mirrour of the world saw also the simple beginnings and weake foundation of this they wept with a loud voice Ezra 3 12. yet the Prophet telleth them that the glory of the second house should farre exceed surmount the Temple of Salomon as Hag. 2 3. Who is left among you that saw this house in her first glory and how do ye see it now Is it not in your eyes in comparison of it as nothing Yet hee biddeth them be of good comfort and telleth them that the glory of the latter should be greater then of the former house But wherein stood this glory or in what did it consist not in the building not in the stones not in the vessels it wanted the Mercy-seate the Arke the Tables the Vrim and Thummim and such like heerein therefore consisted the greatnesse of the glorie of it that while this stoode Christ Iesus should come to be the light of the Gentiles and the glory of the people of Israel Lu. 2 32. And this doth Haggai teach Chap. 2 27. that the Desire of all nations should come and so the Lord would fill that house with glory A notable argument to conuince the Iewes who haue seene with their eyes this Temple long since destroyed and not one stone left vpon another that was not throwne downe Math. 24 42. and yet they do foolishly to this day looke for another Messiah So likewise the Euangelist Matthew speaketh of Bethlehem that it was not the least among the Princes of Iudah because out of it should come a Gouernour which should rule his people Israel Math. 2 6. Yet the Prophet Micah out of whom the sentence is taken sheweth That it is little among the many thousands of Iudah chap. 5 2. This may seeme to imply a contradiction to be little and yet not little howbeit we must vnderstand that this place which is in it selfe or compared with others small and litle yet through the birth of Christ it should bee made famous and preferred before manie other in Iudah Behold therefore wherein the glory of any place or people consisteth to wit in giuing entertainment vnto Christ and in embracing the Gospel which bringeth saluation to all men And this is the glory of particular persons not to surmount in strength nor to abound in riches nor to excell in wisedom Ierem. 9 2â— but to know the Lord and whom hee hath sent Iesus Christ and him crucified Ioh. 17 3. It is our glory to seeke the glory of God if we haue learned Christ we haue learned the way vnto true glory So then to conclude we receiue practise whatsoeuer is fit and decent in setting vp and adorning of churches but wee refuse and reiect all excesse curiosity and superfluity as nothing at all furthering the worship of God nothing fitting the Gospel of Christ nothing auailing the saluation of maÌ„ nothing helping to the kingdome of heauen the folly whereof is so palpable and apparent Perf. satyr 2. sacro quâ—d 〈◊〉 aurum that the wiser sort among the Gentiles reprooued it and inueyed against it and saw that golde in Gods worship auailed nothing at all Lastly this putteth vs in minde of a necessary Vse 3 duty belonging to all to assemble men women and children all that are of vnderstanding for the hearing of the word and other duties of faith religion For wherefore is it the will and pleasure of God that houses and places of purpose shold be builded Is it for shew or for the name It were vaine and foolish so to surmise as if he delighted to put his people to idle expences No it is for preaching for prayer and for the Sacraments Therefore was the Tabernacle erected vntill which time was no certaine place assigned afterward they had the Temple at Ierusalem and Synagogues in all parts of the land that God in theÌ„ might be publikely serued and worshipped Great was the zeale of Dauid to these gracious assemblies His soule longed for the Courts of God Psal 5 7. 8. 27 4 〈◊〉 122 1. 13 7. and 84. as the Hart desireth the water brookes His soule was athirst for God for the liuing God to appeare before his presence His teares were his meate and drinke while hee was kept from these places and while they daily said vnto him Where is now thy God He poured out his very heart when hee remembred how he had gone with the multitude and brought them forth into the house of God in the voice of praise and Thankesgiuing He was glad when they saide vnto him Wee will go into the house of the Lord. And as it was with him so was it with other the faithfull They were earnest to come vnto these assemblies they were loath to depart from them they were greeued at their owne absence that they could not be at them beeing driuen away by the enemies The commandement of the Lord is generall that their Captaines their Elders their Officers and all the people should gather together Who is it then shall pleade an immunitie or dispensation from this dutie May Women or Children No they are expressely charged to assemble themselues Deut. 31 12 13. and ch 29 verses 10 11. Men Women and Children from the hewer of thy Woode vnto the drawer of thy Water euen all of them must come together that they may heare and learne and feare the Lord their GOD and obserue to doe all the wordes of the Law But is then the stranger exempted No he is willed to meete together with the rest
in the new Moone in the time appointed on our solemne feast day for this was a statute for Israel and a law of the God of Iacob As then the Iewes on the feasts appointed of God did set forth his praises with singing and instruments of musicke of all sorts the Trumpet Psal 150 3 4. the Psaltery the Harpe the Organs the Timbrell the Cymbals so ought the faithfull vpon the Lords day and at all other times set foorth the spirituall praises of God with heart and voice And this was the moneth wherein many feasts met together after the time they had gathered in the fruites of the earth and receiued many blessings at the hand of God that so they might in their publike meetings praise God for them and pray vnto him to giue them grace to vse them soberly and moderately to the glory of his Name to the comfort of themselues and to the refreshing of their poore and needy brethren Thus we see there is a twofold Trumpet or rather a twofold sound of the trumpet one is a terrifying sound which may be called the Trumpet of the Law proclaiming the wrath of God both against sinnes sinners of which we reade Zeph. 1 verses 14 15 16. The great day of the Lord is neere it is neere and hasteth greatly euen the voice of the day of the lord that day is a day of wrath a day of trouble distres a day of wastnes desolation a day of darknes gloomines a day of the Trumpet and alarm gainst the fenced Cities c. The other is a comforting sound which is the Trumpet of the Gospell whereby troubled and distressed consciences are lifted vp and called to reioycing of which the Prophet Esay speaketh chapter 27 13. It shall come to passe in that daie that the great Trumpet shall be blowne and they shall come which were ready to perish in the Land of Assyria and the outcasts in the Land of Egypt and shall worship the LORD in the holy Mount at Ierusalem So then it is our duty to blow this Trumpet of peace to testifie our ioy and gladnesse when God bestoweth any benefits vpon vs Psalm 33 and 118 1 2 and 47 5 6 and 48 1. 1 Chron. 15 28. 2 Chron. 5 12 13. and 15 14. Vse 4 Fourthly these Trumpets as we haue already noted serued for diuers vses according to the diuers and diffrent sounds that at the hearing of the noise of them the people might by and by vnderstand what it meant and themselues must do This teacheth vs and we are put in minde of it by the Apostle that as in the host euery blast was vnderstood so in the Church euery voice should be vnderstood and all things should be done to edifying that they might vnderstand the wordes of the Preacher what he speaketh vnto them as 1 Corinth 14 7 8. Euen the things without life giuing sound whether Pipe or Harp except they giue a distinction of the sounds how shall it be knowne what is piped or harped For if the Trumpet giue an vncertaine signe or sound who shall prepare himselfe to the battell So likewise you except ye vtter by the tongue words easie to be vnderstood how shall it be knowne what is spoken for ye shall speake into the aire that is vainely or idlely to no end and purpose There is no edification in an vnknowne tongue he that vnderstandeth it giueth thankes well but the other is not edified Paul himselfe saith of himselfe Verse 17. he had rather speake fiue words to be vnderstood then ten thousands in an vnknowne tongue that by his voice he might teach others verse 19. Yet he giueth thankes to God that he spake with tongues more theÌ„ they all to whom he wrote verse 18. Besides how shall the people answer Amen at the giuing of thankes seeing they vnderstand not what is spoken verse 16. Againe he sheweth that there are many kind of voices in the world and none of them are without signification therefore if we know not the meaning of the voice we shall bee vnto him that speaketh Barbarians and he that speaketh shall be a Barbarian vnto vs verse 10 11. Euery one must seeke to excell as he may most edifie the Church vers 12. Rom. 14 19. Moreouer he saith If I conceiue publike prayers in the congregation in a tongue not vnderstood the Spirit moueth and inspireth me well neuerthelesse the meaning substance of my praier bringeth no fruite or profit to the Church or to them that heare me because they may well gaze and gape vpon such a one or haply admire him be astonished at him but they may depart as wise as they were before inasmuch as they receiue no benefit by such praiers v. 14. Hence it is that he saith he would pray with the Spirit and would pray with the vnderstanding also he would sing with the Spirit he would sing with the vnderstanding also v. 15. Strange tongues are not a benefit to the people that heare them without vnderstanding but a iudgement and punishment v. 21 and therefore such should keepe silence if there be no Interpreter v. 28. To conclude all publike exercises of our religion praying reading preaching singing and receiuing of the Sacraments must bee vsed in a knowne tongue This serueth to lay open the grossenesse of the Romane religion which haue the Scriptures in an vnknowne tongue which sometimes the speaker himselfe doeth not vnderstand but neuer the people to whom he speaketh A most vncomfortable religion that leadeth men in the darke and standeth in this other chiefe parts of it meerely vpon policy If you blindfold a man you may do with him what you list so the Romanists deale that their iugling may not be espied and their spirituall or rather carnall couzenage not discerned The Lord more and more open the eies of the people that they may see this which is so palpable that many of their owne side haue wished the disorder to be amended â—â—â—ot in 1. 〈◊〉 14. Lyra saith If the people vnderstand the praier or the blessing they are better brought to God and doe more deuoutly answer Amen To him consenteth Caietan who gathereth out of this doctrine of the Apostle â—â—â—ment in 1. 〈◊〉 14. that it is bettâ—r for the edifying of the Church that publike praiers in the hearing of the people should be said in a tongue common to theÌ„ all And for our selues let vs acknowledge Gods mercy that hath deliuered vs from that misery and bondage restored vnto vs his truth which lay and yet lieth buried in the papacy Let vs walke worthy of the light of the Gospel that is brought home vnto vs and bring foorth the fruites of it to his glory But if we refuse to heare the Lord speaking vnto vs by his seruants and to obey them speaking vnto vs in a tongue well knowne vnto vs the wonderfull thinges of God let vs take heed he do not send
weaknesse in iudgment Thus also was Ieremy troubled ch 12 1 2. and no lesse the Prophet Habbakkuk ch 1 13. Wherefore lookest thou vpon theÌ„ that deale treacherously holdest thy tongue when the wicked deuoureth the man that is more righteous then he This which we esteeme to be a confusion is indeed no confusion and that is in order which we suppose to be out of order For God is a God of patience and long suffering who will take vengeance on his aduersaries and he reserueth wrath for his enemies Naum 1 2. and therefore is the Prophet much perplexed in spirit willed to waite by faith the issue that God will make for the vision is yet for an appointed time but at the end it shall speake and not lie 〈◊〉 37. though it tarry wait for it because it will surely come it will not tarry Hab. 2 3. Then the Caldeans thogh vsed of God as his rod to afflict his people shall be destroied Thus God hath set them in slippery places Ps 73 18. so as they passe away are â—ot they are sought but cannot bee found Ps 37 3â— The transgressours shall be destroyed together the end of the wicked is to be cut off ver 38. Lastly from hence euery man must learne Vse 5 to do the duties of his own calling God haâ—h set euery man in a certaine calling as it were in a certaine field to till wherein he is to labour We are apt indeed to break out into the callings of other men as if we weâ—e pinned vp in too narrow a roome This made Salomon to say I haue seene seruants on horses Eccl. 10 7. Prou. 2â— 27. and 19 10. and Princes walking as seruants vpon the earth And as God hath set euery man in a calling so must euery man waite and attend vpon that calling whether it be in the Church or in the family or in the Commonwealth In the Church there is order to be obserued in reading in preaching in prayer in the Sacraments that such as be at them may say in their hearts Surely God is in this place and repoâ—t that God is in them of a truth To this purpose doth Paul deliuer sundry instructions 1 Cor. 14. If any man speake in an vnknowne tongue let it bee by two or at the most by three and that by course and let one interprete 1 Cor. 14 27. Let the Prophets speake two or three let the others iudge v. 29 If any thing be reuealed to another that sitteth by let the first hold his peace v. 30. All Churches of the Saints haue this order v. 33. Let your women keepe silence in the Churches for it is not permitted vnto theÌ„ to speak but they are commanded to be vnder obedience as also saith the Law if they will learne any thing let them aske their husbands at home for it is a shame for women to speake in the Church And if it be not permitted vnto them to preach neither is it permitted them to baptize which is an appendance vnto the Ministery Their duty is to be in subiection but to baptize is a part of power iurisdiction So also ought euery one to learne and practise the duties of his calling in the priuate family An house diuided against it selfe cannot stand Math. 12 verse 25. but quickly falleth Luke 11 ver 17. Happy is that house when such as are Gouernours know how to rule and such as are inferiours know how to obey But if one encroch vpon the place of another there followeth much confusion And in the Commonwealth euery soule must learne to bee subiect to the higher powers for there is no power but of God the powers that be are ordained of God whosoeuer therefore resisteth the power resisteth the ordinance of God and they that resist shall receiue vnto themselues damnation Rom. 13 1 2. Without this the whole order of nature will be peruerted A kingdome diuided against it selfe is brought to desolation When he sendeth Magistrates and Princes he meaneth to preserue mankinde by them he striketh a feare of them not only into men but also into beasts Dan. 2 38. Such then as rise against them and labour to set all in a broile 1 Pet. 2 14. and to bring al things to confusion are worse then the brute beasts that are without vnderstanding We cannot honour God except we honour the Magistrate And it is very apparent that they are possessed with the giddy and frantike spirit of vprore and sedition which will not be vnder the rule of such as God hath ordained We cannot honour God except we honour such as he hath set in his place He hath printed his owne image in them and in their persons we obey him And when superiours are no longer reuerenced all will be set in a tumult and turmoile and must needs goe to spoile and hauocke Now if we would speake of the practise of the Church of Rome The Church of Rome is wholy out of order there is no good order obserued among them but the whole ordinance of God is vtterly ouerturned the preaching of the word is little esteemed the word and praiers are in a strange tongue praiers also are made to Saints the vse of the Sacraments is horribly prophaned they permit baptisme vnto women and the Supper they haue quite abolished Christ and Antichrist are not more contrary then the Romish church to the true Churches of Iesus Christ They haue pulled vp the foundation of Christian religion and vtterly denied the faith The Scriptures they make vnsufficient and to containe a maimed and vnperfect doctrine They subiect them to the iudgement of the Bishop of Rome and to the authority of the Church They banish the people from them as if they were very dangerous vnto them They contemne Magistrates claime power to dispose of their kingdomes if they be supposed to be heretikes Ver. 29 30 c. And Moses said vnto Hobab the sonne of Roguel the Midianite Moses father in law We are iournying c. The next point is the conference betweene Moses and this Hobab Conference between Moses and Iethro For inasmuch as the passage thorough so many Mountaines and Deserts was exceeding both difficult and dangerous Moses leaueth nothing vnforethought which might serue for the aduantage of his enterprize and therefore instantly intreated his father in law to accompany them in their way toward Canaan Such as yeeld their helpe to further the Church shal neuer lose their labour promising to him such part and profit of the promised Land as GOD should bestow vpon them True it is Moses had liued long in those parts of Arabia thorough which he was now to trauaile yet the better to assure his passage and to saue so many thousand soules as he had brought out of Egypt which could not be so few as a million it was needfull for him to vse many guides and conducters and therefore he is so
and 3 6. 2 King 13 14. Neh. 2 5 Ester 5 4 8. 2 Sa. 24 3. 1 Sam. 25 24 c. Thus haue Gods children by the light of the word and the vngodly by the light of nature performed this duty And no maruell because superiours beare Gods image to inferiours are to them not by mans inuention or vsurpation but by the ordinance of God in Gods stead as Moses made Ruler and Gouernor was to Aaron Exod. 4 16. He shall be to thee in stead of a mouth and thou shalt be to him in stead of God Againe we haue the expresse law commandement of God binding the consciences of al Exod. 20 12. Psalm 82 6. Lastly they are sâ—t ouer inferiours not for their owne glory but for their good 1 Tim. 2 2. Rom. 13 4. He is the Minister of God to thee for good Vse 1 This principle offereth these vses first a reproofe of those that are so farre from yeelding them reuerence that they reiect their authority and cast off their yoke froÌ„ their necks they mutter at theÌ„ their commandements they reuile them and vse vnreuerent speaches to them and of them both before their faces and behind their backes which ought not to be Hence it is that Moses saith Exod. 22 28. Thou shalt not reuile the Gods nor curse the Ruler of thy people And Eccl. 10 20. Curse not the king no not in thy thought and curse not the rich in thy bed-chamber c. And the Apostle willeth Titus to exhort seruants to be obedient to their owne masters and to please them well in all things not answering againe Tit. 2 9. It falleth out for the most part that they haue least honour at their hands of whom they ought to haue greatest Fathers and masters haue many times more honour out of their owne doores then they haue within them of other mens seruants and children then they haue of their owne For as Christ saith A Prophet is not without honour but in his owne country among his owne kinne and in his owne house so is it for the most part with all parents and masters Mark 6 4. Secondly if this duty be to be performed vnto men much more must we hold it to bee due vnto God If reuerence and obedience be due to mortall men who haue the image of God vpon them and that darkly obscurely how much more may God iustly chalenge these duties who hath giuen power and authority vnto men Iohn 19 11. Hence it is that God saith by the Prophet If I bee a father where is mine honour and if I be a master where is my feare Mal. 1 6 8. If ye offer the lame and the sicke is it not euill Offer it now vnto thy Gouernour will he be pleased with thee or accept thy person Numb 12 verse 14 Heb. 12 verses 9 10. Lastly it belongeth to all superiours so to carry themselues that they may procure and deserue reuerence do not iustly bring contempt vpon themselues For this cause doth Paul teach Timothy to flye youthfull lusts 2 Tim. 2 22 and to beware that he giue not occasioÌ„ to make others despise his youth 1 Tim. 4 12. which he shall do if he be an example to the beleeuers in word in conuersation in charity in spirit in faith and in purity Forbid them Heere we see what Ioshua would haue Moses do he counselleth him to restraine them A young man young counsell The Doctrine from hence is Doctrine Young men are ordinarily rash in iudging of others that young men are commonly and ordinarily rash in iudging others yea more rash then elder men consequently more apt to iudge amisse and to giue euill counsell sentence of such things as are well done Such were Rehoboams green heads they gaue greene counsell and such as cost him the losse of the greatest part of his kingdome 1 Kings 12 verses 8 13 14. Grauity and sobriety are commended in elder men Titus 2 1 2. but young men follow the vanity of their young yeares Eccl. 11 9 10. The reasons are plaine First age yeares Reason 1 bring experience and ripenesse of iudgment and so wisedome Youth is as greene timber age as that which is seasoned Iob 32 7. I said Daies should speake and multitude of yeares should teach wisedome Againe their affections being hotter and stronger are more vnconstant and vnbrideled ready to runne into extremities as vntamed heiffers not vsed to the yoke Lastly they put farre from them the euill day they thinke themselues priuiledged by their age and make account they haue time enough hereafter to enter into better courses They liue for the most part as if they had made a couenant with death and with hell and are lesse carefull to be kept and guided within the compasse of Gods lawes Forasmuch as sentence is not executed speedily against an euill worke Eccl. 8 11. their hearts are fully set in them to do euill The vses First this teacheth vs not to rest Vse 1 in the iudgement nor to follow the counsell of yong men except they haue old mens gifts and graces in them For touching gifts it is true which Elihu testifieth Iob 32 9. Great men are not alwaies wise neither do the aged vnderstand iudgement Old men may be yong in gifts and young men may bee old in gifts Secondly let young men suffer their elders to speake before them especially in censuring things that are strange It is a point of wisedome for all especially for young men to suspect their owne iudgement and sentence concerning others their persons their gifts and their actions Thirdly it reproueth those that set vp in the Church promote to the office of teaching such as are young in yeares and gifts and not yet seasoned to build vp others but are light wanton rash not graue discreete and sober Adde vnto these such as aduance those that are planted newly conuerted to the truth of the Gospel before there be sufficient triall made of the soundnesse of their religion and the sincerity of their conuersation Paul teacheth Timothy that the Minister must not be a nouice or one newly come to the faith 1 Tim. 3 6. lest beeing lifted vp with pride he fall into the condemnation of the diuell It is a fault among vs that we many times giue too easie accesse to the Pulpit to such as beare themselues as conuerts among vs I meane such as haue beene fugitiues and forsaken our Church and returne home againe oftentimes worse then they went out and liue scandalously to the dishonour of God and the offence of many Such ought to bee thoroughly tried and proued let them liue in the place of common christians before they bee trusted with the place of Captaines and let them thereby purchase to themselues a good degree to farther promotion Lastly seeing rashnesse and vnaduisednesse are specially incident to youth let them learn to season their yeares with the word of God
be written he set them forth for all commanding all to know them from the least to the greatest from the lowest to the highest On the other side the Papists extoll their ignorance and bar the people from the meanes of growing Againe it reproueth those that seeke their owne good and glory and care not how it goeth with others whereas al the study desire of Moses was euermore to procure the good of Israel he seemed vtterly to forget himself and regarded not what became of him so the Church might prosper and flourish Exod. 32 â—2 So was it with Christ he sought not his owne glory but his that sent him and asketh how they can beleeue which receiue honour one of another 〈◊〉 5 44. and seeke not the honour that commeth from God onely Such were Iosephs brethren hearing his dreame of their sheaues bowing downe and making obeysance to his sheafe Gen. 37 verse 7. and of the Sun and the Moone and the eleuen starres which made obeysance to him ver 9. Such also were Dauids brethren who hearing him to enquire what should bee done to the man that killeth the Philistim and taketh away the reproch from Israel said Why camest thou downe hither and with whom hast thou left those few sheepe in the wildernesse I know thy pride and the haughtinesse of thy hearâ— for thou art come downe to see the battell 1 Sam. 17 28. These were afraid he would rise too fast and outstrippe them and therefore enuied him So is it with false Teachers who in the pride of their hearts did seeke themselues aboue Gods glory and the setting vp of Christs kingdome The false teachers disgraced the Apostles and preached enuiously to adde to their sorrowes Phil. 1 15 16. Wherefore let no man enuy the good gifts of others Thirdly let the Pastors of the Church bee Vse 3 carefull of teaching the people committed to their charge and to pollish them as hewne stones for the spirituall building of the spirituall Temple and diligently to square them out that so the body of Christ which is the Church may grow vp to a perfect man Eph. 4 11. We cannot in truth desire the growth of the church if we be not ready to feede it with the word of God Can the mother be said to be willing to see the growth of her childe when she neuer feedeth it No it is plaine she seeketh rather to starue it Euen so is it with the Ministers such as withhold the food of life from them do starue them and are guilty of their blood Lastly all are bound to procure the good Vse 4 of the Church and to pray to God for the flourishing and happinesse of it Psal 122 6 and 51 18. We see how farre men are carried in naturall affection toward their children whom they haue bestowed in marriage to desire that they might encrease to many generations This is the marriage blessing Gen. 24 verse 60. They blessed Rebecca and said vnto her Thou art our Sister bee thou the mother of thousands of millions and let thy seed possesse the gate of those that hate him How much more ought our earnest praier and desire be that the Israel of God may flourish and multiply and haue the dominion and vpper hand ouer those that hate them Wee must desire that the Church may bee a fruitefull mother of many children like Rahel and Leah which two did build the house of Israel Ruth chapt 4. verse 11. We must be all helpers to helpe to builde the Church by our praiers by our exhortations by our life and example Let vs reioyce when we see it encrease and mourne when we see it decrease Ver. 31 32. And there went foorth a winde from the Lord and brought quailes from the sea and let theÌ„ fall by the campe as it were a daies iourney c. God promised to his people quails that in abundance here we see by what means they are brought among them there went foorth a winde from the Lord to whom the windes and seas do obey He could haue done this by his owne immediate hand if it had pleased him but heereby he would teach Doctrine God giueth good things by meanes that in giuing his creatures and in bestowing his blessings he doth not bestow them immediately by his owne hand but he giueth them by meanes of the creatures that he hath created as we see in this place This we may reade at large in Hosea chap. 2 21 22. When he giueth light hee giueth it by the heauens where he hath set the sunne to rule by day the Moone and the Starres to rule by night Psal 136 8 9. He hath appointed the beasts of the fielde to yeeld vs cloathing and the earth to minister bread to the sower Psalm 104 ver 4. Exod. 8 verse 16. Gen. 7 verses 11 12. The reasons heereof are euident Reason 1 Heereby he doth abate the pride and vaine glory of the sonnes of men that though they be Rulers of the earth and Lords of sea and land and of all creatures in them yet must they after a sort be beholding to the meanest of them and borrow succour and sustenance from them Secondly heereby he blindeth the eyes of those that will not see him though he daily shine in their faces much more bright theÌ„ the Sun in the Firmament that casteth his beames vpon the earth I meane of wicked men that can looke no higher then to the creatures theÌ„selues and therefore commit grosse idolatry with them forasmuch as they looke not vp to God the author and giuer of them Thirdly God did appoint Adam in the time of his innocency that he should receiue all by meanes of his labor for he was set in the garden to dresse the garden keep it Gen. 2 15. Vse 1 Conclude from hence an holy principle of our faith to wit the infinite power and glory of God who hath the souereigne command of all creatures for great is his Name He employeth them in blessing and in punishing at his owne pleasure and sendeth them forth for the honour of his Name Psal 8 1. and 78 16. He could with a word haue created these quailes as at the beginning when he spake the word and they were vsed not the wind to bring them foorth but he would manifest his souereignty and dominion ouer all that so all might stand in feare of him to whom nothing is hard Ier. 32 27 Doubtlesse we must confesse that he is worthy of all honour Reu. 4 11. Psal 89 8 12. and let men submit themselues to him Iob 36 36 37 and 42 5 6. Vse 2 Secondly from hence ariseth comfort to Gods children that liue vnder his protection he hath all creatures at his commandement for their good And it serueth as a terrour to the wicked that set themselues against him who doth whatsoeuer pleaseth him in heauen and in earth Psl 115 3. The Lord of hosts is his Name who can arme send
web so fine that it cannot be espied they speake peaceably to their neighbour with their mouthes but in heart they lie in waite Secondly beware of such enemies and beleeue Vse 2 them not take heed of them and flye from them Mar. 13 ver 21 22 23. They haue smoothe words but malice lodgeth and lurketh in their hearts Where the water runneth stillest there it is most deepe and dangerous Prou. 26 24 25. The examples are infinite of such as haue beene ouertaken by them They that haue good hearts are not easily brought to suspect another to be euill and while they iudge others to be like to themselues they are often taken in their nets Thirdly we must not be simple and sottish Vse 3 which haue to do with such deceitfull workmen that watch and ward for aduantage It is our duty to entreate God to preserue vs from them that we may not be drawn away by theÌ„ to do as they do Psal 28 3. Abel was too simple for so cunning an enemy as Caine so was Abner and Amasa for Ioab they paid deerely for it Lastly woe vnto all such they shall in the Vse 4 end be ouertaken in their owne waies shall fall into the pit which they haue digged for others They may hide their counsels from men but cannot from the all-seeing eyes of God We see this in Caine Ioab Absolon Iudas and others The Lord shall cut off all flattering lippes and the tongue that speaketh proud things Psalm 12 â— and 7 15 16. Prou. 26 2â— Let such therefore consider betimes the fruite of their leasing and know that it will be bitternesse in the latter ende They flatter others and themselues but the Lord will not flatter them but shall finde them out in their sinnes They told them and saide Wee came vnto the Land c. Wee saw before that there were twelue chosen that went to search the Land yet among them all onely two deale faithfully and truely the rest were treacherous hollow-hearâ—ed hypocrites Doctrine The greatest paâ—t are often times the worst The doctrine arising from this comparison of them is this that the greatest part are for the most part the worst the fewest the best Luke 17 11. Gen. â— 5 6 8. God looked vpon the earth and behold it was corrupt for all flesh had corrupted his way vpon the earth verse 12. Caines stocke multiplied whiles Adam remained childlesse Gen. 4 25. Many enter into the broad way few into the streight gate Mat. 7 1â— 14. WheÌ„ the sinne of the Sodomites cryed to heauen for vengeance and all the people both young and old from euery quarter wrought villany onely Lot and his daughters were found in the City that ioyned not with them Gen. 19 4 16. In the daies of Michaiah Ieremy Eliah Elisha were hundreds of false Prophets though the children of Israel were as the sand of the sea Esay 1 9. yet but a remnant should be saued though many be called yet few are chosen Math. 20 16. The seed of the word falleth into sundry sorts of ground yet one onely is the good ground Ten leapers were clensed as they were going to shew themselues to the Priest but one only returned backe to giue God thanks Luke 17 17 18 and 13 23 â—4 For first God will haue his seruants prooued Reason 1 and tried in the falling away of multitudes on the right hand on the left whether they will cleaue vnto him and his truth or not It is small commendation to continue in the faith when others stand for so do many hypocrites but to hold out when others giue ouer their hold is the tryâ—ll of a true Disciple Ioh. 6 66 67 1 Cor. 11 19. Secondly men are for the most part addicted to follow the multitude to run in great heapes one after another one giueth euill example vnto another Gen. 6. as we see in the men of the old world Thirdly sinne is very pleasant and delightfull to the flesh it is most consonant and agreeable to our corrupt nature but grace and piety are repugnant to the flesh and we striue against it what we can Gal. 5 17. Lastly we heard before the ordinance and decree of God which must in time take place that hee which calleth many hath elected out of that number but a few Mat. 19 Mark 10 31. 30. The net of the Gospel being cast into the sea gathereth together good and bad but the bad are afterward cast away as vnprofitable as reffuse and reprobate stuffe This serueth to conuince the Church of Vse 1 Rome and the defenders of the Romish religion that make vniuersality the multitude a marke and note of Gods church wheras the lesser number is rather the truer note For otherwise we might iustifie the old world against Noah his family the Sodomites against Lot and his house Paul complained that at his first answering no man assisted him but left him alone yet he had the truth on his side 2 Tim. 4 16. and the Apostle Iohn saith Wee know that we are of God and the whole world lyeth in wickednesse 1 Iohn 5 19. And if this were a sure note we might iustifie the religion of the Turkes Sarazens which spreadeth the wings of their superstition much farther theÌ„ all popery doth and occupieth a greater part of the world But such as professe the truth of God truely are the true Church whether they bee many or few whether they be in one part of the world or in many and such as do not professe the true faith are no true Church whether they bee neere or farther off whether in one place or dispersed farther abroad A multitude cannot make any religion to be true nor fewnesse to be false The reasons which they bring to make the multitude to be a marke of the Church Popish reasons to make the multitude a marke of the Church make nothing to the purpose but to mark out their owne weaknesse seruing rather for pomp and shew then for any weight and substance as Psal 2 8. I will giue thee the heathen for thine inheritance and the vtmost parts of the earth for thy possession and Psal 72 8. He shall haue dominion from sea to sea and from the Riuer vnto the ends of the earth so Luke 24 47 Christ foretelleth that the Gospel should be preached among all Nations beginning at Ierusalem I answer it were no hard matter to produce an hundred such testimonies and all nothing to the purpose or point in hand For the drift and scope of them is no other then to make a difference of the Church vnder the law and in the time of the Gospel at the first it was shut vp within a narrow compasse corner of the earth but afterward it was enlarged For whereas before the coming of the Messiah the bankes of the Church were the bounds of Iudea vnder the Gospel they should be no longer pent vp in so
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
this is the end that God aimeth at Reason 3 in all his threatnings not the destruction of them that are threatned but their amendment Ezek. 18 23. Haue I any pleasure at all that the wicked should die saith the Lord God and not that he should returne from his waies and liue and ch 33 11. Why will ye die O house of Israel The vses First consider that in the greatest Vse 1 and most fearefâ—ll threatnings of Gods heauy iudgements theâ—e is comfort remaining and hope of grace and mercy to be found there is life in death and health in sicknesse if we can change and amend Thus do the Princes of Iudah profite by the threatnings of the Prophet when he had threatned desolation of the Lords house and the destruction of the whole Land for which the Priests and people would haue put him to death they pleaded the practise example of good Hezekiah for the comfort of themselues and the people of his time and thereby stirred vp themselues to feare the Lord and to turne from their euill waies Ier. 26.18 The place is worthy to be considered where the Princes shew that Ieremy did no more theÌ„ Micah had done before him yet Hezekiah and all Iudah did not put him to death but feared the Lord and besought him of mercy and the Lord repented him of the euill which he had pronounced against them But it may be obiected Obiectioâ— If God threaten one thing and doth another it may seeme his will is changeable and that he hath two wils I answer Answer the will of God is one and the same as God is one but it is distinguished into that which is secret reuealed as the Church is sometimes visible and sometimes inuisible yet but one Church The secret will is of things hidden with himselfe and not manifested in the word The reuealed is of things made knowne in the Scripture Deut. 29 29. and by daily experience The secret is without condition the reuealed with condition and therefore for the most part it is ioyned with exhortation admonition instruction and reprehension But no man is exhorted and admonished to doe his secret will because no man can resist it the reprobate and diuels themselues are subiect vnto it and must performe it Rom. 9.19 Vse 2 Secondly it is the duty of the Ministers to propound the threatnings of GOD with such conditions prouoking and perswading all men to repentance and amendment of life offering grace and mercy to the humble and broken hearted 〈◊〉 1 4 14. â—2 3 Esa â— 16. They are to preach not onely the law but likewise with the law the Gospel And thus they are said both to bind and loose both to retaine sins and to forgiue For as Eliah by his earnest and zealous prayer did both shut vp the heauens 〈◊〉 4.25 Iam. â— 18. and open the windowes of heauen so that it gaue raine and the earth brought forth her fruit so the Ministers of God by their earnest zealous preaching do shut vp the kingdome of heauen against all obstinate persons â—â—th 16.19 and also open the heauens to such as are penitent To propound the threatnings of God without condition is to bring men to despaire and to take from them all hope of mercy and forgiuenesse Thirdly it is the duty of the people whensoeuer Vse 3 they heare the theatnings of God to stirre vp themselues to repentance thereby to preuent his wrath and to stay his iudgements Let vs take heed we doe not rush on as the horse in the day of battell 〈◊〉 12.11 12. to our destruction And thus haue the seruants of God vnderstood his threatnings and accounted them as a Sermon of repentance as we heard before of Hezekiah king of Iudah and all Iudah with him when Micah the Morashite prophesied saying 〈◊〉 26.18 Thus saith the Lord of hostes Sion shall bee plowed like a field Ierusalem shall become heaps they fell not into desperation neither concluded an impossibility of obtaining pardon and the continuance of the Temple of the citie and of the whole kingdome but besought the Lord and feared his Name the Lord repented him of the plague which he had denounced against them And no maruell that this godly king conceiued the meaning of the threatning in that manner for so did the King of Niniueh an heathen and idolatrous king vnderstand the threatning of Ionah no otherwise Who can tell if God will turne and repent 〈◊〉 3 9. turne away from his fierce anger that we perish not Thus also did Hezekiah before named vnderstand the message sent to him from God by Esayah when he was sicke vnto death 〈◊〉 3â— 1.2 Set thine house in order for thou shalt die and not liue and therefore he turned his face to the wall and prayed to the Lord of life Let vs make this vse of the Ministery of the word and of all the threatnings contained therein to bee stirred vp to repentance and obedience lest we be destroyed If there be no change in vs let vs looke for a change from God and he will neuer change his threatnings except we change our liues and conuersations Vse 4 Fourthly seeing the threatnings of God suppose a condition we must also know how we ought to vnderstand his promises to wit with a condition The threatnings of GOD haue a condition of repentance the promises haue a condition of faith and obedience Esay 1.19 God hath made many mercifull promises vnto vs in his holy word howbeit he hath no otherwise bound himselfe vnto vs then wee will acknowledge our selues bound in duty to serue him We must not only consider what God promised to vs but withall remember what he requireth of vs. Hence it is that the Prophet saith I will speake suddenly concerning a nation and concerning a kingdome to built it and to plant it Ier 18.9 10. but if it doe euill in my sight that it obey not my voyce then will I repent of the good wherewith I saide I will benefite them He hath promised to loue vs but he requireth at our hands to loue him againe He hath promised to forgiue vs our trespasses but he chargeth vs to forgiue them that trespasse against vs. He hath promised to be a Father vnto vs but he looketh for at our hands that we walke before him as obedient children Lastly if God threaten and no repentance Vse 5 followeth then certainely the threatnings pronounced will come to pâ—sse God threateneth not in vaine he terrifieth not without cause If we doe not preuent them they will preuent vs and take vs away suddenly See the fearefull examples of the flood of Sodome of the destruction of the ten tribes of Ierusalem and of the Iewes of the seuen Churches of Asia and other Churches planted by the Apostles supplanted in the wrath of God all assure vs of the truth of this point Consider our owne wayes in our hearts We liue where wee
argument of loue and charity greater loue then this can no man shew So saith Christ to Peter When thou art conuerted strengthen thy brethren Luke 22 32. Iam. 5 19 20. Secondly this serueth to condemne the Vse 2 practise of many men in our times and to testifie that they are farre from God and can haue no assurance to themselues that they are his children and beare his image God is desirous to seeke out and to saue them that are lost Luke 13 1â— like the good Shepheard that leaueth 99 in the wildernesse and this was the end of the comming of Christ But we are for the most part carelesse in this duty few do thinke it to belong vnto them Others are so farre from seeking to conuert that they rather seeke to subuert others and of these the number is farre greater then of the former who doe crosse by all meanes they can the purpose and desire of God He laboureth to saue and they to destroy he to build and they to pull downe he to plant and they to root vp hee to bring to heauen and they to hell These are of their father the diuell and his lustes they do they ioyne with him they labour for him they aduance and enlarge his kingdome and they seeke to bring moe vnto him This is a fearefull sinne which we must repent of or else we shall repent of it when it is too late Lastly this must teach euery one to haue a Vse 3 speciall care of his own saluation seeing God is so desirous of it For euery man should bee more carefull of his own good then another or of anothers It is so in the body it ought also to be so in the soule We cannot be more carefull of our owne saluation then God is therefore seeing he is so desirous of it let euery man labour to doe what in him lieth toward his conuersion that so God may accept of him But some will say Obiect It lieth not in my power to conuert my selfe I can do nothing vntill it please God to worke it I answer Answer doe that which is in thy power and God will giue a blessing It lieth in thy power to heare the word to reade the Scriptures and to attend to the Ministery of it Come diligently and constantly to the place of Gods worship God will worke in thee his grace to thy conuersion If thou do not neuer accuse God but the frowardnesse of thine owne will which failest in that which thou art enabled to do For if we say wee desire saluation and yet despise the meanes we deceiue our selues On the other side from hence ariseth matter of special comfort to euery one that truely endeuoreth his owne saluation and can make enquiry into his estate whether he be one of that number that shall be saued or not For although hee be clogged with many sinnes and daily addeth more vnto the burden yet let him not despaire nor thinke they shall hinder his saluation This is his comfort that with God all things are possible and when the desire and power of God go together how great soeuer his sinnes be he shall not neede to doubt of his saluation Let him looke vp to Christ his merits do surmount all our sinnes 4 And thou shalt lay them vp in the Tabernacle of the Congregation before the testimony where I will meete with you 5 And it shall come to passe that the mans rod whom I shall choose shall blossome and I wil make to cease from me the murmurings of the children of Israel whereby they murmure against you 6 And Moses spake vnto the children of Israel c. The Lord goeth forward to declare his wil to Moses and foretelleth his great and miraculous worke that in one day the rod should bring forth buds blossomes and fruites to stay the murmuring of the people All miracles serue to some good end and as a kinde of Sacraments do confirme some doctrine These rods were not greene and growing but were long since cut off from their trees and altogether withered â—â—c Com. â—â—b 17. and according to the opinion of some were such as the Princes for honors sake did carry when they executed iudgment Wherfore it was vnpossible according to the course of nature that any of them should bee fresh and flourish and bring forth fruite For as they were all of them laide vp together so they were all of them alike dead and without life and therefore whereas Aarons rod flourished and by flourishing the vigor of life appeared to be in it it manifested apparently the power of God and the Priesthood of Aaron If any obiect â—ection that the emulation and murmuring could not by this meanes bee taken away betweene the house of Aaron and the rest of the Leuites seeing his name onely was written vpon the rod and not the names of any of them 〈◊〉 I answer that seeing God shewed forth his power almighty in that rod which had the name of Aaron vpon it it was a plaine signe and infallible token that Aaron was chosen to the Priesthood and that al others were excluded from that dignity and so the people confesse in the end of the chapt Now whereas God in the flourishing of the rod saith that he would shew whom he had chosen hee declareth that in bestowing his giftes and benefits in the church hee doth not respect any mans merit but dealeth with euery one according to his owne good pleasure Aaron was not aduanced to the Priestly dignity by any vertue of his owne but meerely through the grace of God So are wee adopted and made heires of euerlasting life not through our own workes or merits but by Gods fauour seeing it is not in him that willeth nor in him that runneth but in God that sheweth mercie Ro 9 16. Of this we haue spoken before chap. 2. v. 18.19 Touching this miracle which God purposeth and promiseth to worke in the sight of all Israel wee learne Doctrine That God hath from time to time wrought miracles against the course of nature for the good of his church God can work miracles aboue Nature when it pleaseth him Hee is not tied to the ordinary course of naturall things but he worketh extraordinarily so often as it pleaseth him All times and ages of the church witnesse this truth and testify the miraculous workes of his hand in the Sun in the Moone in the Aire in the Waters in the Fire in the Earth and in all creatures both high and low Thus he plagued the Egyptians Psal 105 27 29 30 32 34 c. Thus he dealt with his owne people when they came out of Egypt Psa 78 12 13 14.15 16. Leuit. 9.24 Ioshua 10 12 Iudg. 6 21 13 19. 1 Kings 18. In the New Testament we haue sundry miracles of Christ our Sauiour and the miracle of al miracles accomplished which was prophesied long before that a Virgin should conceiue and beare a sonne Esay
wholesome wine into an vnwholesome vessell it loseth his taste and becommeth not onely vnprofitable but hurtfull and bringeth much mischiefe and sometimes the vtter ruine not onely of the person that possesseth it but of the whole Church that is pestered with it yet not of it owne nature but by his corruption that doth abuse it Vse 3 Thirdly from hence ariseth comfort to men of meane gifts of small knowledge if they be painfull and conscionable True it is they must not be Ieroboams Priests that were neyther Leuites nor learned but taken from the basest of the people as vnsauory salt good for nothing howbeit if with their meane gifts they vse not meane diligence and so discharge a good conscience God accepteth and approueth of them yea he blesseth their labours worketh his great worke of regeneration by them sealeth vp thereby his fauour to their owne consciences We see this in Apollos mētioned in the Acts he was not altogether destitute of knowledge thogh he had but little knowing only the baptisme of Iohn ch 18 25. that is the doctrine of Iohn preaching repentance which he sealed vp by baptisme but his want of knowledge he did recompence with painfulnesse in his preaching for he was feruent in the Spirit and taught diligently the things of the Lord so that albeit he came far behind others in gifts of vnderstanding yet did he paralell or equall them and peraduenture goe before thē in feruency and faithfulnesse and in the effect of his Ministery for he was zealous of Gods glory eloquent in speech diligent in his place mighty in the Scriptures and confounded the Iewes that beleeued not in Christ But woe vnto them that haue neither knowledge nor zeale nor diligence nor conscience It is noted of the Angel that is of the Minister of the Church of Philadelphia Reuel 3 8. that hee had but a little strength a small measure of graces and gifts yet hee maintained the truth resolutely and brought much good to the Church of GOD by vsing them carefully for he did not onely keepe the word and confesse the Lord in time of trouble and persecution but conuerted many enemies that they came and worshipped before his feet Verse 19. Reu. 3 8 9 though he had little strength yet he had many children whom he conuerted to the faith For as the Apostle teacheth out of the Prophet that the desolate hath many moe children then she which hath an husband Esay 54 1. And as it often falleth out that a weak man begetteth many moe children then hee that is of greater strength so such as haue but weake gifts do notwithstanding bring many to God Let not therfore any be discouraged through the weaknesse of their gifts from doing their duty remembring the saying of Christ Mat. 13 12. Whosoeuer hath to him shall be giuen and he shall haue more abundance Vse 4 Fourthly this serueth to humble and abase such as haue the greatest gifts and are high Doctors of the Church that they should not stand ouermuch vpon the glory of their learning but craue with all humility the blessing of God and cast downe themselues and all their gifts at his footstoole of whom they receiued them that withal they may receiue cōfort in their Ministery from him Their labors are oftentimes lesse blessed because they stand so much vpon their schoole-learning termes tongues titles degrees and such like priuiledges that they oftentimes forget the principall part of their calling to do good to Gods people to know nothing among them but Christ him crucified 1 Cor. 2 2. Many there are that come farre behinde them in knowledge that go farre before them in conscience which are beneath them in learning but aboue them in labour and finde a greater blessing vpon their diligence For it oftentimes falleth out that such as are great Linguists and profound Clearks beare themselues so proud vpon their reputation that they neuer desire a blessing from God nor craue of him to sanctifie their gifts and therefore they oftentimes beate the aire neuer pierce the conscience of the hearers neither win any soules to God They speake in the entising words of mans wisedome vtter strange tongues to gaine admiration astonishment in the hearers but regard not the demonstration of the Spirit 1 Cor. 2 4. wheras others which preach in weaknesse and in feare in much trembling that the faith of the Church should not stand in the wisedome of men but in the power of God are made instruments of bringing a plentiful haruest to God Lastly let the people content themselues Vse 5 with such as God hath set ouer them though they be not most excellent in gifts and count it a blessing from God not refusing or disdaining to heare them and to depend vpon them as the Pastors that watch ouer their soules Heb. 13 1◠They are oftentimes edified in their most holy faith profite in knowledge in repentance and in obedience vnder such a one more then vnder another For these doe much good in their places and turne many to righteousnesse The diet of Daniel and of his fellowes was no better then Water and Pulse yet with that they prospered better then they which had their portion from the Kings Table because they were dieted at Gods alowance and therefore it was ioyned with his blessing so are many fed with plaine yet with pure doctrine taken out of the holy fountains of the Scriptures whose soules do thriue prosper far better in knowledge in faith and in obedience then theirs that are fed after a more stately and costly manner with flowers of eloquence and ostentation of humane learning which puffeth vp but edifieth not The people that haue a painfull and conscionable Minister which bendeth all his gifts to edification that hee may profite with them and vseth them not to gaine glory to himselfe but to God are in far better case then such as haue a great Doctour a cunning linguist an excellent Artist a deepe Philosopher a subtill disputer an eloquent Oratour an acute Logitian or a profound schooleman wel seene in histories and well redde in Fathers and is withall without conscience and leaueth his flocke or if he bee among them hideth his gifts and burieth his talent or if he vse his gifts now and then bendeth them to vanity not to piety to ostentation not to edification or as many doe vse them against the truth not for the truth to destroy not to build to roote out not to plant Woe vnto that people that haue such a guide such a one can do no good vnto them whatsoeuer hee doth to himselfe 25 And the Lord spake vnto Moses saying 26 Thus speake vnto the Leuites and say vnto them when ye take of the children of Israel the tithes which I haue giuen you c. 27 And this your heaue offering c. 28 Thus you also shall offer c. 29 Out of all your gifts you shall
Church or in the Commonwealth This is a great comfort to al godly Magistrates that beare on their shoulders the burthen of gouernment of whom it is said 〈◊〉 22 6. I haue said ye are Gods and ye are the children of the most High to know that they beare the person of God and that hee vseth them as his vicegerents This is a singular comfort also to all godly and painfull preachers whom the Lord vseth as his Stewards and messengers of whom he hath saide Hee that heareth you heareth me which ought to be al-sufficient vnto vs to make vs walke thorough good report and euill report and ouerstride al the discouragements and discontentments that the vnthankfull world throweth vpon vs. Vse 3 Lastly we learne to forsake no work belonging to our calling yet still to trust in God to rely vpon him not to trust in the outward means â—â—ew 4 7. Our Sauiour Christ teacheth that they tempt God and prouoke him to wrath that refuse or neglect the ordinary meanes appointed for their life and preseruation Hee that is sicke and neglecteth the ordinary meanes of Physicke he that is hungry and refuseth the ordinary meanes of feeding or beeing in an high and dangerous place will not descend the common way but casteth himselfe down maketh a needlesse triall of Gods power and so tempteth God It is our part not to bee idle vpon his prouidence but to vse profitable helps for our safety and maintenance Our endeuours and labours are required in his prouidence who as he ordaineth the end so he appointeth the meanes leading and tending to the end Now whensoeuer God hath offered and afforded an ordinary meanes for our succour and saluation wee are bound to vse the same carefully and not seeke redresse remedy another way This serueth to conuince all such as waite vpon vanities and forsake their owne mercies which say Cannot God saue vs without so much preaching hath he no other meanes to worke our conuersion Hath hee bound himselfe to the Ministery of the word Indeed God hath not tied himselfe to this ordinance he can worke our saluation by other waies but he hath necessarily tied vs vnto it where he hath sent it vnto vs and if we thinke to finde it any other way wee shall toyle and trouble our selues in seeking and shal not obtain it God norished his people with Quails fed them with Manna and commanded the Rocke to giue them water in the wildernesse extraordinarily but when he had planted theÌ„ in the land of Canaan 〈◊〉 5 12. and giuen them Corne and prouision to liue ordinarily they must vse those helps or else perish and famish for hunger As he dealt with their bodies so hee dealeth with our soules If we neglect ordinarie meanes we may not looke for extraordinarie Moreouer this serueth to condemne the practise of such as reason If we be appointed to saluation it shal neuer be taken from vs whoÌ„soeuer we oppresse whatsoeuer wee commit howsoeuer we liue This is to couet the end but to neglect the meanes We desire saluation but we refuse to walk in the way that God hath chalked out vnto vs. Such as neuer vse the meanes make it plaine and manifest they were neuer ordained to the end Wherfore the Apostle saith God hath chosen vs that wee should be holy and without blame before him in loue Repentance Ephes 1 4. faith sanctification are the meanes and the way saluation and eternall life are the iournies end Al such as God hath ordained to eternall life he hath ordained them to vse the meanes to pray vnto him to heare his word to receiue the Sacraments to haue faith in Christ to repent from dead workes and heereby wee shall make our election sure 2 Peter 1 10 2 Tim. 2 19. The more we increase in the gifts of God the greater shal our assurance be Thus much of the necessarie vse of the meanes vsed by the people to further Gods prouidence and to come vnto the quiet possession of the land of Promise Verse 17. I pray thee let vs passe thorough thy Country Before we come to the consideration of the reasons let vs see what their request is of the Edomites which were a people lying Southward in respect of the land of Canaan toward the Desert of Arabia the dead sea and sprang of Esau as we heard before Now the Israelites were the Lords own people the visible Church of God vpon earth which is the foundation pillar of truth of whom he said 1 Tim. 3 15. Psal 105 15. Touch not mine annointed and do my Prophets no harme yet see here how they are brought to so low en ebbe as to ask a License to craue a Pasport and passage of their enemies Wee learne from hence Doctrine The Church destitute of helpe is often times driuen to craue succour of their enemies that the true church is oftentimes brought so low as to stand in neede of the helpe fauour friendship and good will of strangers that liue out of the church God doth so far make his seruants drink of the cup of affliction in the outward wants of earthly things that they must craue helpe of those that are their enemies This we see in Abraham Gen. 23 2 3. and 42 1 2 6. he had not a place to bury his dead out of his sight but was constrained to craue it of the Hittites So Iacob and his houshold were so sorely pressed with famine that they came and bowed to the Egyptians for a piece of bread 1 Sam. 25 6 7 8. and 22 3. So Dauid being in distresse in the wildernes was driuen to send to churlish Nabal to giue to him and his whatsoeuer came to his hand This miserie of the poor church the Prophet confesseth Lam. 5 6. As if they should say We are so oppressed by the Chaldeans that we are compelled thorough necessity to craue releefe of our greatest enemies So Ester a nursing mother of the Church begged her owne life Ester 7 3. and the life of the people of God at the hands of an Heathen King Thus we see that howsoeuer the faithful be right heires of the world the iust owners of all things in Iesus Christ yet sometimes for their necessary releefe in things of this life they stretch out their begging hands vnto their enemies as Lazarus did Reason 1 The Reasons are First in respect of God who wil try the faith and patience of his seruants how they can bear outward afflictions whether they will cleaue to him in their troubles not It is his wil and heauenly pleasure to try and proue the obedience of his seruaÌ„ts Not that he getteth or gaineth any knowledg which he had not before but by triall of his owne gifts to let vs see what is in our selues who are ignorant of the hidden corners of our own hearts Peter supposed himself to be constant and couragious till he was brought into
Psal 80 5 where he complaineth that God had giuen them bread of teares and fed them with teares to drinke in great measure Thou hast made vs a reproch to our enemies thou hast brought a Vine out of Egypt thou hast cast out the Heathen and planted it yet the wilde Boare deuoureth it the beasts of the field eate it vp Vpon this consideration he sheweth his affection and oftentimes doubleth it Returne we beseech thee O God of hosts looke downe from heauen and visite this Vine The like care of redressing the distressed condition of the Church appeareth in Habakkuk for when God reuealed vnto him that for the wickednesse and iniquity the strife and contention of the people he would punish and visite them by the Chaldeans a Nation worser then themselues it cōstrained the Prophet to break out into an earnest prayer When I heard thy voice I trembled and was afraid Lord in wrath and in the middest of iudgement remember mercy Hab. 1 3 6 3 2. What should I adde more The booke of Lamentations sheweth that the horrible desolation of the Church did draw vp whole buckets of water and fountaines of teares frō the Prophet euen bowels of compassion and most earnest praier to God for the deliuery of his people being moued with a sensible feeling of the Churches distresses Lam. 1 and 2 and 3. And although this meditation alone be sufficient Reason 1 to enforce this affection of compassion yet it may be more earnestly considered and deepely enforced by sundry reasons For first nothing ought to be more precious and deare vnto vs then to see the florishing estate of the Church nothing ought to go nearer vnto our hearts and to make our eyes a fountaine of teares to weepe day and night then to behold the decayings and desolations of Sion This appeareth euidently vnto vs Psal 137 1 2 5 where the Prophet layeth downe the miserable estate of the Church vnder the Babilonians and the affection of the Church conceiued vpon that distresse We sate downe and wept when we remembred Sion we hanged our Harpes vpon the willowes in the midst therof if I forget thee O Ierusalem let my right hand forget to play If I do not remember thee let my tongue cleaue vnto the roofe of my mouth yea if I preferre not Ierusalem before my chiefe ioy Wherein ariseth this reason that howsoeuer many things are ministred to comfort the people of God as fauor friends honour glory pleasure and prosperity yet aboue all other ioy the peaceable and prosperous estate of the Church affecteth thē as that which sticketh neerest and cleaueth closest vnto them 1 Pet. 1 12. at the sight wherof the Angels take occasion to wonder at the mercies of God Contrariwise the troubles and tumults raised against the Church beginning to preuaile against it and threatning to make hauocke of it haue caused the greatest sorrow of all other incident to the sonnes of men We see a worthy and memorable example of this in the wife of Phinehas when the Philistims preuailed ouer the people of God many sorrowes fell vpon her one in the necke of another the taking of the Arke the fall of her father the death of her husband the slaughter of her brother the ouerthrow of the hoast the triumph of the enemy yet aboue all as if the rest were nothing the report of taking the Arke was as a sword to pierce through her soule and suffered her not to receiue any comfort in her trauaile but she named her childe Icabod that is no glory saying The glory is departed from Israel because the Arke of God was taken and because of her father in law and her husband She saide againe For the Arke of GOD is taken 1 Sam. 4 19 21 22. Whereby we see that howsoeuer we feele nothing but worldly losses being men of this world whose portion is in this life and are acquainted with nothing but worldly sorrowes which cause death chusing rather to leaue Christ then to lose our commodities to sell our birth-right then to want our pottage like prophane Esau or the swinish Gadarens yet she sealeth vp her sorrow in the name of her sonne and repeateth the departure of the glory from Israel as that which most of all doubled and increased her affliction If then all things in this life are not to bee compared and matched with the prosperous proceeding encrease of the Church in spirituall things if no earthly losse of things neerest and dearest vnto them do so far enter into them as the calamities and ruines of the Church maruaile not if the wants thereof go neere vnto the Church and stirre them vp to labour the redresse thereof in their best meditations Secondly the distresses of the Church set Reason 2 open a wide doore to faithlesse and prophane men to insult contumeliously and to triumph vaine-gloriously ouer the Church as though God had forsaken them left them as a prey in the iawes of the enemy whereby the truth is slandred the Name of God which ought to be precious vnto vs is blasphemed This appeareth Psalm 70 1 4 5 8 10. when the heathen rushed into the inheritance of God defiled the Temple and made Ierusalem an heap of stones that they were a reproch vnto their neighbours euen a scorne and derision to them that were round abound them The Prophet expressing his affection saith Lord how long wilt thou be angry for euer Shall thy iealousie burne like fire And thē he addeth this as a reason Wherfore should the heathen say where is their God Let him bee knowne among th◠heathen in our sight by the vengeance of the blood of thy seruants that is shed So then as on the one side the florishing estate of the Church is that which giueth inward ioy and true comfort of heart aboue all other things to Gods seruants on the other side the distresses of the Church do set open a doore to faithlesse and rebellious men to take aduantage to reioyce ouer the Church and in the spirit of Ismael to scoffe at it with taunts more bitter then gall and wormewood it followeth that the troubles thereof must draw vs to pitty moue vs to prayer and incite vs to vse all good meanes to redresse them The vses follow First we must be greeued for the troubles of the Church as fellow-members Vse of the same body Can that be a true and liuely member that is not any way touched with a fellow-feeling of the rest of the members The Apostle teacheth 1 Corin. 12 25 That the members should haue the same care one for another therefore if one member suffer all suffer with it if one member be had in honour all the members reioyce with it Would wee then know whether we haue Christ for our head coupling vs together whether wee be members of Christ and haue him dwelling in vs by faith and whether we be made bone of his bone and flesh of his flesh
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
3 we see the wicked prosper and florish spredding themselues as the greene Bay tree for loe God hath set them in slippery places Psal 37 53. and casteth them downe in the end vnto desolation they are suddenly destroyed horribly consumed as the chaffe which the winde driueth away and as a dreame when one awaketh This tentation hath ouertaken the children of God and caused them oftentimes to shrinke back when they saw the prosperity of the vngodly Psal 73 2 3. Hab. 1 4. and on the other side the troubles of the godly hath made them to reason within themselues of the prouidence of God But shall not the King rule his owne kingdome or the Master gouerne his own house as pleaseth him And shall not we giue the Lord leaue to dispose of all things in heauen and earth after the good pleasure of his owne will Hee fatteth the wicked against the day of slaughter he leaueth them without excuse and maketh his blessings as a witnesse against them Contrarywise the children of God although they suffer afflictions yet afflictions to them are not euill but try their faith as the furnace doth the gold Senec. de diui prouidentia c. 8 Let vs not deceiue our selues in iudging and esteeming of good and euill That is good which maketh vs better that is euil that maketh vs worse The workes of the flesh adultery fornication vncleannesse wantonnes idolatry witchcraft hatred debate emulations wrath contentions seditions heresies enuy murthers drunkennesse couetousnesse and such like are manifestly euill These God keepeth from his deere children and his deere children from them that they reigne not in them The Israelites in Egypt liued vnder hard masters and carried many heauy burthens and sent vp many passionate sighes to God with deepe grones of spirit whilst Pharaoh and the Egyptians tooke crafty counsell together and sported themselues in the miseries mischiefs which they had brought vpon them But whose condition was the more happie let the red Sea testifie from which the Israelits were deliuered Exo 14 27 29 in which the EgyptiaÌ„s were drowned Dauid taken from the sheepe-folds tasted of many sorrowes being in perils among the Amalekites in perils in the Wildernesse in perils of his owne Nation in perils of his own seruants in perils among false bretheren and was hunted from place to place as a Partridge in the Mountaines 2 Sam. 31 4. whilst Saul sought his life and enioyed the pleasures and treasures of a kingdom But whose estate was the more happy let the end and yssue of them both determine the one liued in glory ended his daies in peace the other sheathed his sword in his owne bowels and so dyed in despaire The Apostle Iames willeth vs to take the Prophets for an example of suffering aduersity and of long patience which haue spoken in the name of the Lord Ye haue heard of the patience of Iob haue knowne what end the Lord made Iam. 5 10 11. for the Lord is very pittifull and mercifull Lazarus a poore begger destitute of succour and friends lying at the rich mans gate hauing his minde as full of cares as his bodie was of sores whilst the rich glutton was clad in purple gorgiously and fared deliciously euery day But whose condition was the more blessed and happy of them twaine let this tell vs and teach vs for our instruction that Lazarus when he died had the holy elect Angels to attend vpon him to carry his soule into Abrahams bosome Luk. 16 22 23 that is to say into the kingdome of heauen Matth. 8 11. the rich man also died his body was buried his soule was carried cast into the torments of hell Where the worme neuer dyeth Marke 9 44. and the fire neuer goeth out the one vnsufferable the other vnquenchable both infinite Let vs not therefore rest in beholding the present face of outward things but possesse our soules with patience in a sweet meditation of Gods prouidence considering that it shall in the end bee well with all them that feare the Lord and that howsoeuer the wicked do prosper in the world increase in riches yet if we enter into the Sanctuary of God Psal â—3 â— we shal see they are set in slippery places they are lifted vp on high and therefore their fall shall be more fearefull seeing all the threatnings of God must without faile fasten vpon them Lastly seeing the menaces and threatnings Vse 4 of God must bee performed this serueth also to assure vs that the gracious promises of God made in mercy to his people shall in truth and righteousnesse bee accomplished The Lord that is alwaies the same as hee is true in his threatnings to the vngodly so wil he be found true in his promises toward the godly For seeing no part of his word shall passe away that he will not falsifie his trueth Psal 89 â— nor alter the thing that is gone out of his mouth one part serueth to confirme another his threatnings are ratified by the assurance of his promises and his promises are established to bee surer then the heauens by the assuraÌ„ce of his threatnings So then let vs learne to depend vpon God to trust in him knowing 2 Cor. 1 that all his promises are yea and Amen vnto the glory of his name Let vs rest in him for the pardon of our sinnes for the hearing of our prayers for the feeding of our bellies for the resurrection of our bodies for the inheritance of euerlasting life hauing a strong assurance of faith that the Lord is iust and true in all his promises This is a notable comfort and consolation to all the childreÌ„ of God to cause vs to set our hope in him hauing a patient and constant expectation of all things that by faith we haue beleeued saying with the Apostle 1 Tim. 1 12. For this cause I also suffer these things but I am not ashamed for I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Verse 25 26. Take Aaron and Eleazar his sonne and cause Aaron to strip off his Garments and thou shalt put them vpon his sonne Heere is deliuered how Aaron yet liuing his sonne is inuested and installed into his Office with the ceremonies and solemnities thereunto appertaining at the appointment of God to shew the continuance of the Priesthoode to take away al occasions of dissentions from the people Thus we see the good estate of the Church is prouided for by Moses before Aaron dyed Doctrâ— The Châ— must be in good after coâ— parture and went the way of all flesh The Doctrine hence is that the good of the Church must be regarded of vs to leaue it in good case after our death and departure I say it is a principall duty required of vs when wee must leaue the worlde to prouide for the
continuance of the Church and truth of God that it may flourish after vs and not dye with vs or bee buried in the earth for euer This appeareth by the Apostle Peter I will endeuour alwaies that yee also may be able to haue remembrance of these things after my departure 2 Pet. 1 15. Heereunto accordeth the care of the Apostle Paul writing to Timothy Watch thou in all things suffer aduersity do the worke of an Euangelist cause thy Ministery to be throughly liked of for I am now ready to be offered and the time of my departing is at hand 2 Tim. 4 5 6. This we see many waies in Moses who would not leaue the people without a guide as sheepe without a Shepheard and therefore praied for a fit Gouernor Let the Lord God of the spirits of all flesh appoint a man ouer the Congregation â—â—b 27 16 who may goe in and out before them And therefore it is said Deut. 34 9. that Ioshua the sonne of Nun was full of the spirit of wisedome For Moses had put his hands vpon him and the children of Israel were obedient vnto him and did as the Lord had commanded Moses â—â—ro 2â— 9. Likewise Dauid at the point of death exhorteth the Officers of his kingdom and Salomon his sonne which was to sit vpon his Throne to know the God of his fathers and to serue him with a perfect heart with a willing minde assuring him that if he seeke him he will be found and threatning him if he forsake him that God will cast him off for euer Reason 1 And great reason it is wee should haue this care and consideration of the good beauty of the Church For the Church is our Mother who hath conceiued and brought vs forth to liue a spirituall life to God wee haue sucked her breasts and through her we haue here begun our heauen happinesse What vnkindnesse and vnthankfulnesse were this to leaue her destitute who hath trauailed in paine of vs vntill Christ be formed in vs and to withdraw all duty and endeuor from her touching her condition to come Were it not a note of an vnnaturall a lewd a shamefull childe to forsake his owne mother who bare him in her wombe nourished him with her brests dandled him in her lap refused no base seruice for his good cared for him wheÌ„ he could not care for himselfe in whose eyes he was tender and deare were it not I say a note of great infamy to leaue her in misery or as a prey to the enemy 〈◊〉 19 16 27. We see the Lord Iesus Christ being on the Crosse prouided for his Mother committed her to the care of the Disciple whoÌ„ he loued In like manner the Apostle requireth this duty 〈◊〉 5 â— 16 If any faithfull man or faithfull womaÌ„ haue widowes let them minister vnto them And if there be any that prouideth not for his owne hee denieth the faith and is worse then an Infidell Whosoeuer therefore hath beene brought vp in the bosome of the Church begotten by the immortall seed of the word nourished at the Table of Christ and taught to looke for an eternall inheritance in the heauens can neuer assure himselfe to bee the true childe of his mother but rather a base and bastardly brood vnlesse he shew it by the continuall care hee hath of the safegard and protection of the Church Gal. 4 2. which is the mother of all the faithfull Besides greeuous and greedy wolues enter Reason 2 vpon the labours of faithfull and painfull Pastours to make hauock of the Church and to seduce the people of God For Satan is neuer idle though neuer well occupied and as a reuerent father once said Latimer he is the most diligent Bishop in his Diocesse he neuer resteth but alwaies compasseth the earth too and fro Iob 2 2. and walketh therein He hath his instruments which he setteth on worke that poison the church with the leauen of false doctrine and sowe the Lords field with the Darnell of their diuellish deuices Therefore the Apostle exhorting the Elders of Ephesus Acts 20 28 29 30 saith Take heed to your selues and to all the flocke wher of the Holy Ghost hath made you Ouerseers to feede the Church of God which he hath purchased with his owne blood for I know this that after my departure shall greeuous wolues enter in among you not sparing the flocke Moreouer of your selues shall men arise speaking peruerse things to draw Disciples after them Now it remaineth to see the vses heereof Vse 1 First we learne from hence the conâ—inuance of the Church vpon the earth and the perpetuall remaining of it so long as the earth endureth and so long as the Sun abideth a faithfull witnesse in the heauens Though it bee sometimes driuen from place to place and abideth not in one stay and state like the Moone that sometimes shineth in the full Aug epist 48. sometimes in the wane and sometimes in the eclipse Reuel 12 6. as the woman constrained to flie into the wildernesse where she hath a place prepared of God that they should feed her there and as the reigne of Ahab when Elias thought himselfe left alone as a Sparrow vpon an house top 1 King 19 10. Psal 102 7. yet there alwayes hath beene a Church from the beginning and euer shall bee a Church to the end from Adam the first to the last man that shall stand vpon the earth This the Prophet teacheth Psal 72 5. 102 26 27 28. Let the enemies fret and storme let them rage roare neuer so much they labour in the fire and sweate in vaine they shall perish fall down but the Lord that is able of stones to raise vp Children vnto Abraham holdeth vp the heads of his people that they stand as an house built vpon the Rocke the raine falleth the floud cometh the winde bloweth and beateth vpon that house yet it abideth firmely and falleth not for it is grounded on the Rocke Math. 7 24 25 like the bush that burned with fire but was not consumed Exod. 3 â— Secondly seeing our care must be that the Vse 2 truth of God may liue when we are dead and remaine after our departure It is the duty of all the Ministers of God to preach the word of God in season and out of season 2 Tim. chap. 4 verse 2 3 to be instant in reproouing rebuking exhorting with all long-suffering and doctrine yea to do these things with all their power seeing there is neyther work nor wisedome in the graue whither they go For alas how shall they minde the future good of the Church after their death that mean not the present good of the Church in their life Wherefore let vs take all occasions opportunities to promote the Gospell Act. 20 27 28 Let vs keepe backe nothing that is profitable but reueale to the people the whole counsell of God knowing that
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
or in the publicke ioy of the Church do mourne cannot in truth perswade their owne hearts that they haue anie part or portion in the body of Christ Wherefore whensoeuer God taketh away any principall stay of Church or Common-wealth we haue cause of mourning and humbling our selues vnder Gods iudgement When the husbandman layeth his Axe to the root of the tree or vndermineth the ground about it we can not doubt but he meaneth the felling and falling of it Or when wee see a Gardiner take away the hedge or wall of his garden Esay 5 5 6. plucke vp by the roots the cheefest choisest plants disfigure the ornaments and beauty of it and lay it open for the beasts to enter we may gather hee mindeth not to continue but deface the Garden Or when a Carpenter pulleth downe the master-peeces and postes that doth hold vp the whole frame and layeth the foundation euen with the ground wee may coniecture by these meanes that he meaneth to remoue the building to another place So when we see the euident footsteps of Gods wrath and begin to discerne the fire of his iealousie breaking out by the smoake beginning to appeare in taking away seruiceable men as plaÌ„ts of his own garden as pillars of his own house and as branches of the Tree which his right hand hath planted we must lay it to our hearts as tokens going before destruction This our Sauiour handleth Matth. 42 32 33. speaking of the signes going before his glorious appearance at the end of the world Learne the Parable of the Figge tree when her bough is yet tender and it putteth foorth leaues yee know that Summer is neere so likewise yee when ye see all these things know that the kingdome of God is nere euen at the doore And now beloued behold and consider lift vp your eies and looke how God hath dealt with vs and marke whether his dealings toward vs be not tokens of his anger and fore-runners of his iudgements Hath hee not taken from vs a most worthy Prince our late Soueraigne who by the course of nature might haue liued longer Of whom wee may truly say as Dauid did 2 Sam. 1 24. Ye daughters of Israel weepe for Queene Elizabeth who clothed you with Scarlet and pleasures and hanged Ornaments of Gold vpon your apparrell P. oâ— 31 2â— Or else as Salomon doth speaking of a good woman Many daughters haue done vertuously but thou surmountest them all She opened the house of the Lord in the first yeere of her reigne as good K. Hezekiah did shee called backe the reuerent Ministers fled out of the land as Eliah into the wildernesse through the tyranny of Iezabel she brought in the pure worship of God cast out the Romish abhominations set forth the seruice of God in a knowne tongue repealed the bloody acts of the persecutors and therefore she thus honouring God and aduancing his Gospel he likewise exalted her Throne on high as the Throne of Salomon 2. Samuel 2 ver 30. so that she shined in her time in the world as if all the firmament thereof had bin but one starre and as if in all the cope compasse of heaueÌ„ there had shined none but she This starre is now set and gone downe which should go neere vnto vs and pierce vs to the quicke and make vs seeing a great Prince is fallen in Israel neuer to forget the great works which the Lord did among vs by her happy hand Besides hath not the Lord taken from vs many lights out of the Vniuersity whence flowed many comfortable streames that watered the Garden of God many out of Cities and particular Churches wherby the Church hath receiued a deepe and dangerous wound and yet we seeme to haue feared consciences and to be past feeling When the vitall parts begin to faile or to languish the life of the body is in hazard While the disease or distemperature is in the outward parts farre from the head or the heart there is hope of health and recouery but when the liuely parts begin to waste and consume by little and little it is a signe of the decay of life and of the approch of death Howsoeuer therefore the greatest part neuer lay these things to their hearts nor interprete them as present tokens of imminent danger and iudgement yet we that haue learned better things ought to consider that as they are taken away from the euill to come â— 57 1 2. â—gs 22 20 rest quietly in the graue as in a bed euen so they haue left vs behinde for the euill to come Vse 3 Lastly it is our duty to pray to God to stay his hand to shew mercy to his Church and to poure out the full Viall of his vengeance vpon his enemies that know him not Psal 79 6. Ieremy 10 25 and vpon the Nations that call not vpon his Name This the Prophet practiseth Psalm 74 2 19 20 21 22. Thinke vpon thy Congregation which thou hast possessed of old and on thine inheritance which thou hast redeemed and on this Mount Sion wherein thou hast dwelled We see how he putteth God in minde of his Couenant and entreateth him to strike through the loynes of his enemies to their destruction to maintaine his own cause and to spare his people the sheepe of his own Pasture the dwelling place of his own Name and the Congregation of his poore afflicted ones So when in like manner we behold the hand of God vpon his owne Sanctuary to begin iudgement at his owne house let vs call vpon him to consider whereof wee are made and to remember that we are but dust This did the Prophet Habakkuk when God threatened to enter into iudgment with his church O Lord I haue heard thy voice and was afraid O Lord reuiue thy worke in the midst of thy people in wrath remember mercy Hab. 3 2. Where hee teacheth that whensoeuer wee heare of the threatnings and iudgements of God we must pray him to repaire and restore the state of the Church which is ready to perish who is able to heale the wound that his owne right hand hath made True it is the great sinnes of this Land do cry out against vs may iustly prouoke him to make hauocke of all yet let vs call for mercy at his hands and stay the course of our sinnes that so he may stay the stroke of his iudgements CHAP. XXI IN this Chapter â—e diuition â—â—es chapter we are to obserue four principall pointes First the battaile fought betweene Arad King of the Canaanites the Israelites Secondly another murmuring of the people the last recorded in this Booke which God punisheth with fiery serpents cureth them with a brazen serpent Thirdly their happy proceeding in their journey toward the Land of promise where God gaue them water and brought them to the borders of the Amorites Lastly the victories which Israel obtained on Sihon King of the Amorites and Og the
King of Bashan Now let vs come to the first point which is the encounter with the Canaanites in these words 1 And Harad a Canaanitish King dwelling toward the South heard tell that Israel was come by the way of the Spies then fought he against Israel and tooke of them a multitude of prisoners 2 So Israel vowed a vow vnto the Lord and said If thou wilt surely deliuer this people into mine hand then will I vtterly destroy their Cities 3 And the Lord heard the voice of Israel deliuered them the Canaanites and they vtterly destroyed them their Cities and called the name of that place Hormah What Canaanitish King this was whereof Moses maketh mention in this place is vncertaine Some thinke it to be the king of the Amalekites which Moses pointeth out but this carieth no shew or semblance of truth For first the Amalekites long since endeuoured to stop the passage and proceeding of the children of Israel and were destroyed with a great destruction and therefore it is not likely that now they would come out againe to make a new on-set especially seeing the Israelites inuaded not their Land Besides the Amalekites cannot be accounted in the number of the Canaanites Gen. 36 12. inasmuch as they descended not of Canaan but of Esau and so were alied to the Israelites being of the race of Shem. Rather we are here to vnderstand some King of the Amorites who because they came of one common stocke as Moses teacheth Gen. 10 15 16 ate comprehended vnder the Canaanites But to come to the matter it selfe here we see how the Israelites encounter with Harad occasion of the battaile beeing offered by himselfe For when by his espials and scouts sent abroad he had intelligence that Israel approched he leuied an hoast armed them and issued forth against them of his owne accord not chalenged not prouoked not iniuried by the Israelites but himselfe chalenging and prouoking rusheth forward to the destruction of his person and the confusion of his army The successe of this encounter was double First the Canaanites had the vpper hand slew some of the Israelites and tooke many prisoners led them away captiues so that they turned their backes and were not able to stand before their enemies The people of God hauing had this losse taken the foyle do not fret against God nor despaire of his helpe but after this fresh disaster discomfit they reconcile theÌ„selues to God they flie to him by prayer they humble themselues as Ioshua did when the meÌ„ of Ai put them to flight Iosh 7 4 8. saying O Lord what shall wee say when Israel turne their backes before their enemies They vow vnto God to turne nothing of this Kings Country to their owne vse and profite but consecrate and sanctifie all to God destroying their enemies and razing their Cities if hee would grant them victory and deliuer the Canaanites into their hands in whom now was equall their proud insolency and good successe through the former battaile No doubt the Israelites had sinned before against God and not repented of their sinne they prouoked him by their security glorying in their strength trusting in their multitude and puffed vp with the victories which God had giuen them who had fought their battels gone in and out with their armies and couered their heads in the day of slaughter thus lying in their sinnes nothing can prosper God curseth the works of their hands and letteth them see their owne weaknesse and that they should not be able to preuaile against any of their enemies vnlesse God did fight for them according to that in the 127. Psal v. 1 2. Except the Lord keepe the City the keeper watcheth in vaine it is in vaine for you to rise early and to sit downe late and eate the bread of sorrow but he will surely giue rest to his beloued So long as they trusted in their owne strength and number looked not for victory as a blessing from God they could not stand but when they had repented and craued protection from him that is the strength of Israel they ioyn againe their power vnite their forces order their battails resist their enemies preuaile and put them all to flight Rom. 8 38. For if God bee with vs who shall bee against vs But if he be against vs who shall be with vs or who shall pleade for vs It is not the wisedome of the Leaders nor the vertue of the souldiers nor the counsell of the wise nor the planting of munition can any whit preuaile vntill we be reconciled vnto God and God vnto vs. Lastly the Israelites being masters of the field hauing the Cities and persons standing at their mercy they performe the solemne promise and vow made to the God of heauen not to halues or in part as Saul did 1 Sam. 1â— who spared the better sheepe and the fat beasts but they vtterly destroyed their enemies their cities in memoriall of the great goodnes of God hearing them in their prayers and respecting them in their miseries they call the name of y place Hormah that is destruction and confusion This is the principall drift of this diuision Now let vs consider the doctrines that directly arise from this place that our faith may be strengthened our obedience encreased And Harad a Canaanitish King c. We see here how the Canaanites appointed to destruction and to be rooted out enemies to the people of God such as had now filled vp the measure of their sins yet here preuaile against Israel kill some of them and take others prisoners This teacheth vs this Doctrine that oftentimes Doctrine the enemies of the Church preuaile ouer them Enemieâ—â— tentines aâ— suffered 〈◊〉 preuaile â— the Churcâ— I say the enemies of God and of his people who in the secret counsell and purpose of God are vowed to destruction doe insult and triumph ouer the Church and particular parts thereof God correcting the rebellion of his children by them This truth God sealed vp in the beginning by the blood of Abel Caine spake friendly Gen. 4 8 But rose vp desperately against him and slew his brother because his owne works were euill his brothers good So iust Lot vexed with the vncleane conuersation of the wicked for he being righteous 2 Peter 2 â— and dwelling among them in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deeds was notwithstanding carried away captiue by a proud and insolent enemy Genesis 14 Besides the book of Iudges serueth vs as a plentifull storehouse to teach this truth where we see that wheÌ„ the people of God did wickedly in the sight of the Lord serued Baalim and forsooke the Lord God of their fathers which brought them out of the Land of Egypt the wrath of the Lord waxed hot against them he deliuered them into the hands of spoilers he sold them into the hands of their enemies
round about them yea whithersoeuer they went out the hand of the Lord was sore against them So that the people of God are oftentimes driuen to the wall and constrained to yeeld vnto the violence of bloody and cruell enemies Neither can we maruaile at the Lords doing Reason 1 if we consider First that his owne people sinne against him and therefore God is euen compelled to correct and chasten them howbeit in mercy not in his fury for their instruction not for their destruction This the Prophet teacheth Lam. 1 3 4 5. Iosh 7 1 4. What father doth not correct when he seeth his children run astray though he loue them deerely So God chasteneth his deerest Saints and seruants because they should not be condemned with the world It is the sinne of the godly that causeth him to lay sundry troubles and his heauy hand vpon them â—h 1 6. â—niel 9 5. â—ut 28 41. causing him to correct seuerely eueÌ„ those that he loueth most dearely as he did Dauid and diuers other of his people that we should repent thereof that God may ceasse smiting of vs. Reason 2 Secondly he maketh the aduersaries preuaile ouer his children that they may learn to rest in God alone to put their trust affiance in him and not to relie vpon vaine man who is lighter then vanity it selfe We are ready to rest vpon our selues vpon an arme of flesh rather then vpon the liuing God â—â—â—â—e 30 6. as Dauid in his prosperity said I shall neuer be moued Some trust in Horses and some in Chariots which are deceitfull helps some in Princes whose breath is in their nostrils it is expedient therfore that God should leaue vs for a time in the hands of our enemies that we may learne our owne weaknesse and acknowledge his goodnesse Chron 33 â— 12. Thus he dealt with Manasseh when hee gaue himselfe to sorcery fell into idolatry shedde much innocent blood with all cruelty when he did euill in the sight of the Lord and caused Iudah to erre and to do worse then the heathen He was led away prisoner into Babilon being put in fetters and bound in chaines But when he was in tribulatioÌ„ he prayed to the Lord his God and humbled himselfe greatly before the God of his fathers He learned that in Babylon which he could neuer learne at Ierusalem profited more lying in prison theÌ„ he did sitting on his throne and he got more true godlinesse in his heart in the daies of his captiuity then euer he gained in the time of his prosperity Reason 3 Thirdly to harden the hearts of the enemies that they may run forward to their owne confusion For a little prosperity puffeth them vp thereby they sorget God they grow in malice and madnesse and tip their tongues with the venome of their hearts Sometimes they are lifted vp on high that God may giue them the greater downe-fall So he dealt with the men of Ai Iosh 8 6 after they had smitten many of the Israelites with the sword they rushed headlong out of the City to their owne ruine and destruction So he dealt with the wicked Beniamites triumphing in their victories glorying in their owne strength and saying one to another Surely they are smitten downe before vs as in the first battaile but the iudgment fell vpon their owne heads Iudg. 20 39. Vse 1 The vses remaine First we learne heereby not to measure the Church or the truth of religion by outward prosperity or peace which is a deceitfull measure and a false rule seeing God often humbleth his seruants vnder his their enemies True it is God sometimes giueth vnto his Church a flourishing estate in wealth and peace in glory and visible beauty to giue therby euen a taste of all kind of earthly blessings and that they might haue opportunity to serue him euery kinde of comfort and encouragement in well doing yet he oftentimes altereth the outward estate of the Church in this world and changeth the condition of his seruants from one extreme to another Let vs not therefore measure the fauor and loue of God towards our selues or others by the blessings or aduersities of this life Here the wicked many times flourish and flow in peace when the godly liue in great griefe and misery and on the other side the godly somtimes prosper haue rest and a time of breathing and refreshing granted vnto them wheÌ„ the wicked are in great distresse This is it which the wiseman teacheth Eccl. 9 1 2. All things come alike to all and the same condition is to the iust and to the wicked so that no man knoweth either loue or hatred of all that is before them No man can esteeme by any outward estate whether he be loued or hated of God for neither do the righteous alwaies prosper neither are the wicked alwaies crossed and afflicted but the wicked flourish more commonly and more gloriously then the iust and the hand of God lieth heauier and sorer vpon the godly then vpon the vngodly both sorts are subiect to death both are laide in the graue Hierom. in Eccles chap. 9. without any shew or appearance of difference between the one the other The loue of God toward the beleeuers is not discerned by the eye but apprehended and imbraced by faith Secondly we must learne not to publish Vse 2 spread abroad the miseries and calamities of the Church that the enemies may not reioyce in the daies of her tribulation We ought not to blaze bruite abroad the priuate infirmities of priuate persons Leuit 19 16. Pro. 26 20 21.22 lest we kindle coales of hatred and contention take away the good name of our brother much more are we forbidden to divulge the miseries and afflictions of the Church to giue occasion to the enemy to reioyce and solace himselfe in the sorrowes of the Saints of God We know the rage of enemies nothing is more ioyfull to them then to heare of the distresses and desolations therof Therfore Dauid after the slaughter of Saul and Ionathan by the sword of the enemy prouoketh to this duty 2 Sam. 1 19 20. O noble Israel he is slaine vpon thine high places how are the mighty ouer throwne Tell it not in Gath nor pubish it in the streetes of Askelon lest the doughters of the Philistims reioyce lest the daughters of the vncircumcised triumph Where he forbiddeth to tell and declare to the prophane enemies the fall and ouerthrow of the King his sonnes and hoast of Israel lest the Philistims should insult vpon them and scoffe at them and consequently blaspheme the God whom they serued and worshipped The like charge the Prophet Micah giueth speaking of the afflictions that should befall Israel and Iudah Their plagues are greeuous for it is come into Iudah Iudah the enemy is come vnto the gate of my people vnto Ierusalem Declare it not at Gath neither weepe yee in the house of Hophrah roule
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
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
the world This is it which the Prophet teacheth Psal 111. The works of his hands are established for euer and euer and are done in truth and equity If then all his works abide and continue from the glorious Creatures in the heauens to the silly worme creeping in the earth much more the holy Scripture must abide without decaying or diminishing as the durable Cedar without rotting and consuming which is not onely his handy-worke but a masterworke chiefe aboue all others as the Diamond among pearles of great price And if the least and lowest creature in the world hath beene in his kinde continued hitherto and shall be continued to the end by the mighty hand of God vpholding and supporting all things that he hath made much lesse shall the Scripture perish and fall away which bringeth greater glory to God and greater gaine to his people Thirdly the Scripture was written for these ends and purposes for instruction and admonition for teaching and confutation for comfort and consolation that so the man of God may be absolute 1 Tim. 3 16 17. Neither was God deceiued in his purpose and intent so that it must remaine continue being written for those endes and vses But what errour can be conuinced what comfort can be receiued what vice can bee corrected what truth can be published what grace can be commended to the Church out of those books which are supposed to be lost Let vs not therefore doubt of Gods prouidence and so shake the faith of the Church thereby Fourthly we see the old Testament hath reserued entirely the Genealogies of the fathers which are not absolutely necessary to faith and saluation as also the whole body of the ceremonies set downe in Leuiticus and other places of the Law which notwithstanding were shadowes of things to come why then should we not presume that the same his prouidence hath also watched ouer other books which more properly belong to our practise and times and so more fitly might informe vs against ignorance teach vs in our religion warne vs in dangers and comfort vs in afflictions And if we haue no word missing or sentence wanting in such bookes as are left to the Church that there should need a void roome or a desunt nonnulla or an Asteriscus and some little starre to giue warning of some defect as we see it is in many prophane writings Dionys Halâ— carâ—as Plutâ— Tuâ—â— Poâ—â—â—â—â—pian Lâ—â—â— and otherâ— and those of the best note how should we be induced to beleeue that whole volumes of the old and new Testament are vtterly lost neuer to be repaired Lastly let vs heare the testimony of the Scripture it selfe obserue what it can say and doth witnesse for it selfe Moses an old and ancient witnesse teacheth Deut. 29 29 that secret things belong to the Lord our God but the things reuealed belong vnto vs and to our children for euer that we may do all the words of this Law But how do they belong vnto vs that are not reserued for vs Or how shall our children be directed by them that cannot be found in their daies or in the daies of their fathers before them Or how shall either father or sonne doe that which they cannot know Heereunto Dauid accordeth Psal 119 152. I haue knowne long since by thy testimonies that thou hast established them for euer And our Sauiour giueth his holy consent vnto this heauenly truth saying Truely I say vnto you till heauen and earth perish one iote or one title of the Law shall not escape till all things be fulfilled Mat. 5 18 and 24 35. So then we must hold the durablenesse and continuance of the Scripture in the Church which is the pillar of truth that it cannot faile or fall away as is prooued at large in the answer to the Preface of the Rhemish Testament But before we proceed to the Doctrines of this diuision it shall not bee amisse to answer the obiections that are raised and mooued against this point touching the perpetuity of the whole Scripture and of euery part of it First wee finde often mention made of the bookes of the Chronicles of the Kings of Iudah and Israel â—ect 1. â—ngs 14 19 â—5 7 11 Iosh 10 3 â—am 1 18. of the booke of the iust such like which are lost If then these be lost and by no meanes to be found how shall we truly say that the whole Scripture doeth continue I answer â—sw these bookes were neuer Canonicall Scriptures but ciuill stories and chronicles of the Commonwealth matters not of the Church whereunto the Reader is directed if he be desirous to reade and know the History more at large whereas the Prophets doe onely touch so much as serued for the edification of the Church and the building of it in faith toward God For as all ciuill Nations haue the Chronicles of their fore-fathers and auncestors actes Ester chap. 6 verse 1. Ezra 4 verses 15 19 so had the Iewes their ciuill Histories such were those wee now speake of which were good and profitable bookes of men but were neuer committed or commended to the care of the Church to be preserued and maintained â—ect 2. Againe we reade in sundry places of the bookes of Nathan and Gad the words of Samuel the works of Ahia of Shemaia of Isaiah and other Prophets which likewise seeme to be lost as well as the other wee named before I answer â—er they seeme so to such as do not duely consider of them which indeed are not lost but contained in the olde Testament in the bookes of Samuel and of the Kings which were not written by any one Prophet but by diuers Prophets at diuers times euen in the seuerall ages wherein they prophesied albeit their seuerall names bee not to euery part expressed as appeareth 2 Chron. chapter 26 verse 22 where the Spirit of God testifieth that Esaiah wrote the actes of Vzziah first and last meaning that he wrote them in the second booke of the Kings and in his Prophesies and not pointing out any book which now is lost both the former bookes remaining as a treasure to the Church As then we confesse these bookes mentioned in this obiection to bee of another nature then those expressed in the former so they haue beene preserued and euer shall bee preserued in the Church and be as it were laide vp in the Arke thereof Thirdly it may bee obiected that many Obiect 3 worthy bookes of Salomon are lost which hee wrote I answer Answ his workes are of two sorts first sundry bookes of Humanity and of Philosophy naturall and morall secondly bookes of Diuinity written as he was moued and inspired by the Spirit of God The first sort of humane and earthly things which the Church might best spare without perill or impeachment of faith haue long since failed as it is thought in the captiuity the rest which are parts of the Canonicall Scriptures do abide And marke
oppressour as an honest Iurate witnesseth against him and cryeth for vengeance And shall the Lord be deafe and not heare such great and loud out-cryings of so many distressed and oppressed persons entring into the highest heauens and piercing the eares of the Lord of hoasts Shal not God auenge his elect which day and night cry vnto him â—e 18 7.8 yea though he suffer long for them I tell you he will auenge them quickly to the comfort of the oppressed but to the confusion of the oppressour Vse 3 Lastly seeing wrongfull dealing must bee auoided it serueth to condemne all inordinate liuing in no setled or lawfull calling idlely vnthriftily and prodigally For euery man liuing in the Church of what degree or condition soeuer must haue some particular calling to walke in how high soeuer his estate bee how great soeuer his reuenues be which condemneth the wandring vp downe of rogues and beggers the Cloysters of Monkes and Fryars the idlenes of rich men that haue lands and liuings all such as are Drones vnprofitable to the Church or Common-wealth or family wherein they abide Adam in time of his innocency immediately after his creation in the Image of God â—2 15. had a speciall calling appointed him to dresse and keepe the Garden It was likewise said to him and his posterity immediately after the fall â—3 19. In the sweate of thy browes thou shalt eate thy bread till thou returne vnto the earth out of which thou wast taken So the Apostle saith 2 Thess 3 11 12. Christ Iesus the head of men and Angels before the solemne inuesting and entring into his Office liued priuately in Iosephs house and wrought in his trade â— 6 3 â—â—tra 〈◊〉 and therefore it is that the Iewes call him not onely the Carpenters sonne but a Carpenter If then we would settle our selues in a lawfull calling eating our owne bread trusting in the prouidence of God contenting our selues with our present estate thinking it the best and fittest for vs we should keepe our selues from oppression wrong But because some liue without any calling some without a lawfull calling others liue distrustfull discontented it driueth them to make vngodly shifts and vse vnlawfull meanes which God abhorreth Let vs lay these things to our own hearts and not spend our dayes in ydlenesse The time is precious let vs seeke to redeeme it Let vs euery day do some good or other Ephe. 5 16. let vs learne some good of others or be teaching some good thing to others But alasse how many are there in all places that spend whole dayes and moneths and years in vanity who if they would call themselues to an account of their liues past might see and perceiue many dayes passe ouer their heads without doing any good whereof albeit they will take no account of themselues yet they must giue an account to God at the day of iudgement Verse 23. But Sihon gaue Israel no licence to passe through his Border and Sihon assembled all his people and went out against Israel into the wildernesse c. The request to giue the Israelites a quiet and peaceable passage beeing quiet peaceable men was iust and reasonable yet the petition is denyed and the people themselues that made it are persecuted They offered no wrong they drew no sword they shot no Arrow they cast no Dart they took away nothing yet they are hated and hurried vnto the death and assaulted without mercy This teacheth Doctrine The wicked hate and persecute the godly without cause that the vngodly do hate and persecute the godly without cause This is the practise of wicked men to pursue the children of God with all iniurious and despitefull dealing albeit they offer no occasion of hurt or harme vnto them We see this practise in Cain who hated his brother Gen. 4 8. and albeit hee spake friendly vnto him yet drawing him into the field he rose vp against him slew him This the Prophet complaineth of Psalm 69 4 and 35 7. Ioseph was sold as a slaue and imprisoned as a malefactor Ieremy was many wayes troubled and clapped vp Dauid was hated hunted froÌ„ place to place The Apostles were whipped and scourged in the Synagogues Stephen was reuiled and stoned Christ was scorned and crucified Paul was buffetted and persecuted The Saints were tryed by mocking burned in the fire slaine with the sword they wandred in the wildernesse they were hidden in caues and holes of the earth The Reasons are very plaine direct For first it seemeth vnto them more then strange Reason 1 that the faithfull are not brethren with them in euill but separate themselues from them will touch no vncleane thing If we were of the world the world would loue his owne but because we are chose out of the world therfore the world hateth vs. So long as Paul ioynd with the Pharisies in persecuting the Church imprisoning all those that called vpoÌ„ the Lord Iesus who was in greater fauor and credit with theÌ„ But wheÌ„ he was called to preach the truth which before he had oppugned and became zealous in the faith which before he destroyed by by the Iewes tooke counsell to kill him Acts 9 23. Christ Iesus the Lord of life before he was installed into his Office Luke 2 52 3 2 4 28 29 was in fauor with God and men but when he was baptized albeit he was alwaies in fauour with his Father yet immediately afterward he was tempted of the diuell contemned of his Country-men and ledde to the edge of an hil to be cast downe headlong This is that which the Apostle Peter witnesseth 1 Pet. 4.4 5. But it is better for vs to haue the hatred of men and the ill will of all the world then faile in any part of our duty vnto God who is able to cast body and soule into hell Reason 2 Secondly no maruaile if the wicked hate the godly for the world hateth Christ He was called a Samaritan he was counted a Coniurer he was esteemed as a drunkard a deceiuer a diuell a friend of Publicans and sinners If they haue thus reuiled the Master of the house no maruell if they respect not the members The Embassadour must not looke to be greater then he that sent him Iohn 13 16 and 16.20 the Disciple must not dreame of a better condition then the Lord if they haue done thus to the greene Tree what will they doe to the dry and withered Luke 23 31. If they deale thus with him that is alwayes fruitefull florishing and liueth for euer we must not look that they should deale better with vs that are vnfruitfull and full of the vnsauory fruites of our corruption This Christ himselfe teacheth in sundry places Mat. 10 24 25. The Disciple is not aboue his Master nor the seruant aboue his Lord it is enough for the Disciple to bee as his Master is and the seruant
seruice in detecting and disclosing the conspiracie intended against him Hamans wife and his wise-men sayde vnto him Ester chap. 6. verse 13. If Mordecai bee of the seede of the Iewes before whom thou hast begunne to fal thou shalt not preuaile against him but shall surely fall before him And heereunto also come the words of the Moabites Midianites to Balaam Numb 22. verses 5 6. Behold there is a people come out of Egypt which couer the face of the earth they are stronger then we So that they ioyned together because they feared the multitudes of Israel lest they should lose their Dominions and their ancient glory through their conquest Reason 2 Againe they hate the people of God and their Religion Although the Church bee weake and want humane strength so that the enemies neede not feare it yet still they plot and bring forth new deuices the children of Belial are alwayes packing and contriuing mischiefe against the Church For as true faith and loue of religion vniteth hearts together that wee may with one mouth glorify God the Father so contrarywise where hatred of the true Religion reigneth there can be no loue to the Professors thereof No maruell therefore if such ioyne in league against Gods people As wee see when the Rulers and Gouernours could not finde any fault in Daniel in regard of his faithfulnesse concerning the kingdome enuying his honour and promotion They picked a quarrell against him in matters of the pure worship of the true God So then whether we consider that the wicked feare theyr owne fall and hate the faithfull with a deadly hatred in both respects we may conclude this as a most certain trueth that notwithstanding the bandings and brawlings of the wicked and vngodly among themselues yet they can consent and consort themselues together to impugne and slander the Church of God and the doctrine of Christ Vse 1 The Vses now remaining to be handled are these First this teacheth that seeing sundry sects dissenting and varying greatly one from another do many times ioyne together in one vnity is not alwayes a note of the Church except it be conioyned with veritie For as dissention is sometimes in the church so agreement is oftentimes out of the Church among the enemies of Christ There was an vnity betweene the Moabites and the Midianites betweene the builders of Babel betweene the Priests of Baal between the Scribes and Pharisies betweene the Rulers and the people There is an vnity betweene theeues conspirators murtherers and malefactours there is an vnity betweene the Turkes against the Christians betweene Antichrist and his adherents betweene sathan and his members yea betweene the diuels themselues al vsing the same meanes all ayming at one end all conspiring consenting against the kingdome of Christ Howbeit the agreement of euill men is not truly to be tearmed an vnity but rather rightly to be called a conspiracie Wherefore they are greatly deceiued that make all agreement and vnity an essential and vnseparable note of the Church What aâ— notes anâ— maâ—ke 〈◊〉 Church If we would know what are the proper markes and euident notes of the Church agreeing to euerie Church alwayes and onely they are the powerfull preaching of sound doctrine the right administration of the holy Sacraments the spirituall worshippe of the true God and holynesse of life and conuersation Where these are not found it cannot bee that there should be the true Church This the Euangelist Saint Luke testifieth in the second of the Acts verses 41 42 46 47 They that gladly receyued the word were baptized and the same day there were added to the Church about three thousand soules and they continued in the Apostles Doctrine and fellowshippe and breaking of bread and prayers So Christ calleth and accounteth those as his Brethren Mother and Sisters that heare his word and keepe it and those his Disciples that abide in his word and his Friends if they do whatsoeuer he commaÌ„deth them as Luke chap. 8. verse 21. and chap 11. verse 28. Iohn chap. 8. vâ—â—se 31 and ch 15. ver 14. These are the notes that are peculiar and proper to the Church by these we shall finde the true Church and learne to ioyne our selues vnto it whâ—n we haue found it and descry the false signes of the Romish Synagogue where neither the gospell is truely preached nor the Sacraments rightly administred nor the pure worship of God is spiritually instituted nor holynesse of life is sincerely practised As for vnity vniuersality antiquity succession of Byshoppes multitude of beleeuers the title of Catholicke the working of myracles the glory of victories obedience to the Pope and such like Pelde 〈◊〉 lib. 4 caâ— Hosius 〈◊〉 hum cap. which the aduersaries of the grace of GOD make notes of the Church which is an assembly of Antichrist they are not proper onely nor alwayes nor vnto all Churches for this is indeede to be proper Purpyr 〈◊〉 cap de 〈◊〉 as all know that haue tasted the first rudiments of Logicke Besides these supposed signes are subiect vnto the outward senses are open and visible vnto the eyes not matters of fayth which are to bee beleeued They are as obscure darke and hard to bee knowne as to know which is the the Church they may bee claymed and challenged by euery hereticall congregation Wherefore as Hilary in one place teacheth The name of peace is beautifull Hilar câ—â— Auxent the opinion of vnity is fâ—ire Notwithstanding far better is a diueâ—sâ—ty in iudgement then an vnity in falshood The Apostle Paul commending concord and consent to the Church addeth that all our vnity must bee in Christ Ro. 15 5.6 The God of patience and consolation giue you that ye be like-minded one toward another according to Iesus Christ that yee with one minde and one mouth may praise God euen the Father of our Lord Iesus Christ Let vs therefore seeke for vnity in verity and honor it as the greatest comfort of our hearts otherwise a iust warre is farre better then an vniust and an vnhonest peace The true and Christian vnity is when the sheepe of Christ heare the voice of the sheepheard and follow him and that our Sheepheard is Iesus Christ by whom alone wee enter into the sheepefold Vse 2 Secondly seeing diuers men at great variance within themselues yet are content to ioyne together in wicked amity and vnity against the Church of Christ wee must confesse that the saluation and safe keeping of the Church is onely of God If men of all lewd deuices of different opinions men at mortall hatred and deadly warre amongst themselues cloase together and plot against the Church how shall they bee able to stand of themselues being few in number weake in strength destitute of friends and lying open to so many and mighty enemies For the Church albeit it be the house of God the mother of the faithfull the body of Christ and the pillar of the trueth yet it is
as a flocke of Sheepe in the iawes of the Woolfe and as a prey in the teeth of the Lion so that the Church standeth and the truth preuayleth albeit the power of men the malice of the diuell and the gates of hell be set wide open against it Wherefore in this distressed estate of the Church beeing as a Citty battred on many sides besiedged of many enemies smitten with many weapons and assaulted with many Engines let vs not boast of our owne power nor glory in our owne greatnesse as though we stood by our owne strength held out by our owne might and ouercame by our owne multitude For if the Lord should leaue vs yea but a little and suffer these enemies to rise vp against vs they would soone deuoure vs with open mouth and wee quickely see our owne weaknesse This then is our duty in the deepe consideration of this vnity of the enemies in such great diuersitie of hearts to ascribe all the glory of our safety to God and to acknowledge his onely power in our standing least if wee presume of our selues the Lord in iustice leaue vs vnto our selues This is it that the Prophet Dauid confesseth and practiseth in many places as Psalme 3 verses 1 2 6. Lord how are mine aduersaries increased How many rise against me Many say to my soule There is no helpe for him in God at all Heereupon hee concludeth Saluation belongeth vnto the Lord and thy blessing is vpon the people most of all And Psalme 124. verses 2 3 4 5 6 7 8. If the Lord had not beene on our side may Israel now say if God had not bin on our side when men rose vp against vs they had quickly swallowed vs vp quicke when their wrath was kindled against vs then the waters had drowned vs and the streame had gone ouer our soule Praised be the Lord which hath not giuen vs as a prey vnto their teeth Our soule is escaped euen as a Bird out of the snare of the Fowler the snare is broken and we are deliuered Our helpe is in the Name of the Lord which hath made heauen and earth Thirdly seeing so many of so diuers dispositions Vse 3 plot against the Church it is required of vs to bee the Lords Solliciters and Remembrancers calling vpon him night and day to be mercifull to his Church to bee a buckler about them to be a Rocke of refuge and a Tower of defence to those that bee his Wherefore as at all times we ought to bee mindfull of the flourishing estate and welfare of the Church so especially when we see enemies of such nature disposition to increase it standeth vs vpon to bee mindefull of the Lord and to giue him no rest Till hee repaire and vntill he set vppe Ierusalem the prayse of the world Esay 62 6 7. This we see to be practised by the Prophet Dauid in the 64. Psalme verses 1 2. where hee prayeth against the furie of his enemies Heare my voyce O God in my prayer preserue my life from feare of the enemy hide mee from the conspiracy of the wicked and from the rage of the worker of iniquity This also was put in practise by Iehoshaphat and Hezekiah 2 Chron. 20 verse 3. and chap. 32. verses 7 8. seeing the multitude of their enemies and acknowledging their owne weakenesse not able to deliuer or helpe themselues or to saue others the Children being come to the birth and there was no strength to bring foorth they called vpon the Lord set themselues to seeke him with all their hearts and proclaymed a solemne Fast to be kept throughout the land So when we see the enemies consult and talke together and take crafty counsell against the seruants of God and against his truth then it s high time to ioyne with pure hearts in praier to Almighty God to protect his people to turne the wisedome of his enemies into foolishnesse Psalme 83. verses 13 14 15 16. O my God make them like vnto a wheele and as the stubble before the winde as the fire burneth the Forrest and as the flame setteth the mountaines on fire so persecute them with thy Tempest and make them afraide with thy storme Fill their faces with shame that they may seeke thy name O Lord. Let them be confounded and troubled for euer yea let them be put to shame and perish Lastly seeing there is a league and confederacy Vse 4 amongst the wicked conspiring together notwithstanding their owne contentions at home let vs not stand in their wayes let vs not walke in their pathes let vs not bee partakers of their counsels lest we bee partakers also with them in their punishments Albeit they agree as brethren in euill wee must take heed we haue no fellowship and familiarity with them This is it which Salomon teacheth Prou. 1 10 11 15. My sonne if sinners entice thee consent thou not if they shal say Come vnto vs let vs lye in waite for blood let vs freely hide our selues against the innocent My sonne walke not in the same way with them draw backe thy foot from their path We are by the corruption of our owne nature prone to euill Now if beside the inward inclination of the heart there be an outward tentation and alluremēt we are carried vnto euill as a violent streame or as the horse that rusheth into the battaile Many haue dashed themselues into peeces against this rocke of offence VVherefore although we heare their words wee must not follow their deeds Let vs not haue our eares open to such seducers but stop them as the Adder when they seeke to draw vs into their counsels and practises This is that which Iacob speaketh Genes 49 5 6. Simeon and Leui Brethren in euill the instruments of cruelty are in their habitations into their counsell let not my soule come my glory be not thou ioyned with their assembly for in their wrath they slew a man in their selfe will they digged downe a wall Verse 5. He sent Messengers to Balaam the sonne of Beor to call him saying Behold there is a people come out of Egypt Marke here the resolution and determination of the Moabites confederate with the Midianites in their distresse fearing Israel and perceiuing themselues not able to meet them in the field They do not seek the Lord in their trouble but they send out to an old witch to a notable Sorcerer Hereby we see that it hath bene the vsuall practise and custome of the wicked in their crosses Doctrine Wicked men in trouble resort to witches troubles and perplexities seeing no other helpe to repaire and resort to witches and sorcerers I say euill men in dangers and distresses amongst other vnlawfull meanes vse to goe to coniurers and cunning men which are very witches and wizards This we see in the example of Saul when the Lord answered him not neyther by dreames nor by Vrim nor yet by the Prophets and when the Philistims assembled themselues
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
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
behinde them no way was left them to escape the dangers in mans iudgement But as the Church in this world is euer subiect to affliction and to lye vnder the crosse so God doth not incontinently deliuer it out of danger but many times continueth their troubles and augmenteth their calamities to exercise their faith to try their patience and to proue their obedience notwithstanding in the end God maketh an happy issue and sheweth that the gates of hell shall neuer preuaile against the Church Therefore when the Israelites began to murmure and not so much against Moses as against God and looked more to the danger of death before them then to the power of GOD aboue them and considered more what they did want then what they should beleeue Moses said vnto them Feare yee not stand still and behold the saluation of the Lord which he will shew to thee this day for the Egyptians whom yee haue seene this day yee shall neuer see them againe the Lord shall fight for you 〈◊〉 1. therefore hold you your peace When there was a great persecution raised against the Church at Ierusalem so that the sheepe of Christ were scattered abroad and nothing but threatnings and slaughter breathed out against the Disciples of the Lord 〈◊〉 2 3. Authority being giuen by the High-Priest to imprison all such as called on his Name rather then the Church should bee rooted out the Lord Iesus appeared in the Heauens to Paul as hee was in the way being now come neere to Damascus called him to the knowledge of the truth and appointed him to be a teacher of the Gospel that before hee destroyed 1. Sam. 10 11 so that wee may renew the ancient Prouerbe Is Saul also among the Prophets So when wee see the dangerous times and perillous seasons of the Church let vs not hang downe our heads but rather lift vp our hearts and cry vnto God saying Helpe Lord in the time of neede forsake not thine inheritance which thou hast purchased nor the Vine-yard which thy right hand hath planted And let vs assure our selues that when the cause thereof seemeth most desperate and helpe appeareth to vs to be farthest off 2. Cor. 12 9. then is his mercy greatest and his presence neerest then is his power made perfect through our weakenesse This is that which the Prophet Zachary witnesseth chap. 8. speaking of the returne of the people from captiuity vnto Ierusalem and of the louing kindnesse of GOD to bee extended toward them For albeit the residue that were left were reproached the Citty ruinated the gates burned and the wall broken downe yet hee prophesieth Zach. 8 4 5 â— That old Men and old Women shall dwell in the streetes of Ierusalem and the streetes of the City shall be full of Boyes and Girles playing in the streetes thereof For thus saith the Lord of hostes Though it seeme vnpossible in the eyes of the remnant of this people in these dayes should it therefore be vnpossible in my sight saith the Lord of hostes Vse 4 Lastly as this Doctrine teacheth vs to beleeue the promises of God so it teacheth vs not to doubt or despair of the saluatioÌ„ conuersion of our brethren for God is able to cal and conuert them to the sauing knowledge of the Gospel This the Apostle vrgeth intreating of the calling of the Iewes Rom. 11 23. to embrace the faith of the Gentiles And they also if they abide not still in vnbeleefe shall be grafted in for God is able to graft them in againe Likewise when the Disciples saw and heard the difficulty of entring into heauen for those that trust in their riches that they haue need of a singular gift of God to escape out of the snares subtilties of Satan Math. 19 26 Christ Iesus beheld them and said vnto them With men this is vnpossible but with God all things are possible Math. 20 1. He calleth at all houres of the day at the dawning of the day at the third houre at the sixt at the ninth and at the eleuenth houre For as he is bound to no person so he is bound to no time he calleth whom he will he teacheth and toucheth the heart when he will This we see in the example of the Apostle Paul which wee spake of before he was at the first a blasphemer 1 Tim. 1 13 a persecutor and an oppressor yet he was receiued of God to mercy to the encouragement of them which shall in time to come beleeue in him vnto eternall life Marke 16 9 So was Mary Magdalen a greeuous sinner an vncleane liuer Luke 7 47. out of whom he had cast seuen diuels yet many sinnes were forgiuen her inasmuch as she loued much was the first to whom the Lord appeared after his resurrection Wherefore albeit we sâ—e men run on in their wickednesse and shut theyr eares against the wholesome admonitions of the word of God albeit their whole life be a continuall practise of sinne and that they drinke in iniquity as the fish doth the water yet wee must iudge nothing before the time 1. Cor. 4 5. vntill the Lord come who will lighten things that are hid in darknesse and make the counsels of the hearts manifest and then shall euery man haue praise of God God is not tyed to ordinary causes but as hee fed the people with Quailes in the wildernes so he can inwardly instruct the conscience he can make the least meanes powerfull and effectuall to saluation Math. 19 30. so that as many which are first shall bee last so sometimes the last shal be first He called Iohn the Baptist as it were in the dawning of the day whom he sanctified from his mothers wombe Luke 1 15. He called Timothie and Titus some others as it were at the third houre of the day 2 Tim. 3 15 and 1 5. Who were brought vp in the knowledge of the Scriptures of children which are able to make thee wise vnto saluation through the faith which is in Christ Iesus and honoured the Lord with the first fruits of their life Hee called Paul to be an Apostle Mary Magdalene to be a beleeuer as it were at the sixt houre who after their conuersion redeemed the time and though they were inferiour to other in respect of time yet they were equall vnto them or before them in regard of zeale other graces of Gods Spirit He called the theefe vpon the crosse as it were at the eleuenth houre to bee partaker of his kingdome Luke 23.42 43. to whom Christ said This day shalt thou bee with me in Paradise Let vs not therefore enter into iudgment against our brethren let vs commit them to God Acts 1 7. Seeing it is not for vs to know the times and seasons which the Father hath put in his owne power Let vs pray for their conuersion to God that hee would giue them repentance to know him
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
most High that made them that ministreth all things vnto them in whom they liue and breath and to whom they shall one day giue an account when all flesh shal appeare before hâ—m Would not he be iudged among men a most vngodly and vngracious child that should slander and curse reprooue and reproach his â—aren s with contumelious words And if he should deny his father that he knoweth him â—r onely doubt of it would not such an one be thought vnworthy to liue vpon the earth How much more are they to be abhorred and â—etested that blaspheme the name of GOD which is blessed and holy throughout all generations Which say vnto God Depart from vs for wee desire not the knowledge of thy wayes Who is the Almighty that we should serue him what profit shall wee haue if we should pray vnto him Iob. 21 2â— 25. Vse 2 Secondly see hereby how forward zelous men are in their wil-worship and let vs take notice of our owne dulnes backwardnesse in the true worship of the eternall God in comparison of these poore blind Idolaters We see this euidently in the Israelites when they determined in the absence of Moses to set vp the golden Calfe Exo. 32 3 6. they pulled off their earings they bestowd their gold they spared no cost to the end they might haue a seruice of God after their owne fancy and when it was made they rose earely in the morning to worship it and expressed theyr delight in it by â—eaping and dancing before it We see it also in the old Idolaters they were so zealous and superstitious that they were content to part with things most deare and precious 〈◊〉 â—6 37 they offered their sons and daughters vnto diuels and shed innocent blood euen the blood of their sons and of their daughters whom they offered to the idols of Canaan This also appeareth by our neâ— idolaters by their pilgrimages vowes garnishing gâ—lding and cloathing of images Let vs therfore be zealous in the true worship of God and learne of these blinde men to be ashamed of our coldnesse and carelesnesse of our backewardnesse vnwillingnes in the best things When the mother of Machah would make a molten image Iudg 1â— 3â— she dedicated eleuen hundred sheâ—els vnto the Lord to make thereof a grauen image or idoll Whereby we see in this voluntary worship and wil-seruice being agreeable vnto the corrupt nâ—ture of man how forward and feruent how ready willing they were to follow and further their idolatry But how many be there that liue in the bosome of the Church and professe the true religion prospering vnder the shadow of it and tasting how bountifull the Lord is that to maintaine the trueth repine and greeue to giue one halfe peny Albeit they waste their yeares in vanity and think nothing too much to bestow on pride drunkennesse riotousnes whoredome and all excesse to the dishonoring of God to the impairing of their estates and to the destruction of their soules and bodies yet when they should bestow and contribute any thing for the maintaining of a lerned ministry to instruct them theyr families in the word which is able to saue their soules how do they pinch and repine at it as if they were like to be vndone Or if a collection or contribution be to be made for the poore to releeue them in their necessities one peny giuen this way doth more grieue them make them grudge at it then a pound coâ—sumed in baddeâ— and baser vses What a shame is this for those whom the Lord hath blessed with abundance that they should spend all on their backes and bellies on hawkes or houndes or whores and nothing at all to the glory of God to the comfort of their soules and vnto the helpe of their brethren nothing on the Church of God and vpon their bretheren in Christ dearly bought with the blood of Christ as of a Lambe vnspotted and vndefiled To this purpose Salomon speaketh also Prouer. verse 23. Buâ— the trueth but sell it not likewise wisedom instruction and vnderstanding This our Sauiour Christ teacheth also Mat. 13 44 45 46. Lastly seeing the heathen were woont to Vse 3 esteeme highly and prouide liberally for their prophets and soothsayers how much more ought the faithfull and painfull Ministers of God that labour in the word and doctrine to be maintained For seeing they plant in the Lords vineyard 1 Cor 9 7 13 14. why should they not eate the fruit and gather the profites thereof Seeing they go a warfare and fight the battels of God why should they not take their presse-mony receiue their pay Seeing they feed the flocke of God committed vnto them wherof the holy Ghost hath made them ouerseeâ—s why should they not eat of the milke thereof Seing they bee nurses to nurse the sonnes and daughters of God with the two brests of the Olde and New Testament why should they not receyue their wages If they sowe spirituall things why should they not reape carnall things Seeing they minister about holy things why should they not eate of the things of the Temple And seeing they waite at the Altar why should they not bee partakers with the Altar If they bee the Lords Labourers why should they noâ— haue the reward and recompence of theyr worke For the Lord himselfe hath decreed and ordained that they which do preach the Gospell should likewise liue of the Gospell All the Heathen people thoroughout the world are bountifull and open their hands wide to their Priests and Prophets Iezabel so prouided for the Priests of Baal and the other Prophets of the Groues that she kept foure hundred at her owne Table 1 Kings 18 19. The Papists haue thought nothing too much nothing too deare to bee bestowed vpon theyr Priests and Iesuites and vpon theyr foolish superstition And as they do liberally maintaine so they do greatly honor and highly aduance them they account them as the Fathers and Pillars of the Church This should stirre vs vp hauing a founder religion and making a better profession to haue the Teachers thereof in singular loue for their works sake that is in their hands 1 Thess 5 12 13 and to account their feete beautifull Rom. 10 15. that bring glad tydings of good things who are as spirituall fathers of our soules and as Ioash said to Elisha the Chariots of Israel and the horsemen thereof For when Elisha fell sicke of his sicknesse whereof he dyed the King came downe vnto him to visite him and wept vpon his face saying O my father my father the Chariot of Israel the horsemen of the same 2 Kings 13 14. This serueth to condemne our contempt toward the Messengers and Ministers of God that rise early and late to speake vnto vs in the Name of the Lord who in stead of honour are disgraced in stead of countenance are contemned in stead of maintainance are euery way defrauded partly by prophane Atheists
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
pollices of euill men so that the gates of hell shall not preuaile against it This is it which Christ teacheth Mat. 3 8 9. He can draw the strong and flinty hearts of the aduersaries to bee his Church albeit all the Iewes were scattered destroyed God is not bound to continue his Church among theÌ„ and the priuiledges which in mercy he vouchsafed vnto them if hee remoue his standard and take away his Candlesticke and breake off the succession they boasted of he can call a people vnto himselfe whensoeuer he pleaseth As then we are not to feare the falling away of the Church so wee are not to presume of our selues because wee haue present testimonies of Gods fauour and visible markes of the Church amongst vs but labour to finde out our owne sinnes and turne vnto the Lord assuring our selues that euery Tree which bringeth not foorth good fruite is hewen downe and cast into the fire Lastly seeing prophane persons bee enforced Vse to speake the truth of God let vs know that it is our part who are enlightned with more knowledge and endued with better graces in a more willing and cheerefull sort then they do to testifie the praises of God for conscience sake with care and comfort not grudgingly nor vnwillingly nor enforced vnto it This the Prophet Malachi setteth downe ch 1 11. Where hee sheweth that the Gentiles knew the excellency of his Name and were not ignorant of his greatnesse and therefore if we be the true children of God our righteousnesse and obedience must exceed the righteousnesse and obedience of others For what a shame is it that strangers from the couenant should acknowledge him and those of his family and as it were his houshold seruants come behind them Let vs be like the Angels that be in heauen Mat. 6 10 who obey him readily willingly cheerefully perfectly If we obey him grudgingly and by constraint the reprobates yea the diuels do him as good seruice as we do They performe his secret will against their will Let vs accomplish his will reuealed in his word with the full desire of our hearts otherwise we shall neuer finde true comfort to our selues in that we do If wee would haue God to accept reward our seruice performed vnto him we must not doe it by constraint as Balaam did nor to halfes as Saul did 1 Sam. 15 21 22 23 nor to merit as the Pharisies did but in conscience of our duty as children to their fathers that we may receiue the inheritance of sonnes Verse 9 Loe the people dwell by themselues and shall not bee reckoned among the Nations Now we come to the Prophesie it selfe wherin he confesseth the blessed estate of the church so that nothing can make them miserable or separate them from the fauour of God This wee shall haue fitter occasion to shew afterward Heere let vs consider the reason whereon he groundeth the happines of the Church In the description of the Church he saith they are a people cleauing to God alone beleeuing in him and seuered from other Nations in religion and lawes â—â—ctrine 〈◊〉 Church â—â—elected 〈◊〉 any froÌ„â—e rest of â—he 〈◊〉 From hence we learne That the Church of God is an holy people called and gathered by the word to heare and obey God separated from the prophane of the world in life and conuersation This we see euidently when the posterity of Caine began to multiply and replenish the earth by many generations who were the malignant Church the true Church encreasing later began to diuide themselues from theÌ„ to restore the purity of Gods worship and to meet apart by themselues for the publike seruice of God which the Scripture meaneth when it saith 〈◊〉 4 25. Then men began to call vpon the Name of the Lord. The like we see afterward in Abraham whom the Lord called beyond the flood from seruing other Gods 〈◊〉 11 1 2. 〈◊〉 1â— 2 3. 〈◊〉 23 7 8. to serue him purely apart from the superstitions of his forefathers This was figured in the vow of the Nazarites the intention whereof is expressed in the description of the ceremony of it To be separated to the Lord. Numb 6 2. Thus Moses describeth the common condition of al that people to be separated to the Lord as God himselfe giueth them to vnderstand I am the Lord your God which haue separated you from other people c. Leuit. 20 24 26. This is it which Christ our Sauiour saith to his Disciples That they are not of the world but he hath chosen them out of the world Iohn 15 19. Hereunto cometh the exhortation of Peter preaching repentance amendment of life to those that had crucified the Lord of glory With many other words he besought and exhorted theÌ„ saying Saue your selues from this froward generation Acts 2 ver 40 41. Hereunto cometh the practise of the Apostle Saint Paul Acts 19 9 when the aduersaries were conuinced and their hearts hardened they disobeying and speaking euill of the way of God before the multitude he departed from them and separated the Disciples and disputed dayly in the Schoole of one Tyrannus Reason 1 The Reasons hereof are these First there is an opposition betweene God the world The Gouernour thereof is Satan who is the Prince of this world 〈◊〉 and 〈◊〉 and hath set vp his throne in it it persecuted Christ and slew him Neyther do the children of God finde any better entertainment then Christ did as it hateth him so it hateth them Iohn 14 17 30. Againe The amity of this world is enmity with God the wisedome of this world is foolishnesse with God 2 Cor. 4 4. Iam. 4 4. And Christ testifieth That the works thereof are euill Iohn 7 7. Seeing then it is euill in respect of the gouernor which is Satan euil in respect of Christ whom it hated and persecuted euill in respect of the Spirit of truth whoÌ„ it neyther seeth nor knoweth nor receiueth in respect of the Children of God whom it abhorreth euill in respect of the friendship thereof which is enmity euill in respect of the wisedome thereof which is folly and lastly euill in respect of the works thereof which are impiety howsoeuer the beauty of it be glorious and the shew gorgeous and glistering yet the Church is to come out of it is clean contrary vnto it For if the friendship of the world be the enmity of God then the friends of the world are the enemies of God And as there is an agreement betweene the diuell and the world so is there an vnion between God and his Church And as God and the world are opposed so are the Church and the world contrary one to another so that whilst wee are parts of this world wee cannot be members of his Church and when we are called out of the world we are gathered into the bosome of the Church Secondly God hath chosen the Church to Reason 2 himselfe before the foundation of
respect of the largenesse and seeing the obedience of Christ is not lesse auaileable then the disobedience of Adam we feare not to auouch that the Church hath many children as a tree with many branches as a body with many members as a fountain with many streames and as an army of many souldiers making vp one Campe. But before we come to the vses of this Doctrine it shall not be amisse to answer a question Obiect and to remoue an Obiection that may be raised from hence For this may seeme to be contrary to other places of Scripture where it teacheth that few shall be saued that few are chosen Math. 7 14 and 20 16. Luk. 12 32. Esay 1 9. that a remnant shall be saued that the flocke of Christ is a little flocke that the way is narrow and the gate streight that leadeth to life and few enter into it If then they be few how are they many If a small company how are they moe then can be numbred To be few and yet to be many to be a remnant and yet moe then can be reckoned seeme not to agree together I answer the Church may be truely said to haue many children Answer and few members in diuers respects For it is considered two wayes First simply Secondly by comparison First in respect of themselues and the seuerall parts thereof Secondly in respect of the vnbeleeuers If they be compared with the world of Infidels and Hypocrites with Reprobates and Castawayes Lu. 13 23 24. with the vessels of wrath that shall be consumed they be a very few and as a little handfull like a sparke in respect of a great fire or like a drop of water in respect of a great streame for the number of the damned is farre greater But if they be considered in themselues not compared with others The multitude of them that are ordained to eternall life and shall be saued is very great and exceeding many yea so many as no maÌ„ is able to comprehend the number of them Hebr. 12 1. To expresse this difference by some similitudes and examples we see in a common collection and gathering albeit euery man can giue but a little yet when it commeth together the totall summe amounteth to a great matter When a Captaine is to leuy forces and to muster his souldiers if he should take but ten out of a Parish through this kingdome when they come together and meete in one place they make a great Army and a Campe-royall yet if they be compared with the multitude of men women and children that are left behind they are as nothing they are as an handfull and are scarce missed So is it with the true Church of God they are both few yet many they are few in respect of those that shal be condemned which multiply vpon the earth and couer the face thereof and yet they are many in number in respect of the particular parts as shal appeare in the end of the world when they shall be gathered into one place from all places of the world Hauing answered this Obiection and cleered Vse 1 the Doctrine before deliuered let vs come to the vses arising from hence First we learne from hence the great power of the word of God Albeit the Ministery thereof be of the world esteemed foolishnesse 1 Cor. 1 2 yet to them that are iustified to them that are sanctified to theÌ„ that are effectually called it is the wisedome of God and the power of God The Church is called our Mother the word of God is coÌ„mitted to the keeping of the Church beeing the Piâ—lar of truth 1 Tim. 3 â— so that by preaching of the word the Church bringeth forth children to God The word is the seed of regeneration 1 Pet. 1 23 it is milke for children 1 Cor. 3 2 it is strong meate for men of riper yeares Heb. 5 14 whose sences are expert and exercised in the discerning of things that differ If then it worke such a glorious effect we may conclude that it is liuely and mighty in operation entring through to the diuiding of the soule and spirit the ioynts and marrow and is a discerner of the thoughts and intents of the heart Seeing therefore the encrease of the Church is by the effectuall preaching of the Gospel whereby the members of Christ are vnited into his body and the Sheepe of Christ are gathered into his fold we must acknowledge the power and force of the word to be exceeding great wherby it is brought to passe Heb. 4 1â— Secondly hereby we haue matter of great Vse reioycing praising God to see the prosperity and flourishing estate of the Church encreasing and growing to so many millions or multitudes and to consider how glorious the Name of Chrâ—st shall be when all concurre meete together to praise him The honouâ— of an earthly Prince standeth in the multitude of his Subiects Prou. 14 28 then how glorious and excellent shall the Name of Christ be when so many thousands and thousand thousands that none can number for the infinite multitude shall assemble together to sing the praises of God saying Saluation commeth of our God that sitteth vpon the Throne of the Lamb Praiâ—e and glory and wisedome and thanks and honour be vnto our God for euermore Amen Reu. 7 9.10 12. Sing praises to God sing praises sing praises vnto our King sing praises for God is the King of all the earth Psal 47 6 7. What can minister more ioy vnto vs then to behold the beauty of Sion when one member is added vnto the Church We see how men reioyce when their house is encreased when they haue children giuen vnto them being the inheritance of the Lord and the fruite of the wombe being his reward Psal 127 3. How much more should we reioyce and be glad when we see the church which is the house of God to multiply florish That hee maâ—eth a barren woman to dwell with a family and a ioyfull mother of many children Psal 113.9 It is noted by Christ our Sauiour that the Angels reioyce at the repentance of men when he saith I say vnto you Luk. 15 â— that ioy shall be in heauen for one sinner that conuerteth more then for ninety and nine iust men which need none amendment of life how much more then ought we to comfort our selues when the faithfull are encreased when the wayes of the Lord are knowne vpon earth and his sauing health among all Nations The Euangelist Luke testifieth That when the Apostles and Brethren heard that God had granted repentance vnto life to the Gentiles they praised and glorified God Acts 11 18. And this is that vse which the Apostle Paul teacheth Gal 4 27. It is written Reioyce thou barren that bearest no children breake foorth and cry thou that trauailest not for the desolate hath many moe children then shee which hath an husband So then the encrease of the Church when one member
and wee in comparison of him as dust and ashes as vile and base vassals This is the reason vsed vrged by the Wiseman Eccl. 5 1. So the Apostle saith 2 Cor. 5.20 We are ambassadors for Christ as though God did beseech you through vs we pray you in Christs stead that yee be reconciled to God Our Sauior sending out his seuenty disciples and giuing them in charge how to behaue themselues saith Luke 10 16. He that heareth you heareth me and he that despiseth you despiseth me and hee that despiseth me despiseth him that sent me Thus doth the Apostle giue testimony to the faith and obedience of the Thessalonians that when they receiued of him the preaching of God 1. Thess 2 13. They receiued it not as the word of man but as it is indeede the Word of God which worketh in them that beleeue So then to be cold and carelesse herein is a plaine disgrace and meere mockery of God worse then mocking and misusing of father and mother He that hath to doe and to deale with an earthly Prince will bee circumspect in his behauiour how much more ought wee to behaue our selues with all reuerence in hearing the Word hauing then in speciall manner to deale with God who is the author of it and the worker by it Reason 2 Secondly wee shall be iudged by it at the last day being the rule of our faith and of all our actions It is a letter written from God published by his Sonne sealed by his Spirit witnessed by his Angels conueyed vnto vs by by the Church which is the pillar ground of truth This is that which our Sauiour Christ teacheth Iohn 12 47 48. Seeing then 1 Tim. 3 15. it shall be the Iudge by which wee must be tried and the word whereby our soules shall be saued it worthily claimeth and challengeth at our hands the greatest attention to be yeelded vnto it Thirdly negligent and contemptuous hearers shal be grieuously and seuerely punished Reason 3 according to the nature and quality of their sinne The Prophet Ieremy hath a generall rule holding in all things warranted and done by Gods appointment and confirmeth this by a strong reason when he saith Ier. 48 10. Cursed be he that doth the work of the Lord negligētly This is more particularly touched and taught by the Apostle to the Hebrewes chap. 2 2 3. If the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward How shall we escape if we neglect so great saluation which at the first beganne to be preached by the Lord and afterward was confirmed vnto vs by them that heard him To this purpose Christ himselfe denounced and deliuered the greatest threatning of most grieuous iudgments to fall vpon all negligent hearers Math. 10 14 and 11 21 24. Willing his Apostles to shake off the dust from their feet as a witnesse against thew telling them that it shall be easier in the day of account for Tyre Sidon for Sodome Gomorrah then for them So then whether wee consider the person of God that speaketh or the power of the word that iudgeth or the punishment of death that falleth vpon carelesse contemners wee see that wee are all bound to come to the exercises of Religion with all reuerence and attention Let vs now gather some vses that follow Vse 1 from this doctrine First we learne from hence that euery one which commeth to heare the word of the Lord must be perswaded that though it be a poore weake sinfull man subiect to the same passions that we are which is the minister and messenger to deliuer whatsoeuer we heare yet notwithstanding we stand and appeare before the great God of heauen and most mighty Iudge of the world to bee informed and reformed of him and to receiue his word which is able to saue our soules Cornelius the captaine comming with his kinsfolke family friends and whole retinue made this vse which now we vrge saying Acts 10.33 We are all heere present before God to heare all things that are commanded thee of God Hee doth not say we stand heere before thee but we are all present before God nor to heare onely the Apostle but all things that are commanded thee of God to deliuer vnto vs. Thus Paul commendeth the Galathians Gal. 4 14. that they receiued him as an Angell of GOD yea as Christ Iesus It is the high ordinance of God to put his heauenly treasure in earthen vessels 2 Cor. 4 7. That the excellency of that power might be of God and not of vs. Would it not argue an intollerable daintinesse and nicenesse of a wanton stomacke to refuse good wholesome meate because it is brought in platters of pewter or dishes of wood not in vessels of siluer or gold So is it an euident argument of loathing the heauenly Manna when we haue the precious word of God in respect of persons and heare it not for the words sake but according as we fancie and affect the teacher verifying the saying of Salomon Prou. 27.7 The person that is full despiseth an hony combe but vnto the hungry soule euery bitter thing is sweet This serueth to reproue those which come to the hearing of the word as to an ordinary matter and neuer haue any thoght or meditation of Gods presence to keep them in aw but come to heare some newes or some new man vse the practice of the Iewes condemned by the Prophet Ezechiel chap. 33.31.32 They come vnto thee as the people vseth to come my people sit before thee and heare thy words but they will not doe them for with their mouths they make iests c. Vse 2 Secondly this serueth to condemne all abuses vnseemly gestures and vnreuerent behauiour when we come into the house of God True it is the diuell if hee can preuaile will keepe vs from hearing the word and suggest vnto vs matter of profit or pleasure to stop stay vs from resorting vnto the place of Gods worship but if hee cannot so farre obtaine his purpose he will goe with vs and accompany vs thither When we are neerest to that which should doe vs good and further our saluation Math. 13 19 he is ready at our elbow to hinder the word and to worke our destruction Hence it is that many are present in body that are absent in minde forgetting that they haue to do with God and with the meanes of their sanctification They haue their hearts wandring about worldly matters they finde no ioy they feele no delight they taste no sweetnesse they perceiue no comfort nor gladnesse wrought in them in these exercises of their faith but they are rather a burden vnto them and take them as a weight and wearinesse lying heauy vpon them Many come for custome of the time for fashion of others and for feare of punishment whereas if they might be left free to themselues and to the liberty of their owne will
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 sonnes of God for this cause the world knoweth you not because it knoweth not him God is become our Father the Sonne is our Redeemer the Holy-ghost is become our sanctifier the Angels are become our attendants the Scriptures are become our euidences the Sacraments are our seales the creatures are become our seruants our afflictions are our instructions This the Apostle teacheth the Church 1. Cor. 3 21 22 23. They are blessed that haue their sinnes pardoned and not imputed vnto them as the Prophet teacheth but God saith to euery beleeuer Thy sinnes are forgiuen thee They are blessed that heare his word and keepe it but the sheepe of Christ heare his voyce and follow him They are blessed that delight in the Law of the Lord and in his Law meditate day and might but the godly make it their counsellour to be aduised by it This vse that now we stand vpon is directly vrged by the Prophet Psal 84. where hauing made his complaint that hee could not haue accesse to the Church of God to make profession of his faith and to profite in Religion hee breaketh out into this passionate exclamation being touched with an inward feeling of the want of those holy assemblies Psal 84 4 5. O Lord of hoasts how amiable are thy tabernacles thereupon concludeth the point which wee haue stood vpon Blessed are they that dwell in thine house they will euer praise thee blessed is the man whose strength is in thee and in whose heart are thy wayes Howsoeuer the vngodly that sauour nothing but of the earth want spirituall eyes to behold the beauty of the Church and account it no part of their happinesse to liue within the compasse and bosome of it yet the children of God haue taken nothing so neere to heart as when they haue bene driuen from the place of his worship The Prophet is grieued that the sparrowes and swallowes had better accesse and freer recourse to the houses of men to build their nests to lay their young and to rest and repose themselues then he had to the Lords Tabernacle and therefore preferreth their condition before his owne We see how the Iewes wept and pittifully lamented by the riuers of Babylon and hung vp their instruments on the willowes saying Psal 137 1 2 3 How shall we sing the song of the Lord in a strange land If I forget thee O Ierusalem let my right hand forget to play If I doe not remember thee let my tongue cleaue to the roofe of my mouth yea if I preferre not Ierusalem to my chiefe ioy No doubt they might haue prayed to the Lord in Babylon and in banishment as well as in Iudea and at Ierusalem the Lord heareth in all places and willeth that men pray euery where lifting vp pure hands without wrath or doubting 1. Tim. 2.8 but they mourned because they could not visit the Temple of God in Ierusalem there to make publicke confession of their sinnes and of their faith toward God They therefore plainely testify that they haue no feeling either of the weakenesse of their faith or of the greatnesse of their offences that glory in their owne shame and say they beare as good a soule to God as they which resort so often to the Church and delight to heare the preaching of the word and that they can serue God as well at home as in the Church These are led by another spirit then Dauid was who if he were a man after Gods owne heart Psal 42 1 2 3. hauing such an earnest desire after the seruice and worship of God and saying As the Hart brayeth for the riuers of water so panteth my soule after thee O God my soule thirsteth for God euen for the liuing God when shall I come and appeare before the presence of God surely these must needs be guided by the spirit of the diuell who so openly scorne all Religion and are at defiance with God robbing God of his honour committing sacriledge in keeping their tongues from the publick praises of God entring themselues off from the mysticall body of Christ condemning and contemning the congregation of the faithfull giuing offence to others by euill example and despiâ—â—ng the ordinance of God who hath appointed commanded the assembly of his people to meet together to acknowledge their sinnes to confesse their faith to pray for things necessary to praise him for his blessings receiued to heare the word expounded and to receiue the Sacraments deliuered so that such as flye from these doe fly from God himselfe they fly from their owne saluation they seeke a worship by themselues and they imagine an heauen by themselues But let them take heed their worship proue not a false worship and their heauen a false heauen and a true hell Secondly we must all labour to bee members Vse 2 of the Church rather then of any other place in the world We see how carefull men are not onely to be in great societies towns but to be of them to haue the freedome of priuiledged places and incorporations Act. 22 28. Yea to obtaine it purchase it with a great summe of money because it hringeth worldly commodity How much more should wee endeauour to be members of the Church whereby we are made free men and haue interest in the blessings of God yea wee become free denizens of the Kingdome of heauen How doe men esteeme their freedome to be of earthly cities If wee be part of the Church wee haue accesse to the truth Now if wee shall know the truth the truth shall make vs free Iohn 8 32 36. If we be belonging to the Church we haue our interest in Christ now if that Sonne shall make vs free then we shall be free indeed This made the Apostle say Phil. 3 20. Our conuersation is in heauen from whence we looke for a Sauiour If we become limbes of the Church of God wee haue the spirit that beares witnesse to our spirit that we are the sonnes of God now the Lord giueth his Spirit 2. Cor. 3 17 and where the Spirit of the Lord is there is liberty Such as are free of cities and incorporations haue diuerse priuiledges that others want obtaine many benefites that others want obtaine many dignities that others desire and haue their names enrolled among the free-men but how much greater is the preheminence of all those that are brought into the glorious liberty of the sonnes of God being made parts of the Church which is the freest citty vnder the heauens This city of our God hath the priuiledges of the communion of Saints of the forgiuenesse of sinnes of the resurrection of the body to eternall life and all such as belong vnto it haue their names registred and enrolled in the booke of life What shall it profite thee to obtaine an earthly freedome in earthly cities and to be the seruant of sinne the bondslaue of the diuel and to want the freedome of the sonnes and daughters of almighty
registred vp in the Monuments of the Church for euer as they that carry a marke of theyr iudgment to the tribunall seate of God aforehand If the loue of goodnesse if the wrath of God if the feare of damnation will not bridle them as Atheists respect none of these neyther desiring godlinesse nor beleeuing heauen nor fearing hell yet the perpetuall shame wherewith they and theyr posterities shall be branded should moue them Albeit sinfull wretches be highly magnified in the world yet all their honour and reputation shall bee turned into a blot It was of late yeares accounted a great dignity to be a Wolfie or a Gardiner or a Bonner but now their names are odious for pride and cruelty and they no better then wolues inuading and wasting the poore flock of Christ This the wise man speaketh Prou. chapt 10 verse 7. The memoriall of the iust shall be blessed but the name of the wicked shall rotte This doth God set forth by his Prophet Esay chapter 6◠verse 15. Yee shall cry for sorrow of heart and shall howle for vexation of minde and yee shall leaue your name as a curse vnto my chosen for the Lord God shall slay you and call his seruants by another name We see then that they are greatly deceiued that hope to be famous and to leaue a great name behind them by getting riches and raising vp their houses as the Psalmist speaketh They thinke their houses and habitations shall continue from generation to generation and call their Lands by their names yet they shall not continue in honour but perish like the bruite beast and be no more had in remembrance but to their dishonour Psalme 49 verses 11 12. This is it which Dauid saith in the ninth Psalme verse 5. Thou hast destroied the wicked thou hast put out their name for euer and euer A great name among the sonnes of men is not alwayes a good name and a great name gotten by euill meanes and open wickednes is a great punishment it is a tokē of the wrath of God vpon those that are well spokē of for vngodly deeds This hardneth thē in their sins holdeth then frō true repentance But whosoeuer are giuen vp to hardnes of hart hindred from bringing forth the fruites of repentance haue 2. heauy iudgments lying sore vpon thē howeuer they be as blinde men cannot see thē It is our duty to pray against such a name vnto God not to desire it to our destruction Let vs feare such a name as may make vs reprochful to GOD and to all good men Secondly seeing wee must take heed that howsoeuer the practice be in it selfe lawfull to lay out wicked men in their colours yet wee must not single out men commonly and ordinarily being oftentimes offensiue sometimes causelesse and alwayes dangerous When the Apostle reproched such false teachers among the Corinthians as denyed the resurrection and consequently raised the foundation of Religion for if there bee no resurrection then is Christ not risen and if Christ bee not risen then is the preaching of the Minister and the faith of the people vaine yet he doth not expresse the names of these seducers but sayth If it be preached that Christ is risen from the dead how say some among you that there is no resurrection of the dead 1. Corinth 15 12. And in another place when hee saw his person contemned as base and his Ministery reiected as fruitlesse hee answereth the slander but spareth the slanderer This I say 2. Cor. 10 10 11. that I may not seeme as it were to feare you with letters for the letters sayth he are sore and strong but his bodily presence is weake and his speech is of no value Let such one thinke this that such as wee are in word by letters when we are absent such will we be also indeed when we are present Thus doe other the Apostles Howsoeuer therefore the practice being wisely and discreetly vsed haue warrant from the seruants of God yet we are in doing of it to obserue these rules following First Rules to bee obserued in singling men out by name we must consider our places and callings wee haue not the same liberty granted vnto vs that the Prophets and Apostles had who receiued speciall reuelation from God against many of those which they vncased layde open to the Church and therefore pray to God to confound them to reward them according to their works We must not therfore make a generall rule of it but remember what Christ said to his disciples Luke 9 15. Ye know not of what spirit ye are They pretended the example of Elias but they wanted the spirit of Elias Secondly we must take heed that we mingle not our owne passions with it for then straight way we passe the boūds of measure and moderation It is not enough that our zeale be good but it must bee seasoned with such wisedome that the Spirit of God rule ouer all We must not be mooued with choler and rage with fury and indignation but keep vnder all our affections that they breake not into vnlawful courses Thirdly we must shew pitty and compassion of those that sinne of weaknes and infirmity we must pray to God for them 2 Tim 2.25 that he would poure out his mercy vpon them and to giue them repentance to acknowledge the truth and to come to amendment out of the snare of the diuell Wee must alwayes hope well of such as fall of frailty vntill God shew that he hath cut them off Fourthly it is lawfull to reproue by name when the necessity of the Church vrgeth it and challengeth it at our hands So that it is in great danger vtterly to be corrupted and ouerthrowne vnlesse false Teachers and seducers be bewrayed and manifestly discouered that al men may know them and take heed of them The safety of the Church is especially to be respected of vs and the truth of God must be most deere vnto vs. Lastly there is a warrant to single out such men when ther is no more hope of their conuersion and when they are once growne to open blasphemy Matth. 12 32. to speake euill of and to slander the doctrine that is according to godlynesse vpon hatred thereof and pretensed malice there is no more place for patience wee are no longer to deal with the spirit of meeknes When a man is so farre falne from all Religion to speake euill of the way of godlines and to despite the grace of God malice hath blinded him the diuell hath possessed him condemnation waiteth for him He beareth euident markes of Reprobation God sheweth that there is no hope of saluation in him He giueth knowledge to the Church at somtimes of some particular persons that are castawayes and haue the gate of saluation shut vp against them For otherwise to what purpose is the great and vnpardonable sin against the holy Ghost described in the word vnlesse
the sinne might be knowne and the men also knowne that do commit it And to what end doth the Apostle Iohn tell vs 1 Iohn 5 ver 16. There is a sinne to death and of seeing our brother sinne vnto death If then it may be seene it may be knowne And hence it is that when the Church saw Iulian the Apostata who had bin enlightned with the truth and bin zealous in the profession of it to despite God openly to lift vp himselfe against his word and to make a mocke of all religion they would haue no more to do with him they accounted him as a diuell and they prayed with one consent against him that God would confound and destroy him They did not pray vnto God for his conuersion and to giue him a new heart but because he could not repent being past amendment they called vpon God to hasten his condemnation that he might shew thereby what account he maketh of his most holie truth Last of all we ought to haue a care to bee Vse 3 helpfull and profitable to the Church and to be zealous in the seruice of God that thereby to the comfort of our selues and our posterity we may carry a sweet remembrance a blessed report in the Church for euer The loue of Mary in annointing Christ with the precious oyle which she powred on his head is promised by Christ to bee remembred for euer in what place of the worlde soeuer the Gospel shold be published Verily I say vnto you whersoeuer this Gospel shal bee preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her Matth. 26 13. The praise of Iehoiada is recorded in Scripture he dyed an old man and full of dayes they buried him in the City of Dauid with the Kings because hee had done good in Israel and toward God his house 2 Chr. 14 16. This serueth to reprooue such as care not at all what men thinke or speak of them and regard not what name they haue good or bad what report is giuen of them honorable or dishonorable sweet or rotten so they may preuayle in their purposes Cicer. of fâ—ic l 1. and bring to effect their diuellish deuices An heathen man could say It is the part of a retchlesse and dissolute man to neglect what a man sayth of him Salomon teacheth vs that a good name is more to bee desired then great riches and a louing fauour more then siluer and gold Pro. 22 1 Eccles 7 3 This is not attained by flattery or falshood but by godlinesse and righteousnesse by humility and an vpright conscience Riches are fraile and transitory subiect to vanity and corruption but a good name and louing fauour remaine for euer So the Prophet describing the blessednes of the man that feareth the Lord and delighteth in his commandements sayth that he shal neuer be moued but the righteous shal bee had in perpetual remembrance Ps 112.6 A good name is better then a great name And albeit the godly be despised in the world yet God will aduance theyr estimation giue theÌ„ a sweet sauour among all good men True it is sinfull men are magnified of sinners for euen the sinners loue those that loue them Luke 6 32. to receyue the like of them againe yet they shall bee made abhominable vnto the Saints and their name shall bee cursed and as much loathed as the filthy fauour of his carkasse that lyeth rotting in the graue So then seeing shame shall be as an vnseparable companion of wickednesse and no man can separate those things which God hath ioyned together on the other side heere is comfort to the godly that GOD will vndertake the protection of their names so that no creature shall bee able to rob them of it but as he preserueth them to saluation so he will maintayne their credit and estimation Wee see this in many the deare seruants of God who albeit they haue had their names for a time diminished impayred yet they haue beene restored and recouered The name of Naboth was greatly blemished with the slanderous imputation of treason and blasphemy but that momentary shame is swallowed vp and recompensed with euerlasting honour throughout all generations 1 King 21.10 The like wee might say of Cranmer Ridley Latimer Hooper Bradford Philpot and many other the deare seruants of God that gaue their liues for the truth howsoeuer they were condemned for heretikes yet they are renowned for Saints and shall be so acknowledged to the end of the world 16 Againe the Lord spake vnto Moses saying 17 Vexe the Midianites and smite them 18 For they trouble you with their wiles wherewith they haue beguiled you as concerning Peor and as concerning their sister Cosbi the daughter of a Prince of Midian which was slaine in the day of the plague because of Peor We haue hitherto in this chapter handled the transgression of the Israelites and the reconciliation of God Now remayneth the decree and determination of God against the Midianites For after that God had chastened his owne people and iudgement hath begun to breake out against the house of God hee riseth vp in wrath and indignation as a iust Iudge against his enemies Heerein we are to marke two things First the commandement Secondly the reasons or causes of the commandement The commandement and charge directed vnto Moses in this Smite and slay the Midianites Thus doth wickednesse returne vpon the heads of the authors thereof These enemies being drawne into the league to take part with the Moabites had conspired against Israel soght to subdue them not by strength but by sensuality nor by force of warre but by lasciuiousnesse and wantonnesse of women Now the wheele is turned vpon themselues the stone is rolled vpon them that first stirred it and mischiefe falleth vpon the first contriuers Obiect But heere out of this commandement arise two questions fit to be mooued and worthy to be discussed First inasmuch as God euery where forbiddeth reuenging of our owne causes and quarrels why doth hee now permit and prouoke the people of Israel therunto as if they were not by nature prone enough to vengeance I answere Answ there is a double kinde of reuenge one priuate the other publicke Priuate reuenge is that which proceedeth from the priuate motion of our corrupt nature seeking to satisfie our owne malice with the hurt of others This is forbidden by our Sauiour Christ Mathew 5 44 commanding vs to loue our enemies and to ouercome euill with good Publique reuenge is that which is commanded and warranted by God being imposed vpon vs either mediatly by authority of the Magistrate or immediatly by the secret instinct of the Spirit This is allowed and lawfull as we saw before in Phinehas and others inasmuch as it proceedeth not from the corruption of nature but from the inspiration of God For God the iust reuenger of all wickednesse may vse the ministery of
diuels Fish in the sea that is all soules in Purgatory Moreouer as this course of interpretation turneth the Scripture into Allegories so it ouerturneth the rules of Interpretation Saint Augustine in his famous bookes of Christian Doctrine handleth at large the manner how to expound the Scripture and what wayes are to be taken to find out the true meaning therof De doct chri lib. 1. 2 3 Hieron in Esai cap. 19 Where he teacheth that seeing the loue of God and of our neighbour is the end of the whole Scripture that must be a false interpretation which doth not build vp in this loue that we must expound the darke places by the plaine the fewer by the greater number that the study of artes knowledge of the toongs is necessary that we must expound Scripture by Scripture that wee must distinguish betweene precepts precepts betweene those that are giuen to all and those that were particularly directed to certaine persons that we must diligently marke all circumstances what goeth before and what followeth after that we must pray vnto him that is the Author of the Scriptures who onely is able to reueale the meaning of his owne word These rules are diligently to be considered of al those that come to expound the Scriptures As for hidden and secret sences we know them not we acknowledge them not we beleeue them not but leaue them to those that seeke an hidden diuinity and a secret religion deuised in their owne braines which will not abide the tryall of the light And thus much touching the true vnderstanding of this diuision and of ouerthrowing the false interpretation thereof now let vs come to the Doctrines that arise out of the same Verse 16. Againe the Lord spake vnto Moses saying c. We heard before the heauy wrath of God that fell vpon the Israelites the heads of thē were hanged the rest of the people were plagued with a sore plague there died in one day foure and twenty thousand But did the Midianites escape the hand of God that were the enticers of them who offered theyr daughters that they should commit fornication with them No they did not escape God giueth Moses charge to draw the sword against them and to destroy them Heere then we are to obserue the order which God obserueth in punishing The Midianites sinned first but the Israelites are first punished The Israelites sinned after the Midianites but the Midianites are punished after them From this course of Gods iudgements Doctrine God doth first chasten his owne people wee learne this Doctrine that God first chasteneth his owne people Howsoeuer he will not suffer the vngodly to escape nor to goe away without punishment but executeth his iust iudgments against them yet he will begin with his owne Church lay the rod vpon them in the first place He could if it had pleased him haue punished these Midianites first as the principal authors of all this mischiefe but he beginneth in iustice with his Church which were drawne to idolatry and adultery by them Thus the Lord dealt with Moses and Aaron when the people murmured through want of water repented of their going out of Egypt and rebelling against God assembling themselues in tumultuous manner against the seruants of GOD that had led them in the wildernesse and carried them in safety as vpon Eagles wings These were the first and chiefe in the offence yet because Moses and Aaron beleeued not the Lord to sanctifie him in the presence of the children of Israel they were first punished and not suffered to bring the congregation into the land which hee had giuen them Num. 20 12. This wee see further confirmed vnto vs in the latter end of the booke of Iob he had indeed offended God and spoken vnaduisedly with his lippes but his three friends had offended much more grossely then he for the wrath of God was kindled against them because they had not spoken of him the thing that is right like his seruant Iob Iob 42 7. Neuerthelesse Iob is rebuked first albeit he were the party that had lesse offended First God findeth fault with Iob and secondly hee findeth fault with his companions The holy history teacheth vs that Iehoshaphat ioyned in affinity with Ahab and went into the battell with him True it is he sinned grieuously in helping the wicked and louing them that hated the Lord for the which he is reproued of the Prophet yet many good things were found in him and he was righteous in respect of Ahab 2. Chron. 19 1 notwithstanding the wrath of the Lord began first to fal vpon him and he had perished in the fight being compassed by his enemies vnlesse hee had cryed vnto the Lord to helpe him who moued them to depart from him 2 Chron. 18.31 This is it which the Prophet Ieremy declareth at large shewing the order of the Lords proceeding in punishing such as sinne against him first he will rayse vp the Caldeans to chastice his Church and then the Caldeans themselues shall not escape I will send and take to me all the families of the North and I will bring them against this Land against the inhabitants therof and this whole land shall bee desolate and an astonishment and these nations shall serue the King of Babel seuenty yeeres when the seuenty yeares are accomplished c. Ier. 25 9 11 12. This is it which the Prophet complaineth of in the Psalme These are the wicked yet prosper they alwayes and encrease in riches Certainely I haue cleansed my heart in vaine washed mine hands in innocency c. Psal 73 12 13. And if we consider eyther the state of the Church generally or the condition of the members of the Church particularly we may in all times and ages see the truth of this doctrine and conclude with the Apostle Peter The time is come that iudgment must begin with the house of God 1. Pet. 4 17. Reason 1 The reasons will further open vnto vs the certainty of this truth and serue to cleare the iustice of God in obseruing this order For first as hee that honoureth the Lord shall bee honoured so they that despise the Lord shall be despised 2. Sam. 2 30. But none more dishonour GOD then his seruants offending against him whose sinnes presse him downe as the sheaues do a cart They open the mouthes of the vngodly to speake euil of God and his trueth If then Gods owne people the lot of his inheritance doe despise him and cause his Name to be blasphemed if they neglect his honour and turne his mercies vnto security and his grace into wantonnesse and so with a proud heart and an high hand set themselues against it can he beare it and wil hee not be reuenged on such a nation as this 1. Sam. 12.14 Rom. 2 24. There can be no greater despite done vnto a man then when his owne children rise against him and offer all villany vnto him So
or not or another diuerse from it or whether any wise Athenian could precisely tell when and by what workman euery peece and parcell was patched and supplied vntill the old was wholly gone or when and at what time it ceased to bee that ship and became a new ship The Romane Religion is almost become like this shippe it hath bin patched and peeced at seuerall times by cunning workmen there is little or nothing remaining of the old ship wherein Peter fished I meane of that Church wherein they say Peter sate as Bishop one error succeeding another and one heresie making way for another vntill little faith truth is found among them Notwithstanding all the secret conueyances made in that Church it is not hard in very many particular points to shew the beginning proceeding and establishing of the same touching pardons and indulgences touching the Popes supremacy vsurped the Images of the Trinity and the beginning of Idoll worshippe touching the merit of workes forbidding of marriage The Masse one of the greatest Idols began not all at once but came to this height by degrees It were endlesse to name all that might be alledged and to shew how and by whom these points were resisted and the truth euermore defended Secondly this serueth to condemne the Vse 2 foolish practise of popish pilgrims who vndertake long and laborious iournies to Ierusalem and the land of Iudea or to this that Idoll and make it a meritorious worke to visite eyther the Sepulcher of our Lord or the Image of our Lady For albeit this Land haue bin heeretofore famous because the Law came from Sion and the word of the Lord from Ierusalem Eâ—â—y 2 3 and because Christ himselfe liued and preached and wrought many miracles there and it be oftentimes called The holy Land yet the presence of Christ infused no holines into it more then into any other place And all the Papists in the world shall neuer be able to prooue that it is more meritorious to goe to Ierusalem in a pilgrims weed then to go to Antioch or Ephesus or Constantinople or any other City in the East or West or that it is more acceptable to God or auaileable to the soule to trauaile thither then for the English to go to London or the French to Paris The house where the King resideth all the while he is there is an honourable house and there the Court lyeth but when the king is once remoued out of the house it is afterward neuer a whit the more honourable for the kings beeing there before so is it in this case albeit Christ in his life time and the daies of his flesh did many great works and wonders in it yet being ascended and the Christian religion also remoued there remaineth no more holines in that place then in any other and therefore it is great vanity and idolatry for any people to practise such impiety These are like to the Pilgrims among the Turkes Sarazens The turkish Pilgrims that go yearely with great shew of deuotion to Meccha to visite the Sepulcher of Mahomet and account it a work very meritorious The Cittie 's Gilgal and Beth-el were sometimes famous and renowned Cities yet true religioÌ„ being once remoued the Prophet chargeth the people not to come at them and to haue nothing to doe with them Hos 4 15. Hence it is that Christ saith Iohn 4 23. The true worshippers shall worship the Father in spirit and truth If then we may worship God with great benefit to our selues and as great glory to him in our owne Country I see no cause why we should resort to Ierusalem or go on pilgrimage to Rome or any other place forasmuch as we may lift vp pure hands euery where and be heard 1 Tim. 2 8. But thus these crafty workmen keepe the peoples heads busie with outward deuotions and shewes of holinesse that they may not espy their fraud and deceit in greater matters Lastly this teacheth all men how they may Vse 3 make themselues to bee of good name and their houses and habitations truely famous to wit by holinesse and true religion by faith repentance which are the ornaments of all Christians Thus shall the noble man make himselfe and his house truely noble If they worshippe God aright they shall haue true worship with God and man for he will honour them that honour him 1 Sam. chap. 2 verse 30 and without true religion the most noble blood is stayned and taynted and neuer restored since the treason and rebellion of Adam against God For that which maketh a man reprochfull or any place reprochfull is sinne and wickednesse which make our names rotte Prou 10 7. See then the difference betweene the iudgement of God and man Men do commonly magnifie Cities by the stately buildings goodly Monuments that are found in them but this is no true or well grounded fame the true praise and commendation of any City is the piety of the Citizens A well ordered Towne or City embracing zealously true religion The True praise commendation of a City and maintaining the worship of God in integrity drawing out the sword of iustice against vice and countenancing the faithfull in their godly courses is indeede a right famous and flourishing City Ierusalem the City of God and the praise of the world Psal 122 3 4 5. and 87 3 and 48 11 12 13 was neuer so famous for her buildings and stately Towers and outward magnificence as it was for the word and worship of God Wee see then heereby who they are that are the honor and ornament of Cities of Townes and of houses to wit such as honour God and are truely zealous and religious and likewise who are the shame and reproch the blot and blemish the dishonour and disgrace of them to wit such as are wicked and prophane Do we see a City or Towne or priuate house full of drunkards of blasphemers of light and lasciuious persons these are they that poure contempt vpon them and bring shame infamy vnto them Euery one therefore should be carefull to looke to their charges committed vnto them the Magistrate to gouerne the people the Minister to looke to the flock Ouer which the holy Ghost hath made him Ouerseer euery father and mother to haue an eye to their children and euery master and gouernor to looke to their seruants as their seuerall charges that their houses may not be houses of wickednes of riotousnes of deceit of cursing and euill speaking but rather the houses of God All men are ready to condemne the Ministers that are absent from their flockes and to call for residency at their hands but let these look also vpon themselues and consider the duties of their own callings Doubtlesse all Gouernors haue a certaine kinde of residency required at their hands All gouernors of houses haue a kinde of residency required at their hands and their presence is meete to be among them
thus regard the people and happy are the people that haue such magistrates The blessing of such as are ready to perish shall come vpon the heads of such magistrates and the loynes of the distressed shall call for and bring downe mercy vpon them theirs that thus doe shew mercy Let all that haue the calling of Iob and sit in the gate and in the place of iustice and iudgment bee like vnto him and let them not feare the faces of men but be bold in the cause of the poore or rather in the cause of God And let mee say to them as God doth to Ioshua Be strong and of a good courage be not afraid neyther be dismayed for the Lord your God is with you whithersoeuer you goe Iosh 1 9. Hence it is that the Scripture teacheth how such as are set ouer the people should be qualified and with what vertues they ought to be adorned Exod. 18 21 first they must be such as feare God this is the beginning and fountaine of all other graces where this is once rooted and grounded in the heart it is as a banke that keepeth out all euill and maketh them not to feare the faces of men wheresoeuer and in whomsoeuer it is not yet planted there is roome for a legion of all impieties to enter as Abraham sheweth Gen. 20 11 The feare of God is not in this place and they will slay me for my wiues sake Secondly they must bee men of truth wherein they resemble the God of truth the contrary will transforme them into the image of Satan who was a lyar from the beginning and the father thereof Ioh. 8.44 This should bee the end of all their hearing and determining this is the marke they ought to shoot at that truth may be brought to light which is sought to be couered and smothered in darknes Euery false sentence in iudgement is an open and publike lye and turneth the seate of iustice into a sinke of iniquity and ouerturneth the ordinance of God Thirdly they must be men hating couetousnesse for the desire of money is the root of all euill and a bribe blindeth the eyes of the wise and casteth dust or rather dung in their faces that they cannot iudge righteously betweene a man and his brother nor pronounce sentence without partiality But they ought to haue cleane hands and a pure heart that they may doe no vnrighteousnesse in iudgment forasmuch as they must not respect the person of the poore nor honour the person of the mighty Leuit. 19 15. Psal 82 3 4. 2 Chron 19 6.7 These things must be learned and practised of them Thirdly from this ground we may be assured Vse 3 that it is not in it selfe vnlawfull to goe to Law and to sue euen a brother if iust cause require if hee may bee accounted a brother that giueth iust cause of prosecuting the Law against him I say it is in it selfe lawfull because the best things may bee abused and corrupted and lawfull things may be peruerted if they be vsed vnlawfully To try our right is a right thing and to vse the Law is nothing else but to appeale to the magistrate and to appeale to the magistrate is to seeke helpe of God Obiect It will be obiected that Paul reproueth the Corinthians in that a brother goeth to Law with a brother 1 Cor. 6 6 and againe I speake it to your shame is it so that there is not a wise man among you no not one that shall bee able to iudge betweene his brethren Answ verse 5. I answere hee reproueth not the thing it selfe but the corrupt affection and practice of those that vsed or rather abused the Lawes whose sinne was hereby also aggrauated that they did it before the infidels who thereby tooke occasion to mocke at Christ and to contemne the Christian Religion to see the professors therof to bee giuen so eagerly to prosecute their profits that for euery toy and trifle yea for the wagging of a straw would trouble the courts and seates of iudgment This doth discouer a contentious spirit and a minde altogether giuen to cauil and contend a custome too common in many howbeit nothing beseeming the Christian Faith and holy Religion which they seeme to embrace Againe it argueth an heart set vpon reuenge which ought to bee farre from all the faithfull who ought rather to be ready to forgiue as they haue receiued forgiuenesse Obiection Secondly it may be obiected that Christ saith Math. 5 40. If any man will sue thee at the Law and take away thy coate let him haue thy cloake also Answ I answere as before hee onely condemneth the vsuall dealing of men where they go to Law and sue one another in splene and desire of reuenge for trifles and things of no value and besides he speaketh comparatiuely rather then we should seek a priuate reuenge we should be ready to suffer a new wrong and be furnished with patience as with armour of proofe not onely to be stripped of one garment but to endure the losse of other temporall goods To conclude therefore we must be assured that as it is lawfull to seeke helpe of the magistrate so it is lawfull to seeke the benefit of the Law prouided that we vse it lawfully 〈◊〉 the Law 〈◊〉 be vsed â—â—â—fully To this end we must know how the Law may bee vsed lawfully First wee must not vse it of pleasure or wantonnesse or of custome as the manner of many is who are neuer well but when they are in Law but we must vse it sparingly as we vse Physicke not as meat and drinke No man will vse Physicke euery day but he keepeth a better dyet It is meat and drinke to some to goe to Law and they are neuer quiet till they haue quenched their thirst by vndoing others and themselues Secondly it must be vsed vppon necessity when the case cannot otherwise be decided They say commonly a bad end is better then the Law If then wee may end our controuersies without troubling the magistrat we ought not to refuse that means Thirdly we must not propound to our selues as the end of our suites to be reuenged of our neighbour for then we shall neuer carry vpright hearts in that which we doe Fourthly wee must not goe to Law for trifles the matters must be of moment and importance for which we contend Fiftly our end must not be to vndoe one another but to obtaine our owne right Lastly we must not be giuen to strife and contention and in an humour seeke occasions to begin and breed quarrels 1 Cor. 3 3. Phil. 2.2 It must bee our wisedome to cut off occasions from them that seeke after them and to stope the flood-gates where the waters seeke their passage For when contention is once raised it is not easily stopped and therefore ere it bee begunne let vs preuent it Lastly from hence all persons haue direction Vse 4 what to do that liue vnder the gouernment of
and such as haue married a widow But the Apostle telleth the Corinthians that hee had power to leade about a wife being a sister as well as the brethren of the Lord and Cephas 1 Cor. 9 5. And he speaketh generally To auoide fornication let euery man haue his owne wife and let euery woman haue her owne husband 1 Cor. 7 2. Againe declaring and prescribing what persons should be chosen to that office he saith A Bishop must be the husband of one wife 1 Tim. 3 2 4. Titus 1 6 one that can rule his owne house hauing children vnder obedience with all honesty Thomas Aquinas confesseth Secunda Secundae quaest 88. artic 11. that it is not essentially annexed to holy Orders that men should containe liue a single life that enter into the Ministery but by the Decree of the Church onely With him agreeth Cardinall Bellarmine Bel. de cleri lib. 1. cap. 8. who sheweth that there is no prohibition of almighty God found eyther in the old or new Testament he might haue said infinite examples are found to the contrary Adam was maried in the time of his innocency The lawfulnesse of Ministers mariage and liued in the Garden a maried man Noah a Preacher of righteousnesse was maried the Patriarks were maried the Priests the high Priest himselfe was maried the Prophets and the sonnes of the Prophets were maried and many Deacons Ministers and Bishops after Christs time liued married It were easie to produce infinite examples but I will content my selfe with one very renowned remarkable touching Synesius who when they of Ptolemais would needs haue him to be theyr Bishop which he little desired he acquainted them with his present condition and his future resolution saying God the Law and the sacred hand of Theophilus hath giuen vnto mee a wife I therefore tell all men afore hand and testifie vnto all Synesius ad fratrem pag 62 lib. epistol that I will not suffer my selfe to be altogether estranged from her neither will I liue with her secretly as an adulterer for the one is no way godly and the other no way lawfull but I will pray vnto God that many good and happy children may be borne vnto me Neither will I haue him that is to be chiefe in ordaining me to bee ignorant heereof Nay it may be truely auouched and auerred that generally there neuer preuailed any restraint of all Cleargy men in all places from marying and accompanying with theyr wiues which they maried while they were lay-men and the greatest part of the Christian world hath euer from the beginning to this day enioyed that liberty Howbeit almost 400 years after Christ Syricius Bishop of Rome sought to impeach it and commanded that no such thing should be permitted Innocentius the first insisted in the steps of his Predecessour so that in some places the lawfull society and accompanying of Cleargymen with theyr wiues began to be restrayned Afterward whē Hildebrand climed vp into the papall chayre he published a Decree to forbid them to marry whereupon great confusions tumults and hurlyburlyes followed in the Church for they were so enraged against him that they cryed out he was an heretike and a man damnable erring in his iudgement who forgat the speech of our Lord All men receiue not this saying saue they to whom it is giuen againe Let him that can receiue it receiue it Matth. 19 11 12. Likewise the Apostle Let him that cannot containe marry for it is better to marry then to burne 1 Cor. 7 9. and thereupon they openly protested against him that if he proceeded to vrge against them the execution of his Decree they were resolued rather to forsake the Ministery then theyr mariage But to leaue this The mariage of such as vowed the contrary is not voide let vs speake of such as haue vowed single life and see what hath bin the iudgment of the Church touching such vowes I propound this as a ruled case set it downe as a certaine truth that the marriages euen of such as haue vowed the contrary are not voyd and of none effect as the Iesuites teach To this purpose Cyprian saith well lib. 1. epist 11. Si perseuerare nolunt aut non possunt melius est nubant quà m in ignem delictis suis cadant that is If they will not or cannot perseuere it is better that they should marry then by their sinnes they should fall into the fire Neyther can this be vnderstood of virgins that are yet to resolue and are free as Bellarmine would decline the force of the testimony De Monach. lib. 2. cap. 34. for Cyprian speaketh of such as haue already dedicated themselues to God telleth them that they were better to marry then to burne To him accordeth Austine in his Epistle to Bonifacius who had vowed a monasticall and single life and yet afterward did marry for he telleth him that being thus hindered and entangled he could not freely exhort him to that former kinde of retired life which he had vowed because of his wife His words are these Thy wife hindreth mee that I cannot exhort thee to this kinde of life without whose consent it is not lawfull for thee to containe therefore he thought not his marriage to be void or no marriage at all or that hee might lawfully forsake his wife Epist 47. much lesse that he oght The like we might easily shew out of Ierome and out of Epiphanius haeres 61 who maketh it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. an euill thing and such as God will iudge and punish not to performe the vow once made to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a thing which casteth men into condemnation of hell fire and plungeth them into euerlasting destruction therefore he defendeth that it is better to descend to that state of life which is lawfull and honourable with one fault of breaking a vow passed to the contrary and with teares of repentance to wash away that one fault of inconstancy and so to be saued rather then to liue in sinne continually and so to perish euerlastingly And not onely these fathers but the schoolemen generally resolue Aquinas excepted that the Pope may dispense with a Presbyter Deacon or Subdeacon to marry though he haue solemnly vowed the contrary by entring into holy orders because the duty and bond of contayning is not essentially annexed vnto orders and that it is onely a canon and constitution of the Church And the generall opinion of them is that though single life cannot be separated from the profession of a Monke yet he that is a Monke may bee freed from that profession the which he hath made and so cease to be a Monke Neyther is this the opinion of the schooles onely but the practice of the Popes hath concurred with the same who haue oftentimes dispensed with such vowes and giuen them free liberty to marry and to forsake their
owne sins against the fruite of your owne bodies but turne ro God betimes that he may turne vnto you He is faithfull in his word Whatsoeuer he hath threatned it is surer then the heauens it must certainly come to passe If you prouoke him by your sins he wil prouoke you to your faces with his iudgements vnto the vtter confusion of your selues of your posterity after you for euer Vse 3 Lastly this doctrine also belongeth to children putteth them in mind of sundry duties to be performed by them which may bee reduced to these branches First they must not imitate their fathers sins secondly they must pray to God not to remember their fathers iniquities thirdly they must be careful to look to their children that they leade an holy sanctified life that so they may call in Gods iudgements which otherwise hee might iustly bring on them Touching the first they must not follow their fathers in that which is euill The first duty of children All inferiors are ready to walke in the steps of their superiors and for the most part thinke themselues discharged from all crime or punishment if they be like to them no other then they haue bin before them The prophet requireth this duty of the people Psal 78 8. The Apostle willeth the church to follow him so far as he followed Christ 1 Cor. 11 1. So is it required of children to follow their fathers but no farther then they followe the trueth This many among the Turks and Infidels may pleade for themselues and alledge that they worship God as their forefathers did for many generations The 2. duty of children yet this shal not serue their turnes The 2. duty is to pray to God not to remember the iniquities of their forefathers as iustly he might do to the confusion of their posterity For why doth he not leaue them to walke in their waies but that he is mercifull Hence it is that the Lord saith Esay 65 6 7. Behold it is written before me I will recompence euen recompence into their bosome your iniquities Ioh. Wigaâ—di explic in Esay the iniquities of your fathers togither c. God punisheth the sinnes of the fathers in their posterity and thereore do punishments fall vppon the posterity by reason of the sins of the ancestors This doth Daniel in his prayer acknowledge Let thine anger and thy fury be turned away from thy City Ierusalem thy holy mountaine because for our sinnes and for the iniquities of our fathers c. chap. 9 16 and therefore in the confession of sinnes that hee made before verse 8. he sayth O Lord to vs belongeth confusion of face to our Kings to our Princes and to our Princes and to our Fathers because wee haue sinned against thee So Ezra 9 7. Neh. 9 34. Ier. 32 18. Lam. 5 7. Exod. 20 5. When diuers generations continue in one sinne successiuely the Lord vseth ordinarily to punish the latter more seuerely then the former that thereby the sons might be prouoked to feare to do the like when they see the sins of their fathers Ezek 18 14 and the longer his patience is abused the greater sin is committed The 3. dutie of children the greater vengeance is deserued Thirdly all children must be carefull of their posterity and leade an vnblameable sanctified life that so God may giue them the grace of his Spirit not leaue them to themselues to walke in the euil wayes of their fathers that haue gone before them 16 And they came neere vnto him and saide We will build sheepfolds here for our Cattle Cities for our little ones 17 But we our selues wil go ready armed before the children of Israel c. 18 We will not returne vnto our houses c. 19 For we will not inherit with them on yonder side Iordan or forward because our inheritance is fallen to vs on this side c. The Tribes being reproued do answer for themselues expounding their meaning or at lest propounding equal conditions that they will go vp armed before their brethren and that they will not returne till all their bretheren were possessed of their inheritance that they wold claime no inheritance beyond Iordan but rest in that already purchased The Israelites would haue bin much weakened if these had staid behind Therfore they do here promise that they wil go formost of all Wee saw before that it is God only that giueth the victory yet we see the meanes are not neglected Howsoeuer therefore wee ought not to put our trust confidence in the meanes yet wee must carefully vse the same that so wee may be able to performe those things which the law of God and our calling require of vs. Againe in their disclaiming inheritance beyond Iordan we learne that euery one should be contented with that estate that God hath allotted vnto him whatsoeuer it be Moreouer we see how these two Tribes offer themselues to be companions with their brethren in passing ouer Iordan and in conquering the land Doctrine We must haue a fellow feeling of others miseries in taking such part as they did This teacheth That it is the duty of all Gods Children to haue a fellow-feeling and compassion of the miseries afflictions of their brethren 2 Sam. 11 11. Heb. 13 3. 1 Cor. 12 26. Rom. 12.15 When Abraham heard that Lot was taken prisoner he armed his seruants sought to recouer him out of the handes of the enemies Gen. 14 14. Moses also chose to suffer aduersity with the people of God to leaue all his preferment in Pharaohs Court Heb. 11 he would not enioy the pleasures of sin when the church endured the misery of aduersity Reason 1 The grounds follow First wee ought to haue brotherly loue in vs not onely loue but brotherly loue this wil worke in vs a pittifull heart toward those that are afflicted The Apostle Iohn professeth himselfe a coÌ„panion with the Church in tribulation in the kingdom and patience of Christ he was greeued for their greef the bowels of compassion were mooued in him for their afflictions Re. 1 9. And the writer to the Hebrews saith Let brotherly loue continue Heb. 13 1. Secondly this dutie performed leaueth a blessing behind it God hath rewarded it for therby some haue entertained Angels vnawares Heb. 13 2 and he will reward it alwaies Thirdly Christ accounteth this as done to himselfe when his children are refreshed he is refreshed when they are cloathed or fed or visited or comforted he is cloathed fed and visited comforted Math. 25 35. Fourthly we are members one of another as we are ioyned vnto Christ as members to the head are mystically made one with him so all the faithfull are fellow-members of the same body In the members of the body if a thorn run into the foot the head stoopeth to it the eies look vpon it the fingers pull it out the eare wil heare
or are in our mindes as when they are releeued and helped out of theyr misery For as we remember God when we serue him so we remember the needy when we succour them It is noted of Saul and al Israel that they went to releeue Iabesh Gilead when it was beleagred by Nahash the Ammonite who would make a couenant with them vpon no other condition but that he might thrust out all their right eyes and lay it for a reproch vpon all Israel 1 Sam. 11 1 2. So did Dauid and his men goe to releeue Keilah spoyled and oppressed by the Philistims chap. 23 5. The booke of the Iudges is full of this argument they thought it theyr duty to releeue the enthralled estate poore condition of the Church lying vnder the hard yoke and heauy seruitude of the Moabites the Canaanites the Midianites the Ammonites the Philistims and sundry others So that all Gods seruants although themselues were free from trouble yet must they put too theyr hands and set too theyr shoulders and employ all theyr strength as farre as God enableth them to deliuer the Church from trouble and to procure the present benefite and good estate thereof Wee shewed before in this chapter that we must haue some compassion and a fellow-feeling of the miseries and afflictions of Gods people this doctrine goeth farther and pierceth deeper and teacheth that we must put foorth our selues to maintaine the publike cause of the afflicted church and procure the peace thereof Reason 1 And so much the rather wee ought to doe this because of the wicked mindes and wretched endes that the vngodly set before theyr eyes For what is it I pray you that the enemy the common aduersary and oppressour of the Church looketh after and layeth before him Is it the persons of them that they seeke to spoyle or is it to take away theyr goods and substance from them or any other thing that might bee deare vnto them in earthly things All these indeed are sought after but are these the chiefe marke and scope that they ayme after or would these taken away coÌ„tent them No no they shoote at a farther thing to deface the seruice and worshippe of God and to blaspheme his glorious Name being themselues the children of darknes and not able to beare the light of the truth they oppose themselues against the same The Citties and Altars of our GOD ought to bee of greatest account and in highest price more deare to vs then thousands of gold and siluer for which we must be content to leaue father and mother wife and children that we may with freedome of conscience enioy professe the truth This meditation was it that moued Ioab when he went out with a strong hand saw the enemies gathered together to roote out the Church out of the Land and the truth out of the Church to fight against them 2. Sam. 10 12. Be of good courage and let vs play the men for our people and for the Cities of our God and the Lord doe that which seemeth him good wheâ—e hee sheweth that the chiefe motiue to waxe strong and valiant in battell was to maintaine the Cities and seruice of God Secoâ—â—â—y this hath promise of a great blessing Reason 2 and a good yssue it is no vaine or fruitelesse thing whereunto we are moued Many men are discomfited and quite out of heart because they see no blessing annexed But howsoeuer the persecuter and oppressor for a time preuayleth and entreth into the houses and habitations of God yet theyr destruction sleepeth not God hath reserued them as the chaffe before the winde and as the stubble before the fire Resting therefore on the gracious promises of God and knowing that Heauen and earth shall perish Math. 5 17. but no one iote shal passe or faile from his word beeing assured that the couenant that he hath made is surer then the couenant of the day and the night of the Sun and of the Moone wee must arme our selues with this assured perswasion that the destruction of the enemy is determined as Esay 16 3 4. speaking to Moab he saith Take counsell execute iudgement c then he addeth the reason for the extortioner is at an ende the spoiler ceaseth the oppressours are consumed out of the Land Esay 16 3 4. Wherefore albeit the enemies of God and his people seeme long to florish to glory in theyr wickednesse and to insult ouer the godly that are vnder the crosse yet they shall not escape the wrath and vengeance of God so that none should be ashamed to thrust theÌ„selues into danger to maintaine the common cause of the Church The vses follow First this putteth vs in Vse 1 minde of the estate of the faithfull which oftentimes endure more trouble in this world both inwardly outwardly then any other as were easie to be shewed and proued by the examples of Abraham Isaac Iacob Ioseph Iob Ieremy Dauid and Christ himselfe the perfect patterne of suffering affliction It was no otherwise with his Apostles also and experience teacheth vs that the church in this world fareth no better as it complaineth Lamen 1 12. Is it nothing to you all yee that passe by Behold and see if there bee any sorrow like vnto my sorrow which is done vnto me wherwith the Lord hath afflicted me in the day of his anger Thus it pleaseth the Lord to weane them from the loue of the world because he loueth them would haue them long after heauen and heauenly things We are oftentimes so peruerse and vntoward that we must be put into the fire that we may be refined and reformed and must endure many greeuous corrections that we may bee framed to delight in spirituall things Besides Satan and his instruments do hate vs and labour continually to seeke our destruction and therefore let vs neuer promise to our selues worldly peace and prosperity neyther be offended at the great afflictions which we heare to come vpon the godly but rather prepare our selues to looke for one trouble to come vpon the necke of another whiles we liue vpon the earth Vse 2 Secondly conclude from hence the fearefull wofull miserable estate of the church when all the friends and comforters of it are gone when they that should be the shield and shelter of it do flye backe and dare not shew theyr faces as often it falleth out then onely faith for the present and hope for the time to come must hold vp our heads that we sinke not into the bottome of despayre This is it which the Prophet saith I looked and there was none to helpe and I wondred that there was none to vphold therefore mine owne arme brought saluation to me c. And I will tread downe the people in mine anger and make them drunke in my fury c. Esay 63 5 6. When Haman the aduersary of the Iewes whose malice was hereditary vnto him and deriued from his fathers had plotted the ruine
I answere Answ the Lord hath giuen them other bookes to reade when he sayth Search the Scriptures Ioh. 5 39 hereby they shall be led into all truth and be sure to be preserued from errour and euill But as cunning and crafty theeues when they meete with a poore simple foole or a little child doe take theyr treasure or money from them â—nd giue them babies and pictures to play withal to keepe them quiet from crying or complayning so doe the Popish sort deale with Gods people they take from them the rich treasure of the holy Scriptures whereby all theyr iugling and deceit would be discerned and giue them puppets and images to be their play-fellowes which are the doctrine of vanity Ierem. 10 15. Zacharie 10 2 and they are teachers of lyes Habakkuk 2 18. Neyther let them reply that the Prophets condemne the images of false gods and that they make the images of the true God For wee shewed before that this cannot serue their turne forasmuch as the commandement forbiddeth the images of the true GOD Deuteron 4 12.15 Acts 17 29. Againe they obiect Obiect that they doe not worship the images themselues but so farre as they haue relation to the Saints whereof they are images I answere Answer the Israelites so often reproued for worshipping of images did withall professe that they worshipped not the idols themselues of wood or stone but God in them as in making the golden calfe they had a respect to GOD who brought them out of Egypt Exodus 32 3 4. And the mother of Micah witnesseth that shee had dedicated the siluer vnto the Lord to make a grauen and molten image Iudges 17 3. So Ieroboam hauing made the golden calues sayth Behold O Israel thy gods which brought thee out of the land of Egypt 1 Kings 12 28 for hee meaneth the image and similitude which representeth the true God Hos 2 26. And not onely the Israelites who could not be so sottish as to beleeue that the calues which themselues had made and had lately made had freed their fore-fathers out of captiuity but the Gentiles themselues excused their idolatry in this maner as Austine witnesseth I doe not serue and adore that stone which I see but I serue him whom I doe not see And who is that a certaine diuine power which is inuisible which hath the charge ouer that image August in Psalm 9 6. As for other obiections drawne from the Cherubims and the brasen serpent wee haue spoken of them sufficiently before chapt 21. Lastly wee haue from hence occasion offered Vse 3 vnto vs to laud and magnifie the Name of God that hath freed vs from the darknes of idolatry and the danger of Idolaters except wee will runne into the same againe He hath placed vs where wee haue the Gospel like the Israelites in Goshen and hath opened our eyes to see those follies Let vs not with vnthankfull hearts desire to returne againe into this seruitude The Lord hath chosen to dwell among vs and hath planted his Church in our kingdom let vs labour to approue our obedience in his sight lest hee take the light of the truth from vs and bestow it vpon a people that wil bring forth the fruits thereof So long as the true worship of God continueth among vs our countrey shall be famous and renowned On the other side all places lose their honour and dignity when once they are defiled with sinne and consecrated to idolatry Gilgal was famous many wayes for many memorable things that happened there yet through idolatry there practised it became so infamous that the people of Iuda are forbidden to resort thither The like might be said of Beth-el which in former times was the house of God but was afterward for the same cause turned into Beth-auen an house of vanity Hos 4. Ierem. 7 12. Psalme 78 60. What shall wee then say of the Popish pilgrimages to Rome or to the holy land but taxe them of ignorance and superstition For be it that these places retayned theyr ancient dignity and maintayned the Religion of God in his purity yet should there bee no reason to go thither to worship forasmuch as all difference of places is taken away Ioh. 4 23. Ierome trauayled himselfe to the holy land and liued there and yet he sayth It is no commendation to haue seene Ierusalem but to haue liued well at Ierusalem this is praise worthy And Bernard after him Wee must not seeke after the earthly but the heauenly Ierusalem not by pilgrimage on foot but by bettering our affections Epist 319. ad Lelbert Abbat And if God require not of vs to resort to such places though they enteâ—â—ayned the truth then doubtlesse much lesse to trauayle so farre vnto them being now degenerate wholly dedicated and deuoted to Antichristianity and idolatry in which respect they are now become reprochfull hatefull and infamous to God al goodmen For we are not to esteeme them as they were but we must take them as they are that is full of superstition and consequently dangerous to come at them But if yee will not driue out the inhabitants of the land from before you it shall come to passe c shall be prickes in your eyes c. In these words we see the threatning which God denounceth against the carelesnesse and negligence of this people in the execution of that commandement of God The Lord will doe vnto them as hee had thought to doe vnto theyr enemies From hence wee learne that coldnesse and caresnesse in the seruice of God is a great and greeuous sinne Want of zeale in the cause of God Want of zeal in Gods cause is a grieuous sinne to be newters or indifferent men not caring or regarding which end go forward is a foule and fearefull sinne before him Iudges 1 21 27 29 31 33 2 2 3. 1 Kings 18 21 and 2 Kings 17 33. Gal. 3 1. Reuel 2 4 3 15 16. Gal. 5 7 Such are the greatest number of our professours Some would reconcile the Papists and vs that is light and darknesse Christ and Belial the Temple of God and idols Some serue theyr turnes by theyr profession so long as they may gaine and grow in credit vnder it Some professe religion as they professe the Lawes of the kingdome to wit as a ciuill thing and matter of good policy to keepe the people in subiection and obedience being ready to change as the time and state changeth Some hate them that are faithfull and forward so much that they can abide no zeale in religion nor in obedience that terme them madde fooles and giddy headed spirits which desire to feare God and to walke according to his word O miserable persons that which GOD hateth is commended and that which hee commandeth is reuiled and euill spoken of The grounds It is as naturall to a man Reason 1 to sinne as it is to draw the aire as experience teacheth in all subiect to humane infirmity
blood Do not our Gentry for the most part think it their glory to haue their hands embrewed in the blood of innocents What conscience is made of fighting quarrelling for point of pretended honour but in truth for assured dishonour and disgrace vnto them to their names and to their posterity for let thē set what varnish soeuer they please vpon their combates they shall carry the marke of an horrible sinne to their graue God grant it bee not to hell and the place of perpetuall torment and if euer GOD open their eyes they will weepe day and night for it and bee humbled for it all the dayes of their liues Secondly Vse 2 it is the duty of Magistrates especially and of all men generally in their places to make diligent search enquiry when blood is shed by whom the blood hath beene shedde and if the murtherer bee not found they shold craue pardon at the hands of God And touching the Magistrates and others I would commend to them the consideration of two things first that they be carefull that no man dye innocently that they put no man to death without cause Ier. 25 14. of which we shall speake afterward in the end of this chapter Secondly when murther is committed all men must do their endeuour to the vtmost of their power and meanes to detect the authors of that bloody acte Hence it is that God requireth that when a body is found slaine vpon the ground in the Land which he had giuen the Israelites to possesse and it is not knowne who killed him then the Elders and Iudges shall come forth to the dead body and wash their hands ouer a Bullocke whose head was striken off and protest and say Our hands haue not shed this blood neither haue our eyes seene it O Lord bee mercifull to thy people Israel whom thou hast purchased and lay not the guiltlesse blood vpon them and the man-slaughter shall be forgiuen them Deut. 21 7 8 9. Where we see that the killing of one man is a defiling of the whole country and what care the Lord hath of the life of euery man For murther is so hated of God that albeit the dooer thereof be vnknowne yet hee would haue a solemne cleansing and cleering thereof to be made And see what God requireth at the hands of the Magistrates and ministers of iustice It is not enough for them to protest that they haue not committed or supported or fauoured any euill when causes and complaints haue beene brought before them but they must search carefully and enquire diligently of disorders albeit no man sollicite or seeke vnto them yet themselues must be watchfull in their places Howbeit this duty is oftentimes ill obserued and slenderly practised For how many are there that thinke themselues fully discharged and flatter themselues with a fond imagination that they are greatly to be commended when they patiently giue men the hearing and make countenance to helpe them But God is not contented with this he will take an account of them of a farther duty and will not take it for a sufficient discharge to bee able to say though it be truly There was no information giuen no man made any complaint If then Magistrates that haue the sword of iustice put into their hands to cut off euill doers from the City of God shall suffer any wickednesse to lurke in any Citty or corner they themselues are guilty thereof and it is as much in Gods sight as if they had giuen theyr consent to the practising of it These are they that must after a sort answer for the whole body of the people if euill doers be suffered to nustle vnder them through their negligence Vse 3 Lastly it is the duty of euery one to beware of all occasions and allurements that may draw vs to this bloody sinne For as there is a murther of the hand so there is a murther of the tongue which is therefore in holy Scripture resembled vnto a Razor to a sword to coales to arrowes to poyson to fire all which kill and are the instruments of death and likewise there is a murther of the heart of which the Apostle Iohn sayeth Whosoeuer hateth his brother is a murtherer and yee know that no murtherer hath eternall life abiding in him Iohn 3 15. So then we are guilty of this sinne euen by anger and malice in the heart onely and shall haue our portion in the Lake that burneth with fire and brimstone If any man haue not a feeling of this in his heart hee is more then dead and if he labour not to repent of it it argueth him to be past all grace and so out of the number of those which shall see God to their comfort For albeit such haue the shape and forme of men yet they haue the hearts of the very beasts If they had the right vse of reason in them and the gouernment of theyr corrupt appetites and affections it could not be but that they would haue a care of the life of their brethren and which is more of theyr owne liues also So then euery man should examine himself and try his owne heart how farre he hath bin guilty of this sinne of murther in euery kinde and branch thereof that so wee may humble our selues Albeit it bee but the anger of the heart yet it is murther in the sight of God is therefore as well to be repented of as the outward acte of murther it selfe To this wee may ioyne the sinne of enuy when men so repine at the good of others that they cannot bee quiet or contented because they want that which others haue and haue not so great a portion as they for this also we should humble our selues and labour continually against it To conclude we see also what crueltie and hard-dealing is oftentimes vsed against poore labouring men that get their liuing by the sweate of their browes and yet many thinke they may vse them as they list eyther with turning of them off with an halfe-peny for a peny or else in exchanging other things for their worke which haply are not worth halfe the money or in keeping backe their wages for weekes moneths or yeares which Saint Iames speaketh of Chapter 5 verse 4. Behold the hyre of the Labourers cryeth and the cryes of them are entred into the eares of the Lord of Sabbath Let vs labour by all meanes to keepe our selues free from bloud and not onely from the outward acte it selfe but from the inward thoughts of the heart as enuy hatred and malice as also from the slaughter of the tongue by cruell and cursed speeches Such a murtherer was Shemei when hee railed vpon Dauid True it is hee charged him to be a murtherer but the murther might iustly and fully bee discharged vpon himselfe for he was the man of blood and a sonne of Belial 2 Sam. 16 7 8. Indeed if a man haue an iniury done vnto him it is lawfull for him
their enemies We do oftentimes feare enemies and inuasion by enimies but wee feare not that which bringeth in the enemies and openeth them a free passage to spoile and destroy without compassion to wit sinne So long as wee walke with our God and are reconciled vnto him we are vnder Gods protection and hee is a Buckler round about vs 〈◊〉 3 3. we are in league with the stones of the streete and the beasts of the field For if God he on our side who shall be against vs Rom. 8 31. If then the Ministery of the word be as a brazen wall and the Ministers thereof stand in the breach betweene the liuing the dead to turne away the wrath of GOD when his iudgements runne through the Land Nu. 16 47 48 Psal 106 23 there is great cause to bee humbled when God pulleth from the Church and Commonwealth so great posts and pillars that helpe to hold them vp Againe it is a signe of Gods wrath heauie Reason 2 displeasure and a fore-runner of a farther iudgement When God tooke away the good and godly King Iosiah a nursing father of the Church that reformed religion in his young and tender yeres sought vnto the Lord 2 Kings 21 19 hūmbled himselfe before him and wept when hee heard the threatnings denounced against the land he spared not Ierusalem and the inhabitants thereof long after If there be a good Pastor in the church if a good Prince in the land if a good Magistrate in town or city if a good Master in a family and God take him away ther is cause to lift vp our voice by mourning weeping and great lamentation this being a token of Gods displeasure a sign of taking his former mercies from vs so that the seeing and feeling of Gods wrath in bereauing vs of such as might do good along time publikely or priuately ought to be no smal greefe to vs. The prophet teacheth that when God hath any vengeance ready to be poured vpon a people hee taketh away the righteous from the plague as he did Lot out of Sodome saying The righteous perisheth Esay 57 1. and no man considereth it in heart and merciful men are taken away from the euill to come Therefore when God taketh excellent and principall members from the rest of the body it is as a threatning alwaies to those that are left behind and an euident testimonie to them that they are vnworthy of their company and presence as the Apostle declareth That the world was not woorthy of those faithfull men that shined as lights in the midst of a froward crooked generation Heb. 11 38. So then it is a right mourning and wel ordered greefe when we lament the taking away of good men endued with the graces of the Spirit which haue liued in the feare of God and done notable seruice in the Church or Commonwealth Let vs apply this point to our instruction Vse 1 edification First it serueth to condemne the Stoicall senslesnesse and blockishnesse of such as take it to be a part of manhood courage to be affected with nothing to be greeued at nothing It is lawfull to mourne for the dead so did Abraham the Father of the faithfull for Sara Genesis 23 2. nay so did Christ the head of the church in whom was no sinne 1 Peter ◠22. neyther guile found in his mouth mourne for Lazarus 1 Thess 4 13. These lamented the dead but not the state of the deade which they knew to bee most comfortable to all the faithfull as the Apostle teacheth Reu. 14.13 Blessed are they that dy in the Lord for they rest from their labors and their works follow them In regard wherof Reuel 14 13. Paul warneth the Thessalonians concerning them that are asleepe that they sorrow not euen as they which haue no hope 1 Thess 4 13. True it is we cannot so renounce or reforme our affections but that there wil be alwaies somewhat worthy of blame and fault in vs in our mirth and mourning in our loue and hatred in our hope and feare in our anger and such like passions and we finde it the hardest thing in the world to keep the mean between excesse and defect betweene too much too little yet it is absurd to dreame of such a kind of dulnesse and stupidity as ouer-turneth humane nature and cannot be found in flesh and blood yea standeth not with the condition of mankinde as he was created or as he became corrupted For so long as man remaineth in this life he cannot bee voide of affections and perturbations or bee senslesse like stockes or stones albeit wise men are to moderate their passions that Reason remaine mistresse of the soule as it were the gouernor of the house Wherefore wee must know that Christian Religion doth not abolish naturall affections or pull them vp by the roots but onely doeth moderate them and keepe them that they ouer flow not the bankes and doth bring them in subiection vnto the will of God So the Apostle as wee heard before did not forbid the Church to sorrow for the dead but putteth as it were a bridle into their hands only restraineth immoderate sorrow Againe he doth not absolutely condemne and reproue al anger and indignation conceiued in the heart but represseth the excesse abundance thereof Ephes 4 25. as a wise Physitian that seeketh to purge the ouer-flowing of choller And in another place hee doth not condemne weeping in aduersity or reioycing in prosperity but hee requireth that they which weepe 1 Cor. 7 30. bee as though they wept not and they that reioyce as though they reioyced not and they that vse this world as though they vsed it not Furthermore Christ our Sauiour doeth not forbid the louing of Father and Mother of wife and children of brethren and sisters as that which standeth with the law of God and man but onely ordereth it aright bringeth it into his compasse saying Hee that loueth father or mother more then mee Matth. 10 37. is not worthy of mee and he that loueth sonne or daughter more then me is not worthy of me Thus then we are taught to vse temperance and moderation in all the affaires of our life in speaking or holding our peace in ioy or in sorrow that wee giue not scope to our vnbrideled affections but alwaies order and dispose them as there is iust cause Vse 2 Secondly it condemneth such as are bereft of all sense and feeling of such greeuous iudgments of God Alas how can such assure thēselues to bee true members of Christs body For tell me Can a man lose a principall part of his body as his eye his hand his foot and not be greeued Or can a man be depriued of thē and make a sport of it as at a play or pastime Euen so such as in the suffering of the members of the Church do reioyce 1 Cor. 12 25.26
heerein a speciall worke of Gods prouidence preseruing his owne truth and reseruing it to all posterity Few are found in the world to affect or regard the pure and sincere word of God in comparison of the multitude that seeke after humane wisedome and labour to know the nature of â—irds of Beasts of Fishes of Trees and of earthly things which delight the outward senses and rauish the vnderstanding of naturall men yet see how those bookes of Salomon that handle meere matters of humane Pâ—ilosophy which the wise men of the world hunt after are vtterly lost whereas the diuine bookes which he wrote by inspiration lesse regarded and more contemned are notwithstanding by the watchfull eye of God remaining and are reserued for the comfort of the Church for euer Lastly we reade of the Prophesie of Enoch Obiect 4 in the Epistle of Iude verse fourteenth who prophesied of the second comming of Christ in power and great glory with thousands of his Saints which Prophesie also seemeth to be among those bookes which are lost I answer Answer this could bee no Apochryphall Booke of holy Scripture for Moses was the first Penne-man or Scribe that wrote the holy Scripture whose fiue bookes are perfect and contained in them sufficient instruction for that CHVRCH whereas that Prophesie did not nor indeed could not Secondly it cannot appeare that this Prophesie was euer written Iude ver 14. It is said he prophesied foretolde the end of the world by the Spirit of God in that most corrupt age that hasted to destruction to the end that such as were ordained to eternall life might beleeue and the rest being hardened might bee made without excuse but it is no where said It was written It is said to bee a Prophesie but no word or mention is made of the writing of this Prophesie so that it seemeth the Apostle learned it by tradition from the father to the sonne as the Apostle Paul setteth downe the names of the sorcerers that withstood Moses and Aaron Neither let the Church of Rome lay the foundation of vnwritten traditions vppon this ground-worke seeing we deny not al vnwritten traditions conueied from hand to hand but only such as are made rules of Gods worship matters of faith and parts of religion necessary to saluation To conclude therefore seeing the prouidence of God the fidelity of the Church and diligence of the faithfull is so great that the whole body of the Canonicall Scripture hath beene kept entire and perfect without losse or lacke of any part or parcell of it of any booke or sentence we must detest the blasphemous shufflings shiftings of the Church of Rome that make the Scripture to be a maimed lame and vnperfect doctrine Censu Colon. dial 6. Concil Trident. sess 4. not containing all things necessary to faith and saluation whereas the Apostle teacheth that the whole Scripture inspired of God is able to make vs wise vnto saluation 2 Tim. 3 15 16 17 through the faith which is in Christ Iesus and is profitable to teach to conuince to correct to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good works Verses 10 11 12 13. And the Children of Israel departed thence and pitched in Oboth c. Here we haue painted and portraied out as in a Table certaine stations and iournies of the Israelites wherein wee may behold as in a glasse the prouidence of God protecting theÌ„ and the obedience of the people following him We see how they remoue from place to place in the wildernesse they are neuer long at one stay but either they went forward or backward as the sea continually ebbeth or floweth Now as the Land of Canaan was a figure of their rest in the kingdome of heauen so their wandring vp and downe in the wildernesse did figure and represent the condition of their life to bee vaine and transitory in this world Doctrine The faithfull are forreigners and strangers in this life We learne from hence the state of the faithfull what it is we are pilgrims and strangers in this life we are as guests lodging heere for a night but by and by we must depart and be dislodged we haue heere no continuing City This the faithfull haue in all ages confessed Iacob being brought into the presence of Pharaoh saith The whole time of my pilgrimage is an hundred and thirty yeares few and euill haue the daies of my life beene Gen. 47 9. But we may say the daies of our pilgrimage are threescore yeares and ten if haply we reach so farre to which not one amongst an hundred cometh few indeed and euill we may truely call them This Abraham pleadeth Gen. 23 4 Gen 15. â—3 wanting a place of buriall to interre his dead I am a stranger and a forreigner among you giue mee a possession of buriall with you Thus he confesseth it went with him in Canaan neither was his estate any better elsewhere This the Prophet Dauid acknowledgeth though a great King Psal 39 12. Heare my praier O Lord and hearken vnto my cry keepe not silence at my teares for I am a stranger with thee 1 Chr. 23 15 and a soiourner as all my fathers our daies are like a shadow vpon the earth and there is none abiding So then we see what our life and condition is wee are altogether vanity like grasse that soone withereth wee are as tenants at the will of the Lord our age is as nothing it passeth as a tale that is soone told it is as an hand-breath quickly measured surely euery man in his best estate is altogether lighter then vanity it selfe The reasons First all our daies are stinted Reason 1 and limitted as they are short and vaine so they are vncertaine and vnknowne The strongest natures and constitutions that seeme to be framed setled as a sure building to continue for many yeares yet are soone cut off are no more We see this confirmed by the daily experience of many examples as in Vzzah suddenly smitten 2 Sam. 6 7 in Iobs children quickly ouerwhelmed Iob 1 19 in Ananias and Sapphira presently destroyed Acts 5 5 10 in the rich man that had his soule in one night taken from him Luke 12 20 and in a continuall beholding the hand of God striking as pleaseth him If then vncertainty be an apparent argument of vanity we may conclude from hence our life to be vaine transitory inasmuch as God reuealeth not when or where or how we shall die and bee taken out of this life We know not when we shall die at euen or at midnight at the Cocke-crowing or in the dawning When we lie downe we know not whether we shall rise againe when we arise whether wee shall lie downe againe except we be laid in our graue and make our bed in the dust Moreouer we know not where we shall die at home or abroad When we go out of our houses wee know not
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