a foxe discouering his subtilty and deepe deuises that other men might bee admonished to take heed of him So then to conclude we must vnderstand that the things commonly reprehended are eyther doubtfull or manifest The doubtfull are not to be reprehended whether in themselues they bee true or false worthy or not worthy of reproofe because as it was said before loue is not suspitious but couereth the multitude of sinnes and interpreteth all things to the best and expecteth with patience vntill the light manifest and time discouer the things that are as yet hidden in darknesse This is to be obserued in doubtfull things wherein lyeth such a difficulty that we cannot iudge them without deseruing to be iudged our selues and yet the vngodly and prophane persons feare not to proceed against the godly in this kind Those things which are manifestly knowne are eyther good or euill A thing which is good is to he commended of vs and nothing to be detracted from the worthinesse and excellency thereof whether it be in our friends or enemies nay we are to praise and laud the Name of God for his graces bestowed vpon them and to take them as a patterne to follow If it be euill we are commanded to admonish and exhort and reproue our brother and if he be our friend Deut. 13 6. which is as our owne soule we ought so much the rather to do it howbeit alwaies in loue mildnesse patience and compassion The euill deeds which are manifest as they must be reprehended so they may be iudged considering that Salomon saith Prou. 24 24 25. He that saith vnto the wicked Thou art righteous him shall the people curse Nations shall abhorre him but to them that rebuke him shall bee delight and a good blessing shall come vpon them Of such deeds as are manifestly good or euill the Prophet Esay speaketh chap. 5 20. Woe vnto them that call euill good and good euill that put darkenesse for light and light for darknesse that put bitter for sweet and sweet for bitter Whereby we do learne how to answer the ignorant obiection of foolish men Obiect who wheÌ„ they offend by continuall and common swearing by lying by blasphemy by prophaning of the Sabbath by the contempt of the word by whoredome by drunkennesse such like workes of darknesse being reproued for the same by the word Gods iudgments threatned against them are ready to say You are not to iudge of me no more then I am to iudge of you there be many now adaies will take vpon them to iudge men I am sure they do not learne that in Gods booke which saith Iudge not and ye shall not be iudged They go beyond their commission they take vpon them Gods office for he is our Iudge See heere the peeuishnesse and partiality of these men to whom it may said that out of their owne mouthes they may be iudged For who are they that trespasse against their brethren transgresse against the Law of God more then they or who sit in the seat of God proudly vsurpe a mastership and authority to iudge euen the thoughts of mens hearts beside themselues Who are they that bolster out euill in themselues in their companions and consorts and cannot abide that any good should bee done by others like those that would neither enter into the kingdome of heauen themselues neither suffer them that would enter but forbad them Lu. 11 52. Euery tree is knowne by his fruite If I see a tree bring foorth good fruite am I become a Iudge if I say this is a good tree And if I see euill fruite or no fruite do I steppe vp into the place of God if I say this is an euill tree In like manner if a man see a common drunkard or heare a wretched swearer or marke a continuall contemner of the Lords day and such as make a practise of all sinne boldly and are not ashamed if he say assuredly this is a naughty fellow doth he iudge because he speaketh the truth and telleth what he is and warneth others to beware of him What Shall he account him a good man wheÌ„ he seeth he is starke naught but theÌ„ he should be vnder the Prophets curse and bring a woe vpon his head because he calleth euill good and bitter sweete and darknesse light as we heard before And indeed if we will speake the truth such need not to be iudged of vs inasmuch as they haue giuen iudgement of themselues and haue shewed euidently what they are Touching the words of Christ alledged and pretended by them Iudge not and ye shall not be iudged Math. 7 1. they do not forbid all kinde of iudgement but condemne that which is corrupt rash and vnlawfull which one man giueth vniustly vnaduisedly and vndiscreetly of another as when we can espy quickly small faults in others are blinde to discerne grosser and greater in our selues This practise of rash iudgement breaketh out of themselues as euill sauours out of a rotten corrupt body for let a man be more carefull then themselues to serue God and to walke in his waies they will by and by enter into the secrets of his heart which God onely knoweth not sticke proudly peremptorily to pronounce that they are hypocrites whereas let a man shew them out of the plaine word of God the prophanenesse of their hearts manifested by the greeuous corruptions of their liues the open abhominations committed by them in all their waies they wil answer readily you ought not to iudge so that it falleth full vpon them which the Apostle alledgeth against such men Rom. 2 1 2. Thou art inexcusable O man whosoeuer thou art that iudgest for wherein thou iudgest another thou condemnest thy selfe for thou that iudgest doest the same things but wee are sure that the iudgement of God is according to truth against them that commit such things Vse 3 Lastly be carefull of this duty to maintaine the good name of our brother which is more worth then all riches and of greater value theÌ„ precious stones We ought to thinke of euery one as well as may be and extend our charity as farre as possibly we can albeit they be our vtter enemies forasmuch as loue thinketh not euill as the Apostle saith 1 Cor. 13 5 and in the practise of loue we are to be followers of the example of God himselfe that we may thereby shew our selues to be his children who maketh his Sunne to rise on the euill and on the good â—â—th 5 45. and sendeth raine on the iust and on the vniust So ought we to loue our enemies to blesse them that curse vs to do good to them that hate vs and to pray for them which despitefully vse vs and persecute vs. Iohn in his first Epistle chargeth vs to loue one another in deed and in truth â—â—hn 3 18. not in word or in tongue or from the lippes onely And Paul chargeth vs to esteeme of others
bee yea thou shalt diligently consider his place and it shall not be the Lord shall laugh at him for he seeeth his day comming Then it shall be saide to all the wicked â—th 25 41. Go ye cursed into euerlasting fire prepared for the deuill and his Angels The truth may be ouer-borne and smothered for a time yet it cannot be disgraced and concealed for euer It were well for them if they might lie for euer in the graue and neuer come into the light it were well for them if their works might neuer come to bee examined might dye as the vntimely fruite of a woman that neuer saw the Sun but it shall not go so well with them they must not then looke for auie comfort like the rich Glutton who was denied a drop of water to coole his tongue If then they would giue a thousand worlds for one day of repentance or for one droppe of Faith or for oyle in their lampes they cannot obtaine it Heere life is either wonne or lost here saluation is begun or else we neuer haue it Then all things shall appeare as they are though many things are that do not now appeare Then the vizard of the hypocrite must be pulled off and hee shall deceyue no more by shewes of honest dealing And she shall conceiue seede In these words wee haue a second promise made to the Woman suspected of adultery against whom nothing could bee proued For God maketh a two-fold promise to the innocent party The first was set downe before that she should be free from the imputation of the sin and from the castigation of punishment Now cometh the second promise to bee considered which reacheth further then the former wherein God doth wonderfully recompence the slander charged vpon her and declare himselfe to be a maintainer of chastitie and innocency For what could a woman in this case haue desired but to haue her innocency made known to her husband and to the whole Church It was an hard case to vndergo this triall and to haue her name in this manner called into question but after she is tried God doth abundantly recompence her sorrow and affliction and doth not onely cleere her good name but giueth her yssue making the barren woman to keepe house and to be a ioyfull mother of children Hee doth not onely set her free the thing which she desired but withal maketh her fruitfull which is more then shee could haue expected We learne hereby Doctrine God bestowâ—th more mercy vpon his hildren then they desire that howsoeuer the faithfull are many waies tried and troubled yet all their sorrowes are turned to their good When the innocencie and righteousnesse of the godly is once made knowne God is more gracious vnto them then they could desire or craue at his hands We see this in the examples alledged in the former Doctrine as in a glasse most cleerely Remember what wee saide of Ioseph albeit he liued for a time as a prisoner and was clapt in the stocks yet hee was deliuered and his innocency reuealed But was this all Or did God content himselfe to bring his sincerity to light No he was aduanced to honor Gen. 41 41. and made ruler ouer all the land of Aegypt which he neuer dreamed of nor looked for nor gaped after And as it was with the sonne so was it also with the father For Iacob vowed a vow to God that if he would bee with him and keepe him in his iourney that he was to go Genes 28 20. with â—2 9 10. And would giue him bread to eate and raiment to put on then the Lord should be his God His desires are not extended farre but he is contented with a little he craueth of God his daily bread the which Christ also willeth and warranteth vs to aske Mat. 6 neuertheles God was more gracious to him then so and gaue him great riches as himselfe coÌ„fesseth to God his louing kindnes I am not worthy of the least of all the mercies and of all the truth which thou hast shewed vnto thy seruant for with my staffe I passed ouer this Iordan and now I am become two bands The like we might speak of Iob the faithfull seruant of the Lord who may be compared to him in the suffering of aduersity Or who can match him in patience He sustained the losse of his Children and of his goods and yet these were but the beginnings of sorrowes forasmuch as he was deepely afflicted in body and minde What then did he desire of God in his miserie Iob 42 10. to haue his Asses and Camels and cattle doubled vppon him and all the substance of his house to be increased He had no such thoght in his hart and yet it came to passe according to the saying of the Apostle Iames 5 11. Yee haue heard of the patience of Iob and haue seene the end of the Lord for the Lord is verie pittifull and of tender mercy Let vs also call to minde the example of Dauid the least in his Fathers house hee was called of God from feeding his sheepe and following the Ewes great with young and was annointed to bee King and appointed to feed his people in Iacob and his inheritance in Israel whereof he neuer dreamed Psal 78 71 72. The like we might say of Daniel of Mordecay of Ester and many other children of the captiuity who saw great dangers ready to fall vpon the church as it were a gaping gulfe ready to swallow them vp quick or as a huge rocke threatning ship-wracke if they had onely tasted of the mercie of God and his power in working their deliuerance they wold haue magnified his great goodnesse and sung his praise with the Psalmist Psal 34 19 20 Many are the afflictions of the righteous but the Lord deliuereth him out of them all hee keepeth all his bones not one of them is broken Psal 34 19 20. But besides this he gaue them fauour in the sight of Princes 1 Sam. 2 8. and raised them from the dung-hill to make them inherit the Throne of glory as Hannah singeth who had good experience of it who was contemned but now regarded who asked of God one sonne and obtained not him alone but three other sonnes and two daughters From all which concents of holy Scripture we conclude that the faithfull and righteous seruants of God are oftentimes blessed not onely aboue their deserts which are none at all but aboue their desires and demands Reason 1 The Reasons that serue to confirme this truth to our consciences are to be considered of vs. First God is infinite in his loue toward his people he is no niggard of his goods hee keepeth not all to himselfe as the couetous man He is as the liberall man that freely bestoweth where he seeth need we are as poore beggers that haue nothing our own but rags and rents or as poore criples that can boast of nothing but wounds and sores full
nothing in the world shold trouble vs more then that the law is transgressed God is offended Dauid was not in person stricken with the pestilence thogh it did destroy at noon day and thousands fell at his right hand ten thousaÌ„ds at his left neither came it neere him yet he was no lesse humbled grieued in his soule 〈…〉 21. 〈…〉 â—g 20.6 〈…〉 â—o 32.25 then if his body had beene stricken with many running sores Hezekiah had an expresse promise from God of adding fifteene yeares vnto his dayes and when his heart was lifted vp glorying in his riches and treasures in his siluer and gold in his armour and ointments in his spices and iewels which he had shewed to the messengers of the king of Babylon the Lord threatned that in his sons dayes all those precious things should be caried to Babylon so that he had peace and truth in his daies 〈…〉 39.8 â—o 32.26 yet he humbled himselfe for the pride of his heart both he and the inhabitants of Ierusalem The reasons are plaine for first this is a Reason 1 signe of true humiliation repentance when we can mourne for sinne being free from the least touch of punishment it is a plaine token that we are touched with a conscience for sin it selfe If only we be cast downe for sin when Gods wrath lieth vpon vs we rather complain of the punishment then cry out for the sin Secondly Reason 2 sin is able to separate betweene God and vs whereby he is dishonoured and what ought to enter deeper vnto vs then to consider how God is dishonoured We may from hence lawfully and truely Vse 1 pronounce a fearefull woe vnto them that are no way humbled when the hand of God lyeth vpon them and writeth bitter things against them doubtlesse we need craue no pardon if we affirme constantly confidently that they are desperate sinners They feare neither God nor man nor hell nor death nor damnation it selfe Esay 1.6 They haue beene stricken from the soale of the foot euen vnto the head there is no soundnes in them but wounds and bruises putrifying sores yet they will not know nor vnderstand the hand that hath stricken them Thus doth the Lord complain by the Prophet that he hath giuen them cleannesse of teeth in all their cities Amos 4.6.7.9.10 11. and want of bread in all their places yet they had not returned vnto him he had withholden the raine from them and yet they returned not vnto him he had smitten them with blasting and mildew yet they returned not vnto him he had sent among them the pestilence after the manner of Egypt and ouerthrew some of them as God ouerthrew Sodome and Gomorrha and yet they returned not vnto him Thus did they run on from euill to worse filled vp the measure of their sins that they could not be reclaimed by any punishments though neuer so greeuous I will propound one famous or rather infamous example to this purpose very remarkable in the Scriptures and that is of Ahaz the Lord brought great affliction vpon him but he sought to the king of Assyria who helped him not but not to the Lord who could haue helped 2 Chro. 28.22 in the time of his distresse he did trespasse yet more against the Lord. This was king Ahaz Woe vnto vs if it be so with vs woe bee vnto vs if his iudgements doe not soften vs but harden vs not better vs but make vs worse The fire purifieth the gold maketh it more perfect but the drosse and refuse it maketh worse then it was before So is it with impenitent persons and all the reprobate whom the Lord will in the end sweep away as dung from the earth Secondly it is our duty to walke in obedience Vse 2 to God principally because he commandeth it not for reward sake chiefly for so doe hirelings who if once the hire ceasse wil work no longer We must be obedient for loue to God his law But is it not lawful to do good in hope of reward Obiect to propound to our selus that end It is lawfull â—nswer Heb. 11.26 but that must not be the chiefe and principal end Moses had respect to the recompence of the reward wherby he did shake off all drowsinesse encourage himselfe in well doing and quicken his zeale in the seruice of God and his people neuerthelesse he had other maine ends that he aimed at The loue of God must constrain vs his coÌ„mandement bear sway in our hearts far aboue all rewards So doth Paul encourage himselfe to preach the Gospel because hee should haue a reward if he did it willingly and a feareful woe hung ouer his head is he did it not 1 Cor. 9.16 17. howbeit in another place he telleth vs that the loue of God constrained him 2 Cor. 5.14 And the Apostle Peter stirreth vp the Elders of the Church to feede the flocke because when the chiefe Shepheard shall appeare they shall receiue a crowne of glory that fadeth not away 1 Pet. 5.4 yet himself was stirred vp by Christ our Sauiour to feed his sheepe and lambes if he loued him Ioh. 21.15 16. So then we must labour to do good though we see no reward euen in conscience of our duty to God And it is lawfull to abstaine from sinne for feare of punishment but chiefly because the righteous God hateth it and the iust Iudge condemneth it Vse 3 Lastly let vs hereby examine our selues what account we make of sinne whether it be greeuous vnto vs as it is sinne or not If it be we may comfort our selues that we haue receiued grace to humble our selues before the crosse commeth for then it is a free and voluntary humiliation If wee leaue sinne because sinne leaueth vs because we cannot follow after it because we must leaue the world because we grow weary of it because it bringeth shame and reproch because we waxe old and our youthfull yeeres are spent this repentance is not thanke-worthy but falleth out sildome to be true repentance This is a forced and constrained repentance and consequently oftentimes vnsound seeldome sincere If we yeeld obedience for conscience sake it is a token of sincerity We see the example of Peter after he had fearefully denyed his master and sworne that he neuer knew the man it pleased the Lord of life graciously to looke vpon him with an eye of mercy and to restore him by the spirit of meeknesse he had no punishment vpon him yet he went out of that place and separated himselfe from that vngodly crue and wept bitterly Matt. 26 75. Happy are we if we can doe the like This humiliation shall bring peace and comfort at the last It is a true note that we haue learned to know sinne â—f our souls can mourn in secret wheÌ„ we are in health peace at liberty and in prosperity it is a great mercy of God vouchsafed vnto vs and his Name
poore cripple remained for the space of thirty eight yeares in wofull taking because he had no maÌ„ when the water was troubled by descending of the Angel to put him into the poole Iohn 5 5 6. so is it with those that cannot come to the water of life brought by the Angels of the Churches they cannot bee cured of their diseases They are in a most pittifull case that want bread to sustaine life they must needs in short time famish because they haue no food Amos 8.11 It is often to bee considered of vs what the Prophet Hosea teacheth chap. 9 6. The daies of visitation are come the daies of recompence are come Israel shall know it And why so the answer is The Prophet is a foole the spirituall man is mad It is very vncomfortable to bee in a wide house in a darke night where is no light at all and yet much worke to be done and no meanes to giue direction such is their condition that want Teachers who are the light of the house and the salt of the earth without which we rot and putrifie in sinne like flesh vnsalted and vnseasoned Fourthly woe to the foolish Prophets that Vse 4 prophesie out of their owne hearts follow their owne spirit and haue seene nothing Ezek 13 4 5. These cannot assure themselues to be the Lords watchmen These Prophets are like the foxes in the Desert they haue not gone vp into the gappes neither made vp the hedge for the house of Israel to stand in the battell in the day of the Lord. Where the Prophet setteth downe sundry true notes of false teachers how we should know them First they teach themselues and not the truth of God they are wise out of their owne wits not out of Gods word they are ready to speake for theÌ„selues not in the cause of God The true Pastours bring the word of GOD that sent them Iohn 7 16 17 18. 2 Pet. 1 21 22. Such then as broach new doctrine which they neuer learned out of the word nor receiued from God are without question false teachers Secondly they are like hungry foxes that lie in waite for their prey giuen to couetousnesse and seeking after their owne gaine they will transgresse for a peece of bread These intend nothing but filthy lucre loue the wages of iniquity as Balaam did 2 Pet. 2 3 13 14 15. Iude ver 12 16. Such a one was Iudas Thirdly they neuer go vp to the breach nor make vp the hedge for the City or Vineyard of God they care not though the enemy spoile the one and root vp the other they neuer make intercession for the people they rebuke not they exhort not they threaten not rather they proclaim peace promise liberty for euery one to do what he list 1 Pet. 2 19. Vse 5 Lastly the people must performe to their Ministers such duties as are answerable vnto their care First they must make good vse of the Ministery desiring truly to be gathered to the Church by the effectuall working thereof Acts 2 37 38 47 16 30. We haue shewed before chap. 3 that the most florishing commonwelths are nothing except this be among them Secondly it behoueth vs to reioyce in seeing or hearing of any approoued man and faithfull Teacher brought into the Ministery of the word and the seruice of the Church by an ordinary and lawfull calling Lu. 1 14 15. 16 17. on the other side to be greeued wheÌ„ such are taken out of the Church and the vse of them denied Acts 20 37 38. or such kept out that haue worthy gifts desire to be imploied But we see commonly men are glad to see such brought into the Church as will speake of wine and strong drinke Mic. 2 11. such as will vse them well in tithes such as will not trouble them long in teaching such as will feast them often at his table Lastly they must expresse their hearty loue to their Ministers againe recompencing loue for loue and labouring to do them good whom they see to be so needfull for theÌ„ euen as necessary as the Physition in time of sicknesse as the Captaine in time of war as the reapers in time of haruest Woe therefore shall bee to those that account them worthlesse needlesse fruitlesse Ver. 47 48. He put on incense and made an attonement for the people and stood betweene the liuing and the dead c. Obserue againe another point that Moses and Aaron aduentured their owne liues in the time of this plague for the good of the people they made supplication for them because they were the people of God the posterity of faithfull Abraham and were committed to their charge ouersight and because the enemies both the Egyptians and the Canaanites should not blaspheme the Name of God and triumph in their destruction Hence it is that Aaron as he was appointed and commanded â—trine did put incense in his censer force of 〈◊〉 is exâ—ng gâ—eat and made an attonement for the people Wee learne hereby that the force efficacy and necessity of praier to God is very great to obtaine any blessing or to remoue any iudgmeÌ„t 1 Chron. 21 17. Phil. 1 4. 1 Thess 5 17. Thus did Moses often preuaile Exod. 17 and 32. Luke 21 ver 36. Ioash acknowledged that the praiers of Elisha an holy Prophet of god stood his kingdome in more stead then all the horses and chariots of Israel could do 2 King 13 14. The reasons First it is a fruite of faith and a testimony Reason 1 to our owne hearts that we do beleeue It is the praier of faith that saueth Iames 5 ver 15. But where there is no calling vpon the Name of God by praier there can be no faith in God at all These cannot preuaile with God nor obtaine any thing at his hands Secondly whatsoeuer we receiue froÌ„ God Reason 2 we must receiue it by praier For what is it that praier cannot obtaine whatsoeuer wee aske we receiue Math. 7.7 Our wants therefore beeing great the necessity of this duty must needs be great also Thirdly it is a part of our spirituall armour Reason 3 or at least that which giueth vs strength to vse the armour appointed to euery Christian Eph. 6 16. without which all the rest wil serue vs in little stead First this reprooueth such as thinke it to Vse 1 be needlesse to be performed to God because he knoweth whereof we haue need and need not to be put in minde thereof It had beene a very needlesse thing for Moses and Aaron to bee so earnest for the people to runne in with all haste and to stand betweene the liuing and the dead if praier had beene needlesse or bootelesse It is true hee knoweth whereof we are made and it is true he needeth no remembrancer or informer to put him in minde of what hee hath forgotten howbeit this ought rather to stirre vs vp to praier as we see Math. 6 verses
is added vnto it is the ioy of the seuerall parts and the multiplying of many members is matter of great reioycing to the whole body and cause of stirring of vs vp to the praise of God who quickeneth theÌ„ that are dead and maketh them to bee found that were lost In the naturall body found deformed or defectiue if sight were giuen to the blinde or hearing to the deafe or speech to the dumb if life or limb were restored where it was wanting 〈◊〉 3 7 8. 〈◊〉 â— 24. what great comfort would this bring what great reioycing would it worke So in the mysticall body of Christ when any part or when many parts are added as ornaments of the body and helping to accomplish the number of the elect let vs break foorth into ioy of heart and reioyce that wee haue part and fellowship in this company Thirdly let vs not measure the Church by Vse 3 our owne outward senses When Idolatry and open wickednesse when superstition cruell persecutions ouer-spread all as an vniuersall darknesse couering the earth let vs not suffer our selues to be deceiued nor iudge rashly of Gods people We thinke the Church oftentimes like to perish and to be rooted out of the earth but the foundation of God alwaies remaineth sure and hath this seale the Lord knoweth who are his Therefore the Apostle teacheth That the Lord hath not cast away his people Rom. 11 1 2 3 4 5. When Elias saw the Prophets of God killed and the Altars digged downe God said vnto him I haue reserued vnto my selfe seuen thousand men which haue not bowed their knee to Baal Euen so then at this present time there is a remnant according to the election of grace Wherefore let vs not iudge rashly of priuate persons whether they be in the number of the elect or not much lesse of whole Nations and kingdomes We say commonly he runneth farre that neuer returneth Paul was a persecuter of the Church 1 Tim 1 13 but Christ appearing vnto him made him a Preacher of the Gospel Manasseh was an Idolater a sorcerer and shedder of much innocent blood when hee sate in his Throne and kingdome but hee remembred God afterward in the dayes of his affliction 2 Chron. 33 12. Mary Magdalen who led a wicked life out of whom Christ cast seuen diuels Mark 16 9 had her sinnes forgiuen and loued him much of whom she had receiued so great mercy The theefe that all his life had runne astray Luc. 23.40 and hunted after the goods of other men was vpon the Crosse conuerted to the faith he abhoâ—red his former life confessed his sinnes craued pardon blamed his fellow and longed after the kingdome of God This the Apostle auoucheth concerning the Corinthians when he had taught That neither fornicaters nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkards nor raylers nor extortioners shall inherite the kingdome of God he addeth Such were some of you but yee are washed but yee are sanctified but ye are iustified in the Name of the Lord Iesus by the Spirit of our God 1 Cor. 6 9 10. So theÌ„ we must iudge nothing before the time vntill the Lord come who shall lighten things that are hidde in darknesse and make the counselles of the heart manifest 1 Cor. 4 5. and then shall euery man haue praise of GOD. And let vs not be daunted and dismayed at the great number of the wicked of Atheists Libertines Epicures Idolaters Hypocrites Scorners Blasphemers seeing there is an vniuersality of the elect and faithfull though few appeare to our senses as did to the eyes of Eliah who in heart soule ioyne with vs of whose prayers we are partakers Lastly seeing there are many elected vnto Vse 4 life and saluation let vs vse all meanes to draw others to faith in Christ and repentance from dead works Let vs exhort one another while it is called to day lest any be hardened through the deceitfulnesse of sinne Heb 3 13. Let vs prouoke to good workes and so much the more seeing the day of the Lord draweth neere Heb. 10 25. For what knowest thou O man whether thou shalt win thy brother The husbandman planteth and watereth 1 Cor. 3 7 he tilleth soweth and when he hath done he committeth the successe to God looking with patience for early and latter rayne So must all the Ministers of God which are his laborers preach in season and out of season diuide the word of truth aright and take all occasions to win soules to God And this is that vse which the Lord himselfe teacheth and prescribeth Acts 18 9 10. Feare not but speake and hold not thy peace For I am with thee and no man shall lay hands on thee for I haue much people in this City Where wee see that howsoeuer Paul found much opposition against him at Corinth some resisting and others blaspheming himselfe ready to depart yet the Lord appeareth vnto him and encourageth him to continue his labours with promise of a plentifull haruest a rich recompence of reward that hee should not labour in vaine but be the Minister of life vnto many This is the greatest comfort to the Ministers of God to turne many to righteousnesse This shall be our Crowne and glory in the great day of account when the cheefe Shepheard of the sheepe shall appeare Therefore the Apostle chargeth the man of God to be of a patient spirit gentle towards all men 2 Tim. 2 24 25. suffering the euill instructing them with meekenesse that are contrary minded prouing if God at any time will giue them repentance that they may acknowledge the truth and come to amendment out of the snare of the diuel of whom they are taken prisoners to do his will To conclude let vs remember the saying of the Apostles Iames chap. 5 19 20. Brethren if any of you haue erred from the truth and some man haue conuerted him let him know that he which hath conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sins Where the Apostle teacheth that so manie of vs as haue receyued any gifts at the handes of God it is our duty not onely to vse them to our owne comfort but to labour diligently to profit others that so we may gaine glorie and winne soules to God by furthering the saluation of our brethren It followeth in the Text. Let mee dye the death of the righteous In these wordes is contained the second part of the conclusion of this first prophesie which is Balaams demand and desire that after the end of this temporall and mortall life hee may rest with the Saints and obtaine the blessed estate reserued for them This had bene a good and godly prayer if it had not proceeded from an euill heart and beene stained with a wicked life This desire of his was not constant and followed vnto the end but
it may be smothered with the cloudy mystes and darknesse of the night yet it shall preuaile and breake foorth as the light in the open sight of all men that haue spirituall eyes to looke vppon it Seeing therefore the truth of God shining brightly hath alwayes beene resisted and that the true Prophets of God haue beene withstood so as they could neuer serue God quietly through the malice of Satan who continually goeth about to stop the course of sound doctrine let vs not be offended with false opinions it hath beene so from the beginning and will continue so vnto the ending of the world but rather labour to haue our hearts established in the truth that we be not carried about with euery blast as the waues of the sea and try all things holding fast that which is good 1 Thess 5 21. We must not refuse and reiect the truth of God because the father of lyes seeketh to hinder the free passage of it by broaching lyes among the people It is an euident signe that the truth is among vs because Satan sweateth so much against it and laboureth to poyson it with his owne inuentions Vse 2 Secondly seeing false Teachers are thrust vpon the Church to draw it into errour and falshoods this sheweth the great necessity of the Ministery of the word not onely to ingender true knowledge of repentance and obedience to God but also to continue men in the faith and to prepare them against heresies and false opinions And surely the mercy of God heerein is great vnto vs in commanding the sanctification of the Sabbath a duty so much neglected of master and seruant wherby we are charged to rest from our labours to assemble together in one place and to attend vpon the Ministery of the word For how many among our selues and elsewhere do neuer so much as thinke of God or of religion doe neuer heare of the danger of sinne of the necessity of grace of the reformation of theyr life but on the Lords day If there were not a set day appointed for these purposes and a solemne time of assembling our selues determined the greatest sort would become as rude and vnreformed as the Barbarians or the wilde Irish If then we would bee directed in the truth and supported from falling into errour we must submit our selues vnto the Ministery of the word Mal. chap. 2 verse 7. and be content to be guided by the ordinance of God This is it which our Sauiour speaketh reprouing the Sadduces who denyed the resurrection Are ye not therefore deceiued because ye know not the Scripture nor the power of God Mark chapter 12 verse 24. It is dangerous to rest where there is no bread to sustaine the body and to preserue life It is dangerous to dwell in a City assaulted by enemies hauing no watchman to giue warning of theyr approaching It is dangerous to haue a flocke of sheepe compassed about with wolues hauing no Shepheard to attend vpon them and to looke vnto them But of all dangers it is the greatest to liue where the bread of Gods word is not broken where the sound of Gods siluer Trumpet is not heard and where Gods flocke is not ledde in greene pastures The word is a Pearle of all Pearles which a wise Merchant would purchase at a great price rather then liue without it Where the preaching of the word ceaseth the people perish Prou. chapter 29 18. Where the blinde leade the blinde both fall into the ditch Matthew chap. 15 verse 14. Where the watchman bloweth not the Trumpet and the people is not warned Ezek. chap. 33 verse 6 both the Watchman and the people are taken away in theyr sinnes Where the Salt of Gods word doth not season the people with holy and wholesome doctrine Math. chapter 5 verse 13 they rot and putrifie in their corruptions As then we would be free from errour and not be carried away with false doctrine so it is required of vs to be careful in vsing the meanes that may bring vs to the truth and keepe vs from the pathes of falsehood And it shall be a vaine thing for any man to imagine himselfe to be able or likely to keepe himselfe pure and vndefiled from errour and heresie so long as wee despise the ordinary way that is allotted and appointed to preserue vs from falling into false opinions Thirdly seeing it is a note of a false teacher Vse 3 to lay stumbling blockes before men and to draw them to euill and entice them to wickednesse by this rule it will euidently appeare that Popish Religion is a most wicked Religion and the Teachers thereof false Prophets The Religion maintained in the church of Rome established in the Trent-councell defended by the sworne vassals of the Pope hath cancelled and disanulled the whole Law of God The church of Rome â—pealeth the whole Moâ— Law of boâ— Tables it hath abrogated and repealed eyther directly or indirectly eyther expressely or by consequent eyther plainly or in effect all the commandements of the Morall Law which God hath left to be a rule of righteousnesse to remaine in full strength power and vertue for euer This will easily appeare vnto vs if wee enter into the particular consideration of both the Tables The first Commandement chargeth vs to haue and to holde the true God onely for our God and to cleaue vnto him with full purpose of heart But the Church of Rome resteth not in this one GOD they teach vs to make and acknowledge more Gods They make the Pope to be God which title both in plaine words is ascribed and in power attributed vnto him For touching the name wher by he is named the Canonists call him Our Lord God the Pope Others cal him The supreme God on earth a visible God the spouse of the Church 〈◊〉 dedicat 〈◊〉 â—â—incip 〈◊〉 praef de 〈◊〉 Rom. the corner-stone of the Church the head of the Church the Lyon of the Tribe of Iudah the light of the world the King of Kings the prince of the Church Againe they aduance the Saints departed into the honor of gods praying vnto them and making them to hear our prayers to know our hearts to vnderstand our thoughts and to merit for vs at the hands of God which none can do but the Son of God They do notoriously make the blessed Virgin the mother of Christ 〈◊〉 â—â—cio beat 〈◊〉 to be as a god in expresse words call her a goddesse yea they do in effect equall her with Christ and ascribe as much to her as vnto him As Christ is called our Lord so they call her our Lady hee our King she our Queene he our Mediator she our mediatresse he like vs in all things sinne onely excepted so she deuoid of sinne he the onely meanes whereby we must be saued she our life our ioy our hope our help our comfort our stay in troubles Lastly to fill vp the measure of their sinne they make the
10 31 32 that saw a certaine man robbed of his money spoyled of his rayment and wounded of his body yet departed from him and passed by on the other side leauing him halfe dead But when we are so farre from releeuing them in theyr wants and comforting them in theyr distresses and helping them with our counsell that we seduce them our selues or boulster them vp in their sinnes or draw them into wickednesse we shall draw vpon our selues the heauy iudgements of God in the day of his visitation For if they shall not escape that are ledde out of the way and follow the direction of false and lying seducers of greater iudgment and sorer punishment shall they bee worthy that lay snares to catch others and draw them vnto destruction In the Prophesies of Ieremy we see Pashur the sonne of Immer the Priest threatned Ier. 20 6. that because he had preached lies hee and all that belonged vnto him should dye in captiuity And in another place the Lord denounceth his iudgements to come vpon the Prophets which haue sweet toongs Ier. 23.31 seducing the people with pleasing lies Herevnto wee may referre all ignorant Ministers which are vtterly disabled for the performance of their duty in teaching the people they haue the place but want the gifts 1 Tim. 3 2 they haue the calling but want the ability 2 Tim. 2.2 they fill vp the roomes of workmen but are not able to do the worke These commit an heynous sin not onely destroying their owne foules but bringing the people to destruction For through their ignorance and insufficiency they cast away their owne soules the soules of other men The wise man teacheth Prou. 29 18 that where there is no vision there the people decay Wherefore to conclude let all faithfull Ministers of God with care conscience be stirred vp to deliuer that Embassage which they haue receiued from God not as men pleasers but as the seruants of Christ And let all the people know that it becommeth them with al patience and reuerence to receiue the word of exhortation which God hath sanctified as the meanes to worke in thē faith and obedience It shall excuse no man in the day of the Lord to say I would haue hearkened to the truth but I was deceyued I would haue walked in the right way but alasse I was seduced These are olde Adams figge-leaues which will not serue to couer our shame and to hide our nakednesse wee must seeke after the truth and learne to discerne of it from errour If we be content to liue in ignorance and voluntarily submit our selues to be led or rather misled by blinde guides that can neyther informe themselues nor vs in the wayes of the Lord if we wilfully shut our eyes because we will not see our ignorance is without excuse and for want of knowledge wee shall certainly bee destroyed Let vs all walke in the right way and make streight steps vnto our feete Heb. 12 13 that God may be glorified our soules saued we entirely preserued in the truth through Iesus Christ to whom bee praise and glory in the Church for euer Amen CHAP. XXVI 1 AND it came to passe after the plague that the Lord spake vnto Moses and vnto Eleazar the sonne of Aaron the Priest saying 2 Take the summe of the Congregation of the Children of Israel from twenty yeares old and vpward throughout their fathers house all that are able to go to warre in Israel 3 And Moses and Eleazar the Priest spake vnto them c. 5 Reuben the eldest sonne of Israel c. 9 This is that Dathan and Abiram which were famous in the Congregation c. 10 And the earth opened her mouth c. HAuing sufficiently seene the weake estate and condition of this people who as much as lay in them rushed forward to their owne destruction and were vnworthy of the mercy of God that they might learne in the matter of their saluation to ascribe al to God Deut. 8 17. Let vs consider the power of his grace 1 Cor. 12 6 seene and made perfect in their weaknesse to the end of this booke wherein we are to marke a description partly of the holy and Ecclesiasticall Lawes giuen to the 31. chapt and partly sundry Ciuill and politicall Lawes belonging to their inheritance in the Land of promise Before both these we haue in this and the chapter following a new numbring of the people by the commandement of God wherein we must marke two things one touching the numbring of them the other touching the order to be deuised in the diuiding of the inheritance Touching the numbring of the people we must remember that this is now the third numbring since the Israelites by the mighty hand of God departed out of Egypt The first was the same yeare they were brought foorth when the summe was taken of them and a generall payment exacted of rich and poore for the prouision and preparation of holy things requisite for the Tabernacle Exod. 30 14 15 16. The second was in the beginning of the second yeare when the holy things were made and an order set downe among the people in their iournies Numb 1 and 2. The third is that which is in this place And notwithstanding the two former this was not without speciall causes The causes of this new nūbring of the people for there had beene a great change and alteration among the people since the second nūbring of them which was 38. yeares before they that were then numbred beeing dead in the plagues and punishments that fell vpon them Againe the diuision of the Land could not but by these breaches among them be very vniust and vnequall vnlesse this summe had beene taken whereas the Land ought to bee indifferently diuided and parted to ende all controuersies to cut off all occasions of enuie and emulation and to preserue loue and vnity among brethren Thirdly in regard of military discipline that they might march in good array and keep order the better among them for they were now in a manner come to hand blowes with their enemies and were ready to encounter with them Fourthly that the hand of God toward this people might be better seene and knowne to wit both his power and goodnesse in that though many thousands of them were wasted consumed in the Wildernesse yet the number of them was not diminished but rather encreased likewise his iustice and truth in that though he chastened the rebellious and refractary against him yet hee kept the promise hee had made to their fathers touching the multiplying of their seed as the starres of heauen Theod. quaest 46 forasmuch as he is able of stones to raise vp children vnto Abraham Mat. 3 9. And to call those things that are not as though they were Rom. 4 17 18. Lastly to shew that as he knoweth perfectly and exactly the number of all that entred into the earthly Canaan so he knoweth the
of God his holy word is damnable that the open prophanation of the Lords day is damnable that the horrible pride whereof our whole nation is sicke is damnable that drunkennes that aboundeth ouer-spreadeth euery where is damnable if this be madnesse we confesse we are mad and God make vs yet more and more mad to lay open these abominations But indeed and in truth if we will iudge aright it is quite contrary for they are the maddemen and the Minister is sober Paul was charged to be madde but who was madde Paul or Festus The mad man laugheth and the Physician bewaileth him euen so it is betweene the Minister and the people they scoffe at him while hee mourneth for them for the hardnes of their harts knowing them to be beside themselues forasmuch as they will not refraine from those things which they reprooue Alas what doe these men heerein but like foolish patients who pull off the plasters which the Surgeon hath laide vpon their wounds and in the mean time lye rotting and festering in their corruptions If these men continue thus resolute obstinate in their euill wayes the time shall one day come O that it be not at hand O that it be not too late when they shall confesse that the Ministers of the Lord were sober and that themselues were the mad men when they shall feel themselues for their iniquities thrust down to the place of the damned and see the Ministers that reproued them among the Saints of God in great glory Vse 4 Lastly learne from hence the great desire that God hath of the good and saluation of his people who thus carefully sendeth his Ministers to call so earnestly and effectually for the conuersion and repentance of sinners The Lord doth not appoint them for a forme and fashion but to deale with power zeale if by all meanes they may saue some 1 Cor. 9. Esay 55 1 would the Lord make so much ado if he were not desirous that the sinner should repent him of his euill wayes that so he might blot all his wickednes out of his remembrance Ezek. 18. A man would be accounted very desirous to sell his wares and vtter his commodities who not onely hath a broker to vent them for him but maketh open proclamation at the crosse or in the market place that he hath such and such wares to be bought and yet all this while he respecteth his own priuate good and gaine onely But when a man will proclaime and say Ho come and buy without money or without money worth doubtlesse this argueth a mans great loue and desire of the good of his brother The Ministers they stand vpon their watch-tower and cry from the house toppes Ho euery one that thirsteth come yee to the waters and he that hath no money come ye buy and eate ye come buy wine and milke without money and without price Esay 55 1. He requireth no more but this to lay downe their vices and to take vp his graces The Physician sometimes giueth strong purgations but the end of them is the curing of the disease and the recouering of the diseased So is it with God when he armeth his Ministers with the two edged sword of his word giueth them courage and boldnesse to open their mouthes against all iniquity It is therefore a token of a desperate heart and a signe of one cast into a reprobate sense when the threatnings of Gods iudgements driue not to repentance Such as hate to be reformed there is more hope of a foole then of them Wherefore discourage yee the hearts of the childron of Israel from going ouer into the land which the Lord hath giuen them This is one reason of the reproofe and why he dealeth so sharply with them they did weaken the hands yea the hearts of their brethren whom they ought to haue strengthened and encouraged This teacheth vs Doctrine â—o man oght â—o discourage â—â—hers in weldoing that it is a grieuous sinne to giue offence to others or to do any thing whereby our brethren may be discouraged from walking in Gods wayes or encouraged to the breach of any of his Commandements Heereunto come sundry examples set downe in the Scriptures While the Israelites wandred in the wildernes and were going toward the land of Canaan they had many meanes offered to pull them backe as we haue seene before some of them would haue made them an Electo or Captaine and so returne backe againe into Egypt Chapt. 14 4 the spies that were sent to search the land discouraged the hearts of their brethren saying The people is greater and taller then we the cities are great and walled vp to heauen and moreouer we haue seene the sonnes of the Anakims there Deuter. 1 28. Numb 13 28. Thus it was with the people of GOD when they were returned from captiuity and began to build the altar and the Temple to the Lord God of Israel for the aduersaries of Iudah and Biniamin sought to weaken their hands and to trouble them in building Ezra 4 4. Neither was it any better afterward when Nehemiah came vp to build the wals of Ierusalem and to reuiue the stones out of the heapes of rubbish for Sanballat Tobiah and the rest of that ranke scoffe at them and say Euen that which they build if a foxe come vp he shall euen breake downe their stone wall Nehem. 4 3. The Lord likewise chargeth his people that if there did arise among them a Prophet or a dreamer of dreames that should go about to seduce them and draw them away to serue other gods they should not beleeue the signes nor hearken to the words of that Prophet but cleaue fast vnto God obeying his voyce and keeping his Commandements Deuter. 13 1.3.4 The grounds hereof First such as offend by giuing offence to Reason 1 others and withdraw them from their holy obedience to God are guilty of a grieuous sin yea are partakers of their sins whom they haue terrified and discouraged from obeying the Lord. For whomsoeuer we haue hindred from good things we are guilty of their sins and their blood shal be required at our hands The sinne of the Israelites committing fornication with the daughters of Moab was thâ— sin of Balaam also because through his counsell they committed that trespasse against the Lord Num 25 1 and 31 16 Secondly such are the seed of that wicked one the children of the diuell they are his instruments and set on worke by him that was a murtherer from the beginning Ioh. 8 44. Hee tempted our first parents in the garden discouraged them from hearkning to the voyce of GOD so are all those tempters that any way hinder the course of their brethren walking in the wayes of God and are stamped in the image of the first tempter and are made like vnto him And therefore when Peter disswaded Christ from the worke of mans redemption for when Christ began to shew to his
51. but amongst these there was not a man of them whom Moses Aaron the Priest numbred when they numbred the children of Israel in the wildernesse of Sinai for the Lord had sayde of them They shal surely dye in the wildernes and there was not left a man of them saue Caleb the Sonne of Iephuneh add Ioshua the Sonne of Nun Verse 64.45 This muster being taken Moses as his last enterprize appointed out of them twelue thousand to be chosen out to inuade the Cities of Midian Numb 31 5. who together with the Moabites had practised with Balaam to curse Israel Deut. 23 4 5. and to allure them from the worship of the true God to the seruice of Baal-Peor to the rest of their beastly idolatry ouer which Companies Moses gaue the chiefe charge to Phinehas who slew the fiue Princes of the Midianites who were or had lately bene the vassals of Sehon king of the Amorites Numb 31.8 as appeareth in Ioshua chap. 13 21. Thus hauing subdued all their enemies on this side Iordan and none of them being able to stand before them Moses is commanded by God before his death which followed immediately after to charge the Israelites to bound out the land so soone as they were come into it Numb 24 2. and 35 2 and to assigne to the Leuites certaine cities taken out of the inheritance of their possession that there might be no diuision nor contention among them when once they were passed Iordan which haply otherwise might haue disturbed and disquieted them This is the historicall part of this Booke which hath entermingled with it many and sundrie ceremonies of the Leuiticall Law as touching their Fasts and Feasts the yeare of Iubile their feasts of Trumpets and Tabernacles as also of the Passeouer and Pentecost a few chapters whereof I published certaine yeares past which I haue now reviewed and added the interpretation of the whole Booke from the beginning to the ending which I presume to offer vnto your Worships as a testimony of my loue and duty toward you The Iewes in the Gospel commend the Centurion and make it a motiue to perswade Christ our Sauiour to heale his seruant that was deere vnto him being sicke and ready to dye because hee loued their Nation and had built them a Synagogue Luke 7 5 4. So I may truly affirme of you that you loue our nation and are true friends of the church loue the preachers of the Gospel which is so much the more worthy praise and commendation as there are few in these euill dayes especially of your ranke and calling that affect eyther the one or the other It is a true saying as proceeding from the mouth of the author of all truth Them that honor me I will honor they that despise me shal be lightly esteemed 1 Sam. 2 30. It is the cheefest honor that we can receiue in this world to honour the Lord which is the beginning of that honor which shall neuer decay whereas all other without this is vaine and vncertaine And albeit I confesse you neede not any helpe or furtherance from mee in the race of godlinesse wherein you runne neither is my weaknesse able to affoord any thing that way yet I am so farre from being discoraged hereby to presse into your presence that I acknowledge it as a speciall reason to induce me to this because I offer the same to you that are able to iudge whose learning and sufficiency that way all men know perfectly that know your person in that both of you are well exercised in the Scriptures and in the doctrine which is according to godlinesse so that I nothing doubt but at vacant houres from waightier affaires you will vouchsafe to peruse this Commentary or at least some part of it it being a duty belonging to all high and low rich and poore to search the Scriptuaes in which our hope is to haue eternall life Thus crauing pardon of my great boldnesse and hoping of your Worships good acceptance and praying the Almighty to increase the sauing graces of his Spirit vpon you I humbly take my leaue resting euer Your Worships at commandement William Attersoll A Recapitulation of the particular Doctrines handled throughout euery Chapter of this Booke of NVMBERS Doctrines out of the Preface OBseruations by the way of preface touching the Author of this booke fol. 1. 2 Obseruations by way of preface touching the Writer of this booke fol. 6. 3 Obseruations by way of preface touching the Title of this booke fol. 8. Obseruations by way of preface touching the principall substance and vse of this booke fol. 10. 5 Obseruations by way of preface touching the diuision and parts of this booke fol. 12. CHAP. I. 1. THe people of God may lawfully make warre fol. 16 2 God knoweth the number and names of all such as belong vnto him fol. 20 3 It is our duty to performe obedience to Gods commandements fol. 29 4 The promises of God made to his children shall be accomplished fol. 41 5 It is the office of the Minister to doe the duties proper to his calling fol. 49 CHAP. II. GOd delighteth to haue a comely order obserued both in Church and commonwealth fol. 55 2 Magistrates and rulers are needfull to be set ouer the people of God fol. 63 3 Gods iudgements are alwayes tempered and seasoned with great mercy toward those that be his fol. 71 4 The Tabernacle of the Congregation is placed in the middes of the hoast fol. 80 5 God bestoweth his gifts and graces freely to whom he pleaseth fol. 85 6 Euery one ought to be content with the present condition wherein God hath set him fol. 98 7 God oftentimes maketh choyce of inferiour things to effect great matters fol. 105 8 It is a duty belonging to all Gods children to yeeld obedience to all Gods Commandements fol. 109 CHAP. III. AMong all people vnder heauen the Ministery aboue all other things ought to be established fol. 118 2 Godly Parents haue oftentimes vngodly and disobedient children fol. 130 3 In Gods worship we must not bee carried by our owne deuices but by his direction fol. 137 4 God hath sole authority to ordaine the Officers and Offices of his Church fol. 146 5 The first borne were sanctified to the Lord and the vses thereof to vs. fol. 158 6 The word of God ought to direct all the actions of our life fol. 167 7 God raiseth vp honourable instruments from meane places to do him seruice fol. 175 8 Euery one in the Church hath his proper peculiar Office fol. 179 9 It is the Ministers office carefully to looke to his charge fol. 188 10 God will haue all places and people taught how small and meane soeuer they be fol. 197 11 The Office of the Ministery is an high worthy and honourable Calling fol. 206 CHAP. IIII. 1 THe Ministers must be men of grauity sobriety and moderation fol. 216 2 Euery one must know
beastlinesse one with another whereby man with man wrought filthinesse receiued in themselues such recompence of their error as was meet their sinnes were fulnesse of bread abundance of idlenesse contempt of the poore and pride of life yet Capernaum treading vnder foote the glorious Gospell and despising the word of saluation was the greater sinner against which sort of sinners the Apostles were cōmanded to shake off the dust of their feete as a witnesse against them the which sheweth the horriblenesse of their sinne that make no reckoning of the preaching of Gods word offered vnto them to reconcile them to God Sodome had the light of nature that shined in their harts and preached within their consciences in that they were men that those sinnes were vnlawfull of which the Apostle sayeth That light shineth in the darknesse Iohn 1 5. and the darknesse comprehended it not but Capernaum had a greater and perfecter light euen the light of grace to teach them and the Sunne of righteousnesse to shine vpon them which far excelled the other and gaue them a more certaine direction to leade their liues Sodome indeede had Lot an holy and righteous man among them 2 Pet. 2 8. whose soule they vexed from day to day by their vncleane conuersations but Capernaum had a greater then Lot they had the gracious presence of Christ Iesus whose word was with authority and not as the Scribes whose glory was as the glory of the onely begotten Sonne full of grace and truth Iohn 1 14. Againe Sodome had not so much as the types and shaddowes of the Law they wanted the sacrifices and ceremonies which the Iewes had but Capernaum had the body it selfe they saw him they touched him they heard him they handled him yet they repented not but remained disobedient Sodome had onely the making of the Creatures and the workmanship of the Heauens as Gods great booke to beholde and looke vpon to be their schoolemaisters instructers Psalme 19 1 Rom. 1 20 21. which declare the glory of God shew foorth his Deity but Capernaum had more euen a plaine path beaten before them to walk in and a sitte light to guide them in all their wayes the eternall word of God that endureth for euer If then Sodome shall be whipped surely Capernaum must be scourged If Sodome rebuked Capernaum punished If Sodome imprisoned and damned Capernaum shall bee throwne downe into the neathermost hell and gulfe of perdition If the burden laide vpon Sodome be greeuous that laid vpon Capernaum shall be more greeuous and intollerable For God will reward euery man according to his works so that with what measure wee mete Roman 2 6. with the same it shall bee measured to vs againe Sodome was the lesse sinner therefore liable to the lesse punishment Capernaum was the greater sinner a greater contemner of greater blessings and therefore guilty of the greater damnation To what end may some say doth this comparison serue or what haue we to do with Sodome which was consumed to ashes with fire and brimstone long agoe or what doth Capernaum belong to vs Yes it concerneth vs and if we change the names the times and the places this whole comparison teacheth vs wisedome and toucheth vs neerely For hath any nation vnder the heauens bin lifted vp higher toward the heauens then we Hath not the word bin plentifully preached among vs Haue we not had the Sacraments duely administred vnto vs Haue wee not receiued his mercies abundantly poured vpon vs yet what people hath bin more vnthankfull more disobedient more rebellious What could the Lord haue done for vs that he hath not done and shall we so reward him with vnkindnesse for his mercies Let vs take heed lest if we be like Capernaū in sin the threatning do fall vpon vs that it shal be easier for Sodome Gomorrah in the day of iudgment then for vs. For if Sodome did not escape the hand of God who had onely the light of nature not the lanthorne of the Scripture to shine among them to giue light vnto them how shall we escape or bee without excuse if we tread vnder foot the Son of God if we cast out of our hearts the Gospell of peace if we count the blood of the Testament as an vnholy thing and do despite the Spirit of grace Thirdly The 3. reproof this doctrine reprooueth those that are ready to heare and content to obey but it is no farther then standeth with their owne lust and liking These are like Saul in obedience they thinke they haue great wrong to be charged with rebellion and disobedience they haue open mouthes to say 1 Sa. 15 13 20. Blessed art thou of the LORD I haue fulfilled the commandement of the Lord I haue obeyed the voyce of the Lord I haue gone the way which the Lord sent me c yet hee is there charged with treason and rebellion against God and threatned to haue the Kingdome rent frō him Thus is it with many in our daies they professe obedience but their life swarmeth with the fruits of disobedience like to the son who being commanded of his father to go work in his vineyard answerd I will Sir but he stood still went not Math. 21.30 These are they that draw neere to God with their mouth but are disobedient in deed their real disobedience shal procure a reall vengeance on them It is strange to see how many of this sort of men pretend a willingnesse to obey would be accounted in the number of obedient children as if they were wholly made of obedience and yet they will not submit themselues wholly to the will and pleasure of GOD but mince the matter and part stakes with God somewhat they will do to stop mens mouthes and to get the applause of the worlde and to be accounted religious but they are not minded to deale sincerely and entirely with God like those that hauing a iourney to goe are soone weary and stand still when they are gone halfe the way These are they that will not be Atheistes but haue the true God for their God yet do they loue their riches their pleasures their bellies and their delights aboue him Reuel 3 16. and set their affections wholly vpon them They cannot abide Idolatry nor to be esteemd idolaters yet they make no conscience of the worshippe of the true God of praying vnto him publiquely and priuately neglecting the ordinances of God hearing of his word reading meditation conference and such like helpes being in the number of those the Apostle reprooueth Rom. 2 22. Thou abhorrest Idols yet cōmittest sacriledge They will not forsweare themselues nor fall into periury but they wil sweare and lye too for an aduantage They will not seeme to abuse the titles of God and to take his name in vaine but yee shall heare them euen in their communication to sweare by their Faith and troth and they engage thē so long
poure in strong drinke Heere are many woes and fearefull threatnings of many miseries and do the vngodly thinke to escape or that these things doe not deepely concerne them Our Sauiour denounceth a great woe against all contemners of the Gospell telleth them It shal be easier for Tyre Sidon nay for Sodom and Gomorra in the day of iudgement Mat. 11 22 24 then for them Must not these denunciations be accomplished Or do we remaine as Infidels and think they shall neuer be performed Or if they be performed that we shall be exempted or excused It cannot be that his word should fall to the ground and take none effect Let vs feare these terrible threatninges humble our selues before him and forsake our euill wayes let vs betake our selues vnto him and let vs turne vnto his word for the word will neuer turne vnto vs and bend it selfe to our pleasure The Scripture is full replenished with such heauy threatninges as may serue to strike a feare and terror into our hearts The Prophet Amos Amos 6 1 3. denounceth a Woe to them that are at ease in Sion that put farre away the euill day and approach to the seate of iniquity and are not sorry for the affliction of Ioseph The Prophet Malachi foretelleth Mal. 4 1. that the day commeth which shal burne as an Ouen and all the proud yea all that doe wickedly shall be stubble and the day that commeth shall burne them vp and shall leaue them neither root nor branch These threatnings are surer then the heauens which shall passe away but these shall neuer passe away and therefore woe to them that repent not nor returne to the Lord for they must needes be taken suddenly in them as in a snare and no man shall be able to deliuer them They may thinke themselues forgiuen or at least forgotten but poore soules they are deceiued It is not length of time that can helpe them nor strength of their arme that can saue them nor the wedge of Gold that can deliuer them for Riches auaile not in the day of wrath Prouer. 11 4 nor serue to pacifie his indignation but righteousnesse deliuereth from death Thirdly as we learne the truth of God in Vse 3 his threatnings so there ariseth from hence a most excellent ground of assured comfort for all Gods seruants to establish their hearts in the immutability of all his promises Manie are the particular promises set downe in the word as many as are there mentioned so manie particular cōforts are ministred vnto vs as from the hand of God to the end that wee beleeuing them and as it were clasping our armes about them might haue strong consolation and boldnesse to come to the throne of grace Wherefore whensoeuer we feele the weaknesse of our faith we must haue recourse to his word As they which haue a dim sight and weake eye vse the helpe of their Spectacles and thereby finde comfort so should we when we are at any time troubled with doubting helpe our spirituall eye-sight with often looking into the glasse of his word and meditating continually vppon his promises It were endlesse and infinite to speake of all his gracious promises mentioned in his worde some are of temporall blessings and other of spirituall and eternall in both wee ought to rest vpon the vnchangeablenesse of his will who is not as man that he should any way deceiue vs as those that vse to promise much performe little His promise is certaine and very good payment if wee dare trust him of his word Psal 37.25 It is he that hath saide I haue beene yong and am old yet I saw neuer the righteous forsaken nor his seede begging bread It is hee that hath spoken Heb. 13.6 7. I wil not faile thee neither forsake thee so that we may boldly say The Lord is mine helper neither will I feare what man can do vnto me Mathew 6 33 It is he that hath promised Seeke yee first the kingdome of God and his righteousnesse and all these things shall bee ministred vnto you We see how much many men vexe torment themselues about earthly transitory things they feare they shall want before they die and giue themselues to vnlawfull shiftes to maintaine themselues and their estate the reason heereof is because they haue vnbeleeuing hearts they cannot cast themselues and their care vpon the Lord they will not seeke his loue and fauour they labour not to be reconciled to him in Christ Iesus and whatsoeuer he promise vnto them of his word they beleeue nothing at all Take an example of Gods prouidence ouer his people whiles they walked and wandred in the Wildernesse they had neither seede time nor haruest and they were an huge multitude of more then sixe hundred thousand beside women and children yet hee sustained them and prouided for them till hee brought them into the land of Canaan He is not as a poore Father that hath moe children then he is able to sustain or as a state that is constrained to disburden it selfe of their superfluitie and ouerflowing multitude and so to send out many Colonies to plant themselues in other places he hath al the earth in his own power is able to prouide for all his children that wait vpon him and put their trust and confidence in him This must be our comfort in time of triall and tentation that he hath promised neuer to faile vs nor forsake vs and albeit mans promises may deceiue vs and his deede come short of his worde yet no iot or portion of Gods promises shall remaine vnfulfilled and therefore in all our necessities let vs possesse our soules with patience and wait constantly for the accomplishment thereof which in due time shall take good effect The fault is in our selues who will not lay hold vpon the same he hath saide he will be our tower of defence and City of refuge to shield vs from danger all distresse but we will not trust him of his word but vse vnlawfull meanes for our deliuerance That which hath bene said of transitory and temporall blessings may also be spoken of eternall God hath promised the renuing of our hearts the forgiuenesse of sinnes and the kingdome of heauen as Ier. 31 32 33. Heb. 8 10 11 12. Esay 40 1 2. I will put my Lawes in their minde and in their heart I will write them I wil be their God and they shall be my people I wil bee mercifull to their vnrighteousnesse and I wil remember their sins and their iniquities no more These are great and precious promises heere are sweet comforts of life and saluation offered vnto vs on Gods part let these be to vs as the Anchor of our soules both sure and stedfast These are immutable things Hebrew 6 18. Wherein it is vnpossible that God should lye and therefore let vs be established in them and lay hold vpon that hope which is set before vs.
Samaria were deuoured of Lyons he commanded that one of the Priests which had been brought from thence 2 Ki. 17 26 27. should be carried thether to teach them the manner of the God of the Country so that the superstitious King thought it his duty to see them instructed in the truth A notable example of a godly and religious care this way is in Iehosaphat who 2 Chron. 17 6 7 8 9 10. so soone as hee had taken away the high places and the groues out of Iudah hee sent out sundry of the Leuites that they should teach in the Cities and they taught in Iudah and had the booke of the Law of the LORD with them and went about throughout all the Cities of Iudah and taught the people This is the foundation and stay of all Kingdomes to giue entertainment to the word of God this maketh a wise King and a wise people So long as Magistrates countenance the truth and Preachers of it they secure theyr owne estates and are blessed of God which ought to bee an encouragement vnto them not to bee slacke or slothfull in spreading abroad the Gospell of Christ Lastly because it were troublesome and tedious to go about to rehearse all their duties we breefely number vp the rest It is their duty therefore to be good examples of piety and godlinesse of life to the people and to prouide for them al things necessary for the body to aske counsell of the mouth of the Lord in theyr weighty affaires that is the ministery of the word and to yeeld obedience vnto it to exhort their inferiors in time of publike calamities to earnest repentance and to expresse the same by prayer and fasting to know the cause throughly before they proceed to giue sentence to punish euill dooers and defend the innocent and to establish such positiue lawes as are necessary for the maintenance of order and decency in the Common-wealth Vse 4 Lastly seeing Magistrates are necessary for the Church and Common-wealth it putteth those that are vnder them in minde of theyr duties partly in regard of themselues partly in regard of the Magistrates and partly in respect of God Touching themselues they must know they be no burdens to the Common-wealth nor superfluous parts that may be spared they are as the head or heart of the body or as the eye in the head all depend vpon their welfare so all depend vpon the Kings and Princes welfare If he be vpholden the Common-wealth standeth if he be vnregarded the Common-wealth falleth He is as necessary as the Sunne in the Firmament yea as fire and water and breathing without which we cannot liue If we iudge otherwise of this ordinance of God we are deceiued wrong both them and our selues Againe we learne that their life and continuance is greatly to bee desired of Gods seruants It is the part and duty of all Subiects to craue their safety and protection that they may safe-guard and protect both Church and Common-wealth Yea Rulers themselues in regard of this end which ought daily to bee before their eies may desire of God to lengthen their daies and to continue their happy reigne that together with the Saints they may do seruice to God in his Church in this respect I say they may desire life not so much aiming at their owne priuate good for in that respect it were better to bee dissolued to be with the Lord as respecting the generall vtility of their people What greater glory what higher honour can they haue then this to be the stay and defence of the church that otherwise were like to decay and goe to ruine and to continue the seuerall parts of it in well-doing That good King Hezekiah foreseeing by the word of the Lord the miserable estate of the Church that should bee after his death and considering with great anguish of heart the wofull effects that were like to follow he turned himselfe in his bed to the wall and wept and was greeued to depart hence Esay 38 18 ◠saying The graue cannot confesse thee death cannot praise thee they that go downe into the pit cannot hope for thy truth but the liuing the liuing he shall confesse thee as I do this day the father to the children shall declare thy truth He desired of God to liue and prayed vnto God to prolong his daies not to lift vp himselfe aboue his brethren not to glory in the smoke of lofty titles not to tyrannize ouer the people not to command the things that are vniust or to punish such as do not deserue it but to do good to the Church and to set foorth Gods praise Death indeede which bringeth the dissolution of nature is a welcome guest to them that are the Lords all the godly do make themselues ready to receiue him to meete and entertaine him and so Kings Princes among the rest howbeit in this respect that the Church may bee benefited by them it is no matter of impiety to desire a longer continuance among Gods people much more then is it the duty of such as are vnder them and gouerned by them to desire their continuance as the daies of heauen and as the course of the Sunne to bee Nurses to the godly This was wont to be a common salutation vsed of the people toward theyr Princes not onely of the Infidels but by the faithfull seruants of God Dan. 2 4 and 6 21 and 3 9 and 5 10. When the King came to visite Daniel being cast into the den of Lyons the Prophet so soone as hee heard him saide O King liue for euer that is GOD grant vnto thee a long life Last of all whensoeuer we haue a wise and worthy a godly and religious Prince giuen to vs it is our duty to be thankfull If the Lord grant vnto a Land a prudent and prouident Prince to reigne ouer thē whose heart is bent to seeke the Lord and to serue the GOD of his fathers the people that breathe vnder his shadow must praise the holy name of God It is their duty to pray that princes may be such and to commend them to God with all faithfulnesse For if they must pray for others much more for them When Salomon was annointed with oyle taken out of the Sanctuary they blew the Trumpet and all the people said God saue King Salomon 1 King 1 39 So the Apostle writing to Timothy exhorteth that first of all supplications prayers intercessions and giuing of thankes be made for all men For Kings and for all that are in authority 1 Tim. 2 1 2 3 that wee may leade a quiet and a peaceable life in all godlinesse and honesty for this is good and acceptable in the sight of God our Sauiour Now as we are to pray for them so wee are to praise God for them wee are not to forget the least blessings nor to be vnmindfull of smaller benefits and therefore we are much more bound to be thankfull
assured that our labor is not in vaine in the Lord 1 Cor. 15 58. We must haue our hearts setled and constant in good things that wee be not as children carried about with euery vanity We must be resolute in the truth and stand hauing our loines girt about with the truth and hauing on the brest-plate of righteousnesse c. As we grow in age so let vs grow in grace and as euery yeare addeth to our life so let it adde to our faith If we stand at a stay we shall neuer come to the ende of our race but if we grow in the knowledge of our Lord Iesus Christ wee shall receiue the ende of our faith which is the saluation of our soules Thirdly we learne to confesse from whence Vse 3 we haue receiued life temporall spirituall and eternall one following another and all begun in this life and to acknowledge our thankfulnesse to God for these his blessings The temporall is common to vs with the wicked but the other two to wit the spirituall and eternall life are proper to the elect and make them Citizens of the kingdome of heauen Hence it is that the Prophet saith Blesse the Lord Psal 103 2 3. O my soule and forget not all his benefits who forgiueth all thine iniquities who healeth all thy diseases who redeemeth thy life from destruction who crowneth thee with louing kindnes and tender mercies He respecteth not what we are or what we are worthy of but as hee loued vs before we were which argueth the bottomlesse sea of his grace toward vs so he neuer ceaseth to follow vs with his mercy to adde loue to his loue alwayes preuenting vs with his liberall blessings True it is the guifts of God are great toward vs in regard of temporall things which are of the least and lowest nature forasmuch as in him we liue moue Acts 17 28. and haue our being he blesseth vs hee keepeth vs he preserueth vs he defendeth vs and suffereth nothing to do vs hurt but besides these he giueth vs to beleeue he calleth vs to the knowledge of his truth hee iustifieth vs he sanctifieth vs he redeemeth vs hee establisheth vs that we shall neuer be remooued and all these are freely and frankly bestowed vpon vs not purchased by vs. Howbeit we shall neuer vnderstand the foundation of Gods mercy nor learne the height the bredth and bottome of his loue vntill we come to behold and consider our free election and saluation to be meerely by his grace And if once wee come to the vnderstanding heereof it will be most forcible aboue all the former reasons to moue vs to magnifie his goodnesse and to giue vp our selues wholly to him and consecrate all that is in vs to his glory Indeed this consideration that we haue receiued life health and peace and liberty all things belonging vnto them if we had no farther cause ought to moue vs to thankfulnes obedience but this laieth the ground-worke and reacheth to the top of all that hee loued vs before the world was and therefore we must loue him againe extoll his praise confesse his Name and feare to offend him and serue him in righteousnesse and true holinesse all the daies of our life This is the beginning and as it wer the first step to true humility it is a forcible weapon to strike down all pride and presumption and to giue them their deaths wound it stoppeth the mouthes of arrogant men who would gladly sacrifice to their owne nets and build their saluation vpon themselues Therfore the Prophet saith in the Name of the Lord Ezek. 16 62 63. I will establish my Couenant with thee and thou shalt know that I am the Lord that thou maiest remember and be confounded and neuer open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord God Hee will haue no flesh to reioyce in it selfe he will haue the whole glory of our saluation he saw vs polluted in our own blood he found vs cast out into the open field to the contempt and loathing of our person he set his loue toward vs and spread his skirt ouer vs and couered our nakednesse and said vnto vs when we were in our blood Liue to the end we should chalenge no part of his worke to our selues Vndeserued loue is a great binder There is no loue comparable to this loue which began before we began and shall liue when we are dead and buried Our saluation hauing so sure a foundation is more firme then the frame of heauen and earth whereas if it were builded vpon our selues and committed vnto our selues to bee kept alasse it would quickly fall downe as a ruinous Pallace or a tottring wall and we could haue no certainty or assurance of it yea albeit wee were renewed to our first innocency as appeareth in Adam who fell in the garden as the Angels themselues had done before that were in heauen But seeing it is hid with God and put into his hands as a faithfull Creator no creature shall be able to take it from vs as no creature could giue saluation vnto vs. So then it behoueth vs to giue him praise for beginning his worke in vs for the continuance of it in vs and to craue of him the full perfect finishing of it vnto the day of IESVS CHRIST Fourthly this putteth vs in minde to vse Vse 4 all meekenesse and moderation toward others that are not yet called to the knowledge of the truth but wander as blinde men that cannot finde the way For seeing our calling and conuersion and euery good guift is of Gods grace Rom. 3 9. it sheweth that there is no difference betweene them and vs by nature but by grace we haue nothing of our selues being as farre from heauen as the most prophane but all is of Gods good pleasure Wee are all equall and no way better we are all the children of wrath as well as others It is a true saying that there are many sheepe without and many wolues within We see this in the examples of the Gentiles of Manasses of Mary Magdalen of Paul many others Chap. 5. of whom we shall speake afterward The Church of the Iewes confesse Cant. 8 8. that they had a little Sister which had no breasts and Christ himselfe teacheth he hath other sheepe which are not of this fold whom also he must bring home they should heare his voice so that there should be one fold and one Shepheard Iohn 10 16. Thus it should come to passe when the time appointed was come that GOD would enlarge Iaphet that he should dwell in the tents of Shem Gen. 9 17. This vse hath many branches as a fruitefull Tree that spreadeth it selfe many waies First it belongeth vnto vs to pitty them that go astray to bewaile their ignorance What griefe doth it moue and how great cōpassion doth it
serue Vse 4 them to further the preaching of the word and to furnish such places as belong vnto them with able teachers This is required of all godly Magistrats whether they be supreme or subordinate that they endeauor to be noursing fathers to the Church Esay 49. that they by their authority may encourage and countenance all such as are Pastors and teachers to the end they may goe boldly forward with that worthy worke which is in their hands A notable example heereof we haue in those Princes that were sent out by Iehoshaphat for albeit they did not preach to the people in the cites to which they came nor minister the Sacraments nor offer the sacrifices nor burne incence inasmuch as they had the Leuites with them to doe that seruice yet it is not to be omitted or concealed that they did countenance them and accompany them and this their authorizing or backing of them is called a preaching Chro. 17.7 because it made a plaine way and set open a wide doore for the peoples better receiuing of the word with readinesse cheerefulnesse and obedience The example of great personages is of great force and is a strong cord to draw inferiours after them Whensoeuer such men of high place make account of the Ministers highly esteeme of their message and Ministery it moueth others most mightily to shew reuerence to this holy ordinance of God Especially it belongeth to them that are Patrones haue the presentation and collation of spirituall promotions to haue an especiall care and regard that the Churches committed to their tuition may be sufficiently furnished and that as well the small flockes as the greater heards be prouided of godly and learned teachers for as much as Christ himself preaching the Gospel of the kingdome from place to place as occasion serued and the necessity of the people required deliuered the ioyfull newes and glad tydings of saluation as well to the people of little villages as to the inhabitants of famous townes and populous Cities not onely to thousands that flocked to heare him but to hundreds and tennes that came vnto him He shunned popularity and the applause of men and shewed not himselfe alwaies openly nor any otherwise then as he might doe most good to the people and gaine greatest glory to his Father He was not ambitious or vaine-glorious nor sought the praise of men Ioh. 7.10 and 5.41 and 8.50 When God determined to destroy the Cities of the plaine at the request of Lot in mercy he saued Zoar a little towne Gen. 19. God hath his people whom he created and Iesus Christ redeemed euen in little places as well as in great parishes in small villages as well as in large Cities These haue soules to saue as well as others Little flockes would haue their shepheards as well as great heards such as are poore seruants of the family would be glad to haue food to eat as well as the chiefest persons To instruct a countrey-village is a worke of mercy as well as to teach the mother-Cities of a kingdome and to be carefull of the high or head places but carelesse of little hamlets is as vnmercifull a part as to pamper vp a great family and to let a little one starue for hunger or as if a Prince should prouide for the safety of great multitudes of his subiects and neglect the lesser companies that abide in poorer villages or as if a man should tender the welfare of his head and neuer regard his foot or his finger Wherefore all Magistrates must set before their eyes the example of God as a cleere glasse to looke vpon appointing the ordering of the Leuites in such sort that all the Tribes might be instructed being so diuided scattered among the rest that their labours might be communicated to all as also the example of Iesus Christ who in the dayes of his flesh taught and preached euery where not onely at Ierusalem but in Galile and other desert and desolate places so that they ought to haue an especiall care and regard that euery Congregation haue his sufficient Minister And that they may be constrained to yeeld to this trueth or at least perswaded to the practise and performance of this dutie or if not perswaded yet conuinced in conscience that it should be done and that it is their sinne if it be left vndone let vs a little consider somewhat farther the fact of God how carefull he was thereof in the land of Israel that as well the little townes as the greater Cities might haue able teachers Hence it is that he commandeth the children of Israel that they giue vnto the Leuites the ordinary teachers of the people of the inheritance in their possession Cities to dwell in all the Cities which they were to giue to these Leuites were eight and forty Num. 35.2 7. The accomplishment whereof we may reade at large in the booke of Ioshua chap. 21.4 5 6 7. In euery Tribe they had foure Cities and so were by the ordinance of God diuided in Iacob and scattered in Israel according to the ancient Prophesie of Iacob Gene. 49. For out of the Tribes of Iudah Simeon and Beniamin they had 13. Cities verse 4. Out of the families of the Tribe of Ephraim and out of the Tribe of Dan and out of the halfe Tribe of Manasseh they had 10. Cities verse 5. Out of the families of the tribe of Issachar and out of the Tribe of Asher and out of the Tribe of Naphtali and out of the halfe tribe of Manasseh in Bashan they had 13. Cities vers 6. Lastly out of the Tribe of Reuben Gad and Zebulun they had giuen and granted vnto them 12. Cities verse 7. By this meanes was the instruction of Gods people prouided for plentifully through a multitude of Cities appointed vnto them not altogether or in one place of the land but dispersed heere and there according to the infinite wisedome of God and the absolute necessity of the people We heard before what wonderfull care godly Iehoshaphat the king of Iudah had who sent the Leuites throughout all the Cities of his kingdome which caryed with them the Booke of the Lord and taught all the land and his zeale was rewarded with riches honour and great prosperitie in aboundance 2. Chron. 17.5.9 The like commendation is giuen of Iosiah who appointed the Priests to their seuerall charges and encouraged them to the seruice of the Lord and said vnto the Leuites that taught all Israel 2 Chr. 35.2.3 which were holy vnto the Lord Put the holy Arke in the house which Salomon the sonne of Dauid king of Israel did build c. So then for as much as Christ preached to small villages as wel as to bigger townes forasmuch as it was the wise policy of God to place the Leuites round about his Tabernacle and to grant vnto them cities throughout euery Tribe forasmuch as it was the carefulnesse of Iehoshaphat and Iosiah to haue all places of
spend our strength in vaine and for nothing yet our iudgement is with the Lord and our worke with our God Esay 49 4 5. In the meane season let our labour be answerable to the greatnesse of our calling that so we may be worthy of that honour Vse 4 Lastly seeing the function of the Ministery is of great excellency and dignity we must vnderstand that great gifts are required in the Ministers and they must in a good measure be qualified thereunto This vse doth the Apostle make 1 Tim. 3. The office of a Minister is a worthy worke therefore he ought to be of blamelesse conuersation and apt to giue instruction to the people He must shew both integrity of life and light of doctrine which is as the Vrim and Thummim that the Priest did beare on his brest-plate of iudgement Exod. 28 30. It is the best harmony that can be made when life and doctrine agree together otherwise we are as iarring cymbals Hence it is that the Prophet speaking of the Couenant of life and peace made with Leui Malac. 2 6 saith The law of truth was in his mouth and iniquity was not found in his lippes c. and he did turne many away from iniquity The Ministers are called by Christ both the light of the world and the salt of the earth In like manner Paul exhorteth the Elders of Ephesus Acts 20 28. Take heed vnto your selues and to all the flocke ouer the which the holy Ghost hath made you Ouerseers 1 Tim 4 16. to feede the Church of God which he hath purchased with his owne blood They must take heed to themselues by liuing well and to the flocke by feeding well with wholesome food They must shew themselues patternes of good workes Titus 2 7 8. If the calling were meane meane gifts would serue to furnish them that are chosen and exalted to that calling but seeing it is great we ought to labour after great gifts and to be adorned with worthy graces They that watch ouer soules ought to haue a quicke and sharpe sight that they may descry the crafty wiles and guiles of Satan They ought to haue a wonderfull care of their duty that are to attend the flocke of God day and night and be able to teach all and to deale with all sorts of men as Math. 13 52. He must be a Scribe taught of God No young scholler a workman that needeth not to be ashamed who see and try his worke diuiding the word of truth aright They must be able to seeke out that which is lost able to strengthen the weake able to heale the sicke able to binde vp the broken No skill is sufficient for these works to be the Lords husbandmen to dresse and husband the Church that it become not an vnfruitfull and barren wildernesse No skill in vs is sufficient to make vs the light of the world Math. 5 the salt of the earth the builders of Christs body the coworkers of God 1 Corinth 3 19 the Embassadours of Christ 2 Corinth 5 20 the Stewards of the house Titus 1 7 the fathers of the Church 1 Corinth 4 15 the fishers of men Math. 4 19 the Ministers of the Spirit 2 Corinth 3 6 the builders of the Temple the Shepheards of the sheepe Eph. 4 11 the planters and waterers of the garden 1 Corinth 3 6 7 the watchmen of the City Ezek. 33 7. Heb. 13 17 the Trumpetters of the host and the stars of the firmament Reuel 1 20. Dan. 12 3. The City of God which is the Church is a more glorious and beautifull worke then is the fabrick or frame of the whole world besides On the other side see the misery of blinde guides and the mischiefe that commeth by dumbe dogs yea the desolation that cometh vpon the people that haue such Pastours or Shepheards they are altogether vnworthy of that calling No man will make him his horsekeeper that hath no knowledge nor skil in horsemanshippe nor any experience that way nor his Cooke that cannot tell how to dresse his meate nay not his swineheard that is no better then an Image or Idoll and cannot tell how to guide or gouerne them And yet behold the simplicity and sottishnesse of the world and wonder at it They regard not to commit the soules of men that are most precious to such as we wil not willingly commit an heard of bruite beasts to be kept Ezek 33 6. The watchman that is blinde and dumbe and the City that setteth vp such an one shall perish together and our Sauiour testifieth that if the blinde leade the blinde both shall fall into the ditch Mat. 15 14. Woe vnto such leaders woe vnto such as are thus led These make this a base calling as if Ieroboams Priests were fit enough that were taken from the lowest of the people CHAP. IIII. 1. AND the Lord spake vnto Moses and Aaron saying 2. Take the summe of the sonnes of Kohath from among the sonnes of Leui after their families by the house of their fathers 3. From thirty yeares and vpward euen vntill fifty yeares old all that enter into the host to doe the worke in the Tabernacle of the Congregation 4. This shall be the seruice of the sonnes of Kohath in the Tabernacle of the Congregation about the most holy things IN this Chapter we haue an other numbring of the Leuites howbeit it is in another kinde then the former in the former chapter For in the third chapter the Tribe of Leui is numbred according to the persons but in this chapter it is numbred according to their office and Ministery so that there is a great difference betweene this and the other True it is Difference betweene the numbring in this chapter and the former in them both this Tribe is numbred but not this Tribe onely nor all the same persons nor yet to the same end We saw before a generall enumeration of the families of the Leuites as they succeeded in the roome of the first borne who had beene separated sanctified to the worship of God to the Ministery of the word to the seruice of the Church and to the spirituall gouernment of the people so that as well the first borne as they are numbred But in this chapter onely the Leuites are numbred not all nor any of the first borne who were now freed and exempted and fully discharged from that ministration Againe in the former chapter all the Leuites are numbred from a moneth old vpward but in this onely such as were fitted by their yeares to vndertake and execute the office of the Ministery which lawfull age is heere defined and determined to begin at thirty and to end at fifty yeares Lastly that numbring in the former chapter was to another end and purpose then this There they were all numbred frō one moneth that it might be knowne what ouerplus there was of the first borne but heere they are accounted from 30. yeares old to 50. that
secretly purloyning them away and we hold our peace are we not accessary to his theft and partakers of his sin So if wee heare any raising euill reports of him and robbing him of his good name which is more in value then all things in the world are we not slanderers as well as hee while we ioyne with him so become guilty of the same transgression A good name is many a mans liuing take that away and impaire his credite he is vtterly vndone not able to maintaine himselfe you hurt him as much as if you tooke away house and land corne cattell from him or any other thing of worth that is deare vnto him If then it be so rich and precious a treasure we must bee carefull to maintaine our brothers credite estimation being made keepers of his life of his goods and of his good name doing the same vnto him which we desire he should do vnto vs. This is a signe of true loue that we loue him indeed when we will not spare to take vpon vs his iust defence and on the other side it is an euident token of cold loue or no loue at all when wee see them abused and do not regard it the Lord will raise vp others in his righteous iudgement who shall do as little for vs as wee doe for those that stand in need of vs. Vse 6 Lastly as this doctrine hath offered vnto vs sundry good meditations of duties concerning God and our brother so it sendeth vs not away without comfort concerning our selues Are wee slandered and reuiled Are we falsely charged with things which we neuer spake or did Let this be our comfort the time shall certainly come when the slanderers shall be detected and put to silence It ought not to seeme strange to vs when such flying tales are noised abroad rather it might seeme most strange as a great wonder if it were not so The diuell will be the diuell still who is the head and prince of all slanderers and all his instruments will be like him Gods people aboue all others are falsely accused they are not of the world Iohn 15 19. but chosen out of the world and therefore the world hateth them Ioseph was accused to be incontinent Iob was condemned to be an hypocrite Daniel was charged with disobedience Amos of conspiracy Eliah of troubling Israel Dauid of seeking Sauls life Paul was suspected to bee a murtherer Christ our Sauiour was reputed an enemy to Caesar and his Disciples were accused and iudged worthy of stripes and censured to bee mouers of sedition among the people howbeit all this is but as a cloud which will quickly be dispersed as a darke mist that shall suddenly bee scattered away It is a notable comfort to heare these things that GOD will not suffer vs to sinke downe vnder taunts and rebukes of men but lift vp our heads and pronounce sentence of absolution on our side Let it not trouble vs to be condemned of men so that wee be assured to be iustified of God If a man were wrongfully condemned in an action of slander or fellony in an inferiour Court of iustice and there iudged to be guilty of some hainous crime yet if he were sure to bee acquitted and discharged by appeale to an higher Court where he is perswaded hee cannot but haue iustice because there is no corruption of Iudge or witnesse how would he be comforted and how little should the ouerthrow he had taken be regarded forasmuch as hee knoweth the next triall will set all to right againe So is the case with vs. It is our lot and condition heere to bee persecuted and reuiled for righteousnesse sake Mat. 5 1◠1◠and we shall be condemned of wicked men vniustly howbeit this ought not to trouble vs how greatly soeuer they resist vs and rage against vs this is but a condemnation of men vpon the earth wee may lawfully appeale from them to an higher Court and to a greater Iudge When Paul was falsely accused by the Iewes and could haue no iustice at the hands of the high Priests he appealed to Caesar that is Acts 25 12 from inferior Gouernors to the Emperour that was supreme So must we doe when wee are burdened and oppressed by the poison of euill tongues and condemned as euill dooers of all men we know there is a Iudge that sitteth in heauen who will acquit vs when wee come before him and take the cause into his owne hand And if we see not this alwaies accomplished in this life it shall most certainly be performed in the life to come when all the secrets of euery mans heart shall be opened Sometimes he maketh their light so to shine in this world that they reape great fruite of their godlinesse and the Sunne beames as it were to refresh them and make them aliue againe But if it happen not in this life yet it shall not faile in the next life when Christ shall appeare in glory and say Come yee blessed of my Father inherite yee the kingdome prepared for you from the beginning of the world Math. chap. 25 verse 34. When hee shall breake the heauens and come to iudge the quicke and the dead let vs lift vp our heads and reioyce for our redemption draweth neere This is the time of our refreshing heere we are ouerwearied with bearing the burden of other mens malice Then shall all teares bee wiped from our eyes and we shall see as wee are seene and know as we are knowne as we reade Math. chap. 13 verse 43. Then shall the righteous shine foorth as the Sunne in the kingdome of their Father he that hath eares to heare let him heare To this purpose speaketh Paul Colos chap. 3 verses 3 4. Your life is hid with Christ in God when Christ who is our life 1 Iohn 3 ◠shall appeare then shall ye also appeare with him in glory If then our righteousnesse bee couered heere as with a garment and bee hidden as a treasure that is buried in the earth yet our life shall not alwayes lye in obscurity for when the night is past the day will appeare and when falsehood hideth her face the truth will be made manifest Let vs acknowledge the power of God that is able to do this and let vs rest patiently in him that is our stay Let vs not fret our selues because of him that prospereth in his way and bringeth wicked deuises to passe Contrary-wise the vngodly haue from this doctrine matter of sorrow and heauinesse because howsoeuer they rule heere for a time and will not bee controlled they say their tongues are their owne who is Lord ouer them they thinke themselues priuiledged to deuise and disperse what lies they list and none may call them to an account yet God will one day call them to an account when they shall receiue according to their workes For yet a little while 〈◊〉 37 10 13 and the wicked shall not
foundation The lampes vnder the law burned only in the night therefore the Papists haue no warrant to set them vp in the day time True it is Doway-Translators slubber ouer the matter in their annotations vpon Exodus and Samuel and tell vs that God would not haue darkenesse in his Tabernacle by day nor night but this is a weake and vngrounded assertion contrary to the Scripture as hath bin shewed and may also farther be shewed oâ—t of Exod. 27 21. The truth is that these noone-day Taper lights in honour of the liuing or of the dead Danae respons ad 7. Contro cap. 4. are a meere heathenish superstition as it appeareth out of the history of Herodian lib. 1. And from hence as also many other toyes did crept into the Church and therefore Hierome saith aduers vigilant Cereos clara luce non accendimus we do not light candles in the day time But we haue some reason to beare with them For to what end do they vse it in the day time but to make manifest their blindnesse ignorance Their religion is a darke and obscure religion compacted altogether of many blinde doctrines and therefore they would haue some light of their candles though they haue none of their doctrine The vse of a lanthorne and light is in a darke night There is no man in his right wits will carry a candle when the Sun shineth cleerely and brightly Durandus a great patrone of these superstitions can finde out nothing in the word written to iustifie defend these wax-candles therefore is constrained to establish them vpon the rotten decrees of Zosimus and Theodorus Enchirid. lib. 6. cap. 80 If any obiect that the Christians vsed lights lampes in their meetings I answer their meetings were in the night time for feare of their enemies For while the Church was in persecution they could not safely assemble in the day time and therefore they vsed those lights of necessity to remedy the darknesse of the night Acts 20 8. but when we haue free liberty choise of time place for the exercises of our religion that practise is not to be brought into imitation Vse 2 Againe it reproueth them that hold the Scriptures to be so darke and difficult that it is dangerous for the people to meddle with them lest they fall by them into errors heresies But we heare that the Scriptures are a lampe as a candle set vpon the table and as a Beacon kindled to shew light farre and neere What then Can the light be darknesse surely no more then the darknesse can bee light And if they be darke it followeth that either the holy Ghost could not expresse his minde and meaning more cleerely and euidently or else he would not To say hee could not is blasphemy and maketh him a weake and impotent God to say he would not were to make him an enuious God as if he did enuy the good of his Church But whatsoeuer was written afore time was written for our instruction Rom. 15 4. 2 Tim. 3 16. therfore God euery where commandeth that they should be read and heard of all high and low rich poore men and women old and young Deut. 6 9. 17 18. 31 11. Iosh 1 8. Esay 8 20. He wil haue all sorts of persons come to the knowledge of the truth that they may be saued 2 Pet. 3 9. 2 Tim. 2 25. But how shall they come to repentance and to the knowledge of the truth without the Scriptures Euery member of the Church must haue them dwell richly in them Col. 3 16. All are commanded to search them Ioh. 5 39. The men of Berea are commended for it Acts 17 11. so is the Eunuch who while he sate in his Chariot read them Acts 8 30. They also are reproued that were vnskilfull in them and slow of heart to beleeue them They are able to make vs wise vnto saluation Out of them as from an armory Math 22 29. Luke 24.25 Eph 6 16 17. Math. 4 4. 22 31 29. we must draw weapons against Satan and his instruments both defensiue and offensiue Christ and his Apostles vsed these weapons to beate downe all impiety and heresie whereas the ignorance of them is the cause of errour This armour artillery must all men procure and no man be denied to draw this sword that is a soldier of Iesus Christ From hence therefore is reproued the errour in opinion and weaknesse of iudgment resting in the common sort they perswade themselues that the knowledge of theÌ„ belongeth not to them but to the Ministers and to the learned because they take them to be so darke and themselues so simple that they are as a deepe well and they haue nothing to draw nay that it is dangerous for them to meddle with them as if they were a rocke at which they might suffer shipwracke But this is nothing so Let all such marke that they are as a light shining in the night of this present world to shew vs the right way and to leade vs a sure way forward to the end of our faith True it is we shall haue no need of it when once we come to our iournies end For as men wheÌ„ they are come to their lodging resting place require no more the helpe of the lanthorne so shal it be with vs when the daies of our passage and pilgrimage are ended and we be come to the heauenly Ierusalem we shall no more want this ministeriall light the Lord shall be the light of that City Reuel 21 2â— 1 Cor. 13.8 there shall bee no need of the Sun or Moone there to shine in it then Prophesie shall faile tongues shall ceasse and knowledge shall vanish away Furthermore we must know that the Scriptures are not hard and hidden in the fundamentall points but all things necessary to saluatioÌ„ are easie to them that will vnderstand Deu. 30 11 Rom. 10 â— â— They are like to the holy waters that issued out froÌ„ vnder the threshold of the house Eze. 47 1 which were first vp to the ankles v. 3. then vp to the loynes v. 4. which afterward became as a riuer that could not be passed ouer v. 5. In them is strong meat for men and milke for babes and children In them the Elephant may swim and the Lambe may wade No man must therfore be discouraged from searching the Scriptures which do giue vnderstanding euen to the simple Prou 1 4. Psal 119 3. and knowledge and discretion to the young man he may learne by them to reforme his waies and to know how to feare the Lord. But are not many things hard in them Doth not Peter say of Pauls Epistles that they are hard 2 Pet. 3 1â— I answer he speaketh not of the hardnes of the Epistles as appeareth by the change of the gender but that in the Epistles are many mystical points and matters of faith rather then of reason
as the doctrine of the Trinity the vnion of the two natures in Christ to make one person and such like which albeit they be in theÌ„selues darke hard to be conceiued yet they are plainely set downe Againe he doth not say all things are hard or the most things or many things but some things are hard to be vnderstood And to whom are they hard to those that wrest them to their owne destruction to the vnstable and vnlearned Now those things that are darke to the vnbeleeuer are lightsom to the faithfull as Christ saith to his Disciples To you it is giuen to know the mystery of the Kingdome of God but vnto them that are without Mark 4 1â— all things are done in Parables To them that are huÌ„ble and desire to learn are plaine instructions but to others that are proud high-minded the plainest points are darke riddles If any aske whether there be not diuers things hard in Scripture I answer there are and it is the great wisedome of GOD it should be so tempering the one with the other to make vs deuout in praying diligent in searching wise in prizing valuing the truth of God huÌ„ble in knowing our owne wants and to teach vs that God would haue some teachers in his Church and some to learne at their mouthes some to instruct and some to be instructed Thirdly we may conclude that seeing the Vse 3 word of God is the light of the Church they that now perish do perish iustly and worthily They haue a light set vp to direct them and the Sunne shineth most brightly in their faces if then they shut their eyes and so stumble and fall downe who will take any pitty vpon them who can say but they are worthy to perish Hence it is that the Apostle saith If our Gospel be hid it is hid to them that are lost in whom the God of this world hath blinded the mindes of them which beleeue not lest the light of the glorious Gospel of Christ who is the image of God should shine vnto them 2 Cor. 4 3 4. If we had not a light before vs we might pretend ignorance and alledge the darknesse of the way as a defence of our wandring but now the vizard is pulled from our faces we haue nothing to answer for our selues Wherefore Christ saith If I had not come and spoken vnto them they had not had sinne but now they haue no cloke for their sinnes Iohn 15 22. No man can alledge any iust colour or excuse or finde what plea to put in for himselfe The light is among vs what shall we say that we walke not in the light He that walketh in darknes knoweth not what he doth or whither he goeth or how neere he is to danger O that it might be said of vs as the Apostle doth of the Thessalonians â—â—ess 5 5. Yee are all the children of light and the children of the day ye are not of the night nor of darkenesse It may rather be said of vs you are children of the night and of darknes ye are not of the light nor of the day Christ Iesus is come as a light into the world that whosoeuer beleeueth in him should not abide in darkenesse Iohn 12 46 48 Whosoeuer reiecteth him and receiueth not his words hath one that iudgeth him the word which he hath spoken shall iudge him in the last day verse 48. Such then shall be taken speechlesse and stand dumbe hauing nothing to say being conuicted and condemned in their owne consciences and therefore he that is ignorant let him be ignorant 1 Cor. 14 38. The light was powerfully and plentifully offered vnto him but he closed his eies that he might not see and stopped his eares that hee might not heare and hardened his heart that he might not vnderstand It shall be easier for the Turks and Infidels at the day of iudgement then for many of vs. For if the light of the truth had shined so fully vpon them as it hath done vppon vs they had long agoe repented in sackcloth and ashes Let vs consider this betimes and open our eies while the light is among vs before it be taken from vs and darknesse come vpon vs. Now is the acceptable time let it not slip from vs. Vse 4 Fourthly they should be welcome vnto vs that bring this light that we may say with the Apostle How beautifull are the feete of them that preach the Gospel of peace and bring glad tydings of good things Rom. 10 ver 15. In winter nights that are darke and consequently dangerous for passengers men thinke they doe others a great pleasure if they hold them out a light to shew them the way and to free them from feare of danger and it is so What an happy thing then is it to haue a light holden foorth to guide vs to heauen and to bring vs to euerlasting life We see therefore the necessity of the word of God and of the Ministers thereof To take away these is to take away the light in a darke night nay to pull the Sunne out of the Firmament to leaue men to goe and to grope in darknesse forasmuch as it is impossible for vs to direct our waies aright without the one and the other It is the great mercy of God that hath giuen vnto vs the Sunne to rule the day the Moone and the Starres to rule the night Psal 136 8 9. which are so necessary as that without them the life of man cannot bee continued and preserued and as in a darke house nothing can be seene without a Lampe or a candle so the right way cannot be discerned from the wrong truth from errour and vertue from vice in the darknesse of our life without the light and lustre of the word There are dangerous pits in this misty world Ambros in Psal 119. and many threatning rockes in this troublesome sea which are not seene we shall fall into the one and rush vpon the other and ruine our selues by them both except we carry before vs this light and lanthorne Let vs beleeue no man that will offer to teach vs the way except he shew vs this light The Israelites in the wildernesse were gouerned by a Cloud in the day and by a pillar of fire in the night till they came into the Land of Canaan afterward they had no neede of the one or of the other so should we order our resting and remouing our going out and our comming in by this light of the word which will bring vs to the heauenly Canaan Our duty therefore must be to take heede to the word seeing it is a light giueÌ„ vnto vs of God It is our duty to heare it to beleeue it to obey it We must heare it attentiuely we must beleeue it stedfastly we must obey it readily We must heare it without loathing we must beleeue it without wauering we must obey it without resisting Hence it is that the Apostle Peter
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
vnto vs. If an earthly Prince should send a messenger vnto any of vs hee is regarded for the Princes sake that sent him We are Ambassadors for Christ saith the Apostle as thogh God did beseech you by vs we pray you in Christs stead be ye reconciled vnto God 2 Cor. 5 ver 20. and therefore we should bee heard receiued and respected for our Masters sake Again they must submit themselues to our doctrine not onely when wee heare pleasing things precious promises and gracious comforts but when we heare the word sounding an alarme in our eares vttering reproofes deliuering threatnings and denouncing iudgements We see in humane things we are content to accept of the excuse of men that say they are but seruants and messengers they craue pardon because they are seruants and they obtaine it So standeth the case with vs we are sent of God who hath put his word into our mouths The Lord God hath spoken who can but prophesie Amos 3 7 8. Let vs not therefore be blamed we are Messengers we cannot but doe our message for the loue of almighty God of his people constraineth vs. How then shold we hold our peace when we are commanded to speake Lastly this Title importeth a limitation for no more is to be ascribed vnto vs then vnto seruants We are indeede as the Stewards of the house not in the number of the lowest and meanest seruants howbeit yet we are seruants as 1 Cor. 3 5. What is Paul or Cephas or Apollos but the Ministers by whom ye beleeue And therefore when Cornelius ascribed more to Peter then should be yeelded to a seruant he forbad him saying Stand vp for I my selfe also am a man But not many in our dayes offend this way we haue turned honouring of them into contempt and are so farre from falling at their feete that we are ready to trample them vnder our feete and make them our foote-stoole who are for no other cause accounted our enemies but because they tell vs the truth Verse 23 24. And the Lord spake vnto Moses saying This is it that belongeth vnto the Leuites from twentie and fiue yeare olde c. In these words we haue a limitation annexed by the expresse commandement of God touching the time of entering into the office of the Leuites to wit at the age of 25. yeeres This may seeme to be contrary to that which wee noted before Obiectioâ— chap. 4 23 31 33. where the age of thirty yeeres is appointed If then it be asked how it commeth to passe that in these seueral places seueral times are assigned for their election into the office and how it falleth out that fiue yeeres are cut off which before were granted I answer Answer here is no contrariety these Scriptures are thus to be reconciled The fiue yeeres restrained in this place which were enlarged before serued for triall and probation of such as entred into the office and seruice of the Sanctuary For when they were fiue and twentie yeeres olde they began to ioyne themselues with the rest and to minister before the Lord but being thirty and found fit they entered fully and wholly vpon their calling and therefore Chapt. 4. verse 3. Moses saith Fit to do the worke but in this place they are said to goe in to execute Euen as such as must go to warre are first trained and mustered and taught how to fight and skirmish that afterward they may know how to buckle on their armour in earnest and to looke the enemy in the face so was it in this spirituall warfare they were for a certaine time trained which yeeres once expired they were admitted The Doctrine from hence is this that the Ministers must be proued tried Doctriâ—â— examined before they be admitted to teach the people The miâ—â—â— must be â—â—â—ued and 〈◊〉 before tâ—â— be admiâ—â—â— to teach 〈◊〉 people The Apostles did not by their sole authoritie appoint one to succeed in place of Iudas who was faln from the Apostleship but they broght two forth and presented them or set them vp before the people that they might iudge whither they were fit or not Actes 1 23. The Church ought not to appoint any to the holie Ministery without good triall of their ability and sufficiencie forasmuch as two were set vp and caused to stand before the congregation that it might bee knowne whether they were such persons as ought to be chosen and that any man might obiect against them if he had ought to obiect Obiect But it may be saide Is this apposing or examining necessary at all times and to be vsed toward all persons I answer if they be fully and famously knowne to them that haue the right of choosing and trying it is not needfull howbeit it is necessary that they should offer themselues to this examination We see this in schooles of learning such as are to be preferred to any dignity that is voide there is an examination required albeit the parties to be chosen be neuer so sufficient and their sufficiency fully knowne to such as haue the voices of election in their hands how much more then ought this to be in this most weighty businesse of the Church This is farther apparent out of the Apostle 1 Tim. 3 10. Let these also first be proued then let them vse the office of a Deacon being found blamelesse so that they ought not before they be proued and when he saith Let these also he signifieth that the Ministers of the Church ought to vndergoe this triall Besides they must be without reproofe and haue good report of all Tit. 1 6. But it cannot be knowne whether they bee blamelesse without examination and triall going before And this standeth vpon good reason Reason 1 For first he is to take vpon him a greater charge then they that haue most costly iewels and precious pearles of wonderfull price coÌ„mitted vnto them forasmuch as he is to gouerne the sonnes and daughters of the King of heauen and earth and hath the price of the blood of Christ committed vnto him Acts 20 28. Secondly there be many subtill workers and deceitfull dealers transforming themselues into Angels of light 2 Cor. 11 13 14 and into the Apostles of Christ they haue indeed sheepes clothing but inwardly they are rauening wolues Math. 7 15. They seeke craftily and cunningly to creepe in that they may hurry and weary the flocke and then destroy and deuoure it Acts 20 29 30. They speake peruerse things to draw away disciples after them ver 30. If then there be not a narrow search and triall made of their doctrine and conuersation before they be admitted into the Ministery they haue a gate and gap opened vnto them to enter to the ruine of the Church Thirdly the office of Deacons was a function of lesse duty and danger in the Church they were onely to attend vpon the poore and yet they must not haue admission without due triall and examination as
prayer for the distressed when hee should poure out his Meditation before the Lord as appeareth in their seuerall titles yea Christ our Sauiour that had the greatest grace of prayer who continued the whole night in prayer to God Luke 6 12. yet did not forbeare and abstain in prayer from vsing the same words oftentimes Math. 26. verse 44. This truth will the better appeare if wee Reason 1 consider that the Lord Iesus himself hath left a preâ—cript forme of prayer not as a patterne or platforme onely but likewise to bee vsed as a prayer So that his doctrine is according to his practise he prayed in the garden three times vsing the same words and he alloweth his Disciples to do the like yet who may bee compared vnto him He did it not thorough want of wordes or matter who had the treasures of wisedome in him Therefore he saide to his Disciples After this manner pray you Matth. 6 9. If we may pray after that manner then wee may pray after a set forme whether it bee read in booke or rehearsed without booke Secondly Reason 2 it is the common rule of Christ and his Apostles that whosoeuer asketh in faith shall be heard whether it be in a prescript forme or otherwise It is faithful prayer which pleaseth God and auaileth much and without faith nothing is accepted Thirdly it is requisite Reason 3 for order sake For vniformity is a notable meanes to auoide confusion and therefore the church heeretofore hath vsed the same the most reformed churches at this day vse it from which wee are not slightly to dissent and disagree and so to reiect read praiers and set formes Lastly the Apostle auoucheth That he would pray with the Spirit 1 Cor. 14 15. and he would pray with the vnderstanding also but a new prayer neuer heard of is not so well vnderstood conceiued of the simple neither can they so rightly readily answer Amen vnto it But the same form vsed the oftner it is heard the better it is vnderstood In men there are for the most part sundry wants as ignorance in the minde forgetfulnesse in the memory defect of vtterance fit to be in him that should speake vnto God feare and bashfulnesse in the affections that they cannot deliuer the desires of their heart in the presence of others much dulnesse and deadnesse in the soule yet we are not to debar such from prayer all which wants a set forme helpeth Vse 1 The vse heereof is to conuince those that are of the separation which haue rent themselues from vs and made a rent in the Church as Schismatickes who holde it vnlawfull to vse any set formes of prayer yea euen that forme of prayer which our Sauiour hath taught and commanded These do not onely hold it to be vnlawfull but account it an abhominable idoll The opinion of those of the separation touching set formes of prayer and as loathsome to God as the offering vp of swines flesh in the time of the law These be their owne words to be read in the bookes of Greenwood and Barow two principall Sectaries and ring-leaders in this diuision They account it no better then lippe-labour nay not so good they hold it to bee a stinting of the Spirit But to leaue words and to passe by their bold assertions let vs heare what they answer to our reasons then reason against their answers We alledge that Christ expressely willeth vs to pray thus and the Priests in the law were expressely charged to blesse the people thus This is our warrant to iustifie our practise now marke I pray you their answer and compare the one with the other They tell vs boldly that Christ willeth not his disciples to pray this but thus and that the Priests were not required to vse these very words of blessing because the Hebrew word Coh Coh vsed in that place is an aduerbe of similitude as if it had bene saide vnto them Ye shall blesse them after this maner or after a like sort This cannot bee to tie them to the same words but to do it according to the same instructions For nothing like to another is the same But this by their patience is no better then a shift and cauill For be it that they were not required to vse the same forme and frame of words yet were they forbidden to vse theÌ„ or if they had vsed them had they offered vp swines flesh had they committed Idolatrie had it bene an idolatrous kinde of seruice for they forbid the people to vse the Lords prayer as a prayer Neither do wee say that the Priests were precisely tied to vse the same and no other words but we would know of them whether they wer forbidden to vse the same To which question I thinke they will not answer in hast The Hebrew word vpon which they lay the waight foundation of all their building is vsed throughout the olde Testament and the vse of it by Moses and the Prophets serueth fully and notably to pul vp their conceit by the rootes and that the weaknesse of their answer and exception may appeare the better let vs see the vse of it in some particular places When Moses was sent to the children of Israel to say That the God of their Fathers had sent him vnto them and pleaded for himselfe that they would say vnto him What is his name God saide vnto him I am that I am Exod. 3 13 1â— 15. Thus shalt thou say vnto the children of Israel I am hath sent me vnto you Heere we haue the same word vsed Now according to their exposition Moses is not commanded to speake the same words at any time because Thus as they say is not the same but the like and to that effect and nothing like is the same So then if he were demanded what was his name that sent him hee might in no case say if wee will beleeue these nouelties I am that I am hath sent me forasmuch as he vseth the aduerbe of likenesse for hee sayeth Thus which is not the same Câ—h but some such like thing Nâ—y their opinion is yet more grosse and absurd for they turn Gods precept into a prohibition and whereas God commandeth Moses what hee shall say they say he is forbidden to vse those very words and allowed onely to speake to that purpose And afterward when God said vnto him verse 15. Thus shalt thou say to the children of Israel The Lord God of your Fathers the God of Abraham the God of Isaac and the God of Iacob hath sent me vnto you this is my name for euer and this is my memoriall vnto all generations If their glosse were granted he might not say The God of Abraham the God of Isaac and of Iacob hath sent me vnto you this had beene vtterly vnlawfull for him he must take heede he say not so in any case no though the Lord tell him This is his name
comming shall haue fanned away all the reprobate and blowne them by the breath of his mouth and the power of his sentence into hell as the doome of their deserts then shall innumerable multitudes of the elect stand vp and lift vp their heads because their redemption is accomplished and cry with a loud voyce Hallelu-iah Thirdly let no man be dismayed at the great Vse 3 number of the wicked and of prophane persons that couer the earth as grassehoppers and swarme in euery place as hornets Idolaters heathen barbarians and others out of the Church together with vnbeleeuers and scorners in the Church The Apostle saith the whole world lyeth in wickednesse 1 Ioh. 5.19 neuerthelesse God hath a very great people euen a world of people that belong vnto him Eliah could see few when indeed there were many when he thought he had beene left alone what saith the answer of God vnto him I haue reserued to my selfe seuen thousand which haue not bowed the knee to the image of Baal Rom. 11.4 And God telleth Paul hee had much people in one onely citie Act. 18.10 yea by the preaching of Peter three thousand soules were gained vnto God in one day Act. 2.41 Let vs not therefore be offended at the paucity or scarcity of the godly which embrace the Gospel as if the haruest were little neither let vs doubt of the trueth thereof nor start backe from the profession of it because few embrace it beleeue it and confesse it It hath alwayes beene the manner of men for the most part to haue respect to the greatest multitudes and to haue the faith in respect of persons Iam. 2.1 because they thinke it best to do as the most do and to beleeue as the greatest number doe without any farther search or triall of the truth These time-seruers and men-pleasers perswade themselues that it is incredible and vnreasonable that God should suffer the greatest number to run into the way of error to fall into the pit of destruction This made the Pharisees say Ioh 7.8.49 Haue any of the rulers or of the Pharisees beleeued on him But though these beleeue not shall the promise be to none effect No doubtlesse the Church shall abound with many children as a fruitfull mother and shall stretch forth the curtaines of her habitations But how then is it said to be a little flocke and they to be few that enter into the straight gate and the narrow way This is spoken by comparison of the vngodly reprobate who as they abound in euill so they doe in multitude and therefore Christ saith Many are called but few chosen Mat. 20.16 There are many reprobates but few elected The Apostle saith Though the number of the children of Israel be as the sand of the sea yet but a remnant shall be saued Rom. 9.27 Neuerthelesse the people of God considered in themselues are many wee shall not be alone we shall haue much company to goe with vs to the kingdome of heauen Vse 4 Fourthly iudge not rashly of particular persons whether they be in the number of the reprobate or of the elect whether they be vessels of mercy or vessels of wrath This is one of the secrets of God which is hidden from vs. Against curiosity in the affaiâ—es of God No man ought to search into the secrets of a Prince but who shall presume to pry into the highest mysteries of God It is enough for vs that he hath admitted vs to be of his court howbeit he hath not made vs of his priuy counsell To presume aboue that which we ought is a labour like vnto his who not contented with a knowne and safe foord will vndertake to passe ouer the greatest riuer where hee is ignorant of the depthes for so doth the one lose his life the other his iudgment and vnderstanding We behold the Sun and enioy the light thereof as long as we look toward it but tenderly and circumspectly we warme our selues safely while we stand neere the fire but if we seeke to outface the one or enter the other we are immediately either blinded or burned The Apostle saith Hath God cast away his people no in no wise not any one of these which he foreknew Rom 11. â— 2. And elswhere he saith 1 Cor. 4.5 Iudge nothing before the time vntill the Lord come who will bring to light the hidden things of darknes and make manifest the counsels of the heart He hath many sheepe that are without and therefore we must hope the best of all and not despaire of the conuersion of any We are not to despaire of any mans conuersion though they be vnbeleeuers and vnregenerate For the power of God is greater then our weakenesse and his mercy is greater then our sinnes It is in his hand to deliuer the offender out of prison and to loose the fetters of vnbeleefe It is our duty to pray for them vnto God that he would giue them faith to beleeue in his onely begotten Sonne our redeemer If the Sonne make them free then they shall be free indeed Vse 5 Fiftly let vs vse all good and lawful means to draw on others seeking to winne those that are contrary minded to vs and to vnty the cordes of sinne whereby Satan keepeth them as bondmen in chaines of â—ron Wee must labour to draw them to a loue of the truth and cast out the net of the Gospel it may be at length we may catch some The disciples had laboured and toiled all night and caught nothing yet neuerthelesse at the commandement of Christ they were content to let downe the net and when they had done so they inclosed a great multitude of fishes Luke 5.5 6. We should be all fishers of men especially the Ministers but generally all to exhort to admonish to teach to stirre vp and to instruct one anoother Such a fisher was the woman of Samaria who left her water pot at the well and ranne into the city and prouoked them to come foorth and heare the Lord Iesus Ioh. 4.28.29 Such a fisher was Andrew who findeth his brother Simon first and saith vnto him Wee haue found the Messias which is being interpreted the Christ Ioh. 1.41 and hee brought him to Iesus And as Philip like a fish was taken with the net of Christ verse 43. so by and by he playeth the fisher for he findeth Nathaniel and saith vnto him we haue found him of whom Moses in the Law and the Prophets did write Iesus of Nazareth verse 45. Happy are they that be found such fishers and happy are they that gaine one soule to God yea happy and thrice happy are they that as good fish are taken with the hook and bait of the Gospel Lastly we are bound to praise God for the Vse 6 encrease of his people when he addeth vnto the Church such as shall be saued When a member of the body that was without feeling and taken as it were with a dead palsy is
The carrying of the people in his bosome as a nursing father beareth the sucking childe This was the charge that lay heauy vpon his shoulders Doctrine Magistracy is a great burdeÌ„ and Magistrates are for the peoples good From hence we learne that Magistracy is a great charge and burden and Magistrates themselues are ordained for the peace prosperity preseruation and good of the people This is taught in many places Prou. 11 14 and 29 2. The Prophet Esay ch 3 4 5 6. and the Apostle Paul willeth vs to pray for Princes and all that are in authority that vnder them we may liue a peaceable and quiet life with al godlines honesty 1 Tim. 2 1 2. This truth is euident because Princes were Reason 1 appointed for the people and not the people for Princes As Christ saith The Sabbath was made for man not man for the Sabbath so they were instituted for the peoples good and not the people for their good or themselues to serue for their owne good This is the end of their calling and at this they ought to aime as at a marke Secondly they are as breath is to the body While the breath continueth in the body so long the life continueth but if the breath be stopped or to depart the body necessarily must perish Now as breath is to the naturall body so are the Magistrates to the politike body while hee remaineth the Commonwealth is in peace and prosperity in quiet and safety if he be remoued and taken away the Commonwealth is in danger to go to ruine and destruction The people shall bee oppressed euery one by another and euery one by his neighbour Esay 3 5. Lamen 4 20. the childe shall behaue himselfe proudly against the ancient and the base against the honourable And the Prophet calleth Iosiah the breath of their nostrils Thirdly the titles giuen vnto them do fully teach thus much They are as fathers that must lay vp for their children not the children for their fathers They are the fathers of the Country of the Commonwealth of their Subiects Hence it is that the Lord comprehendeth al superiours vnder the name of fathers in the law Exo. 20 12. 2 Kin. 5 12. The Prophet prophesieth that Kings should be nursing fathers Queens be nursing mothers to the Church in times of the Gospel Esay 49 23. The Nurse is appointed for the good of the sucking child to keep it in health and strength as Moses speaketh in this place Is not this a great charge to looke to the being and well being of a childe Againe they are called Shepheards This also is a great charge to watch day and night for the good of the flocke that the sheepe doe not wander and go astray and that the wolfe come not among them to make hauocke of them So also are Princes shepheards Es 44 28. Numb 27 17. Lastly they are as Shields to protect and defend them from many blowes that otherwise are like to light vpon theÌ„ Psal 47 9. as Hos 4 18. They may be called the couering of our eies as the husband is said to be to the wife Gen. 20 16 to keepe vs from many dangers that threaten vs. Fourthly they are Gods Lieutenants and Deputies and therefore they haue his owne name commmunicated vnto them Psal 82.6 They sit in his place to doe iustice and iudgement and to him they must giue an account Without them the subiects are subiect to all manner of miseries as we see in the end of the Iudges Euery man did that which seemed good in his owne eies when there was no King in Israel Iudg. 17 â— â— 1â— 1 2â— â— This teacheth vs what we are to iudge and Vse 1 esteem of the popish religioÌ„ grounded meerly vpon policy to maintaine themselues howbeit it cannot stand with the policy of any oter state to come vnder that yoke neither with the safety of Princes to stoope downe their neckes to that antichristian gouernment For they are the greatest enemies that a State or Commonwealth can haue Papists woâ— then Anabaâ—tists worse then the Anabaptists themselues and holding more dangerous opinions what said I hold opinions nay execute pestilent practises against Princes seeke the vtter subuersion of states and kingdomes if they will not worship the beast and beare his marke in their forehead They do not onely like Corah resist the gouernment of Magistrates but by their treasonable practises and diuellish deuises labour to suppresse and supplant them to take away their liues and crowns from them and to discharge their subiects of allegeance vnto them Are not they enemies that pull away the foundation of an house Yes doubtlesse for then the whole building must of necessity fall downe For Magistrates are as the head and the heart are to the naturall body if they be whole and sound al the other members are in better safety and consequently if they perish the whole body must perish also Esay 9 14 15. Secondly we must bee truely thankfull to God seeing they are such a blessing and vndergo Vse 2 so great a charge for vs. For notwithstanding the rage fury the fetches subtilties of all our enemies enemies as well to our temporall state as to our spirituall standing the King of Kings hath preserued our King and kingdome in peace safety he hath kept head and heart the breath being in the body we haue a Father to prouide for vs wee haue a Nurse to beare vs we haue a Shepheard to feed vs wee haue a Shield to protect vs whiles our aduersaries gnash their teeth and gnaw their tongues for anger are ready to burst for enuy and despite at our happinesse We are happy and blessed aboue many other Nations We heare the sound of the trumpet in peace and safety we vse it as an instrument of ioy gladnes it soundeth not the alarm to the battell we haue no buckling on of armor no crying nor complaining nor inuasion We sit vnder our vines arbours we walke in our fields gardens and a dog lifteth not vp his tongue against vs. Esay 2 â— We haue beateÌ„ our arming swords into plowshares our speares which we did shake against our enemies into pruning hookes we haue forgotten the vse almost the knowledge of war This is the benefit of a good godly Magistracy this should prouoke vs to take the cuppe of saluation Psal 116 â— and to praise the Lord for his goodnes to vs. We enioy our King our Iudges our Magistrates our peace our religion our meetings and assemblies O how gracious is God vnto vs that hath not deliuered vs as a prey into the hands of malicious enemies who grin and grinde their teeth thus to see vs flourish in peace against all their deuices and endeauours Thirdly seeing Magistrates haue so great Vse 3 a charge and bring so necessary a blessing it is our dutie to perform our duties vnto them We must
follow the euil examples that are practised before vs In the things that concern the body euery man will be ready to flye such occasions and auoide such dangers because they tender their liues and loue their bodies how strange then and monstrous is it that meÌ„ dare imitate others in their sins and euill practises which they cannot be ignorant haue bin the causes and procurers of sundry plagues iudgements vpon them Let euery man therefore labour and endeuour against these things and looke narrowly to his owne waies not suffering himselfe to be corrupted and drawn to sinne by the euill examples of others Let vs goe vp at once and possesse it He stirreth vp the people to go forward as the other perswaded them to go backward They mooued them to rebell he exhorteth them to obedience By this we learne Doctrine It is our 〈◊〉 to exhort aâ— stir vp one another to good thiâ—â—â— that it is the duty of Gods children to exhort and stirre vp one another to good things Esay 2 2. 1 Thess 5 11. Heb. 3 13. We must not onely imbrace and receiue the truth our selues but there is a farther duty required of vs to admonish encourage one another to all duties of holinesse and righteousnesse And that for diuers reasons First wee are quickly hardned in sinne We are quickly dull and dead to all good exhortation made by others setteth an edge vpon vs and putteth life into vs Prou. 27 17. Secondly such as continue to the end are made partakers of Christ and with him of all other graces this ought to prouoke vs to practise this duty the rather seeing so great fruit commeth by it the benefit of all benefits and the blessing of all blessings Christ Iesus is made ours Hebr. 3 13.14 Thirdly we haue other reasons vsed by the same Apostle chap. 10 25 26. Fearfull iudgements remaine for all backesliders Seeing therefore so great danger hangeth ouer their heads that reuolt and turne backe let vs with all courage and care set vpon the practise of this duty Fourthly the day of the Lord draweth nere and wee must take heede that it take vs not vnready and vnprepared wee must therefore stirre vp our selues and others to looke for it and to long after it Lastly we see euill men do it in euill and to euill They labour by all meanes to make others as bad as themselues and oftentimes so corrupt them that they become two-folde more the children of hell Prou. 1 10. 7 21. Gen. 11 3. This also we see in this place much more therefore ought we to teach and instruct one another and be helpers to the most holie faith one of another Seeing then we must performe this dutie to Vse 1 others much more ought we to doe it to our selues It is in vaine to go about to mooue others and sit still our selues like to Herod who moued the wisemen that came vnto him to go and search diligently for the yong childe but neither he nor his courtiers would beare them company Mat. 2.8 If then we would haue others go forward in good things we must begin and leade the way our selues The Prophet exhorting the people to praise the Lord beginneth himself I will praise the Lord with mine whole heart Psal 111 1. If we would mooue others and then stand still our selues wee doe more discourage them by our deeds then encorage them by our words The Prophet Zacharie prophesying of the kingdom of Christ of the zeale of men embracing the Gospel saith that the inhabitants of one City shal go to another saying Let vs go speedily to praise the Lord and to seeke the Lord of hosts and they shall adde I will go also Zac. 8 21. And thus it ought to be among euery one of vs if wee belong to the kingdome of Christ and haue in truth embraced the Gospel wee should call on another with vs to go the hearing of the word calling vpon God to the sanctifying of the Sabbath and to attend on the Ministery and adde withall I will go with you The like we see in the prophet Esay chap. 12.1 2 3 4. the faithfull people of God exhorting others to praise the name of God do begin the song of praise and thankesgiuing themselues I will praise thee for God is my strength and my saluation So it is our dutie to go about to perswade not onely by our words but by our example and we must first doe those things our selues which we require of other men It is a note of hypocrisie to binde heauy burthens and greeuous to be born and lay them on mens shoulders but they themselues will not moue them with one of their fingers Math 23 4. Luk. 11 46. It is not enough for the husband to say to the wife Goe to the Sermon it is not enough for the parents to say to their children or masters to say to their seruants It is time for you to goe to the Church but it is needefull for them to adde this withall And I will go with you So ought one brother one neighbor one friend to say to another I pray let vs go together to such a Sermon let vs heare what God shall say vnto vs by his Minister wee cannot testifie our loue toward them better then this way and shew that we desire their good howbeit wee must adde I will go with you I will beare you company This is the way for vs to preuaile with them and to doe good vnto them Secondly we must consider the state one of Vse 2 another how it is with them whether they increase or decrease whether they go forward or backward This is a common default amoÌ„g vs al we are not watchful ouer the wayes one of another we neuer consider one another whether they stand still or fall wee are in this like to Caine and ready to say Am I my Brothers keeper Gen. 4 9. We care not for the most part how it goeth with them Obiect But peraduenture some man will say Who art thou which iudgest another mans seruant to his owne master he standeth or falleth Rom. 14 4. whereby it seemeth that euery one should bee left vnto himselfe Answer Answer this place is nothing to the present purpose For the Apostle speaketh of things indifferent and sheweth that no man should condemne as wicked and prophane any of the beleeuing Gentiles belonging vnto God and therefore it belongeth to him onely either to approue or disallow the things that are done Wherefore we are charged to take the charge one of another to procure their good by all meanes we can Heb 10.24 Let vs consider one another to prouoke vnto loue and to good workes And how can wee beare the burthen one of another except wee know the estate one of another Lastly it is our duty to reioyce at such practise Vse 3 when wee see men ready to practise this duty As it ministreth matter of such mourning and
quickely returneth to his place Hypocrites haue no sound hearts there is no trueth in their inward parts and therefore they must Reason 2 needs at length be made manifest Secondly a lyar at one time or other will shew what is in him and miserably forget himselfe and therefore it is not vnfitly saide he standeth greatly in neede of a good memory but euerie hypocrite is a lyar because he speaketh one thing with his mouth entertaineth another thing in his heart hee pretendeth one thing outwardly but lodgeth another inwardly Psal 55 verse 21. Therefore doth the Apostle ioyn them together They speake lyes in hypocrisie 1. Tim. 4 2. Vse 1 Heereby we learne that wicked men neede no other iudges then themselues to condemne themselues When no man can accuse them of guile and deceit they shal accuse themselues Their owne cconsciences and practises shall pronounce sentence against them and therefore they cannot escape This wee see in the conuincing of the vnfaithfull seruant Do his fellowes accuse him or indite him Doe they lay any thing to his charge whereby hee is brought into suspition No his owne words are sufficient to lay him open and therefore his Lord said vnto him Luk. 19 22. Thou wicked seruant out of thine owne mouth will I iudge thee It can therefore go worse with none then with the hypocrite he shal be his owne iudge He shall make known his owne wickednesse and so bring to light his owne shame Albeit he seeke to couer his owne prophane hart yet himselfe shall light a candle to behold it Vse 2 Secondly beware of hypocrisie which is a capitall sinne and hath vnder it many other euils it is a sinne compounded of many other sinnes for they are notable couzeners and deceiuers â—einous◠〈…〉 hypoâ— they are poisoned with this corruption and vse dissimulation toward God toward man and toward themselues They deceiue all sauing satan whom they serue First such goe about foolishly to deceiue God himselfe that cannot bee deceiued and to mocke him that cannot nor will not be mocked for he is the searcher of the heart and while they doe please themselues they thinke by vain shewes to please him Esay chap. 58 verse 2. whiles they abound with secret and hidden sinnes Such pray with faigned lippes Math. 15. verse 8. They commit close sinne that God may not see them or hauing sinned seeke to hide their sinnes from God Secondly they go about to deceiue men desiring to gaine an estimation of true godlinesse by contenting themselues with the shining lampe of an outward profession They desire no more but to seeme religious if men will haue them in that account they regard no more and indeed that is more then they deserue Thirdly such do deceiue themselues in the end most of all Iames 1 12. These men therefore must needs be most odious to God who seeking to deceiue God and man do not deceiue them but beguile themselues Hee is a notable couzener that couzeneth himselfe and that of set purpose Lastly we must all labour to be sound and Vse 3 sincere and striue to attaine vnto integritie and vprightnesse of heart This must shew it selfe in euery of our workes that wee performe for none of them may bee without it neither prayer nor hearing the word Sincerity is as salt that seasoneth euerie works nor partaking the Sacraments In prayer it is not enough to moue the lippes or bow the knees or lift vp the hands or vtter a voice it must be a prayer of the heart and Spirit Ephes 6 verse 18. a lifting vp of the heart Psal 145. verse 18. God regardeth not the tongue or the number of words so much as he doth the heart The Prophet saith If I regard wickednesse in my heart the Lord will not heare mee So Prouerbes chapter 28. verse 9. Esay 1. verse 15. In hearing the word vprightnesse is required and therefore Christ saith Take heed how ye heare Luke 8 18. and he describeth the sauing hearers that they haue good and honest hearts Eccles 4 17. Sinister ends in hearing of the word But such as come for fashion sake because the world hath got such a custome or for satisfying the lawes of men for feare lest they should bee presented or seeme to men to be religious lest they should bee accounted Atheists or to the end they might see and be seen because they haue a lasciuious and wanton eye or that they might sleepe and take a nap there because they cannot sleepe at home or that they might carpe and cauill because they loue not the minister or to passe away the time because they haue nothing else to do that day all these are farre from trueth and sincerity they are no better then hollow-hearted hypocrites And that we may shew our selues vpright this way wee must consider that wee are in Gods presence Acts 10 23. and as the Minister must speake as the oracles of God 1 Pet. 4 11. 1 Thess 2 13. so he that heareth must heare as the word of God not of man Secondly we must haue a desire to profit by it a purpose to practise it In the receiuing of the Sacraments wee must also haue sincerity and integrity What did it profit Simon Magus to be baptized and yet to lie in the gall of bitternesse Acts 8 21 23. Iudas was admitted to the Lords Passeouer but his heart was corrupt with couetousnes If any aske How we may know whether we haue vprightnesse in vs or not how wee may know whether this heauenly grace be in vs I answer by the infallible signes and tokens thereof accompanying it and going with it First if we approue our selues to God in all things not to man if wee looke vp and lift vp our eies to God whatsoeuer we do if we walke before him 1 Thess 2 4. and seek to haue the testimony of a good conscience The hypocrite seeketh no more then to approue himselfe to men he careth not for the testimony of his owne conscience for that is ready to witnesse against him Secondly such are readie to yeelde simple and absolute obedience to the word of God though their owne reason be ready to crosse the same euen to all Gods commandements Psal 119 6. Thirdly to repent of all sinne and not to retaine any one but to hate the same vnfeignedly in himselfe and in others The manner of hypocrites is to hate sinne in others not in themselues Gen. 38 24. Iohn 8 9. and to retaine some one sinne or other wherein hee taketh speciall delight as we see in Herod Mark 6 20. Fourthly to humble our selues in the sight of God and to cast downe our selues in his presence and to confesse our owne vilenes and vnworthinesse to appeare before him after the example of the seruants of God Esay 6 5. Iob 42 5 6. This note is taught by the prophets in sundry places Mich. 6 8. Hab. 2 4. Contrarywise the hypocrite is proud and pride
Sabbath and Sacraments If a man should doe nothing but practise treason and rebellion against the King despising his word and contemning his Proclamations in what a fearefull condition would we account him to be And when the King himselfe should appoint a day wherein he would haue his owne person specially attended and wholly waited vpon if his houshold seruants should refuse to giue him any attendance but waite worse vpon him that day then any other and giue themselues wholly to attend vpon their owne pleasures would he not thinke himselfe notably abused and discharge such of his seruice and were they not sure to run into his displeasure and to procure iudgement vpon themselues Notwithstanding this is the state of many among vs. God hath commanded vs to reuerence his Name his Sanctuary his Sabbath his Word his Ministery if then we shall dare to sweare blaspheme openly to reiect the word of God and to abuse the Sabbath by following after our pleasures and profits our sports and recreations and thereby practise after a sort against the person of GOD himselfe do they not prouoke me to my face saith the Lord and shall they go vnpunished No certainely they shall not his iudgements shall ouertake them for these things God hath ordained and enacted as by a solemne Proclamation that all sorts that professe themselues his seruants should waite vpon him on the Sabbath he is then determined to set foorth the greatnesse of his glorious Name and the riches of his house and the might of his power and the honour of his Maiesty it is his will and pleasure that men women children should assemble together before him to giue him attendance shall we answer with Korah and his company in the next chapter We will not come vp Numb 16 14. And albeit we be not so impudent and shamelesse to say so yet it is little better because we do not appeare before him Nay we serue our selues by walking in our owne waies and many serue Satan the enemy of God by following his wayes with greedinesse If wee giue vp our selues to our pleasures and profits we serue our selues when we giue vp our selues to our sinnes and delight in drunkennesse and such like wickednesse vpon that day we serue the diuell And in truth let any man marke it he shall see that God is no day worse serued of the common sort then vpon his owne holy day so that when he requireth all our seruice he can get little or none at all at our hands Vse 4 Lastly let no man flatter himselfe in performance of duties vnto men and thinke himselfe in good case because he liueth vnblameably in the eyes of the world We must learne to deny not onely worldly lustes but all vngodlinesse and we must liue not onely soberly righteously but also godly in this present world Titus 2 12. Christ gaue himselfe for this purpose to purge vs from al iniquity and to purifie vs to be a peculiar people vnto himselfe zealous of all good workes And indeed the sinnes of the first Table are the greatest most hainous sinnes and deserue the greatest plagues of God and most fearefull condemnation he will reward with euerlasting fire not onely such as know not their duties to men but such as know not God neither obey the Gospel of Iesus Christ 2 Thess 1 8. And this is noted as a maine cause of the destruction of the olde world to wit disobedience to the word 1 Pet. 3 20. When the Israelitish womans sonne whose father was an Egyptian blasphemed the Name of the Lord and as it were thrust him through with horrible curses Leuit. 24 11. he is commanded to be put to death and stoned verse 16 23. These sinnes are euery where little thought vpon and supposed to be either no sinnes at all or very little ones But mans iudgement is corrupt in the matters of God How the breaches of the first Table are greater then the breaches of the second except we looke vpon sinne with the light of the Scripture and if we shall paralell the sinnes of the first Table with the sinnes of the second in equall degree the greatest of the one with the grossest of the other both done in knowledge alike and ignorance with ignorance comparing deeds with deeds words with words thoughts with thoghts the breaches of the law beeing thus considered are farre greater against the first then against the second Table because they are cōmitted immediately against the person of the great God as rebellion against the person of a Prince is greater thē the insurrection against another the murthering of a Prince more thē of many others 2 Sam. 18 3. See then from hence the wofull abuse of our sinfull times prophane people Such as would seeme to make conscience of stealing of whoring of robbing and false witnessing in iudgement and hold them vnworthy to liue vpon the earth that commit these things marke their waies in matters that concerne the most high God possessour of heauen and earth and you shall euidently perceiue they thinke it no euill or enormity to be ignorant of GOD and his word to maintaine superstition and set vp humane traditions to abuse his Name by cursed oathes to prophane his Sabbath by cursed or corrupt workes to despise his Word and to refuse his Sacraments These are so ordinarily so openly so impudently committed with bold nay with brazen faces and defended also by those that do them as if we would despite God to his face and thrust him out of his kingdome and from the gouernement of the world I will tell you what I haue obserued by the common course of the world that moe perish through ignorance and prophanenesse then do by all the deeds of vnrighteousnesse Satan preuaileth more among the people by bringing them to a prophane life and keeping them in sottishnesse and blindnesse touching the will of God then by murther whoredome and theft laid together I know I speak this to many that haue most wretched and swinish hearts but no eares to heare and therefore regard their owne pleasures more then they doe their saluation These are the dangerous daies spoken off by the Apostle 2. Tim. 3 1 4 5. God in his mercy amend them if not let them that be ignorant be ignorant still 1 Cor. 14 38. and he that is filthy let him be filthy still Reuel 22 11. that so they may fill vp the measure of their sinnes Math. 23 32. 36 And all the Congregation brought him without the Camp and stoned him with stones and he died as the Lord commanded Moses It may seeme strange at the first that they should consult with God what to do with this prophane person seeing the Law had appointed death for him that transgressed this commandement Exod. 31 14. and 35 2. why then did they enquire or wherefore did they put him in minde to know what should bee done vnto him Some answer that
said that Aarons rod was laide vp before the Testimony for a token and testimony against those rebellious companies Lastly Moses is said ver 9 to haue taken this rod from before the Lord or from his sight presence where we shewed it was laide vp but we neuer reade that Moses his rod wherby his calling was confirmed Pharaohs obstinacy was conuinced and the red Sea diuided was laid vp before the Testimony So then heere is a charge commandement that Aarons rod budding bearing blossomes shold be taken the people assembled and the Rocke onely to be spoken vnto before the Israelites a promise being added and againe repeated that waters should gush from thence in abundance whereof the whole Assembly should drinke and the plenty of it should flow euen to their beasts and cattell These are the Commandements of God let vs see their obedience with their failing halting in it For it is not perfect and entire wanting nothing as appeareth by the threatning presently denounced and by the punishment afterward inflicted Indeed they gathered together the people as God commanded but they spake not to the Rock as God willed theÌ„ they were charged to speak to the Rock only yet by impatiency doubting Wherein Moses and Aaron sinned agains God they spake not to the Rocke but complained against the people and smote the Rock once and againe not commanded So then they that hitherto shewed inuincible constancy in resisting the rage of the people and maintained zealously the glory of God beleeued faithfully his promises and stood as Rockes vnmoueable against all stormes that beate against them now faile in their faith and obedience both in speaking to the people and in striking of the Rocke For they aske whether they should bring vnto theÌ„ water out of the Rocke as if it were vnpossible for God to performe what he had promised to make good the word that was gone out of his owne mouth Again he lifted vp his hand and smote the Rocke twice through impatiency and distrust August lib. 16. Cont. Faust Manich. cap. 17 so that albeit he were a notable Prophet and holy man of God and that God gaue this witnesse of him Numb 12 3. that Hee was a meeke man aboue all the men that liued vpon the earth Psal 106 32. yet as the Psalmist teacheth they troubled him with their grudgings and vexed him with their murmurings that he spake vnaduisedly with his lips Col. 3 25. Acts 10 14. Ezek. 33 20. Rom. 2 6. Psal 62 12. Reuel 22 12. But God with whom is no respect of persons who iudgeth euery man according to his waies and works doth openly accuse conuince them of sinne complaineth that they had not glorified his great Name pronounceth decreeth the sentence of death against them that they should not enter into the Land of promise And lest this failing of Moses and fall of the people should be forgotten it is named the waters of Meribah or of strife contention Thus we see their doubting and disobedience is here reproued and threatened and afterward punished which is amplified by the reason because they were so farre from strengthening the people by confirming them in the truth of Gods promises and assuring them of the due accomplishment of them that themselues wauer doubt and dishonour God For as God is much honoured when hee is beleeued and we rest in his word as in a thing vnchangeable so he is greatly dishonored when his power is not acknowledged wheÌ„ his promise is not beleeued and when his truth is not trusted of vs. Thus much of the meaning of the words as also of the order and circumstances of this history now let vs come to the doctrines that arise out of the same Ver. 1. The people abode at Kadesh and Miriam died there In this first verse where this murmuring for want of water is described by the time and place we see mention is made of the death and buriall of Miriam Micah 6 4. She was an excellent woman in the Church an holy Prophetesse Exo. 15 20 21 one that went before others in singing the praises of God after their deliuerance out of Egypt after their passing ouer the red sea and after the ouerthrow of Pharaoh his hoast yet is subiect to death as well as others Doctrine Death is common to all flesh From hence we learne that all flesh men and women high and low rich and poore godly and vngodly how great soeuer their gifts and graces be are subiect to death and mortality This appeareth Gen. 5. where in the catalogue of the fathers that liued before the flood it is said of them all they died Albeit God multiplied their daies many hundred yeares for the increase of mankinde the spreading abroad of the truth from generation to generation yet after many daies in the end al of them died So Psal 89 48. Heb. 9 27. Iob 17 13 14. ch 21 23 c. One dieth in his full strength being in all ease and prosperity another dieth in the bitternes of his soule and neuer eateth with pleasure they shall sleepe both in the dust and the wormes shall couer them And what shall I say more We acknowledge in words and see with our eies a decay and declining of of all things by experience All earthly things vnder the Sun that haue beginning Seneca de remed fortuâ—â— both haue and hasten to their ending The grasse when it is growne is mowed the fruite when it is ripe is gathered the haruest when it is ready is reaped The trees that florish in the Spring and Sommer haue their declining Autumne and their decaying Winter The Moone set in the Heauen to rule the night hath her wane The Sunne which commeth foorth as a Bridegroome out of his chamber Psal 19 3. reioyceth like a mighty man to run his race yet hath his setting and descending the farther he goeth the more degrees he passeth the neerer hee is to the end of his course The reasons of this Doctrine are these First Reason 1 because all are dust the matter whereof wee are made is the dust of the earth therefore must returne to the dust out of which we are are taken All flesh is as grasse and the glory of man is as the flower of the field the grasse withereth and the flower fadeth falleth away The Sea neuer resteth nor standeth still but euer ebbeth or floweth so is it with the life of man it neuer standeth at one stay euery day cutteth off one part of our daies we are neerer to our end in the euening then in the morning according to the saying of Iob we are consumed from morning to euening we hasten vnto the graue as the Riuers are carryed into the Sea This is that reason which is vsed Gen. 3 19. In the sweate of thy face shalt thou eate bread till thou turne to the earth for out
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
sicknesse is from God the manner of it the measure of it the time of it the matter of it is of God which giueth good assurance and affiance that God will be mercifull and gracious vnto vs seeing he striketh vs that is our Father and in the stroke be it neuer so sharp he cannot forget his former compassions but he will make all things fall out to further our saluation neither will hee lay more stripes and strokes vpon vs theÌ„ we shall be able to beare He will make a way for vs to escape 1 Cor. 10 13. Psal 56 8. Psal 11 3. Cant. 2 6. he will make our bed in all our sicknesse hee putteth our teares in his bottell his left hand is vnder our head and his right hand doth embrace vs. Let vs comfort one another in these things Vse 3 Thirdly it standeth vs vpon whensoeuer his hand is vpon vs to seeke to him for health that smiteth and no man healeth that maketh the wound and no man restoreth We are directed by this consideration to whom to seek for our recouery to wit first to the hand that striketh and next to goe to mans helpe which is his ordinance We must not first seeke to the Physition as Asa did 2 Chron. 16 13 but first be reconciled to God the chiefe Physition of soule and body and pray vnto him in our trouble as Hezekiah did Esay 38 2. Let vs neuer looke that any means be they neuer so excellent shall profite vs and prosper with vs vntill we be at peace with God and haue renewed our repentance from dead works for our daily sinnes This the Apostle sheweth Iam. 5 13. Is any among you afflicted let him pray This condemneth those that seeke to witches and wizards and forget the God of their saluation 1 Sam. 2 6. who killeth and maketh aliue bringeth downe to the graue and raiseth vp againe Let vs thereby be put in mind of our death which is Gods messenger and serieant to arest vs and to bring vs into his presence Let vs euer prepare our selues to depart in peace cOnsidering that as the home of death shall take vs so the day of iudgement shall finde vs. Here we repent or else we repent neuer Chrys hoâ— de Lazaro Basil de moral 1. Reg. 2. Here is time of changing and turning but after this life there is no more place of repentance but an horrible expectation and fearefull looking for of iudgement which shall deuoure the aduersaries The Scripture teacheth that Caine that euill man was of euil one and slew his brother wee may multiply thousands of yeares since he vttered that fearefull and comfortlesse speech Gen. 4 13. My sinne is greater then ca be pardoned my punishment is greater then can bee suffered yet when Christ shall breake the heauens and come to iudge the quicke and dead hee shall appeare no otherwise at the last day theÌ„ as he was taken out of this life The like wee might say of Esau of Saul of Iudas and of others who ended their daies in desperation as they died so they shall be iudged abide for euer after iudgement As they turned not to God their Creator while they liued so they shall receiue no ease or alteration in their estate when they are once departed and haue receiued iudgement of whom we may say as Christ once spake of Iudas It had beene good for these men if they had neuer beene borne Mat. 26 24. For not to bee is ten thousand times better then euer to be in a liuing death in coÌ„tinuall horrour and desperation where their worme dieth not the fire neuer goeth out Mark 9 4â— This was the vse that Hezekiah made of his sicknes Es 38 10 11 I said in the cutting off of my daies I shall goe to the gates of the graue I am depriued of the residue of my yeares I saide I shall not see the Lord euen the Lord in the Land of the liuing I shall see man no more among the Inhabitants of the world Wherefore in sicknesse we are taught to seeke health of God and to bee put in minde of our mortality Lastly when God hath shewed mercy vpon Vse 4 vs in our deliuerance let vs spend the residue of our daies in a godly conuersation It is a common and ordinary matter to make solemne promises and protestations to becOme new men if we recouer Many do then lament the former errors and ignorances of their life but when they haue obtained mercy at the hands of God when they haue found a blessing and beene restored they become as leud and prophane as they were before And this moued Christ our Sauiour to exhort the impotent man to sinne no more lest a more greeuous iudgement were brought vpon him Ioh. 5 14. We see how Hezekiah being healed the third day after he went vp to the house of the Lord to praise him 2 King 20 â— Esay 38 18 to speake of his goodnesse who had seene his teares heard his praiers and who had remoued his afflictions The graue cannot confesse thee death cannot praise thee they that goe downe into the pit cannot hope for thy truth but the liuing the liuing hee shall confesse thee as I do this day the father to the children shall declare thy truth This duty is required of vs al when we are deliuered from our sicknesse or sorrow from trouble calamity to be thankfull to God and mindfull of his mercy Let euery one examine his owne heart how he hath practised this duty what vse he hath made of his affliction There is none of vs but hath a blessed experience of Gods goodnesse toward him hee hath oftentimes preserued vs from dangers restored vs from sicknesse deliuered vs from diseases freed vs from troubles happy are we if thereby we haue profited vnto amendment of life and in the study of godlinesse and be carefull that we fall not backe againe into our former offences We must not be like to Pharaoh who returned to his vomit and the hardnesse of his heart â— 7.13 14. after hee was freed from the plagues of God lest with him we be destroyed by the iust hand of God The Lord sent fiery serpents among the people which stung the people so that many of them died God might haue destroyed these euer-murmuring Israelites by the Canaanites or Edomites their aduersaries hee hath men and Angels at his booke and commandement to afflict them and ouerthrow them but he sendeth stinging serpents which tormented theÌ„ and a multitude of venomous beasts vpon theÌ„ that they might know that where with a man sinneth by the same also he shall be punished as we shewed before The Doctrine from hence is that GOD hath all creatures in his owne hand â—ctrine â—d hath all â—atures eueÌ„â—â—malest to â—ploy in his â—uce which â—ing â—ent do â—euaile and he armeth them at his owne pleasure to execute his will and being so imploied they
9. Acts 2 23. Luke 19 8. The reasons First because repentance onely Reason 1 made generally confusedly for knowne sins is neuer true repentance but a common hypocriticall repentance of one resolued and setled to continue in sin not yet touched with a true feeling thereof True it is for secret and vnknowne sins which we in weaknesse ignorance commit the Lord accepteth a general confession as we see in the practise of the Prophet Dauid saying Who can vnderstand his faults Cleanse me from secret sins Psalm 19 12. Thus did the rest no doubt of the godly deal such an acknowledgment of their vnknown sins which they tooke not to be sins did they make in a general manner which were hidden not onely from other men but euen from theÌ„selues This we may say of their polygamy or their marrying of many wiues and other their dail infirmities Secondly we must make a particular account to God at the houre of death when we Reason 2 must pleade guilty or not guilty at his bar A generall reckoning and account will not then be taken neither will the Lord set before vs grosse summes but the account shall be made of specials which may cause the stoutest and strongest men to tremble and quake for very feare of that day All the sinnes of thy former life shal be represented before thee like â— squadron of enemies ready set in battell aray to assault thee to giue in euidence against thee This is taught and witnessed vnto vs by the Apostle Iohn describing the manner of iudgement to which we shall be summoned Reuel 20 12. I saw the bookes opened and the dead were iudged of those things which were written in the bookes according to their works It standeth vs vpon in regard of these bookes to make vp our bookes and to looke to our reckonings forasmuch as we must gaue an account of our stewardship Luk. 16 2. Let vs now make vse of this doctrine First Vse 1 we learne from hence that it is not enough to say we are sinners and so to cry God mercy for a paâ—g or a brunt and so away or to desire God to forgiue vs our sinnes but we must vncase our selues and vncouer our particular trespasses if we would haue God to couer theÌ„ with the precious garment of Christ If a sicke man come to the Physition and onely tell him he is sicke and neuer shew him his particular greefe and disease that troubleth him in what part he is pained and in what sort he is taken he can neuer look to be cured and restored to health If we come vnto God the Father of spirits and Physition of soules and onely say We haue sinned we cannot assure our selues of pardon We declared before that we must coÌ„fesse our vnknowne sinnes generally but our knowne sinnes we must confesse particularly without any excuse or defence without any hiding or diminishing of theÌ„ as the same Prophet doth after he had sinned in numbring of the people I haue sinned greatly because I haue done this thing â—hro 21 8. c. Wherfore â—t standeth vs vpon with great greefe heauinesse of heart to confesse our speciall sinnes to giue sentence against our selues and to pray with earnestnes of spirit as for life and death for the pardon of our offences which we haue committed at such and such times in such places with such persons and in such manner otherwise our repentance is only in shew and for fashion sake which is neuer acceptable to God being done in hypocrisie and without a conscionable feeling of sinne in the soule Vse 2 Secondly this particular confession ouerthroweth and ouerturneth sundry corruptions and abuses in the case of repentance It condemneth all impenitent persons such as liue continue in one estate neuer sorrow for any sinne neither at any time turne from it neither haue any feeling or â—â—eefe for sinne neither know what it meaneth This is a dangerous estate and a most perilous iudgement For as a sick man is then most dangerously sick when he hath no feeling of his sicknesse and is ready to say he is well and hath small sense or none at all of any paine or perill so sinfull man is then in greatest misery by reason of his sinnes when hee thinketh himselfe to bee no sinner Such one is farre off from mourning sorrowing for sinne from turning from them and returning to God seeing be taketh himselfe to be in good â—ase and to stand in need of no repentance Such were the Pharisies in the dayes of Christ whom he reproueth Mat. 9 12 13. Besides it coÌ„demneth ceremonial repentance which carrieth an outward shew of dying to sinne but is separated from the inward truth of a sound heart Thus Saul repented 1 Sam. 15.74 and 26 21 and 24 17 18. And Ahab rent his clothes but not his heart hee fasted from food but not from sinne 1 Kin. 21.27.29 Thus the hypocrites repent mentioned in the Prophets when a man afflicteth his soule for a day Esay 58 5. Mic. 6 7. and boweth-downe his head as a bulrush yet looseth not the bondes of wickednesse and therefore immediately afterward he imbraceth his former sinnes and returneth to his old wayes as Phazaoh did who being annoied with the frogs smitten with the haile terrified with the thunders troubled with the grassehoppers pestered with the flyes disquieted with the darkenesse this was the euenâ— and issue of all as soone as he had rest giuen vnto him he hardned his heart and hearkened not vnto the Lord. This is the common sicknes of the common repentance that men ordinarily practise in these daies whereby they deceiue themselues and their owne soules dealing in hypocrisie dissembling with the Lord catching at the shadow instead of the body resting in shewes instead of the substance Lastly it condemneth all such as haue hardened their hearts in sinne and are growne therby to be past feeling such as cannot discerne betweene good and euill nor tremble at Gods iudgements but draw sin â—o themselues as it were with cart-ropes and worke all vncleannesse euen with greedinesse These haue their conscience seared with an hot Iron and it accuseth them not for any sin but bringeth them into a reprobate minde so that they are so farre from confessing their proper and particular sinnes that they haue no sense or remorse of any sin but are full of all wickednesse and vnrighteousnesse Lastly it behooueth vs to search out our waies to see what we haue left vndone and Vse 3 what lyeth most vpon our consciences and especially bewaile the same otherwise there is in vs no sound conuersion This the Prophet testifieth Lam. 3 40 41. Some are specially inclined to lust vncleannesse some to couetousnes some to surfeiting drunkennes some to enuy reuenge some to swearing blaspheming some to pleasures delights of the outward man now where we are weakest Satan will be strongest where our defence is
brazen serpent was a figure of Christ crucified and hanging on the crosse who is made of the Father to bee a Sauiour vnto vs. This Christ himselfe testifieth Ioh. 3.14 15. As Moses lift vp the serpent in the wildernesse so must the Sonne of man bee lift vp that whosoeuer beleeueth in him should not perish but haue eternall life Heereunto likewise hee alludeth Chap. 8.28 29. Then Iesus said vnto them When ye haue lift vp the Sonne of man then shall ye know that I am he and that I doe nothing of my selfe as my Father hath taught me so I speak these things In both these places our Sauiour hath respect and reference to the brazen serpent in the wildernesse shewing that as it was erected to heale the body so must Christ bee crucified to cure the soule therefore this serpent set vp was a type of his death Caluin in Iâ—han â—ap 3 2â— 14. And howsoeuer some of reuerent account in the Church doe vnderstand this lifting vp of the preaching of the Gospel which is as a banner displayed that all men may behold him and esteeme the referring of it to the Crosse neither to bee pertinent to the matter nor to agree in the text yet if we compare the former places phrases with another like Testimony of Iohn chap. 12.32 33. the true interpretation of the words will easily and euidently appeare where Christ speaketh thus to the Pharisees Now is the iudgment of this world now shall the Prince of this world be cast out and I if I were lift vp from the earth will draw all men vnto me Heere by lifting vp Calu. in Iob. 〈◊〉 ver 28. we must necessarily vnderstand the death of Christ vpon the Crosse on which he was lifted vp on high and seene a farre off as the Euangelist himselfe expoundeth it in the verse following saying Now this said he signifying what death hee should die The reasons of this similitude shadowing Reason 1 out the manner of Christs death are very euident and apparent For first as the brazen serpent in the wildernesse had the shew and shape of a serpent but within there was no venemous or deadly thing as the true fiery serpents had so Christ tooke vpon him the shape of a seruant he was made like vnto men he was sent of God in the similitude of sinfull flesh and was counted among the wicked Rom â— 3 Mark 15. â— Esay 53 1â— yet he was pure and voyde of sinne neither could be charged of his enemies with any sin so that this is no vnpropper or far-fet similitude but fit and naturall Secondly euen as the brazen serpent was Reason lift vp on high vpon a pole appointed for that purpose so was Christ first lift vp vpon the wood of the Crosse and was after exalted by the Gospel and set in the sight of all as the Prophet Esay teacheth Esay 11.10 12. And as the brazen serpent before it could be a type of healing must be aduanced and lifted vp so before Christ Iesus could be a Sauiour of his people to saue them from their sinnes he must be fastened vpon the Crosse 〈◊〉 14 15 he must haue his hands his feet pierced that he might spoyle the principalities and make a shew of them openly with triumph As therefore it was not sufficient once to make the brazen serpent and so to looke vpon it but it must as well be mounted as at the first made so it was not enough to bring vs to life and saluation for Christ to be conceiued by the holy Ghost and borne of the virgin Mary vnlesse he also suffer death for our sinnes and so beare our sinnes in his body on the tree Thirdly as the Israelites which obeyed the Reason 3 commandement of God embraced his promise beleeued his word and so beheld the brazen serpent standing on the pole were healed of the deadly bitings of these fiery serpents so all men who are moued with the commandement of God embracing the promise do behold Christ hanging on the tree of the crosse with the eyes of faith 〈◊〉 3.16 are cured of the sting of that old serpent the diuell and recouer of that mortall wound being freed from death and restored into the glorious liberty of the sons of God A serpent did hurt a serpent did heale the Israelites Man did destroy vs man did restore vs. 〈◊〉 5.19 The first Adam did draw into condemnation the second Adam draweth vnto saluation The brazen serpent albeit it were lift vp neuer so high and mounted into the open ayre profited none but such as stedfastly beheld it and looked vpon it so Christ crucified profiteth none but such as beleeue in him by faith Many beheld him with the bodily eyes that reaped no benefit by him they heard him with their outward eares and handled with their hands that word of life yet it auailed them nothing to know him after the flesh 〈◊〉 5.16 neither furthered them in their saluation Reason 4 Fourthly as it seemed to humane wisdom a most foolish and ridiculous thing to be healed by the bare and onely sight of a brazen serpent so to all naturall wise men of the world it seemeth as vnlikely and vnreasonable that any shold be saued by faith in Christ crucified â—r 1.23 as the Apostle sheweth We preach Christ crucified vnto the Iewes euen a stumbling blocke and vnto the Grecians foolishnesse onely to them that are saued Christ is the power of God and the wisedome of God So then it is cleere and euident that the serpent set vp vpon the pole signifieth Christ hanging on the Crosse Vse 1 The vses of this type and similitude are many directing vs to sundry points of religion As what sin is whence it came what it worketh and bringeth forth likewise what the force of the Law and Gospel it who Christ is how we must vse and apply him to haue comfort and saluation in him First seeing the serpent was a signe and signification of Christ we learne that Christ was preached and published in the time of the law albeit darkely and obscurely For as there is but one saluation so there is but one way to attaine vnto it to wit faith in Christ The faith of the fathers is one and the same with the faith of the children There was neuer any man saued without the knowledge of IESVS CHRIST neyther is at this day saued neither shall be hereafter to the end of the world This the Apostle teacheth to the Hebrewes Heb. 13.8 Iesus Christ yesterday and to day the same also is for euer And to this truth Iohn giueth witnesse All that dwell vpon the earth shall worship the Beast Reuel 13.8 whose names are not written in the booke of life of that Lambe which was slaine from the beginning of the world Albeit he were manifested in the flesh and crucified on the Crosse in the last age of the world when the fulnes of time was
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
obstinate offenders True it is the man of God should be patient toward all men 2 Tim. 2 25 suffering the euill instructing the ignorant and waiting for the repentance of such as are falne but when they refuse to hearken or pull away their shoulder and stop their eares and make their harts as an Adamant stone it is both lawfull requisit after a sort to insult ouer them not that their persons should be scorned and contemned but that their prophanenesse should bee corrected and amended Thus doth Salomon deale Eccl. 11 9 when hee hath to deale with proude and insolent young men that thinke themselues priuiledged by their age to runne riot with all greedinesse and without all controllment Reioyce O yong man in thy youth and let thy heart cheare thee in the daies of thy youth and walke in the wayes of thine heart and in the sight of thine eies but know that for all these things God will bring thee to iudgement This we see practised by the Apostle 1 Cor. 24 38. If any man be ignorant let him be ignorant And the Apostle Iohn speaketh after the same manner Reuel 22 11. He that is vniust let him be vniust still and hee that is filthy let him be filthy still Whereby we see that the Spirit of God doeth not giue leaue neyther doth encourage or command men to be filthy or vniust but seeing them in a setled rage and wilfull course obstinately bent and resolued to go forward that they will not be hindred nor hearken vnto any wholesome counsell he telleth them they may proceede but they shall smart for it in the end If the Ministers in the zeale of Gods Spirit treade in these steps follow the example of God of Christ of the Prophets and Apostles they haue a faire warrant set before them cannot bee reprooued for this imitation They may say vnto the stubborne and stiffe-necked contemners of the word If ye will needes be ignorant be ignorant still but God wil finde you out in your blindnesse and ignorance If yee haue the light and yet will willingly and wilfully shut your eyes go forward yet God wil open them in the day of his visitation that ye shall see your owne misery If ye haue the bread of life and foode of saluation brought vnto you and yet ye will needs sterue and famish what remedy Pine away your soules and sterue them but know that it will be bitter in the lâ—tter end Vse 2 Secondly seeing this scoffing at euill is lawfull let men take heede they deserue not thus to be dealt withall When wee haue the word of God in all meeknesse and gentlenes with all patience and long suffering offered vnto vs let vs rest in it and not reiect it from vs let vs beleeue it and obey it and grow euery day from faith to faith When Micaiah the Prophet saw Ahab addicted to flatterers and false informers two very dangerous plagues to Princes hee iudged him not worthy to haue the truth reuealed vnto him and therefore in derision he sayth vnto him Go vp and prosper and the Lord shall deliuer it into the hand of the King 2 Kings 22 15. It is a greeuous thing to be scorned and derided and we hardly brooke that indignity If then wee would not be so roughly and tantingly handled in the ministery of the world let vs heare the voyce of God while it is called to day lest being hardned through the deceitfulnesse of sinne the Lord be compelled so to deale with vs. It is vsed for our benefit and saluation albeit it be bitter and sharpe But many times bitter things be most wholesome and healthfull And this answereth the obiection of carnall men when they are admonished to turne to the Lord with all their hearts to attend to the ministery of the word and to walke before the Lord with a perfect minde they answer If I shall come to bee a professor and make profession of the word I shall be mocked euery one will deride and flout at mee I shall be a laughing stocke to the world I shal become a Prouerbe vnto them and the drunkards will sing songs against me But choose whether thou wilt indure a reproch here for a season or be mocked of the Lord for euer It is better for thee here to suffer affliction with the people of God then to haue the Lord scorne thy folly for euer Therefore the wise man teacheth vs this doctrine Prou. 1 25 26. Because ye refused my counsell and would none of my correction I will also laugh at your destruction and mocke when your feare commeth And the Prophet Dauid declareth that when the wicked band themselues against the Lord and against Christ Hee that dwelleth in the Heauens shall laugh the Lord shall haue them in derision Psal 2 3 4. True it is this is spoken according to our capacity and vnderstanding not that there is any disposition of laughing or affection of scorning in God but he leaueth men in their miseries and maketh them oftentimes a mocking stocke to the world They shall haue no comfort from his presence he shall reioyce in the day of their calamity which shall bee to them as bitter as death and as hard to be born as hell it selfe Lastly Vse heereby a doore is not set open to fleering and flouting one of another which proceedeth from the scum and froth of many mens wits For as all deriding is not vnlawfull so all taunting is not lawfull Wherefore whatsoeuer mocking proceedeth from the gall of our hearts from the contempt of our brethren from pride disdain lightnesse bitternesse biting disgracing and reproaching of others cannot stand with our holy profession but is a fruite of the flesh a corruption of the old man which must bee pulled vppe Therefore the Apostle writing to the Ephesians and instructing them to walke in loue as Christ hath loued vs saith Ephes â— Fornication and all vncleannesse or couetousnesse let them not be once named among you as it becommeth Saints neyther filthinesse neither foolish talking neither iesting which are things not comely but rather giuing of thankes Where hee doth not simply forbid all mirth and iesting but the peeuish humour of many men that delight in iesting and gibing against others who regard not what iests they breake vpon their brethren so they may reuenge their owne malice and disgorge the venome of their owne hearts These men seek to build vp their owne names by the ruine of others and desire to grace themselues by the disgrace of others Such persons may wel be in loue with their owne wits but all discreete men may espy the want of much wisedome in them This biting and bitternesse one toward another cannot stand with our calling to the truth and profession of the faith We haue not so learned Iesus Christ We must account the good name of our brethren as their chiefest Iewell The credite and reputation of many men is as their chiefest
partly by dissembling hypocrites and partly by cunning Papists Hence it is that the Church is oppressed and groneth vnder the burden of sundry corrupt customes and iniurious prescriptions to the decay of religion and hinderance of the true worship of God If these meÌ„ had onely cut off the lap of our garments 1 Sam. 24.5 6 it were reason they should haue some remorse for it and it were wel with them if their harts would smite them for it But they haue serued vs as the Ammonites serued the messengers of Dauid whom he sent to comfort the King who shaued off halfe theyr beards and cut off their garments in the middle 2 Sam. 10 4. Of whom we may say as Paul said sometimes of the Iewes Thou that abhorrest Idols committest thou sacriledge Rom. 2 22. That is thou hatest the false gods and yet thou spoylest the true God which seemeth to bee much worse then the worshipping of Images and the giuing of our selues to the sinne of Idolatry Thus we offer to the Lord the lame and the sicke the torne and the blinde which if it were offered vnto thy Prince would hee accept it at thy hands be content with thee Mal. 1 8 9 13 14. yet we thinke him deeply indebted vnto vs. Thus do we spoyle the Lord of hosts in his Tithes and Offerings yet the Idolaters will not spoyle their gods as wee haue spoyled and doe spoyle the true God Mal. 3 8. Thus oftentimes it fareth better in this world with those which prophesie errors and speake flattering thinges which dawbe with vntempered Morter and preach of wine and of strong drinke theÌ„ with such as are found faithfull witnesses of the truth denouncing the iudgements of God and dealing faithfully with his people Whilst the true Prophets of God are hid in Caues and fed with bread and water to sustaine their feeble soules and faint liues foure hundred Prophets of the Groues are fed to the full and fare deliciously euery dat at Iezebels Table 1 Kings 18 13 19. Whiles Mâ—chaiah is clapt vp in the Prison house 1 Kin. 2â— and fed with the bread of affliction c. the false Prophets walked at liberty were richly prouided for tasted of the best and did eate the portion of the Kings meat Whilst Ieremy the true Prophet of the Lord is put in the court of the prison Ier. 37 1â— 38 6. hath giuen him daily a morsell of bread out of the Bakers street and is cast into the Dungeon where was no water but myre where he stucke fast the false Prophets insult ouer him and liue in al pleasure abundance Whilst Daniel and his companions feed vpon Pulse and haue water giuen them to drinke Dan. 1 1â— the Priests of Bel with their wiues children made merry with the meate allotted to the Idoll But howsoeuer this hath euer bene the lot and portion of the Prophets and Apostles and of other seruants of God and the recompence of their labours who spend their vitall spirits and waste their strength to speake to an vnthankful people let vs notwithstanding the disgraces and indignities offered vnto vs go forward in our callings looking for our wages and reward at the hands of GOD in whose seruice we are imployed and who hath promised That they which are wise shall shine as the brightnesse of the Firmament c. Dan. 12. Thus the Apostle exhorteth the Elders to feed the flocke of God which dependeth vpon them assuring themselues That when the chiefe Shepheard shall appeare they shall receiue an incorruptible crowne of glory 1 Pet. 5 3 4. Verse 39. So Balaam went with Balak He tooke Balaam and brought him vp into the high places of Baal that thence he might see the vtmost part of the people After the communication followeth a description of theyr actions they prepare for theyr coniuration they offer sacrifices and going into the Chappell of Baal they take a view of the vtmost part of the people of God God hath set himselfe against Balaam he had forbidden him to curse his people the sword was drawne out against him for his disobedience and he promised to submit himselfe vnto the good pleasure of God All this was knowne also to Balak that set him on worke and payeth him his wages yet see here how they proceed and goe forward in theyr wicked course and cannot be stopped hindered from it From hence we learne that howsoeuer the vngodly be checked reproued of God Doctriâ— The wicâ—â— reproueâ— continuâ— sinne yet they continue in theyr vngodlinesse howsoeuer they bee crossed and contradicted they hold on their course in sinne which they haue begunne This appeareth in the example of Cain albeit he were admonished and reprooued of God for his wrath and malice against his brother 〈◊〉 6 8. â— yet he runneth forward and neuer ceaseth till he had killed him This is seene likewise euidently in the example of the olde world when the Lord saw that the wickednesse of man was great in the earth and all the imaginations of the thoughts of his heart were onely euill continually he stirred vp Noah a Preacher of righteousnes and gaue them an hundred and twenty yeeres to repent yet they sinned still corrupting their wayes and defiling the earth with their cruelty they did eate and drinke and gaue themselues vnto all excesse till the flood came and swept them all away Hereunto commeth the practise of Pharaoh Exod. 6 34. what could the Lord haue done vnto him that he did not He sent Moses and Aaron to speake vnto him he brought sundry plagues vpon him hee corrected him by diuers and sharpe afflictions yet he waxed obstinate and hardned his heart more and more to his owne destruction This is that which the Apostle Paul teacheth 2 Tim. 3 1 2 3. This know that in the last dayes shall come perillous times for men shall be louers of their owne selues couetous boasters proud cursed speakers disobedient to parents vnthankefull vnholy c. So that it appeareth to be an euident trueth that the wicked are so obstinate and hardned in their euill that by no meanes they can bee brought from it Pro. 27 22. And if thou shouldest braâ— a foole in a mortar among wheate brayed with a pestle yet will not his foolishnes depart from him Reason 1 The Reasons to strengthen and confirme this truth to our consciences are to be considered First sin is as the Gangrene or Canker iâ— fretteth and cateth further and further the hand infecteth the arme and the foot the leg vnlesse the part that is infected bee cut off at the beginning as the Apostle teacheth 2 Tim. 2 16 17. Stay prophane and vaine bablings for they shall increase vnto more vngodlines their word shall fret as a canker of which sort are Hymeneus and Philetus So the Apostle Iames resembleth and compareth sin to child-bearing for the fruitfulnesse of it Iam. 1 15 When lust hath conceiued it
bringeth foorth sin and sin when it is finished 〈◊〉 7 14. bringeth forth death Likewise it is a leauen which leaueneth the whole lumpe and therefore no maruel if it proceed by little and little from one degree to another Reason 2 Secondly euill men are giuen ouer of God into a reprobate sence by his iudgement so that it is no maruell if they become vile and abhominable This Paul declareth Rom. 1 26 29 30. This is likewise noted of the sonnes of Eâ—i who albeit they were reproued of their father that they caused the lords people to trespasse Yet they continued in their sinne and obeyed not his voice because the Lord would stay them 1 Sam. 2 24 25. And the Apostle writing to the Thessalonians maketh mention of the vnbeleeuing Iewes who killed the Lord murthered the Prophets persecuted the Apostles withstood the truth and forbad them to preach vnto the Gentiles that they might be saued To fulfill their sinnes alwayes for the wrath â—f God is come on them to the vtmost Seeing therefore such as cast away the warnings of God are theÌ„selues cast off and giuen ouer of God to fill vppe the measure of their sinnes and seeing sinne is of it selfe fruitfull branching and budding as a Tree fretting as a canker sowring as a leauen growing as a childe multiplying as the fish in the waters wee are not to maruell if men once beginning to sinne cannot be staied and stopped from whatsoeuer they haue imagined to do Now let vs apply this doctrine to our vses Vse 1 First seeing the vngodly proceed and perseuer in sinne assuredly great shall bee their iudgement and as they increase in sin so shal they increase their punishment and hoord it vp as a treasure against the day of wrath This the Apostle setteth downe as an euident trueth Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance But thou after thine hardnesse and heart that cannot repent heapest vp as a Treasure vnto thy selfe wrath against the day of wrath c. This ought to bee a terror to all the vngodly to consider that as their hearts are hardened and their consciences seared so the plagues and punishments of God attend vpon them and alwayes grow according to the degrees of their sinnes This the Lord threatneth in the Law Leuit. 16 21 23 24. If ye walke stubbornly against me and will not obey me I will then bring seuen times moe plagues vpon you according to your sinnes but if by these ye will not bee reformed by me but walke stubbornly against mee c. Thus we see the equall proportion betweene our sins and Gods punishments Secondly see how dangerous it is once to make shipwracke of faith and a good conscience and to wound our soules by falling into sinne The further a disease runneth and the longer it continueth the more vncureable it is The further a fire spreadeth the more it consumeth The more sin groweth to an head the more the Spirit of God is quenched the worke of grace is diminished the assurance of comfort is weakned and lessoned Let vs therfore alwayes keep a diligent watch ouer our soules let vs seeke to cut off all occasions of euill and endeuour to stoppe the first beginnings If a disease be taken in the beginning before it spread and seize vpon the vitall parts it is easily cured A fire when it is first kindled is quickely quenched The Spring of the yeare is the best and fittest season to purge out euill humours and to apply medicines vnto the naturall body When a shippe hath an hole that it beginneth to leake it is soone stepped So if we will labour and striue to purge out the olde leauen betimes beforâ— it gather strength we shall with more ease lesse difficulty be able to withstand the force thereof whereas the more sinne is practised the more the heart is hardned according to the saying of the Prophet Ier. 13 23. Can the Blackmoore change his skin Or the Leopard his spots Then may ye also do good which are accustomed to do euill Therefore the Lord seeing that Cain had offended and that his countenance was deâ—ected which were the fore-runners of murther stirred him vp to looke vnto these things Gen. 4 7. If thou do well shalt thou not be accepted And if thou doest not well sinne lyeth at the doore This is that vse which the Prophet pointeth out Esay 5.11 18. Wo vnto them that draw iniquity with cords of vanity and sins as with cartropes Woe vnto them that rise vp early to follow drunkennesse and to them that continue vntill night till the wine do enflame them Where hee teacheth the wofull and miserable condition of all those that runne from euil to worse as it were adding drunkennesse vnto thirst and warneth vs to take heed lest at any time there be in any of vs an euill heart and vnfaithfull to depart from the liuing God Vse 3 Lastly seeing the vngodly being reproued of God and checked of their own conscience continue in their euill we must know that on the other side it belongeth vnto the faithfull according to the trueth of the word reuealed vnto them to grow in grace more and more and to make euery day some step to the king dome of heauen So many as are truly grafted into Christ as it were into a vine must draw iuice from him continually and bring foorth fruite plentifully according as hee teacheth Iohn 15.22 Euery branch that beareth not fruite in me he taketh away and euery one that beareth fruite he purgeth it that it may bring foorth more fruite It is the commendation of the Church of Thyatira Reuel 2 19. That their works were more at the last then they were at the first Let vs begin to beleeue in Christ and to expresse the power of godlinesse neither let vs be terrified and dismayed from a constant resolution to forsake sinne and embrace righteousnesse with the hardnes and difficulty with the lets and stumbling-blockes that lye in our way with the troubles and tentations that abide for vs all these are hard in the beginning A setled course and a continuall practise of faith and repentance shall make the matter easie and the way plaine before vs. An Apprentice that first beginneth to learn his trade and occupation is much troubled at the strangenesse of it he findeth in himselfe great vnfitnesse and vntowardnesse he saith he shall neuer attaine vnto it he shall neuer go through with it and the reason is because he hath not vsed it but when once he is entred into that course he taketh delight in it and wondereth at his owne folly and simplicity A Scholler that first beginneth to reade to write or to learne any liberall Art is discoraged through the hardnesse of it and if he might bee put to his choise had rather giue ouer then hold out but vse and custome makes it easie
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
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
to be annointed So then we haue heere in this attribute a testimony of the constancy of God Doctrine God is vnchangeably true in al hi◠waies words and works From hence we learne that God is vnchangable infallible faithfull true in al his waies words and works His decrees are immutable and irreuocable and without shew or shadow of turning This is that which the Lord claimeth and challengeth to himselfe I am the Lord Mal. 3 6. I change not I am God and there is none other God there is nothing like me My counsell shall stand and I will do whatsoeuer I will So the Prophet speaketh in the Psalme 105 7 8 10. He is the Lord our God his iudgements are thorough all the earth he hath alway remembred his couenant and promise that hee made to a thousand generations and since hath confirmed it to Iacob for a Law and to Israel for an euerlasting Couenant To this purpose the Apostle saith The guifts and calling of God are without repentance Rom. 11 29. By all these places we see this truth plainly proued vnto vs that God is vnchangeable in his mercy and goodnes toward his Church and Children Reason 1 The Reasons follow to be considered First he is not like vnto man his wayes are not like mans wayes nor his thoughts like vnto mans thoughts but as farre as Heauen is distant from the Earth so farre are the works of God from ours We know by experience the changeable nature of man of whom the Scripture sayth All men are lyars Psal 116 11. He is ready to say and vnsay to affirme and deny with one breath He is constant to day he changeth to morrow He loueth one day and hateth another The people that receiued Christ with great ioy when he rode to Ierusalem not long after cryed out Crucifie him crucifie him It is not so with God whose mercy endureth for euer he falsifieth not his truth neyther altreth the thing that is gone out of his mouth Hee giueth liberally vnto all Iam. 1.5 and reprocheth no man Reason 2 Secondly his loue and mercy to his people is not changeable as the Moone vnconstant as the winde floating as the sea vncertaine as the weather but stable as the earth that cannot be moued out of his place and stedfast as Mount Sion that remaineth for euer Psal 125.1 This will plainly appeare vnto vs if we consider the similitudes and comparisons whereby it is expressed His loue is like to the Couenant of waters as sure as the promise that he made to Noah that the waters should no more ouerflow the whole earth as the Prophet Esay teacheth chap. 54 7 8 9. Reason 3 Againe his goodnesse is as the ordinance of God that hath set an order for Summer Winter for day and night for seed-time and haruest for cold and heat which shall not bee changed therefore the Lord saith by his Prophet If thou can breake my couenant of the day and my couenant of the night that there should not be day and night in their season then may my couenant be broken with Dauid my seruant Ier. 31 35 and 33 20. Nay his mercy is saide to bee more stable then the Mountaines for they shall remoue and the hils shall fall downe but my mercy shall not depart from thee neither shal the couenant of my peace fall away saith the Lord that hath cōpassion on thee Esay 54 10. We see the loue of mothers is tender full of pitty toward their children who bare thē in her womb brought them into the world nourished them with her breasts and refused no base seruice for theyr good yet the Lord saith Can a woman forget her childe and not haue compassion on the sonne of her wombe Though they forget yet will not I forget thee Esay 49 15. Seeing therfore that God is not like to the sonnes of men and seeing his louing kindnesse is firmer then the waters of Noah surer then the couenant of the day faster then the foundation of the Mountaines and stronger thē the loue of mothers toward their children we may conclude that the stablenes of his counsels are as the Pillars of the earth that cannot be shaken and the changeablenes of his goodnesse as the standing Rockes that cannot be remoued Now let vs come to the vses of this Doctrine Vse 1 First heereby we learne that God is to be preferred before all creatures They are changeable and subiect to alteration which agreeth not with the nature of God True it is God hath highly honoured and aduanced man aboue the rest of the works of his hands he made him a little inferiour to the Angels crowned him with glory dignity Ps 8 5 Heb. 2 7. he hath made him Ruler ouer the earth put all things in subiection vnder his feet yet he is subiect to mutability and mortality and must returne vnto the earth out of which hee was taken Great is the excellency of the heauens and the stars yet they shall be changed deliuered from the bondage of corruption into the glorious liberty of the sonnes of God But with God is no change neyther any alteration with the Almighty who remaineth one the same for euer This difference betweene the Creator and the creature betweene God and the works of God the Prophet teacheth Thou Lord hast in the beginning established the Earth Psal 102 with He◠the Heauens are the works of thine hands They shall perish but thou shalt remaine and they all shal waxe old as doth a garment and as a vesture shalt thou fold them vp and they shall be changed but thou art the same thy yeares shal not faile Thus we must magnifie the Lord aboue all creatures that are weake and fraile and acknowledge a great difference betweene the infinite and incomprehensible Maiesty of God subiect to no change at all but remaining the same for euer and the creatures of God subiect to vanity misery Vse 2 Secondly we may from hence assure our selues that God will make vs vnchangeable like himselfe and we may reioyce in the comfort of this his fauour For seeing his nature is vnchangeable and altereth not he will make vs in our measure partakers of immortality when this corruptible shall put on incorruption 1 Cor. 15 53 this weake shall put on power and death be swallowed vp in victory we shall be like the Angels of God nay be transformed into the liuely Image of God to reigne with him in euerlasting glory This is a great comfort vnto vs in these dayes of sorrow to consider that the time will come when our state shall be changed and we continue for euer without change Heere we are subiect to many turnings and returnings but after this life shall be no more place for changing our happines shall be vnchangeable and firmly established with God This the Prophet sets downe Psal 16 12. In thy presence is fulnesse of
not much more will hee teach them his wayes that feare him reueale his secrets to the humble-minded Psal 25 9 12.14 Let vs exercise our selues in the diligent reading hearing and conferring of his word let vs earnestly desire to profite and grow forward in the knowledge and vnderstanding of the truth from time to time according to the meanes affoorded vnto vs. We liue in the cleare light of the Gospel and in the golden dayes of Gods grace times that our fore-fathers neuer saw let vs not therefore shut our eyes against the truth that shineth in our hearts or at the least not stop our eares against the sound of the word that pierceth our eares We haue a gracious promise made vnto vs that God will giue a blessing vnto such as seeke him hee will be knowne of those that seeke to know him he will open to those that knocke for him This is the maine cause of all ignorance that we desire not knowledge It is a grieuous sin to be destitute of knowledge but it is more fearefull to haue no desire of knowledge Ignorance is the root of all impiety of infidelity of idolatry of superstition of presumption of disobedience of contempt of the word and worship of God as the Apostle rehearsing the corrupt fruites of darknes the throat an open sepulchre the mouth full of cursing the feet swift to shed blood destruction and calamity in their wayes maketh this the the cause of all The way of peace they haue not knowne Rom 3.17 So the Lord Psal 95 10 doth render this as the reason why his people erred because they had not knowne his wayes This caused the Iewes to crucifie the Lord of life and to deliuer him into the hands of sinners For if they had knowne the wisedome of God they would not haue crucified the Lord of glory 1. Cor. 2 8 according to the words of Peter preaching repentance vnto them Now brethren I know that through ignorance ye did it as did also your gouernours Act. 3.17 And as it is the root of all impiety against God and vnrighteousnesse of men so it is the cause of all iudgements and punishments The Prophet Hosea threatning Gods plagues in a fearefull hand to fall vpon the people maketh this one cause There was no knowledge of God in the land Hos 4 1 2. So at the last day when the Lord Iesus shall come to iudge the quicke and the dead He will come in flaming fire to render vengeance to those that doe not know him 1. Thes 1 8. These things being rightly and wisely considered should teach all of vs to seeke after knowledge as for siluer and search for vnderstanding as for precious stones assuring our selues that God will neuer be wanting to helpe such as hunger and thirst after righteousnesse who is neere to al those that call vpon him euen to all that call vpon him in truth Vse 3 Lastly we see his mercy is greater vnto vs then to the fathers before The Lord Iesus hath brought the doctrine of the Gospel from the bosome of his Father Acknowledge then with thankfulnesse the preferment of these latter times and let vs not seeke after dreams and visions which are abolished but hauing the sure word of the Prophets and Apostles rest in the reuealed will of God Moses had a preheminence aboue the Prophets to whom God spake not by dreames or visions but face to face as is declared Numb 12 6 7 8. I will be knowne to the Prophets by vision by dreame my seruant Moses is not so who is faithfull in all mine house vnto him wil I speake mouth to mouth and not in darke words As Moses was preferred before the other Prophets so haue we a singular priuiledge aboue the Patriarkes Prophets that haue gone before vs who wanted the light that we enioy as the Writer of the Hebrewes doth testifie declaring that the glory of our time is greater in which GOD hath vouchsafed to speake vnto vs by his own sonne At sundry times and in diuers manners God spake in olde time to our fathers by the Prophets in these last daies he hath spoken vnto vs by his Son Heb. 1 1 2. So then the condition of Christians vnder the Gospel is better then of the Israelites vnder the Law in respect of the manifestation and reuelation of Gods truth The Israelites had God reuealed by the Prophets but we haue him taught by the Son himselfe who is counted worthy of more glory then Moses Heb. 3 3.4 inasmuch as hee which hath builded the house hath more honour then the house and he that is Lord ouer it hath more honour then he that is a seruant in it Hereupon Christ calleth and accounteth the Disciples blessed Because they saw with their eyes and heard with their eares those things which many Prophets and righteous men desired to see and heare and yet could not Mat. 13 17. Let vs therefore walke worthy of this great grace and mercy let vs embrace and professe the doctrine of Christ with all zeale and as wee haue receiued greater fauour let vs bring foorth greater obedience Let vs magnifie the preaching of the Gospel whereby Christ Iesus is described in our sight as it were crucified among vs which hee hath made the strength of his arme and his great power to saue those that do beleeue to which he hath giuen such effectuall grace that it worketh more mightily then all miracles and pierceth deeper into the heart of man then all visions and reuelations yea Though one should arise from the dead to speake vnto vs Luk. 16 31. Let vs now looke for no miracles nor depend vpon strange wonders the doctrine of Christ is â—ufficiently strengthned confirmed so that no doubt of any part therof is to close vp our owne eyes that the light of the glorious Gospel of Christ which is the Image of GOD should not shine vpon vs. 2 Cor. 4 3â— If the Gospel be yet hid it is hid to theÌ„ that are lost To conclude let vs all know that God hauing brought vs into these last times requireth of vs greater knowledge faith zeale obedience and greater fruites of repentance Heb. 2 1 â— For if the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward how shall wee escape if we neglect so great saluatioÌ„ which at the first began to be preached by the Lord and afterward was confirmed vnto vs by them that heard him Wherefore we ought diligently to giue heed vnto the things which we haue heard lest at any time we runne out Verse 5. How goodly are thy Tents O Iacob and thy Tabernacles O Israel as the valleyes that are stretched out c. Hitherto we haue spoken of the preparation and entrance into this third Prophesie Now we come to the summe and substance of it vttered by way of an admiration or exclamation the diligent consideration of the florishing estate
thing for a man to climbe aloft and not consider that the higher he climbeth the greater is his fall to couet the fruite not consider the height of the tree whereon it groweth wee must take heede least while wee labour to attaine vnto the top we fall downe with the boughes that we doe embrace All things are here turned and tossed with vncertainties and nothing continueth in one stay or state There is nothing so sure that is not in danger of his inferiour The Lyon hath beene sometimes the food of small beasts and the rust doth consume the iron Let vs therefore like and looke after better things that doe continue earthly things although we haue them in greatest abundance cannot saue vs in the day of danger let vs not trust in them whose helpe is in vaine Verse 25. Then Balaam rose vp and went and returned to his place Heere is briefly the conclusion set downe as the euent and issue of all the deuices and purposes of Balak and Balaam they rose vp and went their way without doing any thing that they intended And first touching Balaam we haue often noted that the marke which hee aymed at was his wages yet see heere how coueting an euill couetousnes and thirsting after money which he made his god he is deceiued loseth his wages yea and his life too at length as appeareth afterward in this Booke Num 31 8. Doctrine Such as couet after an euill couetousnes are oftentimes deceiued Heereby we learne for our instruction that they which gape after vnlawfull gaine and the deceitful wages of wickednesse are oftentimes deceiued of that which they looke for and finde contrary to their expectation losse instead of gaine and hinderance in stead of aduantage This is confirmed vnto vs by sundry examples in the word of God Looke vppon the example of Achan recorded in the booke of Ioshua he thought to enrich himselfe by the wedge of gold and the Babylonish garment which he had purloyned contrary to the commandment of God who would haue all those destroyed not conuerted to the priuate profit of any but it fell out to his owne destruction and the destruction of those that belonged vnto him Iosh 7 25 The like iudgment came vpon Gehazi he turned after Naaman and tooke of him a bribe to enrich himselfe but the leprosie of Naaman did cleaue vnto him so that his losse was greater then his gaines 2. King 5.27 Ahab rose vp and tooke possession of Naboths vineyard which lay commodiously for him but withall hee purchased the wrath of God the destruction of his person the ruine of his house the losse of his kingdome the vndooing of all his posterity 1. King 21 16. Iudas betrayed his Master Mat. 26 27 and sold him for thirty pence he was carried after his couetousnesse and shed innocent blood euen the blood of the immaculate Lambe of GOD but how he was enriched hereby the Euangelist declareth when he saw that Christ was condemned he repented himselfe and brought againe the thirty peeces of siluer to the high-Priests and Elders saying I haue sinned betraying the innocent blood Hereunto accordeth Salomon in his Prouerbs who saith Hee that is greedy of gaine troubleth his owne house but hee that hateth gifts shall liue Prou. 15 16. Where he teacheth that such as increase their riches by hooke and by crooke they care not how or gaine by wrongfull meanes are the causes and occasions of many euils in their estate and family This appeareth also by that which was spoken to the rich man in the Gospel Luke 12.20 Thou foole this night shall they take away thy soule from thee and then whose shall all these be that thou hast gathered together All which places of Scripture serue directly to prooue that such as are giuen to vnlawfull gaine and get the goods of this life wrongfully are oftentimes deceiued of their hope and expectation which made the Apostle Iude speaking of the matter that now wee haue in hand to call the hire that Balaam sought after The deceitfull wages of Balaam Iude 11. Reason 1 The reasons may easily be discerned of vs if we consider that GOD would haue his wisedome and iustice to appeare in crossing their carking and caring for these transitory things This wee see in all the examples before alledged of Achan Iudas of Gehazi Ahab and of the rich man For God knoweth to deliuer the godly out of tentation and to reserue the vniust vnto the day of iudgment vnder punishment 2. Pet. 2.9 How can it bee therefore that such as fill their houses with the riches of iniquity and with the spoyles of the righteous should prosper and bring a blessing with them when as God which is the God of all righteousnesse and trueth shall set himselfe against them root out the things which they haue wrongfully gotten Reason 2 Secondly euery sinne is deceitfull and profiteth nothing whatsoeuer shew of profit and commodity it make This is set forth vnto vs in the booke of Iob I haue seene the foolish well rooted and suddainly I cursed his habitation his children shall be farre from saluation and they shall be destroyed in the gate and none shall deliuer them Iob 5 3 4. All sinne to the naturall man is sweet and pleasant he findeth it sweet to his taste but it is as sweet meate that hath poyson mingled and tempered with it Iob 20 12 13. And as poyson though it be sweet in the mouth bringeth death and destruction with it when it entreth into the body so it is with sinne it delighteth in the committing but it biteth at the latter ending for God turneth it to destruction Therfore the Apostle saith we should take heed wee be not seduced and deceiued through the deceitfulnesse of sinne Vse 1 The vses are to be thought vpon that wee may apply the doctrine to our selues First we see heere the common Prouerbe truely verified that couetousnes bringeth nothing home So may it be said of all other sinnes of prophanenesse of contempt of the word of abusing the Name of God and his Sabboths of vncleannesse of whoredome of drunkennesse and of all sinfull pleasures whatsoeuer which naturall men make their happinesse and felicity they may delight for a time and please the carnall desires of naturall men but they bring an heauy account and reckning in the end So then we may say to all the men of this world whose portion is in this life as Abner said in one case Knowest thou not that it will be bitternes in the latter end 2. Sam. 2 26. We heard how Naboths vineyard was an eyesore to Ahab and made him enter into vngodly courses and bloody practices he destroyed Naboth and his children hee seemed to haue made his title strong secured his estate but what broght it in the end the vtter ruine of his whole house Euery man can say readily when a man groweth prodigall and spendeth excessiuely and holdeth a right course and
thing commeth but shall inhabite the parched places in the wildernesse in a salt land not inhabited whereby the Prophet meaneth that such are like the vnfruitfull trees or the parched barren wildernesse their hope that relye vpon men is frustrate GOD himselfe will fight against them so that they shal neuer haue good successe As the heat of the Sun consumeth and dryeth vp the moysture of the trees and the grasse of the field so that albeit they haue roots leaues yet are without fruit so doth God disappoint the vngodly maketh al his hope wither away like the corne which being greene in the blade is blasted in the eare or as the grasse on the house tops which perisheth before it be ripe and ready to be cut downe whereof the mower filleth not his hand neyther the gleaner his â—lap Psal 129 6 7 8. Wherein the Prophet compareth the wicked to hay or grasse meaning that they shall bee of no long continuance but presently come to destruction though they bee lifted vp for a time very high as the grasse that groweth on houses incontinently withereth because it wanteth strength of roote and depth of earth to giue moysture and supply nourishment vnto it yea the Prophet goeth further to note out the wretchednesse of their estate because such haue not the benefite of the Churches prayers when he sayth neither they which go by say the blessing of the Lord be with you noting heereby that it is a great curse iudgment of God vpon vs to want the good wishes or godly prayers of the Church On the other side wee may see the happy and blessed condition of the godly that make God their Lord that make him their strength and their saluation that trust in him for their defence This the Prophet toucheth in the place before recited Blessed is the man that trusteth in the Lord and whose hope the Lord is Ier. 17 7 8. Hee is a tower that can neuer bee scaled a citty that can neuer be conquered a buckler that can neuer be broken a shield that can neuer be cracked a rock that shall neuer be entred a fortresse and hold that shall neuer be surprized so that hee which trusteth in him shall be as a tree that is planted by the water which spreadeth out her roots by the riuer and shall not feele when the heate commeth but her leafe shall be greene and shal not care for the yeare of drought neither shal cease from yeelding fruit Such as haue their hope in God shall neuer be deceiued or disappointed they may feele the heate of trouble and persecutition but they shall not be scorched and consumed with it They are so seasoned and moistned with his grace that they shall want no good thing and whatsoeuer he shall do shall prosper Psal 1 3. Vse 2 Secondly we learne that no wisedome be it neuer so deepe no vnderstanding be it neuer so politick no counsell be it neuer so prudent no subtilty be it neuer so hidden shall ouerthrow the purpose of God or preuaile against his truth or hinder the execution of his will For his infinite wisedome is able to ouer-reach and ouer-match all the wisedome that is in the creatures and to preuent whatsoeuer deuices they haue set abroach This is it which Salomon teacheth Many deuices are in a mans heart but the counsell of the Lord shall stand Pro. 19 21. So saith the Prophet The Lord breaketh the counsell of the heathen c. Psal 33 10. Man doth purpose but God doth dispose Many heape vp riches but GGD bringeth them to pouerty they hope to enioy their treasures many yeares but their dayes are broken off in the midst of their course Some seeke to hinder the course of the Gospel and vtterly to root out the truth but they are deceiued of their expectation and themselues are pulled vp by the root Others seeke to preuaile but are ouercome Howsoeuer the wisemen of this world study to resist the will of God yet it must be accomplished Therfore Salomon saith There is neither wisedome nor vnderstanding nor counsell against the Lord his counsell shall remain for euer Pro. 21 â—0 Psal 33 11. and the thoughts of his hart throughout all ages There is no wit or wisdome of man can take place against him True it is men are growne crafty and cunning they can diue deep to hide their counsels and couer two faces vnder one hood yet all things are naked open before him with whom we haue to do he will defeat theyr purposes and they shall know they oppose themselues against him fight against heauen Thirdly let vs not relye on vaine things Vse 3 for then all our expectation shall be in vaine Who is so simple that to stay him vp from danger would rest on the web of a spider or the staffe of a reede or the strength of a rush All the deuices of men the power of Princes the courage of horses the helpe of creatures are as a broken weapon or a rotten pillar vnprofitable to defend vs and vnseruiceable to deliuer vs. This the Prophet teacheth vs Psal 146 3 4 5. We are prone by nature to put our trust in creatures rather then in God the Creator hee forbiddeth all vaine confidence in them that God may haue the sole and whole praise Where we see the Prophet yeeldeth sundry sound and substantiall reasons not to haue any affiance in men how great soeuer their places and how high soeuer theyr authority be for they are not able of themselues to helpe themselues or others that are in distres Besides the shortnes and vncertainty of theyr life is such that suddenly death commeth and the breath departeth and so the hope which men repose in them perisheth This is the breuity and vanity of mans life that all which he thought vpon and deuised in his imaginations come to nothing Hence it is that the Prophet Dauid exhorteth not to trust in oppression nor in goods gotten by vnlawfull meanes Psal 62 10. If riches encrease we must not delight in them lest our hearts be stolne away from the hope of better things or be puffed vp in pride aboue measure against our brethren through the abundance of outward blessings Some trust in chariots and some in horses but wee remember the Name of the Lord our God they are brought downe and fallen but we are risen and stand vpright Psalme 20 verses 7 8. Fourthly when we see the enemies conspire Vse 4 against the Church let vs from this consideration of the vaine hope and confidence of the wicked take occasion to comfort our selues and to cheare vp our hearts theyr hope hangeth on the spiders webbe and all theyr expectation shal turne into smoake Let them gather themselues together on heapes and take crafty counsell one with another he that ruleth in heauen shall scorne at their inuentions and frustrate them of their hope and mischieuous purposes This is the assured comfort that the Prophet
Manna as a light meate he smote them with an exceeding great plague he slew the strongest of them and smote downe the chosen men of Israel so that the name of the place was called The graues of lust beecause there they buried the people that fel a lusting Numb 11.33 When Corah Dathan Abiram rose vp against Moses backed with certaine Captaines famous in the congregation and men of renowne they were swallowed vp of the earth and consumed with fire and on the morrow when the multitude murmured against Moses and Aaron saying Ye haue killed the people of the Lord Numb 16 41 49. hee sent a plague amongst them that quickely wasted consumed fourteene thousand and seuen hundreth besides them that dyed in the conspiracie of Korah When Dauid had sinned in numbering of the people and in glorying in his owne strength 2 Sam. 24 15 the Lord sent a pestilence in Israel and there dyed of the people from Dan to Beersheba seuenty thousand men The Apostle Iude produceth sundry examples to this purpose of the Angels that are reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day of the Israelites who albeit they were deliuered out of Egypt yet were afterward destroyed beecause they beleeued not â—â—de 6 5. of those vngodly meÌ„ that turned the grace of God into wantonnesse and are ordained to condemnation The truth heere of shal more fully and wonderfully appeare in the day of iudgement when iustice onely shall bee executed and the Lord shew himselfe to the wicked onely as a terrible Iudge He shall come from heauen with al his mighty Angels with a great shout and with the Trumpet of God To render vengeance vnto them which know not God and which obey not the Gospel of our Lord Iesus Christ which shall bee punished with euerlasting perdition from the presence of the Lord and from the glorie of his power 2 Thess 1 9. Then they shall say vnto the mountaines and rocks fall on vs and hide vs from the presence of him that sitteth on the throne and from the wrath of the Lambe for the great day of his wrath is come and who can stand Reuel 6 16. And to the end no doubt hereof should remaine Reason 1 in vs let vs consider the reasons The anger of God is as himselfe is infinite and without end so that nothing is able to stand before him This is it which the Prophet Dauid teacheth Psal 90 11. Who knoweth the power of thy wrath or of thine anger according to thy feare As if he should say when thine hand is any way heauy vpon vs no man standeth in awe of thine indignation and fearfull displeasure so much as thou and thine anger ought to be feared of vs. Heereunto accordeth the saying of the Prophet Nah. 1 5 6 The mountaines tremble for him and the hils melt and the earth is burnt at his sight yea the world and all that dwell therein who can stand before his wrath or who can abide in the fiercenesse of his wrath his wrath is poured out like fire and the rocks are broken by him If then his wrath be infinite without limitation of time without circumscription of place and without respect of person so that the heauens melt the mountaines are dissolued and the foundations of the earth are discouered it must needs be that when hee is moâ—ued his wrath is very full of rage and reuenge Secondly we must needs hold that plenty Reason 2 of desolation is made in the earth in the wrath of God if we consider the comparisons wherby it is expressed It is compared sometime to the roaring of a Lion which maketh all the beasts of the forrest to tremble It is a fearfull voice it maketh man and beast to stand in feare This the Prophet Amos expresseth The Lyon hath roared who will not bee afraide the Lord GOD hath spoken who can but prophesie Amos 3.4 8. Sometimes it is compared to a violent fire that spreadeth it selfe farre and neere This Moses did teach the people when he willed them to take heede to themselues lest they forgaâ—e the Couenant of the Lord their God and make to themselues any grauen image saying The Lord thy God is a consuming fire and a iealous God Deut. 4 24. 9 3. fire we know is fierce and fearfull wasting and deuouring al things before it so that nothing is able to resist the strength and force thereof VVe say in a common Prouerbe that fire and water are without mercy They are of an vntamed nature euen so is the displeasure of almighty God being prouoked by sinne intollerable vnspeakable vnsearchable without limitation of time of quantity or quality and therefore hee must needes bee armed with great wrath kindled against the vngodly Vse 1 The vses of this doctrine are very many but wee will stand onely vpon the principall First wee may conclude that it is a fearefull thing to fall into the hands of so mighty a God It is extreme madnesse for any man to set himselfe against such a God Who is able to preuaile that hath him his enemy Take heed therefore God will not be mocked Are we stronger then he that wee should fight against him This is the vse which the Apostle maketh in the Epistle to the Hebrewes We know him that hath said Vengeance is mine I will recompence Hebr. 10 30 31 and againe The Lord shall iudge his people It is a fearefull thing to fall into the hands of the liuing GOD. There is no iesting nor dallying with so fearefull and dreadfull a Maiesty who is so great in power glorious in holinesse fearefull in praises terrible in his anger and iust in all his doings Exod 15 11. The heauens and the heauens of heauens together with the earth and all the compasse of the world are not able to beare the least sparke of his displeasure when it is kindled the flame whereof shall burne vp the wicked and shall we play with him in his anger as with a little childe Alas then what shall become of the wretched soules of wicked and damnable men when his wrath shall smoke against them and the whole viole of his fury shall be powred downe vpon them O how miserable shall their anguish and tribulation be and how infinite and vnmeasurable theyr torment which shall be thus plagued condemned and cursed of the Lord what shall become of swearers drunkards whoremongers and such like in the day of the Lords wrath They shall wish that they had neuer bin borne Mat. 26 24 they shall thinke it a benefite if they had beene borne toades And if they could behold at the least in these their dayes but a shadow of the misery that remayneth for them and of the pit of destruction that gapeth for them it were sufficient to swallow them vp in heauinesse and make them euen dissolue themselues into teares and torments as passing all that can be spoken or thought thereof but now
the reason is rendred for what cause the Midianities were to be destroied to wit because they had a chiefe hand and were principall doers in the seducing of the people of God and drawing them into sin The Moabites and Ammonites were actors in this tragedy but the chiefe part was assigned to the Midianites The Moabites and Ammonites came of Lot by committing incest with his daughters Gen. 19 37 38. The Midianites came of Midian the fourth sonne of Keturah which she bare to Abraham Gen. 25 2. They ought being so neerely ioyned to the people of God to haue performed all duties of humanity and kindnesse vnto them whereas they sought their ouerthrow and wrought their destruction We heard before how the people of God were beguiled and punished heere wee may behold those threatened and afterward destroyed that did trouble them with theyr wyles as concerning Peor Before wee saw the chasticement of them that were seduced and ledde into sinne now they are threatned that were seducers Before we saw the iudgment that fell vpon them that followed now we may see the iudgements that ouertooke the Captains and Ringleaders From hence we learne Doctrine The seducers the seduced shall be punished together that the seducer and the seduced the Ringleader and they that are misled the deceyuer and the deceyued shall perish and be punished together The Lord will punish not onely false Teachers and such as leade the way vnto wickednesse but theyr schollers and disciples such as are brought to lewdnesse and euill by them This Moses declareth very euidently Deut. 13 15. If a false Prophet arise and draw an whole City to Idolatry Gods iudgements shall be not onely against that false Prophet but against the City so that not an Oxe or a Sheep should be spared they should perish and be destroyed together When Gamaliel gaue counsell to take heede to themselues what they intended to do touching the Apostles he bringeth in the examples of Theudas and Iudas Acts 5 36 37 which drew away much people after them but they perished all that obeyed them The Prophet Ezekiel denounceth That if the watchman seeing the sword comming did not giue the people warning nor admonish them of their wicked waies the wicked should die in their sinnes but their blood should be required at the watchmans hands We see this confirmed vnto vs euen from the beginning when the diuell abusing the tongue and body of the serpent had drawne our first parents into sinne the diuell was the principall author of this apostacy and falling from God the serpent was the instrument the woman did hearken to the diuell and was before her husband in the transgression Adam followed the counsell of his wife and yeelded to sinne against God through her perswasion The diuell was a seducer Adam was seduced Enah was both a seducer and seduced Gen. 3 1 2 3 for she was seduced by the diuell and a seducer of her husband deceiuing and being deceiued so that when God called them to an acount and brought them before the barre of his iudgement seate he punished not onely the diuel the serpent that were the authors but also Adam and his wife that were the followers Heereunto commeth the saying of our Sauiour Mat. 15 14. Let them alone they be the blinde leaders of the blinde and if the blinde leade the blinde both shall fall into the ditch not onely the leader but he likewise that is blindly led The Lord Iesus reproueth the Church of Thyatira that they suffered a wretched woman which called her selfe a Prophetesse and threatneth to punish not onely her Reuel 2 12 but those that were her disciples with great afflictions And afterward in the same booke they that receiued the marke of the beast are put out of the booke of life as well as the beast This truth will be more manifest vnto vs if Reason 1 we marke the reasons â—or first such as are misled and moued to heresie and wickednes in life oâ— doctrine in faith or manners in opinion or practise are culpable of the same sins and abhominations and therfore rightâ—ously to be puâ—ished and condemned with such as are the leaders and perswaders vnto the same The Lord himselfe rendreth the reason why those that were seduced should bee destroyed because they had forsaken his waies and commandements Deut. 1 â—â— They then that are seduced that are tâ—â—â—ed from the Lord that are thrust out of the right way wherein they should walke and commit abhominations against him as well as the seducers are culpable of the same sinnes together and therefore shall partake of the same punishment Reason 2 Secondly what is the reason that men are seduced Is it not theyr owne sinne and ignorance They are wilfully blinde they are not careful to learne and stand in the truth as they ought The Prophet Hosea speaking of false Prophets and of the people misled by them saith That they shall all full the people by day the Prophet by night with them Hosea 4.5 This is it which the Apostle vrgeth 2 Thess 2 10 11. Because they receiued not the loue of the truth that they might be saued therefore God shall send them strong delusions that they should beleeue lies that all they might be damned which beleeued not the truth but had pleasure in vnrighteousnesse Vse 1 Now let vs come to the vses of this Doctrine First from hence we are to conclude that pretences or excuses shall not beare out the followers and fellowes of wicked seducers and lewd leaders from God his truth but they shall beare theyr sinnes and punishments themselues We see how ready many are to answer for themselues A lasse we are poore simple men we haue no learning wee know not the letters wee are not able to try whether the Doctrine bee good or bad true or false right or wrong we hope God will hold vs excused and not lay it to our charge These couerings to hide our shame as so many figge-leaues shall be pulled from vs and fall to the earth as weake and vnable to vphold themselues What did the vaine coloured shewes auaile Adam and Eue feeding themselues with vaine hopes Gen. 3 12 13 and excusing themselues with fayre pretences Adam saide The woman whom thou gauest to be with me deceiued mee and I did eaâ—e The woman saide The Serpent beguiled me and I did eate The Serpent might haue said the diuell entred into me preuailed ouer mee and abused me to be his instrument Heere are many delayes and deuices the man excuseth himselfe by the woman the woman by the serpent the serpent by the diuell but God cannot be mocked he will not be deluded and therefore none of them escaped all of them â—re punished as they were willingly and wittingly deceiued For the diuell had his iudgement the serpent had his iudgement the man and the woman had also their iudgment Let this be assuâ—ed to the consciences or all of vs
iustly destroy thē They remember not to cast themselues vpon his protection they consider not that he may make their bed their graue and neuer bring them to see the light and the Sunne againe They neuer yet truely learned that in him wee liue and moue and haue our being Acts 17 28. Howbeit we that should continually remember the kindnes of the Lord and pray to him and praise him at all times doe for the most part forget him from morning to euening from euening to morning and one day and weeke and moneth after another and therefore it often falleth out that God giueth vs little rest and quiet Deut. 28 67. But in the morning thou shalt say would God it were euen and at euen thou shalt say would God it were morning for the feare of thine heart wherewith thou shalt feare and for the sight of thine eyes which thou shalt see 9 And on the Sabbath day two Lambs of the first yeare without spot and two tenth deales of flower for a meate offering mingled with oyle and the drinke offiring thereof 10 This is the burnt offering of euery Sabbath beside the continuall burnt offering and his drinke offering Heere is the law set downe touching the solemnity of the Sabbath before we had the daily burnt offering in these words wee haue the weekely offering wherein all things are doubled Euery day wee should set aside a part of it to God and cut off somewhat from our owne businesse to lift vp our hearts to him but the seuenth day should wholly bee spent to his glory Before they offered one Lambe now two Lambes before one tenth deale of flower now two tenth deales c. So then we are to speake of the Iewish Sabbath Doctrine The Ievvish Sabbath and the vses therof to our selves and the vses thereof to our selues This was first prescribed and appointed to Adam in the time of his innocency Gen. 2 2 this was the seuenth day from creation It is repeated in sundry other places of the word of God Exod. 16 26 they might not gather Manna vpon this day Exod. 35 2 3. and 34.21 and 31 13. Reason 1 Many reasons are rendred Exod. 31 why they must obserue this Sabbath First it is a signe betweene God and them that it is hee that doth sanctifie them Secondly it is ordained for theyr benefit and commodity and therfore should be holy to them as Christ farther teacheth Mark 2 27. The Sabbath was made for man not man for the Sabbath Thirdly the necessity of keeping it appeareth because they that did not keepe it should surely dye Fourthly it is consecrated to God it is a Sabbath of rest vnto him verse 15. Fiftly the Lord propounded his owne example for hee created the world in sixe dayes then rested the seuenth See more to this purpose in the vses afterward First this rest prescribed in the law that Vse 1 they must do no manner of worke was mysticall pointing out our spirituall and internall rest and cessation from the works of sinne Esay 58 14 and 66 27. We must not do our owne wayes nor seek our own will we must ceasse from our owne workes to follow after the works of God Thus wee begin a spirituall Sabbath in this life or else we shall neuer enioy the eternall Sabbath in heauen We must begin our Sabbath here we shal finish it hereafter Therefore the Apostle saith Hebr. 4 10 11. Hee that entred into his rest hee hath also ceased from his owne workes as God did from his let vs labour therefore to enter into that rest lest any man fall after the same example of vnbeliefe All sinnes are truly and properly our owne workes because we naturally do them and can doe nothing else and we are Satans house wherein he inhabiteth Math. 12 44 we cannot please God but bring vpon our selues by them all miseries and calamities yea death it selfe So then we keepe a true Sabbath when we abstaine from our euill wayes when wee mortifie the deeds of the flesh when wee are quickned by the Spirit to leade a new life when we do those things that are well-pleasing in his sight For what shall it auaile or aduantage a man to abstaine from the works of his hands and the labour of his calling and in the meane season to nourish sinne and all euill in his heart What comfort on the Sabbath can the day-labourer find in resting from his worldly labours if hee labour nothing at all to deny vngodlinesse and all worldly and sinfull lusts What fruite shall the tradesman finde to cease from the workes of his calling when he maketh a trade and occupation of sin vpon that day to cease from making garments for others and not himselfe to learne to put on Christ What benefit hath the Physician to cease his prescriptions and to abstaine from giuing his receipts for bodily health if himselfe seeke not after the health of his owne soule may it not bee truly said to him Physician heale thy selfe Luke 4 23. What shall it auaile the traueiler to cease his trauell and yet neuer require seeke after the kingdome of Heauen What good shall the Inne-keeper or Tauerner receiue by ceasing from their ordinary victualling if they prouide not for themselues the meat that neuer perisheth and the bread that came downe from heauen but famish and pine away their owne soules Or what profit shal arise to such as wil neither buy nor sell vpon the Sabbath day when in the meane season they neuer go about to buy the truth of Gods word Pro. 23 23 not to sell away of their owne corruptions that hinder them from the best things To what end and purpose do we abstain from mustring training of souldiers if we do not learn on the lords day to fight the lords battels against the world the flesh and the diuell which are the most capital and deadly enemies that we haue not to our bodies onely but to our soules And why do we cease to put on our bodily armour our shield our head-peece our sword if wee doe not put on the whole armour of Goe the helmet of saluation the shield of faith the brestplate of righteousnesse and the sword of the spirit that we may stand fast in the day of tryall Eph. 6 16 17. Thus then wee see who they bee that keepe a good Sabbath euen they that learne to rest from sinne and cease from all their euill wayes Secondly the Sabbath also is Symbolicall Vse 2 in that it is a pledge vnto vs of our euerlasting rest in the kingdome of almighty God as the Apostle sheweth in the Epistle to the Colossians chapter 2 verse 17. The Sabbath dayes are a shadow of things to come and Heb. chap. 4 verse 9. There remaineth a rest for the people of God and farther he proueth it out of the Prophet in Psalme 95 where God promiseth not an outward such as was the ceremoniall rest of the Sabbath
then to keepe the dayes they thought it enough to leaue the works of theyr calling though they did neuer forsake the works of the flesh and therefore he chargeth them that their hands were full of blood verse 15. So is it with vs we rest for the most part in the outward ceremony in honouring God with our lippes and bodily presence in his house we bring no more but our outward eares to heare and neglect the preparation of the heart and yet flatter our selues as if we had done all that he requireth Howbeit God reiecteth and refuseth such duty at our hands hee cannot abide the seruice and sacrifice that is offered in this manner Hence it is that he saith I hate I despise your feast dayes and I will not smell in your solemne assemblies though yee offer mee burnt offerings and your meate offerings I will not accept them neither will I regard the peace offerings of your fatte beasts Amos chapter the fift the 21 and 22 verses Not that almighty GOD hated or abhorred the thinges themselues hee did not reiect their works but the euill of their works Esay chapter 1 verse 16 so he cannot abide that we come before him in that corrupt manner but we assemble for the worse and not for the better and by our corruption turne his sauing ordinances into sinne 16 And in the fourteenth day of the first moneth is the Passeouer of the Lord. 17 And in the fifteenth day of this moneth is the feast seuen daies shall vnleauened bread be eaten 18 In the first day shall be an holy conuocation c. 19 But ye shall offer a sacrifice made by sire for a burnt offring vnto the Lord two young Bullocks one Ramme and seuen Lambes of a yeere old c. 20 And their meate offering shall be of c. 21 A seuerall tenth deale c. 22 And one Goat for a sinne offering c. 23 Ye shall offer these beside the burnt offering in the morning c. After this maner c. 25 An on c. Wee come now to the yearely feasts and sacrifices whereof the Passeouer hath the first place wherein beside the dayly sacrifice they were to offer two young Bullocks and one Ramme and seuen Lambs of the first yeare without blemish for a burnt offering and their meat offering must be of flower mingled with oyle and they must eate vnleauened bread seuen dayes the first day the seuenth must be an holy conuocation wherein they must do no seruile worke Of this feast wee reade at large Exod. 12 18. Leuit. 23 5 7. Deut. 16 1. Of this feast we haue also spoken before at large chap. 9 2 3. And it was of great importance euen the foundation of all the benefits which the Iewes receyued at Gods hands without which they had beene no people separated and dedicated vnto almighty God This Paschall Lambe was not a bare ceremony Vse 1 without doctrine and instruction The Iewes departed in great haste out of Egypt And how not armed or with bannners displayed as if theyr enemies had stood in feare of them but they went out like a company of poore fugitiues or banished persons The women carried theyr children vpon theyr shoulders the men tooke vp theyr stuffe vpon theyr necks and fled out of the Land as Lot did out of Sodome for theyr liues They were a people that had no skill to handle the sword or weapon of warre defensiue or offensiue they had beene vsed like Oxen for labor and like Asses for burden And when they must depart it was saide Get you hence Exod. 12 29 they must trusse vp the Corne they had grownd and bake cakes by the way to eate This solemnity they obserued yearely wherin they did eate cakes without leauen which serued to put them in minde that when theyr fathers departed out of Egypt they were a poore distressed people and ranne away like silly Lambes pursued by deuouring wolues This should teach all of vs that God would haue vs remember such deliuerances out of danger as he hath sent vs. We are apt to forget what he hath done for vs as the Iewes were and therefore we must consider to what end God commanded his people to celebrate this feast euery yeare that not for one day but for seuen dayes together and doth so often vrge it vpon them as we see in the Scriptures And albeit this feast haue no place in the new Testament but is iustly abrogated abolished because the shadow must giue place to the body and the ceremony to the truth yet wee must not thinke the commending of it euery where to the Church to bee in vaine For it serues to put vs in minde both of Gods mercy and goodnesse vnto his Church who though he bring them into sundry perils that are ready to oppresse them yet he is ready to deliuer them out of all yea when things seeme to bee most desperate and also of our duty toward him to giue him thankes for our deliuerances and to praise his Name Secondly from hence it followeth that it Vse 2 was a vaine and friuolous controuersie which troubled sundry Churches and rent in sunder one of them from another touching the keeping of the Passeouer Some would haue it kept on the 14. day of the moneth after the manner of the Iewes and others on the Lords day after lest the Church should follow the Synagogue Victor Bishop of Rome did threaten all the East Churches with the censure of excommunication because they celebrated the Passeouer another day then on the Lords day But Ireneus and other holy Bishops reproued him of obstinacy of pride and arrogancy wrote vnto him that he did not well in that he cut from the vnity of the body of the Church so many and so great Churches of Christ which obserued the order deliuered vnto them from ancient times as appeareth in Eusebius For the Churches of the East pretended that they followed Iohn and Philip and the Churches of the West alledged the examples of Paul and Peter for theyr warrant and one clayme was fully as good and haply as true as the other This strife doth the Bishop of Rome at this day nourish and renew againe that had bene long buried in the graue and couered with ashes by his new Calendar and thrusteth vpon the Church his owne ordinance concerning the obseruatiō of Easter as a diuine precept and consequently necessary to be kept and obserued of the Church vsurping iurisdiction and authority ouer all Churches to rule ouer them and their faith at his pleasure Cardinall Bellarmine going about to establish traditions against the all-sufficient doctrine of the Scriptures auoucheth that we must necessarily beleeue that the Passeouer is to be kept in the new Testament on the Lords day onely because they haue bene accounted heretikes who kept it otherwise and yet this cannot be proued by the Scripture I answer the former controuersie was at the last thus defined and
and the neglect of it as a neglect of himselfe v. 45. Thirdly it is a forcible meanes to manifest the truth and sincerity of our religion Iam. 1 17. Hereby our faith is tried and knowne to be a sound and sauing faith ch 2. Our hearing of the word and partaking of the Sacraments are not accepted except they be seasoned with mercy compassion as it were with salt Esa 1.14 15. Lastly seeing we must communicate one with another in earthly things how much Vse 3 more ought we to do it in heauenly And if we must procure good to the bodies of our brethren we are much more to seeke to saue their soules This is the greatest loue that can be to be a means to win any to saluation The soule of a man is of great price it is more worth then an whole world of wealth For what should it profit a man to winne a kingdome and then lose his owne soule or what shall a man giue for the recompence of his soule This is a diuine labour and shal haue a diuine reward This is an heauenly purchase to purchase soules In our daies they are accounted the onely wise men of the world that can compasse great matters and purchase house and lands and leaue a rich posterity behinde them Many men make it their glory to vaunt of their purchases and how they haue encreased their reuenues and enriched their heires But what haue they gotteÌ„ to God or whom haue they won to him Doubtles to gain one soule to God is better and shall yeeld more comfort at the last day then to get great substance and to leaue a rich inheritance behind vs. Hence it is that Salomon saith The fruite of the righteous is a tree of life and he that winneth soules is wise Prou. 11 30 Dan. 12 3. The Apostle Iude teaching the Saints what loue they should shew toward their brethren Iude 22.2 and what care should possesse their harts for their conuersion willeth to haue compassion vpoÌ„ some putting difference and that they should saue others with feare plucking them out of the fire This worke of winning of soules standeth in bringing of theÌ„ to the knowledge of God What it win souleâ— conuerting of a sinner froÌ„ going astray out of the right-way Some erre in opinioÌ„ Iam. 5 1â— other are corrupt in life conuersatioÌ„ He that seeth his neighbours Oxe or Asse ready to fall into a ditch wherein he might perish is bound by the law to pluck him out of danger Exod. 23 4 5 or his beast going astray must bring it home to the owner Deut. 22 1. All soules are mine sayeth the Lord Eze. 18 4. he is the owner of them he is the Lord ouer them when they wander out of the way of truth they must be brought vnto him againe Shall wee draw an Oxe out of the pit and not our brethren made after the similitude of God out of the puddles of sinne wherein they are plunged Hath he care ouer bruite beasts and not much rather ouer mens soules It is a point of humanitie to bring the wandering stranger into his way but it is a part of true piety to turne them into the pathe that leadeth vnto life who thorough error wander from God and his word To effect this â—herein the â—â—â—ning saâ—â—ng of soules â—â—â—sisteth we must vse these meanes and practise these duties First to instruct them which are ignorant and walke in darknes in the shadow of death that therby they may come to the knowledge of the truth Prou. 13 14. Secondly to reproue them of the euill which they haue committed that so they may repent and come out of the snares of Satan 2. Tim. 2 25. And thus many haue beene reclaimed Prou. 6 23 Thirdly to exhort and admonish one another perswading them vnto that which is good disswading them from that which is euill Heb. 3 7 8 13. and 10 24. Iohn 4 28 29. Thus we shall draw on some and preuent the fall of others This wee must do in loue and in the Spirit of meekenes considering both them and our selues Gal. 6 1 2. Fourthly to vse threatning to them that are obstinate and hardned in sinne denouncing vnto them the iudgements of God that their hearts may be mollified and softned as Physitians deale in desperate diseases Lastly to seeke to conuert them by a godly example of an holy life 1 Pet. 3 1. 1 Cor. 7 16. This is as strong and forcible a means as any of the former if not more forcible the other are by word this is by deede For when they behold an example of godlinesse faith patience humility and obedience before their eyes it causeth them to fall downe on their faces and giue glory vnto God wheÌ„ they see their good workes But wo to all carnall Gospellers who by prophane examples of all loosenesse doe strengthen the hands of the wicked thereby keepe them from repentance Woe vnto them by whom any soule is hindered from conuersion 1 Pet. 1 7. Verse 35 36. And it came to passe when the Ark set forward that Moses said rise vp Lord and let thine enemies be scattered c. This is the last point setting down the ordinary praiers that Moses vsed both when they marched and when they rested These prayers were not ysed at this time onely but vpon all such like occasions They neuer remooued but it was ioyned with prayer they neuer pitched down their Tents but it was done with praier This sanctifieth all our goings out and our commings in teacheth vs to begin our workes and end our labours with it And to whom doth he pray He goeth not to Saint or angel he saith not Rise vp Abraham oâ— Isaac or Iacob but Rise vp O Lord teaching vs that it is a duty due onely vnto God But to omit these points that euery where come to hand obserue this from the practise of Moses Doctrine that the seruants of God may lawfully vse a prescript forme of prayer The true seruants of God may vse a prescript forme of prayer whether it be the Minister in the Congregation or the Master in his priuate family or a particular christian between the Lord and himselfe when he is entred into his Chamber and hath shut the doore vnto him This we haue shewed already in the sixt chapter by the blessing commaunded to the Priests to bee vsed in the publike assemblies Now that which was allowed vnto the Priests may not be thought vnlawfull to the people Such as brought the first fruites to God to testifie their thankefulnesse vnto him for his blessings and that they held all of him in cheefe haue a set forme appointed vnto them Deut. 26 5 6 7 c. The Psalmes of Dauid were penned not onely to bee vsed at that time wherein they were made but euer afterward as occasion serued The 92 Psalme was penned for the Sabbath day so the 102 Psalme to be a