or not or another diuerse from it or whether any wise Athenian could precisely tell when and by what workman euery peece and parcell was patched and supplied vntill the old was wholly gone or when and at what time it ceased to bee that ship and became a new ship The Romane Religion is almost become like this shippe it hath bin patched and peeced at seuerall times by cunning workmen there is little or nothing remaining of the old ship wherein Peter fished I meane of that Church wherein they say Peter sate as Bishop one error succeeding another and one heresie making way for another vntill little faith truth is found among them Notwithstanding all the secret conueyances made in that Church it is not hard in very many particular points to shew the beginning proceeding and establishing of the same touching pardons and indulgences touching the Popes supremacy vsurped the Images of the Trinity and the beginning of Idoll worshippe touching the merit of workes forbidding of marriage The Masse one of the greatest Idols began not all at once but came to this height by degrees It were endlesse to name all that might be alledged and to shew how and by whom these points were resisted and the truth euermore defended Secondly this serueth to condemne the Vse 2 foolish practise of popish pilgrims who vndertake long and laborious iournies to Ierusalem and the land of Iudea or to this that Idoll and make it a meritorious worke to visite eyther the Sepulcher of our Lord or the Image of our Lady For albeit this Land haue bin heeretofore famous because the Law came from Sion and the word of the Lord from Ierusalem Eâ—â—y 2 3 and because Christ himselfe liued and preached and wrought many miracles there and it be oftentimes called The holy Land yet the presence of Christ infused no holines into it more then into any other place And all the Papists in the world shall neuer be able to prooue that it is more meritorious to goe to Ierusalem in a pilgrims weed then to go to Antioch or Ephesus or Constantinople or any other City in the East or West or that it is more acceptable to God or auaileable to the soule to trauaile thither then for the English to go to London or the French to Paris The house where the King resideth all the while he is there is an honourable house and there the Court lyeth but when the king is once remoued out of the house it is afterward neuer a whit the more honourable for the kings beeing there before so is it in this case albeit Christ in his life time and the daies of his flesh did many great works and wonders in it yet being ascended and the Christian religion also remoued there remaineth no more holines in that place then in any other and therefore it is great vanity and idolatry for any people to practise such impiety These are like to the Pilgrims among the Turkes Sarazens The turkish Pilgrims that go yearely with great shew of deuotion to Meccha to visite the Sepulcher of Mahomet and account it a work very meritorious The Cittie 's Gilgal and Beth-el were sometimes famous and renowned Cities yet true religioÌ„ being once remoued the Prophet chargeth the people not to come at them and to haue nothing to doe with them Hos 4 15. Hence it is that Christ saith Iohn 4 23. The true worshippers shall worship the Father in spirit and truth If then we may worship God with great benefit to our selues and as great glory to him in our owne Country I see no cause why we should resort to Ierusalem or go on pilgrimage to Rome or any other place forasmuch as we may lift vp pure hands euery where and be heard 1 Tim. 2 8. But thus these crafty workmen keepe the peoples heads busie with outward deuotions and shewes of holinesse that they may not espy their fraud and deceit in greater matters Lastly this teacheth all men how they may Vse 3 make themselues to bee of good name and their houses and habitations truely famous to wit by holinesse and true religion by faith repentance which are the ornaments of all Christians Thus shall the noble man make himselfe and his house truely noble If they worshippe God aright they shall haue true worship with God and man for he will honour them that honour him 1 Sam. chap. 2 verse 30 and without true religion the most noble blood is stayned and taynted and neuer restored since the treason and rebellion of Adam against God For that which maketh a man reprochfull or any place reprochfull is sinne and wickednesse which make our names rotte Prou 10 7. See then the difference betweene the iudgement of God and man Men do commonly magnifie Cities by the stately buildings goodly Monuments that are found in them but this is no true or well grounded fame the true praise and commendation of any City is the piety of the Citizens A well ordered Towne or City embracing zealously true religion The True praise commendation of a City and maintaining the worship of God in integrity drawing out the sword of iustice against vice and countenancing the faithfull in their godly courses is indeede a right famous and flourishing City Ierusalem the City of God and the praise of the world Psal 122 3 4 5. and 87 3 and 48 11 12 13 was neuer so famous for her buildings and stately Towers and outward magnificence as it was for the word and worship of God Wee see then heereby who they are that are the honor and ornament of Cities of Townes and of houses to wit such as honour God and are truely zealous and religious and likewise who are the shame and reproch the blot and blemish the dishonour and disgrace of them to wit such as are wicked and prophane Do we see a City or Towne or priuate house full of drunkards of blasphemers of light and lasciuious persons these are they that poure contempt vpon them and bring shame infamy vnto them Euery one therefore should be carefull to looke to their charges committed vnto them the Magistrate to gouerne the people the Minister to looke to the flock Ouer which the holy Ghost hath made him Ouerseer euery father and mother to haue an eye to their children and euery master and gouernor to looke to their seruants as their seuerall charges that their houses may not be houses of wickednes of riotousnes of deceit of cursing and euill speaking but rather the houses of God All men are ready to condemne the Ministers that are absent from their flockes and to call for residency at their hands but let these look also vpon themselues and consider the duties of their own callings Doubtlesse all Gouernors haue a certaine kinde of residency required at their hands All gouernors of houses haue a kinde of residency required at their hands and their presence is meete to be among them
not bee seduced and peruerted by those subtilties and suggestions but onely the Reprobate which were of olde ordained to condemnation Iude 4. 1 Peter 2 8. Christ our Sauiour fore-sheweth of the perillous times that are to come that there shall arise false Christs and false Prophets and shall shew great signes and wonders Math. 24 24. so that if it were possible they should deceiue the very elect He addeth if it were possible because it is altogether vnpossible both by reason of Christs intercession Iohn 17 20 21. 16 13. and also through the holy Spirit which is in them comforting them and leading them into all truth Heereunto also hee hath respect when he saith vnto Peter Simon Simon behold Satan hath desired to winnow you as wheate Luke 22 32. but I haue prayed for thee that thy Faith faile not For the elect are the members of his bodye which he will saue Iohn 10 26. the Sheepe of his pasture which no man shall take out of his hand they are his people whom because he hath iustified he will also glorifie He hath loued them and whom he loueth he doth loue to the end so that no creature shall bee able to separate them from his loue Obiection Heere a question may be demanded whether the gifts and graces of God may bee lost or not Whether they may decay and die in vs or not And whether the elect may lose their saluation or not I answer Answer we must consider that there are diuers gifts of God some generall others particular some lesser and some greater First therefore wee must know that the generall or common gifts may bee vtterly taken away and quite lost as if they had neuer bene giuen neuer bene receiued This we learne in the parable of the sower Luk. 8 13 14. many that are hearers of the word receiue it with ioy and beleeue for a season yet in time of tentation fall away So the Apostle to the Hebrewes sheweth that some who haue beene enlightned and tasted of the heauenly gift Heb. 6 6. and made partakers of the holy Ghost may fall backe againe and crucifie to themselues the Son of God and make a mocke of him There are other graces and workes of the Spirit which are special and of an higher nature of greater importance these are proper to the Seruants of God such are faith repentance regeneration sanctification and other fruits of election these are of another nature and shall neuer be lost but are as a light that shal neuer be extinguished This the Apostle Iohn setteth down 1 Ioh. 3 9. Whosoeuer is borne of God sinneth not that is cannot quite fall away by sinne because his seed remaineth in him neither can be sin because he is borne of God Heereunto Paul accordeth Rom. 11 29. when he saith The gifts calling of God are without repentance This appeareth euidently vnto vs in inferiour thinges of this world Consider the seede that is sowne and cast into the earth Some corne is sowne and neuer riseth but rotteth in the ground some springeth vp and promiseth hope of a plentifull haruest yet shortly after withereth this is soone vp and soone gone Some proceedeth farther it groweth vp to an eare and sheweth beautifull yet it is blasted other-some by Gods blessing continueth and commeth to a timely and seasonable ripenesse And as it is in corn so we may see the like in trees Some trees are planted and neuer take any roote some take root and neuer haue blossom some beare blossomes but neuer bring forth fruite and some by the blessing of him that is The true Husbandman both roote deepely Iohn 15 1. and blossome fairely and bring forth fruite plentifully in due season So is it in this matter touching the gifts of God Some when they haue heard the worde which seemeth sowed in the furrowes of their heart do giue a shew and offer an hope but they decay by and by and wither as fast as they began to florish Others haue taken deeper roote of earth and hold out a long time and make promise of better things yet they decay at the last as corne blasted in the eare deceiue themselues and others Others continue to the end these are planted surely and builded vpon the rocke who may be shaken but cannot fall neither shall euer be plucked vp by the roots but grow and prosper with much increase These are described Psal 1 3. 92 13 14. He shall be like a Tree planted by the riuers of waters that will bring forth fruit in due seasen whose leafe shall not fade so whatsoeuer he shall do shall prosper And also in another place Such as be planted in the house of the lord shall flourish in the Courts of our God they shall bring forth fruite in their age they shall be fat flourishing Thus then we see that some graces may dye and wither away and also what they be namely such as are generall and common to the godly and vngodly Secondly touching the gifts pertaining to saluation they are also of two sorts some are simply necessary without which a man cannot be saued such are faith and sanctification Other be lesse necessary not alwayes going with faith but sometimes onely somtimes are separated for a time from it of this sorte are a plentiful feeling of Gods fauour boldnesse in prayer ioy in the holy Ghost and a full assurance of saluation these not being absolutely necessary nor alwaies found in them though onely proper vnto them may for a time be wholly lost in the best and most approued seruants of God Thirdly wee must know that the gifts that are simply necessarie to saluation without which no man of yeres can enter into the kingdome of heauen as Faith and Repentance considered in themselues may both wholly and finally bee lost for there is nothing in them or their nature or in vs and our nature to make them or vs vnchangeable The state of the elect Angels is changeable who keepe their originall estate by the power of God confirming them therein Wee see innumerable companies of the Angels fell downe from heauen when they were left vnto themselues Iude 6. 2 Peter 2 4. And are reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day Nothing is in it owne nature vnchangeable but GOD Iames 1 17. With whom is no variablenesse neither shadow of turning Hence it is that the Apostle calleth him the King euerlasting 1 Tim. 1 17. immortall inuisible the onely wise God Thus we see that this title of immortality and vnchangeablenesse is proper to God alone Fourthly those gifts and graces of absolute necessity may perish fully and finally vnlesse they be confirmed in vs by the grace of corroboration so likewise it was with the Angels they were subiect to fall without speciall strength whereby they are inabled to stand and to hold fast their habitation in heauen So then the
may receiue to vs his righteousnesse We remaine foule and filthy in Gods sight vntill we be cloathed with the glorious robes of his righteousnesse Last of all it is our duty to forsake our sinnes and to walke in the statutes of God This is the exhortation of the Prophet Esay 1.16 17. Wash you make you cleane put away the euill of your doings from before mine eyes cease to doe euill learne to doe well To this purpose speaketh Ezekiel chap. 20. ver 18 19. Walke ye not in the statutes of your fathers neither obserue their iudgements nor defile your selues with their idols I am the Lord your God walke in my statutes and keepe my iudgements and doe them We are then washed from our sinnes when we haue learned to walke in the wayes of God If we doe not bring forth the fruits of obedience we lie wallowing in the mire of our sinnes and God will finde vs out There is no hiding of our filthinesse from him his eyes see the sonnes of men and ponder his pathes That they defile not their campes in the middest whereof I dwell We haue spoken already of the first reason drawne from the effect of sin it defileth our persons our actions and our places The second reason is taken from the consideration of Gods presence From which reason hee reasoneth thus I dwell among you Therefore yee must bee an holy people and hate all vncleannesse and vnholinesse and do that good which I command you â—ct But heere some will say how is God saide to dwell among his people The heauen is his Throne and the earth his footstoole he dwelleth not in Temples made with hands forasmuch as the heauens of heauens cannot containe him that filleth with his presence and power both heauen and earth Doth he not dwell also among the vngodly and infidels that know him not Or can any hide himselfe in secret places â—er that he shall not see him I answer this phrase is a borrowed speech from the sonnes of men whereby is vnderstood that God is conuersant with vs doth keepe his mansion in our hearts ruling in vs by his Spirit and by his Word Euen as a master of a family ruleth and guideth his house wherein he dwelleth so doth God rule vs ouerrule vs and taketh vp his rest and residence among vs determining to continue with vs. He is present among the vngodly by his power but not by his grace they cannot hide their faces from him but he hideth his fauour from them So then this manner of speech importeth these three things â—w God â—elleth aâ—ng his â—â—â—ple First it sheweth the effect and efficacy of his presence wherby he possesseth gouerneth the faithfull which are as his Temple to dwell in hauing dominion ouer them enlightning them to know and guiding theÌ„ to practise his will made knowne vnto them Secondly it signifieth that his presence is perpetuall and permanent and continuall for when a man meaneth to inhabite in any place it is a signe he doth not determine to flit away as a bird that wandreth from her nest but to abide there without departing away He is not as a guest that lodgeth with his friend for a day or two nor as a stranger that taketh vp his Inne for a night or two nor as a soiourner that meaneth to remoue when his terme is out but as an owner and possessor that meaneth to set downe his rest and not to leaue that place as Iohn 14 16 17. I will pray the Father and he shall giue you another Comforter that he may abide with you for euer euen the Spirit of truth whom the world cannot receiue because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall bee in you Thirdly it noteth the manner of his presence not by the infinitenesse of power as he is present with all his creatures to sustaine them and vphold them but by his grace and gracious effects vniting vs to Christ regenerating vs to bee liuely members of his body crying in our hearts Abba Father and witnessing thereby our adoption Rom. 8 9. Yee are not in the flesh but in the Spirit if so bee that the Spirit of God dwell in you Christ is also said to dwell in our hearts by faith Eph. 3 17. Now let vs examine the reason included in these words in the middest whereof I dwell and consider the strength and power of it how hee prouoketh them to study to bee an holy people separate from all pollutions and prouocations of sinne by the assurance of his gracious presence We learne from hence that the consideration of Gods presence and helpe that euer goeth Doctrine 1 with his children Gods presence and help must prouoke vs to weldoing must prouoke them to weldoing His presence ought to moue vs to all good duties This point is taught in many places of the word of God as Numb 35 34. Defile not the Land which ye shall inhabite wherein I dwell for I the Lord dwell among the children of Israel Where we see he reasoneth thus I dwell among the Israelites therfore they must take heed they defile not the Land Thus also he speaketh in Deuteronomy chap. 23 14. The Lord thy God walketh in the middest of thy camp to deliuer thee and to giue vp thine enemies before thee therefore shall thy Campe be holy that he see no vncleane thing in thee and turne away from thee Heere he moueth them to holinesse toward him because of his continuall presence with them Thus doth the Lord speake to Salomon concerning the house which hee was building If thou wilt walke in my statutes 1 Kin. 6 12 13 and execute my iudgements and keepe all my commandements to walke in them then will I performe my word with thee which I spake vnto Dauid thy Father and I will dwell among the children of Israel and will not forsake my people Israel So the Prophet Esay reasoneth chap. 52 11 12. Depart ye depart ye goe ye out from thence touch no vncleane thing goe ye out of the middest of her be ye cleane that beare the vessels of the Lord for ye shall not goe out with haste nor goe by flight for the Lord will goe before you and the God of Israel will be your reward In all which places the presence of God that is most holy is brought in vrging vs to the duties of holinesse of life The reasons are very plaine to prooue the same First because God is the Lord hee is of Reason 1 absolute power to command and rule ouer al and therefore hee beeing the Lord God his presence with vs must prouoke vs to watch ouer all our waies and to walke in feare and trembling before him This reason is expressed in the first chapter of the booke of Ioshua verse 9 where the Lord saith vnto him Bee strong and of a good courage be not afraid neyther be thou dismayed for the
pollices of euill men so that the gates of hell shall not preuaile against it This is it which Christ teacheth Mat. 3 8 9. He can draw the strong and flinty hearts of the aduersaries to bee his Church albeit all the Iewes were scattered destroyed God is not bound to continue his Church among theÌ„ and the priuiledges which in mercy he vouchsafed vnto them if hee remoue his standard and take away his Candlesticke and breake off the succession they boasted of he can call a people vnto himselfe whensoeuer he pleaseth As then we are not to feare the falling away of the Church so wee are not to presume of our selues because wee haue present testimonies of Gods fauour and visible markes of the Church amongst vs but labour to finde out our owne sinnes and turne vnto the Lord assuring our selues that euery Tree which bringeth not foorth good fruite is hewen downe and cast into the fire Lastly seeing prophane persons bee enforced Vse to speake the truth of God let vs know that it is our part who are enlightned with more knowledge and endued with better graces in a more willing and cheerefull sort then they do to testifie the praises of God for conscience sake with care and comfort not grudgingly nor vnwillingly nor enforced vnto it This the Prophet Malachi setteth downe ch 1 11. Where hee sheweth that the Gentiles knew the excellency of his Name and were not ignorant of his greatnesse and therefore if we be the true children of God our righteousnesse and obedience must exceed the righteousnesse and obedience of others For what a shame is it that strangers from the couenant should acknowledge him and those of his family and as it were his houshold seruants come behind them Let vs be like the Angels that be in heauen Mat. 6 10 who obey him readily willingly cheerefully perfectly If we obey him grudgingly and by constraint the reprobates yea the diuels do him as good seruice as we do They performe his secret will against their will Let vs accomplish his will reuealed in his word with the full desire of our hearts otherwise we shall neuer finde true comfort to our selues in that we do If wee would haue God to accept reward our seruice performed vnto him we must not doe it by constraint as Balaam did nor to halfes as Saul did 1 Sam. 15 21 22 23 nor to merit as the Pharisies did but in conscience of our duty as children to their fathers that we may receiue the inheritance of sonnes Verse 9 Loe the people dwell by themselues and shall not bee reckoned among the Nations Now we come to the Prophesie it selfe wherin he confesseth the blessed estate of the church so that nothing can make them miserable or separate them from the fauour of God This wee shall haue fitter occasion to shew afterward Heere let vs consider the reason whereon he groundeth the happines of the Church In the description of the Church he saith they are a people cleauing to God alone beleeuing in him and seuered from other Nations in religion and lawes â—â—ctrine 〈◊〉 Church â—â—elected 〈◊〉 any froÌ„â—e rest of â—he 〈◊〉 From hence we learne That the Church of God is an holy people called and gathered by the word to heare and obey God separated from the prophane of the world in life and conuersation This we see euidently when the posterity of Caine began to multiply and replenish the earth by many generations who were the malignant Church the true Church encreasing later began to diuide themselues from theÌ„ to restore the purity of Gods worship and to meet apart by themselues for the publike seruice of God which the Scripture meaneth when it saith 〈◊〉 4 25. Then men began to call vpon the Name of the Lord. The like we see afterward in Abraham whom the Lord called beyond the flood from seruing other Gods 〈◊〉 11 1 2. 〈◊〉 1â— 2 3. 〈◊〉 23 7 8. to serue him purely apart from the superstitions of his forefathers This was figured in the vow of the Nazarites the intention whereof is expressed in the description of the ceremony of it To be separated to the Lord. Numb 6 2. Thus Moses describeth the common condition of al that people to be separated to the Lord as God himselfe giueth them to vnderstand I am the Lord your God which haue separated you from other people c. Leuit. 20 24 26. This is it which Christ our Sauiour saith to his Disciples That they are not of the world but he hath chosen them out of the world Iohn 15 19. Hereunto cometh the exhortation of Peter preaching repentance amendment of life to those that had crucified the Lord of glory With many other words he besought and exhorted theÌ„ saying Saue your selues from this froward generation Acts 2 ver 40 41. Hereunto cometh the practise of the Apostle Saint Paul Acts 19 9 when the aduersaries were conuinced and their hearts hardened they disobeying and speaking euill of the way of God before the multitude he departed from them and separated the Disciples and disputed dayly in the Schoole of one Tyrannus Reason 1 The Reasons hereof are these First there is an opposition betweene God the world The Gouernour thereof is Satan who is the Prince of this world 〈◊〉 and 〈◊〉 and hath set vp his throne in it it persecuted Christ and slew him Neyther do the children of God finde any better entertainment then Christ did as it hateth him so it hateth them Iohn 14 17 30. Againe The amity of this world is enmity with God the wisedome of this world is foolishnesse with God 2 Cor. 4 4. Iam. 4 4. And Christ testifieth That the works thereof are euill Iohn 7 7. Seeing then it is euill in respect of the gouernor which is Satan euil in respect of Christ whom it hated and persecuted euill in respect of the Spirit of truth whoÌ„ it neyther seeth nor knoweth nor receiueth in respect of the Children of God whom it abhorreth euill in respect of the friendship thereof which is enmity euill in respect of the wisedome thereof which is folly and lastly euill in respect of the works thereof which are impiety howsoeuer the beauty of it be glorious and the shew gorgeous and glistering yet the Church is to come out of it is clean contrary vnto it For if the friendship of the world be the enmity of God then the friends of the world are the enemies of God And as there is an agreement betweene the diuell and the world so is there an vnion between God and his Church And as God and the world are opposed so are the Church and the world contrary one to another so that whilst wee are parts of this world wee cannot be members of his Church and when we are called out of the world we are gathered into the bosome of the Church Secondly God hath chosen the Church to Reason 2 himselfe before the foundation of
that seeing God hath created vs and giuen vs our being to serue him albeit we be reduâ—ed by others it shall not profit vs oâ— deliuer vâ— from iudgement Ignorance shall excuse no man it is the fountaine of all sinne it is the cause of all punishments Hos 4 1. Mar. 12 24. it is not enough for vs to say we are no seducers and deceiuers of others because if we be seduced and deceiued by others wee are partakers of their sinne and shal beaâ—e our iust condemnation Secondly seeing the poore seduced people Vse 2 shall not escape no more the the chiefe Ring-leaders and heads of the conspiracy against God it is our duty to search narrowly and view diligently that which is brought and taught vnto vs we must beware of seducers and Captaines that leade to lewdnesse of life or corruption of doctrine It behoueth vs to shew such loue to God and his truth as to withstand such as goe about to infect vs to shame them to bewray them to reprooue them to conuince them and to take heed that we be not drawne away with them eyther by their flattery or by their authority Hence coÌ„meth the exhortation of Christ Beware of false Prophets which come to you in Sheepes cloathing but inwardly they are rauening wolues yee shall know them by their fruites Math. chap. 7. verse 15. By these the LORD our GOD tryeth vs whether we loue him with al our harts with all our soules He chargeth his people to seeke carefully to search earnestly Deut. 13 14. and to enquire diligently if there bee any such wickednesse There is no loue to God where his truth is not professed followed and maintayned The Apostle Iohn chargeth those to whom he wrote Not to beleeue euery spirit but to try the spirits whether they be of God or not for many false Prophets are gone into the world 1 Iohn 4 1. But where is this ability to bee found And where shall we meete with those that are able to discerne of spirits Looke vppon the greatest part of our congregations and behold they are not able to make any tryall of truth from errour They are fit to entertaine any doctrine They know no difference betweene the mists of Popery and the light of the Gospel They embrace this Religion because it is established by authority defended by the Law professed by the Prince countenanced by the Magistrate embraced by the multitude freed from trouble controlled by none But aske them a reason of the hope that is in them and call them to an account of the faith which they hold Aske them what they beleeue and how they thinke to be saued they are taken speechlesse and not able to giue any reasonable answer And how can it bee otherwise in many places where such as should bee eyes to others are blinde themselues a naked ministery hath made a naked people an ignorant ministery hath made an ignorant people a simple Teacher hath made a sottish hearer For as Moses saw that the people were naked Because Aaron had made them naked Exod. 32 25 vnto their shame among their enemies so wee see the people without knowledge and vnderstanding because the Watchmen are blinde the Embassadors are dumbe the Shepheards are simple the Teachers are not able to instruct themselues The meanes to bring vs to this spirituall iudgment to try the spirits Rules to be obserued to enable vs to try the spirits are to obserue these few rules and directions following First we must haue the word of God to dwell plentifully in vs we must reade and search the Scriptures as Christ commanded Iohn 5 39 and the men of Berea practised Acts 17. They examined the Doctrine of the Apostles by the touchstone of the Prophets and are commended for it by the Spirit of God We must not take euery thing that is deliuered but search and try the things that are deliuered Secondly we must continue constant in the things which wee haue learned thence Thus the Apostle exhorteth Timothy who had beene brought vp in the Scriptures of a childe To perseuere in the things which hee had learned and was perswaded of knowing of whom he had learned them 2 Tim. 3 14. Thirdly we are to auoyd those places and persons where abhominations are set vp and maintained lest ioyning and partaking with them in their sinnes wee be also companions with them in punishments Thus doth the Apostle teach vs to giue a farewell to those places I heard a voice from heauen say Goe out of her my people that yee be not partakers of her sins and that ye receiue not of her plagues Reuel 18 verse 4. Fourthly we are to magnifie the Ministery of the word where it is planted and established we are diligently to attend vnto it and to heare it with all patience and reuerence to encrease in vs both knowledge and obedience to worke in vs faith a sound beleefe to bring vs to a true sight of our sinnes and to an vnfeigned repentance from dead works If these rules be carefully and wisely obserued we shall bee made able to try all things that we heare to refuse the euill and to hold fast that which is good Lastly we may from hence conclude the Vse 3 wofull condition of all seducers that seduce and deceiue the simple people they are sure to perish and to be destroyed It is a greeuous sinne not to embrace the truth of God but to erre from the wayes of saluation but it is more greeuous to draw away others and to plunge them into the pit of destruction They are accursed in the law which make the blinde to go out of the way and all the people were to say Amen Deut. 27 18. If we see a poore blinde man wandring hither and thither for want of a guide and groping to finde his way if wee lay stones or stumbling blocks before his feere to supplant him and cause him to fall downe all men are ready to condemne it of rigor and cruelty The very heathen which neyther know the Law nor vnderstand the Gospel could say Cicer. li. 1. offic that whosoeuer sheweth not the way to a trauailer and wayfaring man when he seeth him out of the right way is without all pitty and compassion as if one should refuse to suffer his neighbour to light his Candle that is gone out at his Candle that burneth But if a man should leade his brother beeing in a strange and vnknowne Countrey quite and cleane out of the way direct him of purpose into places of danger and thereby as it were blow out his Candle that burneth bright all men would haue accounted him a monster and vnworthy to liue vpon the earth If our brother want our helpe or counsell we are bound to do all good vnto him and it is a note of cruelty to shutte our mouthes or hands when they should bee opened as wee see in the examples of the Priest and Leuite Luk.
before our eyes the example of Balaam hired to curse the people of God o Iohn 5 34 36. who gaped after gaine and promotion and gaue mischeiuous counsell to the Moabites and Midianites to worke their death and destruction This truth is confirmed by sundry the Apostles Peter Iude and Iohn in the new Testament who mentioning this history declare both that bee loued the wages of vnrighteousnes and laid a stumbling-blocke before the children of Israel to intrap them was reprooued for his iniquity by his Asse Who spake with mans voice and forbad the foolishnesse of the Prophet These things being duly weighed and throughly considered do sufficientlie teach vs who is the author of this Booke not man but God and that the authority of it is diuine and not humane Now let vs see what vse may be gathered from hence and how it may be profitably applyed to our instruction Seeing the Author of this Booke and so of Vse 1 the rest of holy scripture is not man or Angel or any creature but the Lord of heauen and earth we learne that they want not nor stand in neede of the confirmation and approbation of the Church or of men seeing they are approued vnto vs by a greater authority and as it were warranted vnto our consciences from on higher Court where God himselfe sitteth present and president of the same So then as Christ our Sauiour speaketh p I receiue not the record of man but I haue a greater witnesse then the witnesse of Iohn We may truly say the same of his word we haue a better ground to stand vpon and a fairer warrant then the testimonie of the Church to beare record of the dignitie and authority of the word Hence it is that he saith in the same place The works which the Father hath giuen me to fin sh do beare witnes of me that the Father sent me and the Father himselfe which hath sent me beareth witnes of me This serueth to conuince the Church of Rome of the spirit of errour which teacheth that the scripture receiueth authority and credite from the Church insomuch that some of them are not ashamed to auouch q Eckius in Euchirid de autho Eccl. That the authoritie of the Church is greater then of the Scripture and others feare not to blaspheme r Hermannus that they should haue no more authority in regard of vs then Aesops Fables except the authority of the Church did procure it And as they are bold to maintaine that the Church is aboue the Scripture Å¿ Bellar. de verbo dei li. 4. cap. 12. so they teach that the Scriptures are not in themselues necessary neyther were written to be a rule of our Faith Thus they fall from one heresie into another proceed from worse to worse as euill men doe But the assurance of our Faith touching the Scriptures is not builded on the Churches authority but vppon the illumination of Gods spirit shining euidently in the Scriptures theÌ„selues The holy Ghost openeth the eyes of those that are his that they know discerne his voice from all others For as the Sun is not seene by any lighâ— but his owne so we iudge of the truth and all false Doctrines by the Scriptures How do we discerne sweet from sowre but by it owne taste And how can wee better discerne the rellish of the Scripture t Psal 19 10. Which is swâ—eter then the Hony and the Hony-combe to the taste then by the goodnes and excellency of it selfe True it is wee doe not reiect and refuse contemne or condemne the testimony authority of the true church as the Papists slander vs u What the office and authority of the Church is but wee confesse these points of the Church First it is as the keeper of the rolles and records to preserue them not to authorize them He that is custos rotulorum doth not giue authority to the writings but hath them of trust committed vnto him Secondly it is as a touchstone to distinguish them from bastard counterfeit Scriptures not to make that Scripture which is no Scripture The touchstone of the Gold-smith doth not make gold but discerneth and distinguisheth gold from other mettall what is base and what is rich stuffe so doeth the Church Thirdly it is as the voice of a x Chrisost hom 1. in Epist ad Tit. crier to preach and publish and promulgate and teach the truth as a cryer pronounceth and proclaimeth the Edicts and Decrees of his Prince but cannot adde to them nor take from them nor authorize them nor any way alter change them Fourthly it is as an Interpreter and expounder to expound and interpret them according to the Scriptures As the man of Law deliuereth the sense of the Law but doeth not make it to bee Law These are holy and honourable seruices of the Church and these wee willingly acknowledge to belong vnto it But that the Scriptures should receiue credite from it or bee of no authority without it we cannot admit or acknowledge For they are cleere perfect firme and worthy of all respect and reuerence without the testimony of the Church for the Authors sake The Apostle saith y 1 Ioh 5 6 9 It is the Spirit that beareth witnesse for that Spirit is truth and afterwarde If wee receiue the witnesse of men the witnesse of God is greater Thus then wee see that the chiefe cause why wee beleeue that the Scriptures were deliuered from Heauen is not the witnesse of the Church nor the authoritie of man but because the Spirit speaketh euidently in them so that we can no more doubte of the truth of them though the Church should hold her peace then if we heard God openly speaking vnto vs froÌ„ the highest heauens Let vs therefore detest the wickednesse and blasphemy of such as say the authority of Gods worde dependeth of the testimony of man which were to preferre man before God to make all his promises hang vppon the vncertaine credite of man and to make the hand-maid take place before the Lady and Mistris which were a presumption and saucinesse not to be endured Secondly we learne from hence who is the Vse 2 best Interpreter of the Scriptures and who is the sole and soueraigne Iudge thereof namely God himselfe who is the author and inspirer of them For as the authority of them dependeth not vppon the Church so the interpretation of them dependeth not vppon the will and pleasure of man according to the saying of the Apostle z 2 Pet. 1 No prophesie of the Scripture is of any priuate interpretation Euery man is the expositor of his owne worke euery Law-giuer knoweth best the meaning of his owne Law a 1 Cor. 2 For what man knoweth the things of a man saue the spirit of a man which is in him Euen so the things of God knoweth no man but the spirit of God for God hath reuealed them vnto vs by his
Tribe Gen. 49 17. Dan shall be a serpent by the way an adder in the path that biteth the horse-heeles so that his rider shall fall backward which declareth that the power might of this Tribe should not be great but preuaile rather by fraud and deceit 〈◊〉 15 76.18 27. Thus Sampson preuailed against the Philistims and afterward they ouercame the City Laish â—â—ctrine 7. â—â—d oftenâ—â—â—es maketh â—ise of the â—â—kest inâ—â—â—ments and burnt it with fire We learne from hence that it pleaseth God oftentimes to chuse and vse the weakest meanest men to bee instruments for the accomplishing of his greatest workes Hee maketh choice of inferiour things to performe his decrees and to do good to his Church and to serue him wheresoeuer hee purposeth to imploy them This appeareth cleerer then the Sun throughout the Scriptures in preferring the younger before the elder in the calling of many Iudges in the election of many Kings in the separating of many Prophets and in the ordaining of many Apostles who were of little reckoning and estimation before their honour and aduancement to verifie that which the Psalmist saith Psal 75 6 7. Promotion commeth neyther from the East nor from the West nor from the South but God is the Iudge he putteth downe one and setteth vp another Saul was a seeker of his fathers asses and though hee found not them he found the kingdome Samuel being sent to annoint him 1 Sam. 10. Dauid was the youngest of his fathers house and the lowest among one of the lowest families left with the sheepe in the wildernesse according to that in the Psalme He chose Dauid his seruant and tooke him from the sheepe-folds â—â—al 78 70 71 from following the Ewes great with young he brought him to feede Iacob his people and Israel his inheritance And as God chose him from feeding a flocke of sheep to feed a better flocke so he chose some of his Apostles from catching fish to catch foules Peter was a fisherman as before him Amos was an heard-man Thus did God throw downe the strong walles of Iericho not by might of men nor by munition of war but by Rams horns which were blowed by the Priests Iosh 6 20 In the creation he brought light out of darknesse the fowles out of the waters and all things out of nothing Gen. 1 3 20. Heb. 11 3. Christ wrought many of his cures in like manner in healing the blinde man for hee spate on the ground made clay of the spettle and then annointed the eyes of the blinde man with the clay then he had him wash in the poole of Siloam who by and by went his way washed and came seeing Iohn 9 6 7. Likewise in the worke of our redemption the truth of this is more apparant for he wrought by contraries bringing life out of death He came downe to the earth to lift vs vp into heauen Beza Confess chap. 3. art 29. Eph. 2 6. He suffered the punishments of our sinnes that he might make vs free from them Math. 11 28. 1 Pet. 2 24. He perfectly fulfilled all righteousnesse that he might couer our vnrighteousnesse Rom. 5 19. And to the end he might fully satisfie for our sinnes hee was made sinne that wee might be made the righteousnesse of God in him 2 Corin. 5 21. He was bound that we might be loosed hee was condemned that we might be acquitted he was crucified in his body that hee might nayle our sinnes to his Crosse and fasten them there for euer Col. 2 14. He tooke vpon him the curse due to vs that he might appease the wrath of his Father against vs Heb. 10 10. He dyed for vs that we might liue he was buried and laide in the graue that he might ouercome death in his owne cabin and denne Acts 2 24. Lastly he rose againe as a Captain and Conqueror from the dead and could not be holden of the sorrowes of death that wee should walke in newnesse of life Rom 6 4. All these examples of Saul of Dauid of Amos of Peter of Christ of the Patriarkes of the Prophets of the Iudges and of the Apostles serue to teach vs this truth that it is the manner of Gods dealing to make choise of small meanes to effect great matters and to single out weake instruments to worke out worthy enterprises Neither ought this to be maruelled at as Reason 1 strange in our eyes For if there were no other reason to induce vs to beleeue it the only will and good pleasure of God ought to be sufficient as being the highest mouing cause and indeed the cause of all causes His will is a law and who shall heerein controule him of errour or conuince him of folly or condemne him of vnsufficiency If he will let the full rich goe away empty who shall say vnto him Why dost thou so Or who can accuse him of rashnesse This is that which Christ our Sauiour setteth downe Luc. 10 21. In that houre Iesus reioyced in spirit and saide I thanke thee O Father Lord of heauen and earth that thou hast hidde these things from the wise and prudent and hast reuealed them vnto babes euen so Father for so it seemed good in thy sight Where wee see he maketh the pleasure of God to be the stay of himselfe so it ought to be with vs if we once come to know what seemeth good in the eyes of God though we know no more though we can see no farther and though ten thousand reasons as a mighty army may seeme to encounter against it yet we must rest our selues vpon it as vpon a rocke and build our house vpon it as a foundation Reason 2 Secondly this serueth best to make manifest the glory of God when as great things are done by a weake hand Now the weaker the instruments are which he setteth on work the more euidently is his power seene and the better doth his praise appeare This gaue Dauid comfort and assurance being a stripling vnarmed and vntrained to the field to encounter hand to hand in a single combat with a mighty gyant he doubted not to ouercome him but was perswaded in his heart of his helpe that neuer forsaketh his that trust in him and call vpon him that he should smite him with his sling take his head from him with his sword and giue the carcasses of the hoste of the Philistims vnto the fowles of the ayre and to the wild beasts of the earth and he maketh this the reason of all That all the earth may know that there is a God in Israel 1 Sam. 17.46 1 Sam. 17.46 This also doth the Apostle inferre and inforce in another kind speaking of our saluation and redemption and of those that are counted worthy to be partakers of them 1 Cor. 1.26 1 Cor. 1.26 27 28 29 31. You know your calling how that not many wise men after the flesh nor many mighty nor many noble are called but
opinion of their exceeding great knowledge and wonderfull gifts which no man seeth or can see in them but themselues that are deceiued by selfe-loue suppose they need not frequent the hearing of the word as if it were for nouices or ignorant persons only that know nothing Hence it is that they flattering themselues in an ouerweening perswasion of that which it is to bee feared is not in them say What can they teach vs that we knew not before Can they make vs goe from the many wiser then we came vnto them Or can they deuise any new points of religion or set vp new Articles to bee beleeued that wee neuer heard off before I answer we go not about to broach any new doctrine neither doe wee coyne any new counterfeit faith Gal. 1 8. If we or an Angell from heauen teach any otherwise then the Fathers beleeued from the beginning we are accursed We teach Iesus Christ the same yesterday and to day and for euer Hebr. 13 8. The ende of the preaching of the word is not chiefely or principally to plant knowledge whereas these make it the onely end If a man had all knowledge and could speake with the tongues of men and Angels yet ought hee to come diligently into the house of God and to attend carefully to his word For albeit we haue knowledge for the time present yet wee may forget our knowledge so as that which we hold this day we may let slippe from vs to morrow And there is nothing which wee know but we may know it better and more fully and distinctly Besides the word serueth to kindle our zeale and to stirre vp our affections as it were to blow the coales by kindling the sparkes that the fire goe not out Lastly The third reproofe they are reproued that extoll to the skies the Kingdomes and Commonwealths of the heathen as the onely prosperous florishing and happy Nations which indeed excelled in outward glory and thereby dazeled the eyes of many yet indeed were no better then assemblies and companies of men destitute of religion and consequently of saluation Their peace and prosperity their wealth and dignity were all carnall and momentany rising out of the earth and sinking downe into the earth againe their praise also is of men It is the maintenance of true religion that maketh a people truely happy and the meanes of spreading abroad true religion is the ministery of the word there is no way to know it to practise it but by this Such as imbrace it are truely wise such as forsake it and reiect it haue no wisedome in them Ier. 8 9. No kingdome or State can flourish no Common-wealth can prosper no Prince no Potentate no people can bee wise or blessed in their gouernment but by honouring and obeying of Almighty God as he hath commanded Hence it is that Moses saith I haue taught you statutes and iudgements Deut 4 5 6. euen as the Lord my God hath commanded me c. Keepe them therefore and do them for this is your wisedome and your vnderstanding in the sight of the Nations which shall heare all these statutes and say Surely this great natioÌ„ is a wise vnderstanding people Likewise the Lord promiseth that this obedience to the precepts of God without adding or diminishing should make them blessed euery way in the fruite of their bodies of their fields of their cattell Deut. 28 3 4. and in euery thing that they put their hands vnto whâ—ras if they did not keep the Law of the Lord their God his iudgments and statutes which he had commanded them he threatneth to bring all curses vpon them as famine and hunger nakednes and pouerty dissolution and captiuity vntill hee had cast them out of the Land which he had giuen vnto their fathers Deut. 28. All Cities Commonwealths are to be the hostes of the Church and dwelling places for the faithfull without giuing entertainment to the truth Gospell they are as Lanthornes without a light or as the Firmament without the Sunne There is no kingdome no towne no family no person that can attaine vnto happinsse and true blessednesse except they worship the Lord aright according to his word If we be with him he will be with vs he will honour those that honour him and despise those that despise him 1 Sam. 2 30. It is true religion that establisheth our seates and maketh them prosperous contrariwise impiety and superstition and false worship are the certaine ruine and destruction of the Nation that imbrace them But it will be obiected Obiection What say you of the kingdomes of the heathen Had they not large Dominions Were they not the Monarchies of the world did they not greatly prosper in this world I answer Answer it is true they wanted not outward peace honour dignity wealth pleasures dominions and largenesse of Empires howbeit the cause of their prosperity was not their idolatry and false worship this is to alledge a false cause in stead of a true forasmuch as their detestable abhominations and horrible prophanations of the seruice of God were the causes of their finall ouerthrow which neuer ceassed to call and cry for vengeance to God vntill he with his thunderbolts from heauen had striken them downe to the ground The true causes of the prosperity of Pagans and heathen are these The causes why heathen Common-wealths flourished Matth. 5 44 the first is the great mercy and goodnesse of God who doth good to the vnthankfull and vngodly hee letteth his raine to fall vpon the fields of the iust and vniust and causeth his Sun to shine vpon the godly and vngodly the Christian and the heathen And albeit he be prouoked euery day and therefore may iustly poure downe the full viols of his wrath indignation vpon the earth yet hee is a God of patience and long suffering waiting for the conuersion of men so that if they repent not both they are made without excuse and the iustice of God is cleered when hee iudgeth This is one cause why hee suffereth them to flourish Another is that he may giue theÌ„ the greater ouerthrow For the higher their heads and hornes are lifted vp the more is their fall when they go to ruine The greater their sin is the greater must their punishment be God hath made himselfe knowne among them and not left himselfe without witnesse Acts 14.17 in that he did good and gaue them raine from heauen fruitfull seasons filling their hearts with foode and gladnesse He gaue much vnto them and therefore required much of them againe Thirdly it was his pleasure to prouide for his Church that liued and soiourned among them that they might be as Innes to lodge them and as Cities of refuge to entertaine them wheÌ„ they fled vnto them from the auenger of blood He gaue them peace that the Church also might enioy peace among them he made them to flourish that his people that liued with
are therefore deceiued that thinke the Apostle meaneth that they are legitimate borne in lawfull wedlocke for as much as the children of infidels are borne Legitimate and not base borne so that if hee were so to bee vnderstood hee should ascribe no more to the children of beleeuers then of infidels because before the conuersion of either of them their children were lawfully begotten and therefore no doubt but they remained so afterward The question in this place is whether a faithfull person that is marryed might lawfully dwell with the vnfaithfull He prooueth it ought to be so because the vnfaithfull person is sanctified by the faithfull so that their marriage is holy and pleasing vnto God which he confirmeth by an effect of their marriage because the children begotten in it are not vncleane that is are not Gentiles but Christians they differ from the seede of Pagans and infidels that are aliants from the Church Obiect If any aske what we are to thinke of the infants of such as are Christians â—nswer I answere we must iudge of them according to charity who haue interest in the outward couenant vntill by infidelitie when they come to yeeres of discretion they shall cut off themselues grounding our selues vpon the promise of God made to Abraham I will be a God vnto thee and to thy seede after thee Gen. 17.7 Neuerthelesse albeit some cut off themselues yet if the couenant be confirmed vnto some of them we haue cause to comfort our selues heerein Ioh. 4. The Apostle Iohn writing to the elect Lady reioyceth greatly that he found of her children walking in the trueth hee saith not indefinitely her children nor generally all her children but among her children that is some of thy children which inferreth that they did not all become faithfull although her selfe a most worthy and faithfull woman and had vsed no doubt the meanes of their conuersion and continuance vnder the grace of GOD. Wee must content our selues with that fauour which GOD sheweth vnto vs whether hee call many of our children or very fewe of them Vse 4 Lastly let all parents be carefull of their childrens benefite and seeke to doe them good and not euill all the dayes of their life We doe all by a naturall instinct loue them and are inclined to shew compassion vnto them and to seeke their promotion and preferment in temporall things Our Sauiour saith â—uke 11.11 â—2 If a sonne shall aske bread of any of you that is a father will he giue him a stone or if hee aske a fish will he for a fish giue him a serpent or if he shall aske an egge will he offer him a scorpion We will not giue them what we know will hurt them albeit they should earnestly desire it and request it of vs. We all desire to leaue an happy issue behinde vs and some are more carefull for them both liuing and dying then for themselues This dutie hath many branches for though all seeke to leaue them great and taking deepe roote in the world yet all doe not take the right course Some giue themselues that libertie that they are like to leaue them little in the world Wherefore the first branch is to beginne with our selues to seeke vnfainedly to feare God and to leade our liues according to his commandements This doth the Lord himselfe deliuer Deuter. 5.29 O that there were such an heart in them that they would feare me and keepe my commandements alwayes that it might be well with them and with their children for euer If parents themselues will feare the Lord and obey his will they haue a promise made to them and to their children but if they will not be the Lords faithfull seruants woe to them and their posterities also All parents that feare God aright doe not onely lay vp a good foundation for themselues but prouide well for their children after them and are profitable instruments to deriue Gods blessings vnto them aboundantly after their departure God hath promised and cannot deceiue to shew mercy to thousands of them that loue him and keepe his commandements Exod. 20.6 If then wee truely loue our children not onely their bodies but their soules and chiefly their soules which is the truest and soundest loue we must endeuour aboue all things to leade a godly life and to goe in and out before them by a good example Psal 101.2.3 We must behaue our selues wisely in a perfect way we must walke within the doores of our house with an vpright heart we must set no wicked thing before our eyes Contrariwise Wicked parents are the greatest enemies to their children such parents as feare not God themselues bring a downe-fall and ruine to their families and posterities and are the greatest enemies vnto their children How vnnaturall or rather how monstrous a thing is it for parents to bee instruments to bring children into the world and then when they haue brought them forth to bee the chiefe meanes to send them to hell How wofull and lamentable a thing is it to cast their progeny and posterity into the curse of God more bitter a thousand times then death and more cruell then to thrust them vpon the swords point It is noted in the Scriptures Leuit. 18.21 and 20.2 2 Kin. 23.10 and 21.6 and all men are ready with one voyce and one consent to acknowledge it as an horrible impietie in those parents forsaken of God and giuen ouer to fill vp the measure of their sinnes that spared not to make their children passe through the fire and to offer their sonnes and daughters to diuels Wee condemne this all of vs to the pit of hell as a foule and fearefull practise and yet how many alas how many in the world doe practise this nay that which is tenne thousand times worse then this For all such wicked and prophane parents as are carelesse and negligent of the foules health of their children committed as a precious treasure vnto them and doe giue them euill examples of all abominations doe giue them an easie passage into hell fire and doe make them no better then a sacrifice to the diuell Hence it is that the LORD saith Deut. 28.46 Because thou didst not serue the Lord thy God with ioyfulnes and a good heart for the aboundance of all things therefore these curses shall be vpon thee for signes and wonders and vpon thy seede for euer The second branch of seeking their good is to giue them good education and to plant in them the principles of religion that they may know GOD betimes So did Dauid to his sonne Salomon 1 Chron. 28.9 to know the GOD of his Father and to serue him with a perfect heart and with a willing minde So doth Salomon instruct parents to traine vp a childe in the way that he should goe Prou. 22.6 and when hee is olde he will not depart from it So doth Paul exhort fathers to bring vp their children in the nourture of
Secondly touching the Merarites which are another of the familes what he saith of them verse 31 of this present chapter compare it with the 36 and 37 verses of the former chapter Lastly touching the Gershonites the 25 ver of this fourth chapter with the 25 verse of the third chapter and we shall see hee telleth them againe and againe what burdens they are to beare and what seruice they are to performe He might haue referred vs to that which hee had before set downe but he doth againe particularly rehearse and repeat it God forbiddeth needlesse repetitions in praier and condemneth much babling that bringeth no benefit with it therefore he vseth it not himselfe neither do any of the Penmen of the holy Scriptures who wrote as they were inspired by the Spirit of God the Author of them They were chosen vessels of God and as it were his Secretaries so guided by him that they could not erre in writing no more then in speaking of it We learne from this practise of Moses in this place Doctrine It is lawful for the Ministers to repeat the points that formerly they haue taught that it is lawfull for the Ministers and Teachers of the Church to make repetitions of things formerly taught and to deliuer the same points and parts of religion againe and againe both for matter and forme not thereby to ease themselues or to maintaine sloth in thē but for the benefit of the Church Moses in the booke of Deuteronomy repeateth to the people many things done before and expressed in the former bookes and therefore it is fitly called a repetition of the Law and there he rehearseth the ten Commandements againe Deut. 5. So do the Euangelists declare how Christ our Sauiour often repeateth the same things and preacheth againe the same points he had deliuered before and therfore his practise may well be our warrant and his example our direction Thus doth the Apostle Peter shew what he did and what he will do 2 Pet. 1 12. Wherefore I will not bee negligent to put you alwaies in remembrance of these things though ye know them and be established in the present truth And afterward in the same Epistle he professeth that hee had written to them of those things whereof his beloued brother Paul had written in all his Epistles The Epistle of Iude is a repetition of those things handled by Peter in his second Epistle and is as it were an abridgement of it So the bookes of Chronicles do repeat many things before set downe in the bookes of the Kings albeit it be done with much accesse of matter profite to the reader as we shall see by diligent obseruation in the reading of them In like manner the Apostle Iohn wrote vnto them those things which they had beene taught before I haue not written vnto you because ye know not the truth but because yee know it and that no lye is of the truth 1 Iohn 2 21. This may plentifully appeare vnto vs in the comparing of the olde Testament with the new one strengtheneth and confirmeth another and sundry things are repeated in the new which are deliuered in the old We see the Gentiles in the Acts of the Apostles Acts 13 42. besought Paul and Barnabas that the same words might be preached vnto them the next Sabbath day which they had first offered vnto the Iewes All which examples as it were a cloud of witnesses do confirme the lawfulnesse of their practise that teach againe what they haue taught and deliuer the same points which before they haue deliuered and so bring forth out of their storehouse things both old and new for this custome could not be vsed without some accesse and addition of new matter according to the manner of God vsed in the holy Scriptures Reason 1 This is not done without cause and good reason For first men are commonly dull in hearing slacke in comming weake in remembring and slowe in practising They are as a tough oake that is not felled at one stroke as an hard stone that is not broken in peeces with one blow they are as marble that is not pierced with once dropping of water vpon it but requireth a constant and continuall falling vpon it according to the Commandement of God directed to his Prophet Ezek 21 2. Sonne of man set thy face toward Ierusalem and drop thy word toward the holy places and Prophesie against the Land of Israel For albeit we be often taught and plainely instructed heere a little there a little yet we cannot conceiue and carry away the things we heare The Apostle saith Heb. 5 11. We haue many things to say and hard to be vttered seeing ye are dull of hearing where he giueth this reason why he had need begin againe the first rudiments of Christian religion as it were to lay the foundation of the house againe before hee went forward with high mysteries euen in regard of their dulnes and slacknes in learning Reason 2 Secondly it is safe and sure for all hearers to haue often repetitions It hath his good vse and speciall benefit Many witnesses do make sure worke and confirme strongly and stedfastly the things taught Hence it is that the Apostle saith writing to the Philippians chap. 3 1. To write the same things to you to me indeed is not greeuous and for you it is safe That which is once spoken is through our infirmity and corruption as good as neuer spoken as one witnesse is no witnesse GOD would haue euery truth confirmed by two or three witnesses and forasmuch as the historie of the life and death of the doctrine and myracles of the resurrection and ascension of Christ is so maine a pillar of our religion in the knowledge whereof our saluation consisteth hee would haue it confirmed by foure authentike witnesses and Christ carried by them as on a fourefold Chariot in triumph like a mighty Conqueror that hath subdued all his and our enemies Thus doth God prouide most plentifull meanes to remoue our infidelity to take away our doubting and to remedy our infirmity Thirdly repetition worketh a deeper impression Reason 3 in vs and serueth to beate it into the conscience as well as into the vnderstanding It is necessary that we be stirred vp quickned to the practise of good things by the goad of repetitions This consideration made the Apostle say I thinke it meete 2 Pet. 1 13. as long as I am in this Tabernacle to stir you vp by putting you in remembrance Practise is an hard thing and rare We are not easily brought to performe such things as wee know If then once speaking take not hold on vs it may the second time beeing commended vnto vs againe Fourthly we ought not to forbeare from Reason 4 this course because our life is short wee know not how soone we may be called out of this world and giue an account of our Ministery how carefull wee haue beene to gaine
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
hath to the true mans purse Thou professest to shew friendship vnto him but art ready to cut his throat Thou speakest fairely but thou meanest fouly Wee must not suffer our tongues and hearts to wander so far asunder but remember that he which keepeth his mouth Prou 13.3 keepeth his life c. A little gotten with a good conscience shall bring a blessing with it vpon vs and our children The iust man walketh in his integrity his children are blessed after him Prou. 20.7 And howsoeuer many wil account this light gains which is so gotten yet in the end it shal make an heauy purse according to the true prouerbe As for all wicked and vnconscionable gaines they are accursed in vs and our posterities to whom we leaue them and by which we thinke to enrich them shal feele the smart of our sins This is the portion of a wicked man with God c. Iob 27.13 â— To draw to an end let vs set this downe as a rule that no man ought to sweare or ly for an aduantage neither shall our swearing and lying in the end turne to our aduantage but to our losse forasmuch as sin shall bring profit to no man It cannot profit a man to win the whole world and then to lose his owne soule Matth. 16.26 Such get a penny and forgoe a pound they gaine hell and lose heauen they make the diuell their friend and God their enemy If wee would thus reason with our selues and cast vp our accounts we should soon see little gotten by these sins that when we haue attained to the greatest wealth only godlines is the greatest gaines which shal neuer be taken from vs. Lastly it is our duty to be careful to vse an Vse 3 oath aright It is the great goodnesse of God toward vs that doth so farre honour vs and abase himselfe to giue vs leaue to take vp his Name and to be present at our controuersies being ready to determine of them We are vnworthy of this preheminence and therefore we ought to rectifie our iudgment and swear aright to the end we take not his Name in vain And that we may doe this we are to consider these few particulars 1 what an oth is 2. who is the author of it 3. what are the parts of an oth and wherof it consisteth 4. what is the forme therof 5. what is the end lastly what be the properties of it Of these in order as we set theÌ„ down Touching the first an oath may thus be described It is a solemne appealing to God What as 〈◊〉 is whereby we testifie that we speake the trueth It is a kind of inuocation of Gods Name though it be vsed vnto men or before men it is a referring of our selues to God and therfore Paul calleth God to record â—or 1.23 â—â—m 3.35 We should coÌ„sider therfore that we haue to do with him set him before our eyes for the farther prouoking of our selues to feare and reuerence the farther remouing from vs all falsehood vntruth Againe it is said that we by our oath do testifie that we speake and vtter the trueth with our tongues but it must be from the hart root This is the reason that oathes are in vse that the truth which otherwise lyeth hid may come to light This truth must be spoken not to halfes or to hurt by it but we must speake the truth plainely and sincerely in the simplicitie of our hearts without all glozing or dissembling through feare or flattery or fauour or profit or pleasing of men we must speake the whole trueth and nothing but the trueth â—â—e author an oath The second point to bee considered in an oath is who is the author of it It is commanded of God by whom we are to sweare inasmuch as he alone is to be called vpon worshipped to whom we ascribe a knowledge of all things a searching of our hearts a presence in all places and infinite wisedome in ordering all things For an oath consisteth not of manifest matters whereof there is good euidence but of hidden and vncertaine things in which God onely can iudge whether men deceiue vs or not True it is if there were that perfection in vs euery way that ought to be there shold be no necessary vse of any oath with God or maÌ„ If there were no wauering in vs God needeth not to sweare if there were no forging in vs man needed not to sweare so that vnbeleefe and vntruth were the principall causes that brought it into practise The cause why God sweareth is for our profit He is truth it selfe â—umb 23.19 Sam. 15.29 Tim. 2.13 and cannot lie he cannot deceiue or repent or deny himselfe howbeit we are fraile weak creatures though God promise neuer so faithfully and giue vs his word neuer so certainly yet we are full of infidelity and doubting like to Thomas one of the twelue Apostles he had the word of God the promise of Christ the testimony of the disciples yet he would not beleeue 〈◊〉 20.25 except he might see in his hands the print of the nailes and put his finger into the print of the nailes and put his hand into his side It was not enough for him that he might be no longer faithlesse but faithfull to see his wounds with his eies but he must touch them and felt theÌ„ with his fingers and then he would beleeue Hence it is that God sweareth vnto vs for our better assurance that we should not doubt but haue sure consolation in his promise and confirmation in his truth Againe there should be little or no vse of an oath between party and party if there were that honesty fidelity among men that ought to haue been for if we were accustomed onely to speake the truth and that we hated lying as we doe the father of it what need we any oath or what should we do with swearing All men will seeme to hate the diuel the father of lies but all hate not his works They loue lies more then to speake the trueth and therefore an oath came in when the truth could not be found out with much difficulty and long examinations The third point is the parts of an oath The parts of an oath wherof it consisteth In euery oath passe these foure things confirmation inuocation confession obligation First there must be the confirmation of a truth that cannot else be known but by our oath Heb. 6.6.16 An oath for confirmation is among men an end of all strife An oath is not a customary thing or a matter wherin we may dally there must be somewhat that needeth to bee coÌ„firmed Where all things are apparent there is no place for this ordinance Secondly there is an inuocation of Gods Name who is witnes of the trueth and a iudge to be auenged of vs if we lie It is not enough for vs to vse an asseueration or to make
good end we may boldly pronounce that mā and not God is the author of them Obserue therefore from this type that Christ Iesus is our Passeouer that was sacrificed Vse 1 for vs. Iohn the Baptist pointeth him out with the finger and expresseth the meaning of this figure saying Behold the Lambe of God which taketh away the sinnes of the world Iohn 1 29 36. And afterward in the history of the passion it is shewed that the souldiers which brake the legges of the theeues which were crucified with him brake not his legges that the Scripture might be fulfilled A bone of him shall not be broken Iohn 19 36. These words are spoken in the law of the Paschall Lambe thus doth Iohn apply the type to the truth it selfe and thereby maketh the Paschall Lamb a figure of Christ the onely person put apart by God the Father to be the ransome of the world who hath by his obedience the merit of his passion taken away from all that beleeue in his Nnme both among the Iewes and Gentiles their sinnes of all sorts satisfying the seuere iustice of God to their endlesse comfort and saluation Hence it is that the Prophets and Apostles say He was brought as a Lambe to the slaughter and as a sheep before her shearers is dumbe so he opened not his mouth Esay 53 5. Gal. 2 20. 1 Pet. 1 19. Reuel 5 9. Acts 8 32. There is no other way that could releeue vs and redeeme vs all the most precious things in the world were too base and all creatures in heauen and earth too weake to worke this wonderfull worke Esay 59 16. Heb. 2 14. and 10 14. How many waies Christ Iesus taketh away our sins Now we must vnderstand that he remoueth our sinnes foure waies by ablation by imputation by expiation and by mortification First he taketh thē away from vs by remouing the guilt and the punishment from vs againe as our surety he put them vpon himselfe And thus by imputation our sinnes became his and his righteousnesse is made ours because he that knew no sinne was made sinne for vs that we might be made the righteousnesse of God in him 2. Cor. 5 21. He bare our sinnes in his owne body on the tree that we should liue vnto righteousnesse 1 Pet. 2 24. Furthermore he hath taken away sins when he remooued them out of the sight of God by expiation and propitiation 1 Iohn 2 2 3. Esay 38 17. Mich. 7 19. Lastly he remoueth them away in this life by mortification and in death by perfect sanctification These things being duely considered nothing should reioyce a man more then the remembrance of Christs death whereby the bondage of all misery and the misery of al bondage is taken from vs Acts 2 26. This made the Apostle say God forbid that I should glory saue in the Crosse of our Lord Iesus Christ Gal. 6 ver 14. He felt in his soule the wrath of God the terrors of death and the torments of hell for vs Esay 53 10 11 12. Iohn 12 27. Math. 26 38. which made him cry out that he was forsaken Math 27 46. This was figured out by the rosting of the Lambe with fire for the wrath of God due to vs and our sinnes was kindled as a furnace made seuen times hotter then it was wont to be made and he was cast into the burning fiery furnace He trode the winepresse alone and of the people there was none with him Esay 63 verse 3. In him we haue the remedy for all euils and can haue saluation from none other Acts 4 12. and therefore we must all come vnto him Whosoeuer is sicke I speake of spiritual sicknesse let him make haste to Christ for he is the Physition of our soules Math. 9 verse 12. He that is hungry let him go to him for he is the bread that came downe from heauen Ioh. 6 verse 33. He that is dry through heate and thirsty let him make haste and runne with speed vnto him for hee is a well of water springing vp to eternall life Iohn 4 verse 14. He that is couered with the darke mistes of ignorance let him seeke to him for he is the true light which lighteth euery man that cōmeth into the world Iohn 1 verse 9. If we be pressed downe with our vnrighteousnesse and our sinnes he is our righteousnesse and sanctification 1 Corin. 1 verse 30. If we be in bondage he is our redemption if we finde our owne folly and simplicity toward all good things he is our wisedome If we feare death he is our life if we desire to ascend vp to heauen he is the way if we would be deliuered from error he is the truth Iohn 14 ver 6. If we would come vnto the Father he is the doore no man can come vnto him but by him This should moue all impenitent persons to turne from sinne vnto righteousnesse and from the kingdome of Satan vnto God and this will moue vs if any thing in the world will Euery man is by nature the seruant of sinne bondslaue of Satan Christ Iesus to heale vs of this plague-sore when no other physicke could cure vs made a plaister of his owne blood the paine which he tooke in the making of it caused him to sweate droppes of water and blood and cost him his life then wo be to vs if we lay not this precious plaister to our harts which will draw away the corruption of thē and worke a speedy and certaine cure forasmuch as by continuing in sinne we frustrate the death of Christ and as much as lyeth in vs crucifie the Sonne of God afresh vnto our selues and put him to an open shame Hebr. 6 6. For our sinnes are the nailes that nailed to the Crosse his hands and his feete and as the speare that thrust him to the heart When the Israelites did eate the Passeouer in Egypt and sprinkled the blood of the Lambe vpon the postes of their doores the Angel sent to destroy passed ouer their houses and destroyed them not but the Egyptians whose doore-postes were not sprinkled were destroyed by the destroyer So if we feede on Christ by a liuely faith and sprinkle the doores of our harts with his blood the iudgements of God in this life and the terrible curse of death with the fearefull sentence of condemnation and al punishments rightly due to our sinnes shall passe ouer vs and shall not come neere to vs so much as to touch vs. But contrariwise if we lay not hold on Christ all these curses shall come vpō vs ouertake vs. For as it was not enough for the Israelites to kill the Lambe but they must sprinkle the blood thereof vpon the postes of their owne doores not of other men so must we by a liuely faith apply his merits And as the blood of the Lambe did figure out the blood of Christ so the sprinkling of it vpon the doore postes representeth the sprinkling of it
fall into the nets be caught in the snares which they lay for vs. Seeing then this is so necessary we learne Vse 1 that a wise and vnderstanding heart is a great blessing of God Indeed a simple minde and a single heart is good in godlinesse that so wee may be innocent as Doues Mat. 10 16. Neuerthelesse we must be wise also as Serpents So force and strength are great gifts howbeit the greatest ornament that GOD giueth which as salt seasoneth euery action is when he giueth a wise and vnderstanding heart so as he enableth vs to preuent euils and to disappoint our enemies as Christ promiseth Luke 21 14. and therefore Gods children haue asked this aboue other 1 Kin. 3 9. Vse 2 Secondly be wise in our generation that they goe not beyond vs. It is most true that he which maketh himselfe a body of Christal that all men may looke through him and discerne all the parts of his disposition doeth withall make himselfe a tame asse and thereby teacheth others either how to ride him or how to driue him But wise men though they haue single hearts in all that which is iust and honest yet they are like coffers with double bottomes which when others looke into beeing opened they see not all that they hold on the sodaine and at once For we haue enemies though they often make faire weather toward vs yet are full of subtilty and pollicy they are we see in their generation wiser then the children of light Luk. 16 8 They are euer watchfull dealing by meanes whether iust or vniust lawfull or vnlawfull and malice against Gods seruants carrieth them so farre that they make conscience of nothing so they may betray theÌ„ We may say of such as Paul doeth of Elimas the sorcerer Acts 13 10. O full of all subtilty all mischiefe thou childe of the diuell thou enemy of all righteousnesse wilt thou not ceasse to peruert the right waies of the Lord Especially let vs labour in things of the best nature to prouide things needfull to saluation The vniust steward is commended by his Lord for proceeding preparing wisely for himselfe If then there be any true wisedome in vs let vs prouide things honest heauenly in the sight of God for in vaine is he wise that is not wise toward God and for himselfe Lastly seeke to feare God for that is the Vse 3 beginning of wisedome Psal 111 10. Prou 1 7 and 9 10. and let vs haue his word dwelling in vs plentifully powerfully The word is the wisedome of God and it should be our wisedome because it is able to teach vs wisedome Psal 119 98 99. It is able to make vs wiser then our teachers then our enemies theÌ„ the ancient If this be not in vs to guide vs we shall vse vngodly and vnlawfull shifts wicked deuises and leud inuentions These cannot prosper long with vs for God will catch the crafty in their owne craft 1 Cor. 3 18 19 20. 26. And they went and came to Moses and to Aaron and to all the Congregation of the children of Israel vnto the wildernesse of Paran to Kadesh and brought backe word vnto them vnto all the Congregation and shewed them the fruite of the Land 27. And they told him and said We came vnto the Land whither thou sentest vs and surely it floweth with milke and hony and this is the fruite of it 28. Neuerthelesse the people bee strong that dwell in the Land and the Cities are walled and very great and moreouer wee saw the children of Anak there c. The second part of the chapter is the returne and report of the spies Albeit they went to search out the weaknesse of the land yet hauing warrant from Moses nay from God they prosper and his hand was with them in their going and in their returning Touching the report they make and the account they giue of their trauaile and perambulation it is double first to Moses and then to the people To Moses they dare not plainely deliuer the poison of their hearts For howsoeuer this report may seeme at the first The rep◠〈…〉 the 〈…〉 to be the generall speech of all the twelue yet by the words following both in this and the next chapt it will plainely appeare to be the report only of ten of them Caleb and Ioshua being excepted who spake better things and conuinced them For the other ten they vnder glorious and goodly words coloured and couered the wicked purpose and pretence of their prophane hearts thinking to corrupt the people with the leauen of their owne rebellion to turne them away from attempting to conquer the Land and to bring them to despaire of possessing the same Wherefore though they do not openly professedly disswade them yet they speake lies through hypocrisie they doe not deale faithfully and sincerely but hauing two tongues in their heads intended to stirre vp the people to mutiny and murmuring against Moses by laying before them the difficulty nay the impossibility of the enterprise Thus then we see they performe their Embassage subtilly not sincerely fraudulently not faithfully for they praise the Land with a loud voice but their hearts are hollow and they speake the truth to deceiue Their praise is short but the doubts that they cast into the mindes of the people are many The doctrine Wicked men do oftentimes then speak fairest Doctriâ—â— Wicked 〈◊〉 speake f◠〈…〉 when thâ— meane 〈…〉 2 Sam 2â— when they intend the greatest mischiefe and cloke their euill hearts with soft words Ezr. 4 2. Ps 12 2 they speake with a double hart So did Cain Gen. 4 8 so did Ioab 2 Sam. 3 17. For first they haue beene brought vp in the schoole of a very cunning master Satan Reason can transforme himselfe into an Angel of light as when he came to our first parents he wholly pretended their good and made himselfe carefull to aduance them to a better estate Gen. 3 4. 2 Cor 11 3. Secondly thereby they know they shall insinuate themselues more closely and deceiue more easily Open enemies are better preuented Ps 55 12. false brethren hardly discerned this is the way to catch the simple and vnwary in their snares Math. 22 16. Vse 1 Learne from hence a property of mans hart that it is very deceitfull Ier. 17 9 10. It is the nature of wicked men to suppresse the euill which they purpose vntill they can see their fit times according to the saying of the Prophet They will deceiue euery one his neighbour and will not speake the truth they haue taught their tongue to speake lies and weary themselues to commit iniquity Ier. 9 5. Herod pretended loue outwardly to the new borne King of the Iewes that he also would come worship him Mat. 2 8. but indeed he purposed in his heart to kill him albeit the wise men perceiued it not Thus do men dig deepe to hide their counsels and weaue the spiders
web so fine that it cannot be espied they speake peaceably to their neighbour with their mouthes but in heart they lie in waite Secondly beware of such enemies and beleeue Vse 2 them not take heed of them and flye from them Mar. 13 ver 21 22 23. They haue smoothe words but malice lodgeth and lurketh in their hearts Where the water runneth stillest there it is most deepe and dangerous Prou. 26 24 25. The examples are infinite of such as haue beene ouertaken by them They that haue good hearts are not easily brought to suspect another to be euill and while they iudge others to be like to themselues they are often taken in their nets Thirdly we must not be simple and sottish Vse 3 which haue to do with such deceitfull workmen that watch and ward for aduantage It is our duty to entreate God to preserue vs from them that we may not be drawn away by theÌ„ to do as they do Psal 28 3. Abel was too simple for so cunning an enemy as Caine so was Abner and Amasa for Ioab they paid deerely for it Lastly woe vnto all such they shall in the Vse 4 end be ouertaken in their owne waies shall fall into the pit which they haue digged for others They may hide their counsels from men but cannot from the all-seeing eyes of God We see this in Caine Ioab Absolon Iudas and others The Lord shall cut off all flattering lippes and the tongue that speaketh proud things Psalm 12 â— and 7 15 16. Prou. 26 2â— Let such therefore consider betimes the fruite of their leasing and know that it will be bitternesse in the latter ende They flatter others and themselues but the Lord will not flatter them but shall finde them out in their sinnes They told them and saide Wee came vnto the Land c. Wee saw before that there were twelue chosen that went to search the Land yet among them all onely two deale faithfully and truely the rest were treacherous hollow-hearâ—ed hypocrites Doctrine The greatest paâ—t are often times the worst The doctrine arising from this comparison of them is this that the greatest part are for the most part the worst the fewest the best Luke 17 11. Gen. â— 5 6 8. God looked vpon the earth and behold it was corrupt for all flesh had corrupted his way vpon the earth verse 12. Caines stocke multiplied whiles Adam remained childlesse Gen. 4 25. Many enter into the broad way few into the streight gate Mat. 7 1â— 14. WheÌ„ the sinne of the Sodomites cryed to heauen for vengeance and all the people both young and old from euery quarter wrought villany onely Lot and his daughters were found in the City that ioyned not with them Gen. 19 4 16. In the daies of Michaiah Ieremy Eliah Elisha were hundreds of false Prophets though the children of Israel were as the sand of the sea Esay 1 9. yet but a remnant should be saued though many be called yet few are chosen Math. 20 16. The seed of the word falleth into sundry sorts of ground yet one onely is the good ground Ten leapers were clensed as they were going to shew themselues to the Priest but one only returned backe to giue God thanks Luke 17 17 18 and 13 23 â—4 For first God will haue his seruants prooued Reason 1 and tried in the falling away of multitudes on the right hand on the left whether they will cleaue vnto him and his truth or not It is small commendation to continue in the faith when others stand for so do many hypocrites but to hold out when others giue ouer their hold is the tryâ—ll of a true Disciple Ioh. 6 66 67 1 Cor. 11 19. Secondly men are for the most part addicted to follow the multitude to run in great heapes one after another one giueth euill example vnto another Gen. 6. as we see in the men of the old world Thirdly sinne is very pleasant and delightfull to the flesh it is most consonant and agreeable to our corrupt nature but grace and piety are repugnant to the flesh and we striue against it what we can Gal. 5 17. Lastly we heard before the ordinance and decree of God which must in time take place that hee which calleth many hath elected out of that number but a few Mat. 19 Mark 10 31. 30. The net of the Gospel being cast into the sea gathereth together good and bad but the bad are afterward cast away as vnprofitable as reffuse and reprobate stuffe This serueth to conuince the Church of Vse 1 Rome and the defenders of the Romish religion that make vniuersality the multitude a marke and note of Gods church wheras the lesser number is rather the truer note For otherwise we might iustifie the old world against Noah his family the Sodomites against Lot and his house Paul complained that at his first answering no man assisted him but left him alone yet he had the truth on his side 2 Tim. 4 16. and the Apostle Iohn saith Wee know that we are of God and the whole world lyeth in wickednesse 1 Iohn 5 19. And if this were a sure note we might iustifie the religion of the Turkes Sarazens which spreadeth the wings of their superstition much farther theÌ„ all popery doth and occupieth a greater part of the world But such as professe the truth of God truely are the true Church whether they bee many or few whether they be in one part of the world or in many and such as do not professe the true faith are no true Church whether they bee neere or farther off whether in one place or dispersed farther abroad A multitude cannot make any religion to be true nor fewnesse to be false The reasons which they bring to make the multitude to be a marke of the Church Popish reasons to make the multitude a marke of the Church make nothing to the purpose but to mark out their owne weaknesse seruing rather for pomp and shew then for any weight and substance as Psal 2 8. I will giue thee the heathen for thine inheritance and the vtmost parts of the earth for thy possession and Psal 72 8. He shall haue dominion from sea to sea and from the Riuer vnto the ends of the earth so Luke 24 47 Christ foretelleth that the Gospel should be preached among all Nations beginning at Ierusalem I answer it were no hard matter to produce an hundred such testimonies and all nothing to the purpose or point in hand For the drift and scope of them is no other then to make a difference of the Church vnder the law and in the time of the Gospel at the first it was shut vp within a narrow compasse corner of the earth but afterward it was enlarged For whereas before the coming of the Messiah the bankes of the Church were the bounds of Iudea vnder the Gospel they should be no longer pent vp in so
they may be bold and confident in dangers Psal 23 4. No enemy shall hurt them no danger shall ouerthrow them The enemies may oppresse them for a time but God is not farre off if he be on our side who shall be against vs Vse 2 Secondly woe be vnto all the enemies of God they cannot stand nor prosper which serueth to terrifie all euill dooers They are as out-lawes or rebels that liue no longer vnder the protection of law or Magistrate so are the vngodly proscribed of God and lye open to iudgement They are as souldiers without weapons they haue neither shield nor buckler nor brest-plate nor helmet nor sword their loynes are vngirt their feet are vnshod their heads are vncouered in the day of battell they lie open as naked men to be wounded and destroied They haue nothing to defend them or to doe them good all creatures are against them nay the Creator himselfe Vse 3 Lastly it is the duty of the faithfull to look to their waies seeing the Lord is with them and dwelleth among them He is a God of pure eies he seeth vs and all our waies let vs therefore carry our selues vnspotted of the world and labour to be holy as he is holy Leuit. 11 44. and 19.1 and 20 7. lest we giue him iust cause to leaue vs. If we haue any friend come vnto vs we are willing to giue him the best entertainment we can we are loth to depart from him we are willing to content him how much more ought wee to receiue the Lord for we may expect more of him and bee assured of defence protection from him greeue him not therefore nor his Spirit by our sinnes So long as they are fostered in vs he cannot be welcome vnto vs neither shall we be welcome vnto him They will driue him away make him depart from vs. Our bodies should be the Temples of the holy Ghost 1 Cor. 6 19. and therefore we must remember that as we are not our owne but bought with a price so we ought to glorifie God in our body and in our spirit which are Gods 10. But all the Congregation bade stone them with stones and the glory of the Lord appeared in the Tabernacle of the Congregation before all the children of Israel These rebels had raged against God no maruaile therefore if they raged against his seruants who notwithstanding had not vsed any rigour or force against them onely they perswaded theÌ„ to trust in the promise of God and boldly to proceed on their iourney toward the Land But this is accounted as an hainous crime and they deale with them as men worthy of death according to the saying of Salomon Prou. 9 7. He that reproueth a scorner getteth to himselfe shame and hee that rebuketh a wicked man getteth himselfe a blot Thus we see how wicked men can abide no reprofe nay they cannot suffer a word of exhortation they cannot abide that others should do better then themselues Againe such as are carnal and corrupt are prone to hatred malice and reuenge yea when no cause of offence is offered vnto them See also how God protecteth his seruants in times of danger But to passe ouer these points from hence obserue that such as are Gods seruants Doctrine Such as are gods seruâ—â—â— shall be eâ— intreated and stand for good causes shall be persecuted maligned and euilly intreated as if they were murtherers and malefactours Though they deserue to be fauoured and loued yet they shall be hated cursed and contemned So it was with Moses when he came to Pharaoh moued him to let the people goe Exod. 5 1 2 5 6. Dan. 3 19 and 6 16. Acts 4 20 21. and 5 18. Iohn 16 2. 1 Kings 13 4. Thus was it with Eliah and Elisha thus was it with Michaiah Ieremy and thus it was with all the Prophets Math. 23 34. The reasons because the world hateth the Reason 1 truth and the professors of it The Preachers and professours of it because they manifest publish the truth Gal. 4 16 The truth it selfe because men loue darkenesse more then the light inasmuch as their owne deeds are euill Iohn 3 19. They are chosen out of the world therefore the world hateth them whereas if they were of the world the world would loue his owne Iohn 15 19. Secondly Satan is their enemy and seeth Reason 2 that by them his kingdome is in danger to be ouerthrowne hence it is that he rageth and raiseth persecution that thereby he may stop their mouthes stop the course of the truth Reuel 2 10 and 12 13. Thirdly God will haue his seruants tryed Reason 3 in their faith patience constancy and obedience Reuel 2 10. We must learne to walke through good report and euill report and bee ready to renounce all rather then the truth which we must buy at any rate Prou. 23 â— but neuer sel it though we might gaine all the world because all such gaine is the greatest losse Math. 16 verse 26. The vses follow First maruaile not at it wheÌ„ Vse 1 we see this come to passe neither condemne the truth or the professours of it 1 Iohn 3 13. Maruaile not if the world hate you Let vs comfort our selues with this consolation that it is no rare thing neither is our case singular neither do we suffer alone it hath beene the lot of all Christians nay of Christ himselfe let vs not seeke to be better then he was the seruant may not be aboue his Lord if they haue persecuted him they will persecute vs Ioh. 15 2. Christ himselfe pronounceth such as suffer for righteousnesse sake to be blessed for so did they persecute the Prophets that were before vs Math. 5 12. Many men in the world are discouraged from godlinesse of life and walking in a sincere profession because they see the godly persecuted and the vngodly to prosper and flourish therefore Iohn doth forewarne not to maruaile heereat because this ought not to seeme strange vnto vs it hath beene so from the beginning and so it hath continued The world though it be full of changes yet changeth not his nature neither taketh vpon it any other shape Wherefore we must not ceasse from godlines for hatred of the world but rather goe more zealously forward remembring the words of Christ Math. 11 12. The kingdome of heauen suffereth violence and the violent take it by force Secondly we must reioyce vnder the crosse Vse and be glad when we suffer for the truth not as euill doers 1 Pet. 3 17 and 4 15. but for well doing So did the Apostles Acts 5 41 so did the Hebrewes chap. 10 34. They considered with themselues that they had in heauen a better an enduring substance they accounted it a great honour that they were accounted worthy to suffer for his Name they knew that they were made partakers of the sufferings of Christ and that the trying of their faith would worke patience Iam.
wholesome wine into an vnwholesome vessell it loseth his taste and becommeth not onely vnprofitable but hurtfull and bringeth much mischiefe and sometimes the vtter ruine not onely of the person that possesseth it but of the whole Church that is pestered with it yet not of it owne nature but by his corruption that doth abuse it Vse 3 Thirdly from hence ariseth comfort to men of meane gifts of small knowledge if they be painfull and conscionable True it is they must not be Ieroboams Priests that were neyther Leuites nor learned but taken from the basest of the people as vnsauory salt good for nothing howbeit if with their meane gifts they vse not meane diligence and so discharge a good conscience God accepteth and approueth of them yea he blesseth their labours worketh his great worke of regeneration by them sealeth vp thereby his fauour to their owne consciences We see this in Apollos mētioned in the Acts he was not altogether destitute of knowledge thogh he had but little knowing only the baptisme of Iohn ch 18 25. that is the doctrine of Iohn preaching repentance which he sealed vp by baptisme but his want of knowledge he did recompence with painfulnesse in his preaching for he was feruent in the Spirit and taught diligently the things of the Lord so that albeit he came far behind others in gifts of vnderstanding yet did he paralell or equall them and peraduenture goe before thē in feruency and faithfulnesse and in the effect of his Ministery for he was zealous of Gods glory eloquent in speech diligent in his place mighty in the Scriptures and confounded the Iewes that beleeued not in Christ But woe vnto them that haue neither knowledge nor zeale nor diligence nor conscience It is noted of the Angel that is of the Minister of the Church of Philadelphia Reuel 3 8. that hee had but a little strength a small measure of graces and gifts yet hee maintained the truth resolutely and brought much good to the Church of GOD by vsing them carefully for he did not onely keepe the word and confesse the Lord in time of trouble and persecution but conuerted many enemies that they came and worshipped before his feet Verse 19. Reu. 3 8 9 though he had little strength yet he had many children whom he conuerted to the faith For as the Apostle teacheth out of the Prophet that the desolate hath many moe children then she which hath an husband Esay 54 1. And as it often falleth out that a weak man begetteth many moe children then hee that is of greater strength so such as haue but weake gifts do notwithstanding bring many to God Let not therfore any be discouraged through the weaknesse of their gifts from doing their duty remembring the saying of Christ Mat. 13 12. Whosoeuer hath to him shall be giuen and he shall haue more abundance Vse 4 Fourthly this serueth to humble and abase such as haue the greatest gifts and are high Doctors of the Church that they should not stand ouermuch vpon the glory of their learning but craue with all humility the blessing of God and cast downe themselues and all their gifts at his footstoole of whom they receiued them that withal they may receiue cōfort in their Ministery from him Their labors are oftentimes lesse blessed because they stand so much vpon their schoole-learning termes tongues titles degrees and such like priuiledges that they oftentimes forget the principall part of their calling to do good to Gods people to know nothing among them but Christ him crucified 1 Cor. 2 2. Many there are that come farre behinde them in knowledge that go farre before them in conscience which are beneath them in learning but aboue them in labour and finde a greater blessing vpon their diligence For it oftentimes falleth out that such as are great Linguists and profound Clearks beare themselues so proud vpon their reputation that they neuer desire a blessing from God nor craue of him to sanctifie their gifts and therefore they oftentimes beate the aire neuer pierce the conscience of the hearers neither win any soules to God They speake in the entising words of mans wisedome vtter strange tongues to gaine admiration astonishment in the hearers but regard not the demonstration of the Spirit 1 Cor. 2 4. wheras others which preach in weaknesse and in feare in much trembling that the faith of the Church should not stand in the wisedome of men but in the power of God are made instruments of bringing a plentiful haruest to God Lastly let the people content themselues Vse 5 with such as God hath set ouer them though they be not most excellent in gifts and count it a blessing from God not refusing or disdaining to heare them and to depend vpon them as the Pastors that watch ouer their soules Heb. 13 1◠They are oftentimes edified in their most holy faith profite in knowledge in repentance and in obedience vnder such a one more then vnder another For these doe much good in their places and turne many to righteousnesse The diet of Daniel and of his fellowes was no better then Water and Pulse yet with that they prospered better then they which had their portion from the Kings Table because they were dieted at Gods alowance and therefore it was ioyned with his blessing so are many fed with plaine yet with pure doctrine taken out of the holy fountains of the Scriptures whose soules do thriue prosper far better in knowledge in faith and in obedience then theirs that are fed after a more stately and costly manner with flowers of eloquence and ostentation of humane learning which puffeth vp but edifieth not The people that haue a painfull and conscionable Minister which bendeth all his gifts to edification that hee may profite with them and vseth them not to gaine glory to himselfe but to God are in far better case then such as haue a great Doctour a cunning linguist an excellent Artist a deepe Philosopher a subtill disputer an eloquent Oratour an acute Logitian or a profound schooleman wel seene in histories and well redde in Fathers and is withall without conscience and leaueth his flocke or if he bee among them hideth his gifts and burieth his talent or if he vse his gifts now and then bendeth them to vanity not to piety to ostentation not to edification or as many doe vse them against the truth not for the truth to destroy not to build to roote out not to plant Woe vnto that people that haue such a guide such a one can do no good vnto them whatsoeuer hee doth to himselfe 25 And the Lord spake vnto Moses saying 26 Thus speake vnto the Leuites and say vnto them when ye take of the children of Israel the tithes which I haue giuen you c. 27 And this your heaue offering c. 28 Thus you also shall offer c. 29 Out of all your gifts you shall
this chapter is this God hath instituted the way and meanes how the vnclean shal be cleansed wherby to assure themselues that no infirmity shall separate them from the fauour of God The parts of this Chapter are two The contents of this Chapter the first is touching the water of clensing or separation so called because such as were separated for any vncleannesse were sprinkled with it the second touching the persons that were to vse it and to be cleansed by it Touching the water we are to know the matter wherof it was made of the ashes of a redde cow without spot without blemish without yoke And the rites vsed about the heifer before it was offered and also following the offering all which may bee learned in the words themselues The persons that were to vse this water of separation are the vncleane which are of two sorts first by touching a dead body of any man Secondly by approching and comming neere to the tent where the dead lyeth c. It is dangerous to be neere any vncleane person which pointeth out the danger of euil and teacheth to haue no communion with it Whosoeuer neglecteth this law and beeing vncleane seeketh not to be clensed shall be cut off from the coÌ„gregation verse 13 20. declaring that we should not suffer sin to rest vpon vs though we fall into euill and cannot keep our selues vpright yet we must not lie in sin neither giue it any entertainement no not for a time But to passe ouer particulars obserue the scope and drift of this chapter which is to proclaim the mercy of God to such as confesse and forsake their sinnes â—ctrine â— penitent â—ons shal be 〈◊〉 into 〈◊〉 fauour The Doctrine then is this that all penitent persons shall bee receiued into Gods fauour so that no euill shall come nere them Esai 1 17 18. It skilleth not what our sins are or how great they haue bin but how true and sincere our repentance is Ier. 50 20. 1 Iohn 1 9. Ezek. 36 25 26. This truth is farther confirmed by many examples as Manasses 2 Chro. 33 12 13. the sinful woman that had many sinnes forgiuen her Luke 7 48. the penitent Theefe vpon the crosse Luk. 23 41 42 43. To those that put Christ to death the Apostle Peter preached repentance and many of them beleeued and were saued Actes 2.37 Reason 1 The grounds of this are first that no sinner should despaire with Cain 1 Tim. 1 26. or be damned with Iudas Iohn 6 70. or be reiected with Esau Heb. 12 17. Reason 2 Secondly Christ Iesus hath satisfied for vs all Esay 53 5 6. Rom. 8 33. he is our suretie and hath paid all our debt for vs whatsoeuer could in iustice be required of vs. God the father is the creditor we are the debters Christ is the surety sin is the debt hell is the prison into which we deserue to be cast But as the creditor cannot come in with any after reckonings nor put the poore debter into prison when once the debt is satisfied by the surety so the Lord will not lay any thing to our charge nor send vs to hell as to prison forasmuch as his owne Sonne hath laide downe his life as the full price of all our iniquities whereby his wrath is appeased and his iustice satisfied Vse 1 The vses First we learne how it commeth to passe that the sin against the holy Ghost is said to be the vnpardonable sin the sin that shall neuer be forgiuen neither in this life nor in the life to come Matth. 12 32. Marke 3 28 29. 1 Iohn 5 16. not because God cannot forgiue it for his mercy is infinite and greater then all our sinnes but because such as commit it can neuer repent Such as were once lightned with the knowledge of the truth haue receiued the heauenly gift haue bin made partakers of the holyghost haue heard the good word of God with ioy and tasted of the powers of the world to come if they fall away it is vnpossible they should be renewed againe by Repentance seeing they crucifie to themselues the son of God afcesh and put him to an open shame Heb. 6 4 5 6. 10 29. These are not onely malicious and obstinate offenders but desperate sinners that dash themselues in peeces against the rocke they know the truth and saluation to be by no other then Christ yet they reiect and renounce saluation by him These are like desperate murtherers that hang themselues or cut their owne throates True it is that many weake Christians languishing vnder the burthen of sinne are oftentimes afraid they haue committed this sin but whosoeuer feareth he hath committed that sin I dare pronounce no euill against that soule For I take this to be a certaine rule that Whosoeuer feareth he hath sinned against the holy Ghost hath not committed that sinne neither can commit it but is altogether free from it Such as are so forsaken and giuen ouer of God to fall into it are not afraide of it but rather boast of it glory in it and liue and dye with it The feare to offend this way is but the shadow of it and not the substance and this shadow is a notable preseruatiue to keepe them from it and it from them and therefore shall hurt no man no more then the shadow of the sword can cut in peeces which hath no edge But those wretched sinners that sin this sin do it to despite God to his face would if they were able pull him out of heauen they tread vnder their feete the Son of God and count the blood of the Couenant wherewith they were sanctified as an vnholy thing and do despite vnto the Spirit of Grace Heb. 10 29. Secondly it reproueth the Church of Rome Vse 2 and quencheth the fire of Purgatorie which they haue kindled They finde it to be gainefull merchandize and a fire that heateth all their kitchins and therefore as Demetrius and the rest of the craftsmen which receiued no smal gaine by making siluer shrines for Diana were zealous for idolatry because thereby they had their wealth so are the Romanists zealous for their Purgatory knowing that if that fal their whole craft is in danger to be set at nought Actes 19 24 27. And if they did not find aduantage by it they would soone giue ouer the defence of it For it is directly against the Scriptures which make onely two places heauen and hel Lu. 16 23. and two sorts of persons such as beleeue such as do not beleeue Mar. 16 16. And as this is a meere fiction deuised in the idle brain of superstitious men so is their doctrine of praying for the dead no whit better We reade Leuit. 4 3.13 22. of sundry sacrifices appointed for all sorts of people For the Prince for the Priest for the Congregation for sinnes of ignorance of knowledge ch 5 6. but we reade no where of any for the dead We reade
day And if the voice of Christ in the daies of his humility were so fearefull and auailable in the hearts of his persecuters what a dreadfull thunderbolt will hee cast downe against all his enemies and vpon all the reprobate being in glory and sitting at the right hand of his Father when he shall vtter this finall and fearefull sentence Goe ye cursed into euerlasting fire prepared for the diuell and his angels Math. chapter 25 verse 41. Againe wee are all put in minde that his death is meritorious and the full price of our redemption Thirdly we see that he is Lord of life and death for he raised himselfe by his eternall Spirit and as he had power to lay it downe so he had power to take it vp as appeared euidently at his resurrection Let vs serue him that is able to redeeme from death such as beleeue in him and rest vpon him for their saluation He that restored himselfe to life is able to giue vs life and he that brake the sorrowes of death is able to destroy him that hath the power of death Lastly let vs also endure the crosse willingly following his steps and shewing our selues to be like vnto him remembring that the losse of life for his sake is indeed not a losse of life but a finding of it or a changing of it a temporall life with an eternall Fourthly the heiffer heere mentioned was brought out of the hoast as also other sacrifices were Leuit 4 12 21. this signified Christs suffering out of the gates of the City as Heb. 13 11 12. Iohn 19 16 17 20. This circumstance is not without profite for first it sheweth and signifieth the abolishing of the types and figures of the Law the truth standing in place of the ceremonies and the body instead of the shadowes and therefore such as still serue at the Altar cannot bee partakers of our Altar that is of Christ Hebr. 13 10. Wee haue an Altar whereof they haue no right to eate which serue the Tabernacle The false Apostles taught that the ceremonies were to be mingled with the Gospel but these two cannot stand togegether because the seruice performed in the tabernacle was but a shadow of better things to come Col. 2 verse 17. But the body is Christ Wherefore to obserue them was to deny Iesus Christ and to keep them still in force was as much as to ouerthrow his sacrifice once offered vpon the Crosse They are therfore much deceiued that goe about to bring into vse againe Altars of wood or of stone in the churches of Christians For the Apostle speaketh not of Altars as of many but of the Altar as of one There is but one Altar in all the Church not infinite Altars and by that one Altar hee vnderstandeth the offering vpon the Altar which is no other then Christ himselfe So then wee may as well bring in the Leuiticall sacrifices as the Leuiticall Altars into the Church of Christ forasmuch as these depend one vpon another the sacrifice hauing relation to the Altar and the Altar to the sacrifice Math. 23 verses 19 20. whereas now we haue no more need either of the one or of the other For we haue an Altar and an offering which by offering of himselfe once vp a full and sufficient price for our redemption hath perfected all that are sanctified Againe as Christ was led out of the gates by the Iewes as though he were vnworthy of the society of men and afterward was crucified betweene two theeues as if he were the greatest malefactour of all hauing before preferred a wretched murtherer before him so let it not seeme strange vnto vs if the world cannot abide vs and if wee bee often made a gazing stocke to men and Angels and accounted as the off-scouring of the world and the filth of the earth 1 Corinth 4 verse 9. But howsoeuer the world do iudge of vs let vs appeale from their corrupt iudgement to the righteous iudgement of God saying with Iob Behold my Witnesse is in heauen and my Record is on high Iob 16 verse 19. Hee accepteth of vs as of his children and will admit vs as heires of his kingdome with his Sonne Lastly Christ was turned out of the City to teach vs what wee must account of our selues in this life that we haue heere no place to rest and repose our selues our hope is concerning things that are not seene Hebr. 13 verses 13 14. Let vs goe foorth vnto him without the Campe bearing his reproach for wee haue heere no continuing City but we seeke one to come As then we must bee content to beare part of the Crosse of Christ and to bee reproched as he was reproched for if we wil not beare part of his crosse wee shall not weare part of his Crowne so also wee must account our selues as Pilgrims and strangers in this world that we may enioy his kingdome in the world to come We must bee content to leaue father and mother lands and liues for his sake knowing that we shall finde all againe with a good aduantage Such as refuse to goe out of the Campe of this world to Christ and begin to nestle themselues as if they had heere a sure certaine habitation what other thing remaineth for them but vtterly to perish in the Camp of this world together with the wicked Our hope is in heaueÌ„ our ankre is fixed fast aboue not in this world but in the next wee seeke not a kingdome vpon the earth for then wee should deceiue our selues God hath not called vs heere to reigne but to suffer Thus it was with all the fathers Gen. chapter 47 ver 9. Hebrewes chapter 11 verses 13 14. The Heathen people accounted this life as it were an Inne to lodge at for a short season Cicero de sâ—â— not an house to dwell in and continue for euer yet those poore soules knew not whither they went but we know whither we goe and the way we know Iohn 14 4. We looke for a City which hath foundations whose builder maker is God Heb. 11 10. Vse 4 Lastly this purging and purifying water sprinkling the vncleane mentioned in this place is a figure of the blood of Christ fit and sufficient as a well of springing water to purge vs from all our sinnes Leuit. 1 13. Zach. 13 1. In that day there shall bee a fountaine opened vnto the house of Dauid and to the inhabitants of Ierusalem and for separation from vncleannesse so the words are in the originall in which the Prophet alludeth to these waters of separation in this place Christ is this fountaine flowing of it selfe open and ready vnto euery one that will drinke of it for the cleansing of sinnes And we heard before out of the Apostle that the blood of Christ which through the eternall Spirit offered himselfe without spot to God purgeth our consciences from dead works to serue the liuing God Now the blood of Christ purgeth our consciences two
waies First by his merit because his death is the propitiation for our sins whereby the wrath of God is appeased and we are absolued Rom. 3 24 25. and 5 8. Eph. 1 6 7. 1 Tim. 2 6. He paid a great price for vs and thereby hath reconciled vs vnto his Father The other cleansing is made by sanctification of the Spirit regenerating our nature and mortifying sinne in our flesh by the power of his death and resurrection Rom. 6 6 7 8. 1 Iohn 1 7. Heb. 1 3. The heathen had their continuall purgations from offences by sacrifices and they had likewise their sprinklings washings with pure water but all these were impure and vnprofitable vnto them because they wanted the inward truth which was the life of them Hence it is that the Poet saith Ter pura socios circumluit vnda â— Aeneid Spargens rore leui et ramo foelicis oliuae Lustrauitaque viros And againe in another place â— Aeneid Donec me flumine viuo Abluero That is they washed themselues and sprinkled themselues and others with pure waters therby thought themselues cleansed But these actions were meere nullities like Pilates taking water and washing of his hands before them all saying I am innocent of the blood of this iust person see ye to it Mat. 27 24. but the blood of Christ did cleaue neerer vnto him then all the water in the sea could wash away or like the circumcision of the Edomites and other Nations they had the outward action but they wanted the inward signification In like manner the Papists haue their holy-water wherewith they sprinkle such as enter into their Churches and defend their practise from this place But this is as much as to abolish Iesus Christ and to bring vs backe againe to Moses it is no better then when we haue the pure fountaine to seeke the myery puddles of our owne inuentions and to digge to our selues cesternes that will hold no water For the Apostle maketh the Iewish purifyings to be a ceremoniall rudiment Heb. 9.19 where he ioyneth the blood of calues and goates with water and scarket wool and hyssope together wherewith the booke and the people were sprinkled Now if they will retaine this hallowed water ground it likewise from the wordes of Moses they must make it also of the same matter that this was made off to wit of the ashes of a red heifer and that heifer must be first burned and also vse the other actions and rites heere named and remembred But as they haue no commandement to make it so they haue no promise annexed vnto it To leaue them and to come vnto our selues though wee haue iustly abrogated the outward sprinkling with this holy water yet wee haue the true water and the true sprinkling First therefore we learne hereby that wee are by nature vncleane and impure from the which we cannot be freed by the strength of our nature but by the blood of Christ represented vnto vs in baptisme by which wee are washed This is no vaine figure but hath his force from the ordinance of God Rom. 6.3 Gal. 3.27 Againe this teacheth vs that wee ought to come vnto God into his presence with all purity and holinesse therefore it is said that God heareth not sinners such as haue sinne reigning in them but if any bee a worshipper of God and doth his will him he heareth Ioh. 9.31 and we must lift vp pure hands 1 Tim. 2.8 Psal 26.6 and 134.2 The Prophet reproueth the Iewes that brought many oblations and offered vp many prayers but they were all reiected because their hands were full of blood Esay 1. And the Lord foreshewing the state of the Church in the time of the Gospel declareth that a pure offering should be offered vnto him Mal 1.11 Lastly we are all put in mind from hence to labour after true sanctification and holinesse of life that we may be cleane within and without We must not vainely boast of any inward purity when none appeareth outwardly for if wee cleanse that first which is within the outside will be cleane also neither should wee foolishly glory of that which is outward when there is none at all within for that is meere hypocrisie and dissimulation This also doeth the sprinkling of the water of separation signifie vnto vs as also in that they which medled with the burning of this red heifer were vncleane vntill the euen and must wash their garments before they come into the congregation verse 7.2 The Apostle setteth downe the trueth heereof 2. Corinthians Chap. 7. verse 1.2 Let vs cleanse our selues from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God So that sinne is an vncleane thing like the dung of this heiffer which is commanded to be burned and consumed verse 5. and it maketh vs vncleane and loathsome vnto God Iames 1 21. Rom. 6 19. Reuel 3 18 and 22 11. We see therefore heereby what to iudge of those that liue and delight in their sinnes namely that they are as filthy and polluted persons euen as a man that hath a running sore or issue about him though he be neuer so richly apparelled and haue all the sweet sauours that may bee yet he still remaineth a polluted person so is it with a man that abideth in sinne though he abound neuer so much in riches and pleasures though he bee clad in purple and fare deliciously euery day yet he is filthy odious and abhominable in the sight of God of which we haue spoken before in the 5. chapter Againe this teacheth euery man to be carefull to auoid sinne as a leprosie because it is so foule and filthy and that which will pollute him if he suffer it to continue with him To conclude let euery one bee willing to suffer the word of exhortation and be content to vndergo a reproofe for his sinnes that it may be a sanctified meanes to bring him to be clensed from his filthinesse and so be made a fit vessell to be receiued of the Lord into euerlasting happinesse in his kingdome CHAP. XX. IN the former part of this Booke Moses hath set downe many murmurings of the Israelites against God and against Moses and Aaron the seruants of God through wearinesse of their iourneyes through loathing of Manna thorough the emulation of Miriam through the report of the Spies through the enuy of the Leuites through the indignation and discontentment of the people for Gods iudgements against the rebellious whereby it came to passe notwithstanding they were compassed about with manifold mercies of God as with a wall that they waxed impatient and fretting against God vnthankfull and forgetfull of his former benefits distrustfull disdaining the present blessings they enioyed His right hand had deliuered them out of Egypt his out-stretched arme had diuided the waters of the red Sea and set them on an heap the Cloud had shadowed them the Pillar of fire had conducted them the
as the tree and the fruit so that we may proue the one by the other death by sinne and sinne by death the one giuing light and luster to the other The vses remaine to be considered First see Vse 1 heereby a difference betweene this present life and the life to come Heere the reliques and remnants of sinne as spots and staines in the flesh remaine euen in those that are cleansed by the blood of Christ and washed by the renuing of the holy Ghost But when the faithfull shal be glorified they shal be without blame not hauing spot or wrinkle or any such thing Take heere the best Examples of the best men that haue liued in the best times as Noah Abraham Lot Dauid and Peter yet yee shall see shame in glory darknesse in light folly in wisdome infidelity in faith But when Christ shall appeare and we likewise appeare with him in glory we shall be made like vnto him Therefore the Apostle saith noting out this difference We know in part and we prophesie in part but when that which is perfect is come 1 Cor. 13.9 10 12. then that which is in part shall be abolished Now we see through a glasse darkly but then shall we see face to face Now I know in part but theÌ„ shal I know euen as I am knowne Here we ceasse not to prouoke God and euery day of our life addeth to the number and measure of our sins which should be bitter vnto vs as gall and wormewood but when this corruptible shal put on incorruption and this mortall shall put on immortality and death be swallowed vp into victory theâ— we shall ceasse to sin and shal be as the blessed Angels that are in heauen The feruent desire of the creatures waiteth for these times Rom. 8.19 groning and trauelling in pain euen vnto this present to be deliuered from the bondage of corruption into the glorious liberty of the sons of God Much more therfore should we which haue the first fruits of the spirit sigh in our selues waiting for the adoptioÌ„ euen the redemption of our bodies Vse 2 Secondly we learne that such as say they are without sinne deceiue themselues and as much as in them lieth make God a liar we are depriued of his kingdome wee cannot keepe the Law nor haue iustification by the Law or the works of the Law but are iustified freely by grace and haue need of the benefit of Christs blood If we keepe the law we shal liue by it but if we be transgressors of the law we are vnder the curse For it is written Cursed is euery one that continueth not in all things written in the book of the Law to do them Hereunto commeth that which the Apostle Iohn saith If we say wee haue no sinne Ioh 1.8.10 Rom. 3.10 12 24. we deceiue our selues the truth is not in vs we make God a lyar and his word is not in vs. And to the same purpose the Apostle Paul There is none righteous no not one they haue all gone out of the way there is none that doth good no not one we are iustified freely by his grace thorough the redemption that is in Christ Iesus â—ence falleth to the ground the doctrine of merits that aduanceth proud flesh and lifteth vp the supposed worthinesse of vnperfect workes thereby to procure Gods fauour and euerlasting life The Church of Rome place such an inward and inherent dignity in mens persons as maketh them worthy of grace or saluation Moreouer they dreame of such an excellency in the work as fitteth and inableth them to deserue the fauour of God and forgiuenesse of sinnes But in a sight of our sins and in a feeling of our owne corruptions wee must renounce all merits Basil in Psal 114 Aug in Psal 120. and rest onely on the merits of Christ For when we haue done all we must say and confesse that we are vnprofitable seruants c. True it is God wil reward our works but the reward is of mercy not of merit of promise not of debt of grace not of desert Againe hereby falleth another falsehood of theirs holding that good workes are euery way perfect not stained or tainted with sinne but being tryed in the furnace of Gods iudgement will suffer no losse or detriment But the Prophet prayeth Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified Psal 143 2. Esa 64.6 And againe in another place it is written We haue all beene as an vncleane thing and all our righteousnes or good deeds as filthy clowtes and therefore no good deed of righteous men is without some staine of sin neither can we answer him one of a thousand Lastly we learne that they are deceiued which teach preach a possibility for a man in grace to fulfill Gods law For the Apostle taketh it for a grounded and granted conclusion that the law cannot be fulfilled when hee saith Rom. 8. â— Gal 3 10. It was impossible to the Law to giue vs life because we are vtterly vnable to keepe the condition and therefore God hath sent his Sonne to take our nature vpon him and to abolish sin in our flesh If we could fulfil the law Christ dyed in vaine we might be iustified by the law but Christ dyed not in vaine neither can we bee iustified by the law therfore we cannot fulfill the law Furthermore the Apostle complaineth of his failings defects The law is spiritual Rom 7.14 15 21 22 â— but I am carnall sold vnder sinne what I would that doe I not but what I hate that doe I. I find then that when I would doe good I am thus yoaked that euill is present with me I delight in the law of God concerning the inner man but I see another law in my members rebelling against the law of my mind and leading mee captiue vnto the law of sinne Now whereas many of the faithfull are said to bee iust Gen. 6.9 Iob 1.1 Luke 1.6 and to walke in all the commandements of God without reproofe the meaning is they endeuor to perfection striue to obey God with all their heart and with all their soule as Phil. 3.13 God accepteth the will for the deed and the endeuour to obey for perfect obedience 2 Cor. 8.12 Secondly they exempt themselues from none of the precepts of God but labour to walke in all the knowne points of his commandements albeit they faile in the performance of them ceasse not to acknowledge their owne imperfections Lastly God accepteth them in Christ as perfectly righteous so that albeit their obedience be in it self vnperfect yet is it acceptable to God through Iesus Christ as if it were perfect and his righteousnesse is as truly their owne as if they had wrought it in their owne persons Lastly seeing the most faithfull haue their Vse 3 failings in duties of piety and obedience we must take diligent heed we do not
kept with such as they call and account Heretikes Thus then we see that the greatest hatred hath risen euermore from difference and diuersity in religion This appeareth in Cain and Abel in Isaac and Ismael in Iacob and Esau in the Israelites the Egyptians in Dauid and Saul in Christ and the Pharisies in Paul and the Iewes in the heathen and Gods people in the beleeuers infidels There is no fellowship betweene righteousnesse and vnrighteousnesse 2 Cor. 6 â—4â— no communion between light and darkenesse no concord betweene Christ and Beliall and therefore a confused mixture between the religion of Antichrist the Gospel of Christ hath an impossibility of any agreement Sleid Câ—â—â— lib. 17. touâ—ing Alphâ— and Diazâ— This is also manifest in all histories of the Church from the beginning These things being thus considered and thought vpon we caÌ„not think it strange that the Church lyeth vnder the crosse and groaneth vnder the heauie burthen of it So soone as Hâ—man was aduanced by by the Church mourned and sighed This the wise man teacheth Prouerb 28 28 and 29 2. When the wicked rise vp men hide themselues but when they perish the righteous increase Let vs then acknowledge that the Church is subiect to many sorrowes and much affliction as a campe besieged of enemies as a ship tossed of the winds as Corne ground in the mill as a vineyard eaten with beasts as a building beat vpon with stormes and as a flocke dayly in danger and assaulted with Wolues whilst the enemies clap their hands and stamp with their feet and reioyce in hart with all their despight against the Church of God as the Prophet confessed Psal 79 1 2 3 4. O God the Heathen are come into thine inheritance thine holy Temple haue they defiled and made Ierusalem an heape of stones We are a reproach to our neighbours euen a scorne and derision to them that are round about vs. The first vse is 2 Ioh. 3 1â— that which the Apostle Iohn directly concludeth from this doctrine hauing produced the example of Cain who slew his own brother gathereth this consideration from thence Maruell not my Brethren though this world hate you Secondly we learne from hence a point of Vse 2 wisedome and godly policy to look to our selues that we do not rely vpon them lest they beguile vs and betray vs. There is no truth in them and therefore no trust is to bee giuen to them Matth. 2 â— Herod made a shew of loue reuerence to Christ he would needs loue and worship him but his meaning was he would come kill him Beware thou be not seduced and entrapped by such secret enemies which pretend piety but vse treachery see thou do not relie vpon them commit not thy selfe vnto them They cannot loue thee that doe not loue the Lord neither can they be faithful to thee that are vnfaithfull to God They will close and gloze with thee til thou be come within their danger Gen. 4 â— as Cain spake kindly to Abel til he was in the field then he rose vp and slew him or as Ioab whose words were smoother then oyle and softer then butter 2 Sam. 20 9. Art thou in peace my Brother But he smote him that hee dyed shedding the blood of battell in the dayes of peace These men haue the voice of Iacob but the rough hands of Esau they haue the words of a brother but the hearts of an enemy they salute with a kisse but persecute with the sword For deceitfull amity is double enmity and fained friendship is a double mischeefe The Fisher baiteth his hooks when he would catch the fish Fâ—â—fâ—ls â—â—â—it vo â—dâ—â— deâ—â—ps the Fowler singeth sweetly when he would deceiue the bird the Hunter hideth his nets warily wisely when he mindeth to take his prey We haue oftentimes to do with such cunning Fishers mighty Hunters Wherefore there is great cause to looke to our selues for when they cannot preuaile with the Lions paw they put on the Foxes skin and go to worke with craft and wilines Yea the Church of God from time to time hath sustained greater hurt by their owne simplicity then by the enemies cruelty and by their owne lightnesse of beleefe then by the sharpnesse of their sword When they pretend the greatest curtesie theÌ„ they intend the greatest villany When they offer treaties of peace leagues of marriage and such like confederacies then the hook is baiting the snare is laying the net is spreading before the eies of all that hath wings that they may effect their treasons and conspiracies And this is it which one of the heads of their Church once saide 〈◊〉 ceâ—â— 8. If the keyes of Peter could not preuaile they would take vp and draw out the sword of Paul Thus like false Prophets and false brethren they come in sheepes cloathing â—th 7 15. but inwardly they are rauening Wolues It remaineth therefore that we stand vpon our guard and watch ouer our selues that wee be not intrapped by their subtilties Vpon this ground our Sauiour warneth vs to be wary Matth. 10 16. Behold I send you as sheepe in the midst of wolues be therfore wise as Serpents and innocent as Doues where we are taught that we must all bee armed with wisedom and simplicity against our enemies Two needfull graces to be sought after as in all ages so especially in these dangerous times wherein we liue Let vs labour to haue true policy and true simplicity let both these bee found in vs that they may accompany alwaies each other and neuer bee separated the one from the other For policy without simplicity is deceiueable craftinesse and simplicity without policy is deceyued sottishnesse Vse 3 Lastly it is our duty to pray earnestly vnto God not to deliuer vs into their hands whose rage and malice knoweth no end or measure Indeed our sinnes haue deserued this scourge but let vs rather desire him to correct vs by his owne hand 〈◊〉 1â— 23. 〈◊〉 33.14 for he is gracious and merciful He desireth not the death of a sinner but that hee may turne vnto him and liue This made the people of God from time to time rather then they would fall into the hands of cruell enemies to bee willing and ready to receiue any punishment at Gods hand This we see Iudg. 10 15. when the Israelites had forsaken the Lord and his worship hee complaineth against them saying Did not I deliuer you out of the hands of the Egyptians Ammorites c. yet ye haue forsaken me and serued other Gods that ye haue chosen let them saue you in the time of your tribulation then they cryed in their danger Wee haue sinned O Lord do thou vnto vs whatsoeuer pleaseth thee onely we pray thee to deliuer vs this day from the Ammonites This we see yet more euidently in the example of Dauid 2 Sam. 24 13 14. when in the pride and presumption of his hart he
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
chapter of Deuteronomy And his very drift and purpose was to curse that is to bewitch them and so to weaken them with his enchantments that they might be a cursed and detested a loathsome and forlorne people So it is noted that when the Embassadors came first vnto him to acquaint him with the purpose of Balak they had the reward of the soothsaying in their hands Numb 22 7. Yea when the Lord opened the mouth of Balaam to vtter his will against his owne will the truth hath this wretch vpon the racke he confesseth that all his sorcery and soothsaying could not preuaile against Gods people saying There is no sorcery against Iacob nor soothsaying against Israel Numb 23 23. This also sundry of the Fathers affirme that he was famous in art-magicke Aug Ser◠〈◊〉 de 〈◊〉 and mighty in working by hurtfull charmes and therby grew in great estimation among all the people of the East This likewise is the iudgment of Origen Gregory Nissen Basil and others reputing him as a Prophet of the diuell thinking he had bene oftentimes hyred for like purposes perswading themselues he had made many like experiments of his science in former times Lastly the manner of his whole proceeding â—m 24 1. in going to fetch diuinations and answers from the diuell and in preparing seuen Altars seuen Bullocks seuen Rams seuen sacrifices is altogether correspondent and answerable to the ancient Discipline of the Magitians â—natur hist 〈◊〉 8. cap. 10. 〈◊〉 Chil. 1. 〈◊〉 1. 〈◊〉 Echog 8. who ascribed a certaine kinde of heauenly force and vertue vnto vneuen numbers as appeareth by the Poet Numero Deus impare gaudet that is A mystery diuine it is that God Delighted is in numbers that are odde This deuise proceeded at the first from the Pythagoreans â—â—an in lib. 4 â—ap cap. 14. 〈◊〉 lib. 14 â—â—ph 〈◊〉 in lib. 〈◊〉 who made all things to be the resemblance similitude of numbers whom Aristotle and Galen in many places laughed to scorne Wherefore seeing we haue sufficiently proued by testimony of the Scripture and authority of the ancient Fathers that Balaam was no better then a Witch Sorcerer therfore he dealeth in all his actions according to the learning of the Augures and soothsaying which we will vnfold for our better vnderstaÌ„ding of this History in the last conclusion Hitherto we haue spoken of the person of Balaam and haue discouered his wicked life his wretched idolatry his execrable sorcery we haue made it plaine that both Balak the King and Balaam the false Prophet were of the vnbeleeuing Gentiles without hope in God without beleefe in Christ without taste of religion without sparke or spice of godlinesse so that in the next place wee will lay downe certaine rules of the base or bastard religion of these Nations and vpon those coÌ„clusions as vpon a sure and certaine foundation wee will build the interpretation of this place 〈◊〉 fourth â—â—clusion Therefore the fourth conclusion shall be that the Gentiles had and held many gods onely the people of Israel beleeued and worshipped one God to whom Moses said Heare O Israel the Lord our God is Lord onely Deut 6 4. When Salomon by marrying strange wiues embraced also a strange religion it is noted that his wiues turned his heart after other gods So that he followed Ashtaroth the god of the Zidonians Milcom the abhomination of the Ammonites and Chemosh the Idoll of the Moabites 1 Kings 11 4 5. This the Apostle Paul plainly teacheth 1 Cor 8 4 5 6. We know that an Idoll is nothing in the world and that there is none other God but one For though there be that are called gods whether in heauen or in earth as there bee many gods and many lords yet vnto vs there is but one God which is that Father of whom are all things and we by him Where we see the true religioÌ„ touching one God is opposed against the superstition of the Infidels touching the plurality and multitude of gods Thus then we see that in the corrupt opinion of corrupt men they had many gods some worshipping the Sunne the Moone the Starres some the Angels others Iupiter Mars Mercury Diana and many such of like sort For being left to the vanity of their owne minde they gaue diuine worship wheresoeuer any diuine gift appeared in any creature And so while they professed themselues to be wise they became fooles They turned the truth of God into a ly Rom. 1 22 25 28. worshipt the creature insted of the Creator which is blessed for euer so God gaue them vp to their hearts lusts and deliuered them vp into a reprobate mind to do those things which are not conuenient The fift conclusion The fift conclusion is that as they beleeued many gods so they imagined that euery people had his protecting god to be their patron and protection to store them with blessings and to preserue them from their enemies In each Towne and City one was chosen to bee the Deus tutelaris that is the Patron of the place for euery house is a little City or rather euery City a great house Viues his annot on August de Ciuit. Dei lib. 1. cap. 3. When he was well pleased then they prospered when he was angry they were ouercome destroied Macrob. Saturn lib. 3. cap 9. Herodian lib. 8. as is testified by sundry writers of good credit Thus do the Papists at this day For as they call vpon sundry Saints for sundry purposes vpon some for the plague vpon others for the safe deliuerance of women vpon others for the tempests on the sea vpon others to obtaine faire weather and haue a seuerall Saint for euery season so they account them their Patrons and call them by the name of their protecting gods Paâ—l Ioui hist lib. 24. as appeareth by Paulus Iouius one of their owne writers of histories Thus wee see that the idolatry of our time is indeed and in truth the same with the ancient idolatry of the heathen so that albeit the names of the Idols bee changed yet the nature of the idolatry is still retained Now the truth of our conclusion is euidently collected gathered out of the Scriptures Hereunto commeth the reason produced by Iephtah to auow the lawfulnes of inheriting the Cities of the Amorites which Israel had conquered by the sword held by prescription for three hundred yeeres Iudg. 11 24. Wouldest not thou possesse that which Chemosh thy god giueth thee to possesse So whomsoeuer the Lord our God driueth out before vs them will we possesse This also appeareth in the description of the wickednesse of Ahaz 2 Chron. 28 23. In the time of his tribulation did hee yet trespasse more against the Lord for he sacrificed vnto the gods of Damascus which he falsly supposed had plagued him and he said Because the gods of the Kings of Aram helped them I will sacrifice vnto them and
in the Morning and sadled his Asse and went with the Princes of Moab Hitherto wee haue heard the message and sending out to this cunning man seeking to draw him to come to curse the people Now followeth the second part of the Chapter wherein is published how Balak preuailed with him by offering him present gifts and promising to him future honors And because in the former message Balaam had rather cunningly delayed then flatly denyed them and rather craftily allured them by protracting the time then withstood them by giuing theÌ„ the repulse to the end they should buy his cunning the dearer as well became a man of his trade and occupation therefore heere the Spirit of God proceedeth to declare how the message is continued the suite renewed and their purpose obtained Wherein we are to obserue these three things First the departure of the Magitian with the messengers Secondly the anger of God for his departure Thirdly the entertainment which Balaam sound at the hands of Balak when he was come vnto him The first part touching the iourney of Balaam hauing obtained leaue or rather wrung it from God by his importunity is contained in the words before remembred and recited wherein behold how the desires of men are kindled encreased by delay Greg. hom 23. and giue them no rest vntill they enioy the things hoped for Balak the King and Balaam the false Prophet are heere described being pointed and painted out vnto vs in very liuely colours Balak proud in his Riches ambitious in his honours prodigall of his gifts scorning to receiue foile or repulse On the other side Balaam base in minde couetous after money thirsting after honour as vnwilling to giue a deniall as the other to take it Wherefore as he sendeth a new ambassage so he imployeth more honorable men to credit and countenance the action the better hee furnisheth them with other gifts he promiseth him in the word of a king to promote him to some place of dignity and omitteth no humane policy to draw him to his lure The messengers mindefull of their charge and commission and considering the waightinesse of the cause doe bend all their wits and set on worke all their cunning to effect the matter committed vnto them they stir him vp to be forward they adde great promises of high honours they allure him with great hope of rich rewards which were effectuall baites to intrap and indeede the mightiest Rhetoricke to perswade and to preuaile with a couetous man This was the Message of the King thus was the employment of the Messengers Now let vs consider the answer of Balaam wherein a man at the first sight would thinke hee carried himselfe most vprightly toward men and most religiously toward God like a true-harted man and a faithfull Prophet hee telleth them If Balak would giue him the Riches and reuenewes of his Kingdome he cannot goe beyond the will of the Lord his God But all is not Gold that glistereth as the Prouerbe teacheth sometimes a subtile Serpent lurketh in the greene grasse A man would likewise coniecture Whether God were not pleâ—â—d with Balaams iourney that when God bad him goe with the Messengers hee was pleased with his iourney but the wrath of the Lord was kindled against him for his disobedience and presumption which was no better then a tempting of God So in this answer of the Wizard we are not to consider the outward sound of the words but the inward purpose and intent of the speaker For his replye is thus much in effect as if hee had said vnto them Why do you thus solicite and importune me Do you thinke it resteth in my will to come or not to come Or if I doe come that I can in this case do what I list Or that the God of Israel is like the gods of the other Nations Hee compelleth me to tarry heere he forbiddeth me to go with you he is stronger then I and I am constrained to obey him You know my desire but it lyeth not in my power to curse your enemies vnles I can charge and charme their God to leaue forsake them albeit the King would giue me a great reward What saide I a rich reward Nay if he would fill for me this Pallace with siluer and gold replenish all his storehouses with treasures I cannot accomplish mine own purpose I cannot performe the desire of mine owne heart The God of the Israelites is too powerfull and mighty for me he it is that restraineth me by whom notwithstanding I must onely worke in this my businesse or else I cannot profit you nor pleasure my selfe nor effect my purpose Neuertheles be not discouraged and discomfited I am yet in good hope to preuaile and I will yet try him the second time although before he vtterly denyed mee to go with you This is the summe and effect of Balaams answer which consisteth of two parts First he stayeth them to be aduised what to do Secondly he granteth their request to goe with them Touching the staying of them when he hath excused his former refusall and deniall to go with the former messengers inasmuch as he could not alter and change the decree of the Lord whom he saw to ouer-rule him in all this busines he promiseth to try him againe whether he could draw him to stand with theÌ„ and to withstand the Israelites And here againe as before v. 8. Iohn 11 9. obserue how bee worketh not in the open day and in the light of the Sunne which is the fittest season to worke in Gal. 5 19 20. but as Coniurers vse to do he chuseth the night season for his purpose For as Sorcery is one of the fruites of the flesh and the worke of darknesse and proceedeth from the Prince of darknes so it fitteth best the children of darknes serueth to be practised in the time of the night according to the saying of him that is the author of life and light Euery man that euill doth Iohn 3 20 21. hateth the light neither commeth to light lest his deeds should be reproued but hee that doth truth cometh to the light that his deeds might be made manifest that they are wrought â—ccording to God Well God appeared vnto â—im and made himselfe knowne vnto him whatsoeuer his purpose and intent were not â—y any force of his sorcery but for diuers and sundry other reasons first Why appeaâ—â— Bolaaâ— Sorceâ—â— because he would put an hooke in his iawes and a bridle in his mouth to stop him from cursing Israel For his whole drift and meaning was to curse theÌ„ in the accomplishment whereof he is hindered and stayed by the appearance of God vnto him Secondly because he would hinder the diuell from giuing Balaam an answer and so deluding him as in former times hee was wont to do when he was hyred and sent vnto for such purposes Thirdly it serueth greatly for Gods glory to make his Name knowne euen among
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
vnto Iacob his statutes and his iudgements vnto Israel he hath not dealt so wi h euery Nation neither haue they known his iudgements Hereunto commeth the exhortation of Moses Deut. 4 6 7. Keep his lawes and do them for that is your wisedom and vnderstanding in the sight of the people which shall heare all these ordinances and shall say Onely this people is wise and of vnderstanding and a great Nation Thus the Apostle Paul sheweth the difference and preheminence of the Iewes beeing at that time the Church of God aboue the Gentiles that it was herein most excellent and glorious because vnto them yea onely vnto them were committed the oracles of God euen committed vnto them of trust Rom. 3 1 2. 9 4. to them pertayned the glory the couenant the law the seruice of God the promises Likewise when Iohn the Apostle was commanded to write in a booke the things which he had seene reuealed vnto him he was charged withall when once they were written To send them to the seuen Churches that are in Asia Reu. 1 11. All which places plainely proue that it is one of the greatest gifts blessings and honors that God bestoweth vpon his people the giuing vnto them his word and ordinances The reasons are many in number and weighty Reason 1 in force For first heereby we and our children are entred into a solemne couenant with God to be his and he to be ours for euer A wonderfull mercy of God that a sort of poor sinfull men should be admitted and receyued into a couenant with the eternall God This Couenanâ— is a mutuall promise agreement betweene God and men What Gods cnuenaÌ„t with vs is whereby on the one side God giueth men assurance that he will be gracious and fauourable vnto them forgiue their sins and giue them new righteousnes eternall life for his Sonnes sake and on the other side men binde themselues to accept of this mercy with all thankesgiuing receyuing this so great a benefit with a true Fayth and promising to yeelde true obedience to God The entrance into this Couenant is as it were the day of our marriage being more neerely coupled to God then the wife is ioyned vnto the husband This is it which Moses is bold to put the people in minde of exhorting them to keepe the words of this Couenant Deut. chap. 29. verses 10 11 12 13 14 15. Reason 2 Secondly the Church alone is honoured of God to be the keeper and preseruer the holder forth and publisher of his word and therfore none haue to do with it but the Church Hence it is that it is called by the Apostle the pillar and ground of truth 1 Tim. 3 15. It is the preseruer of it not the mother of it the â—eeper of it not the author it is a cryer to publish not a iudge to decide and determine it is as the candlesticke to holde the light not the candle it selfe to giue light For this cause the vision offered to Iohn of the seuen golden Candlestickes Reuel 1 12 20 is expressely and directly expounded to signifie the seuen Churches This then is an honour peculiar to the church to be the brazen pillar of truth and the golden Candlesticke to hold the light or candle of the word of God vnto the people that they may see how to walk in the wayes of godlynesse Thirdly the word is the testament of God Reason 3 Now none hath to doe with the Testament or Will of any but they that haue Legacies bequeathed vnto them by it as children they that are of the houshold and kindred of God not Strangers Aliens and Forreyners they haue nothing to do in it they are not ro meddle with it Thus the Apostle teacheth Heb. chap. 9. verse 15 That the Testament belongeth to them that are to receiue the promises of the eternall inheritance The Vses are now to be considered First Vse 1 we learne from hence for our instruction to account the Ministery of the word the treasure of the Church Among all the blessings bestowed vpon the sonnes of men in this life the gâ—ft and blessing of the word is eminent It is an incomparable blessing farre aboue all earthly things yâ— earthly men make their â—elicity The Prophet Ezek. 6 10 11 compareth all other blessings that God gaue his people to the ornaments of the body as to bracelets abiliments rings fine linnen chaines silke such like but the giuing of his word and statutes vnto them to his mariage with theÌ„ And when God was to deliuer his lawes and ordinances vnto Israel Moses tooke them by the hand and led them forth to meet God who in the company of the Angels accepted them for his cheefe treasure inheritance aboue all other nations vnder heauen so that in the finishing of this match marriage with his people Moses was as the Father the Angels the Bridemen God the husband vnto whom Israel was affianced coupled in marriage So then the happiest tydings and greatest dignity that can euer come to any people or seuerall congregation is the glad tydings of the gospel the free passage of the word to be brought among theÌ„ The more any are blessed this way the more honorable glorious they are with God and his Saints they are thereby made his sons daughters yea kings and priests vnto him they which once were far off are made neere vnto him by the preaching of yâ— Gospel whereby he dwelleth among them and setteth vp his throne in their hearts Capernaum is saide heereby to bee lifted vp vnto heauen Luke 10 15. Ierusalem where the word and seruice of God was set forth is called the holy City and the ioy of the whole earth the resting place of God Psal 132 13 14. From hence all such are reprooued as haue not the sight and feeling of this mercy of God in their hearts to raise them vp to reioycing thankfulnesse And herein my brethren we are to call our selues to remembrance think what our condition is We are indeed a noble kingdome adorned with many outward priuiledges and blessings increased in multitudes and furnished with sundry commodities but if we be compared with the great large and wealthy dominions in other parts of the world onely a poore corner of rhe earth But heerein we passe them all as honoured aboue them preferred before them that we haue the inestimable treasure of the word which they doe want 〈◊〉 13 44. instead of those mines of siluer gold wherewith they abound This is our priuiledge our glory our aduantage wherein God hath blessed vs aboue Italy Spaine and many rich Countries in Asia and Affricke vnder the Turke and other blind and barbarous Princes detayned in the kingdome of darkenesse and of the diuell we haue the trueth of God amongst vs the treasure of all treasures the valew whereof is farre aboue all precious stones The want of this blessing
those workmen that builded the Arke for others but were drowned themselues Let vs then labour after the especiall comfort consisting in the deliuerie of the whole will of God that though our hearers perish and go vnto destruction yet wee may find peace and comfort to our own harts This was it which the Apostle rested in hee preached Christ not onely as a Sauiour to theÌ„ that beleeue but as a Iudge of them that contemne him he saith We are vnto God the sweete sauour of Christ in them that are saued in them which perish to the one we are the sauour of death vnto death and to the other the sauour of life vnto life for we are not as many which make merchandize of the word of God but as of sincerity but as of God in the sight of God speake wee in Christ 2 Cor. 2 15 16 17. Thus doth the Prophet Esay prophesie concerning Christ bringing him in on the one side complaining of the contempt of his preaching and on the other side comforting himselfe that his worke was approued of God I haue laboured in vaine I haue spent my strength in vaine and for nothing but my iudgement is with the Lord and my worke with my God Esay 49 4. If we be found faithfull we shall be partakers of this comfort blessed shall that seruant be whom his master when he commeth shall finde so doing So then this duty serueth to comfort such as haue taught the word of God not only truely but wholly and onely so that they are able to appeale to the consciences of their hearers to witnesse with their sincerity Thus did the Apostle Paul in many places In the 20. chap. of the Acts vers 18 26 he saith Ye know from the first day that I came into Asia after what manner I haue beene with you wherefore I take you to record this day that I am pure from the blood of all men Where he maketh them witnesses of his diligence in preaching and of the discharge of his duty in his calling and therefore they could not deny it Thus he speaketh in his second Epistle to the Corinthians chap. 3 v. 1 2 The like manner of speaking dealing hath beene vsed by the Prophets and Apostles as appeareth in sundry places yea by Christ Iesus himselfe Samuel cleareth himselfe before the people Behold heere I am beare record of me befere the Lord and before his Annointed 1. Sam. 12 3. So Christ speaketh Which of you can accuse me and rebuke mee of sinne Iohn 8 46. This is a great and singular comfort to all the Ministers that in truth shal be able to auouch to their people this their diligence vprightnesse and to say in the face of the Congregation Ye know that I haue done my duty I take you to record that I haue admonished you I haue blown the Trumpet and taught you the way of saluation This is expedient and necessary for the Minister to vtter of himselfe both in respect of the godly and vngodly of the godly that their soules gained to the faith might cleare him and God haue the glory Of the wicked his aduersaries that they might be left without excuse that their mouthes might be stopped they haue nothing iustly to lay against him But contrariwise when the people haue beene ignorant and without instruction thorough the want of performance of this duty this should bee as great a greefe and anguish of spirit and bring as great trouble of conscience to consider his negligence and want of loue to their soules that were redeemed by the precious blood of Christ Thirdly this serueth to confute and conuince Vse sundry errors and to correct sundry euill practises and corrupt abuses First it meeteth with many errors and heresies of the church of Rome which maintaineth the sowre leauen of false doctrine and poysons the truth of God with their owne inuentions And seeing the Minister is to set downe but the truth of God we must learne to detest apocryphall additions and their humane traditions both which are a derogation to the sufficiency and perfection of the Scriptures For touching the Apocryphall Bookes which they haue lifted vp into the chayre of estate and giuen them equall power and preheminence with the Canonicall Scriptures they are but base counterfet coyne and no part of the Churches treasure they haue drosse mingled with them are not pure and perfect mettall They were not endited by the Spirit of God nor penned by the Prophets 〈◊〉 3 16. Pet. 1 19. the Lords Secretaries as the Scriptures were which haue God for their author and the holy Prophets for their Penmen Againe they were neuer committed of trust to the Iewes nor receiued of them into the Arke as not onely the fathers but the aduersaries themselues confesse and acknowledge but the ancient Church of the Iewes receiued and approued all the Canonical Booke Rom. 3 2. God did commend them to their care committed them to their custody for this was one chiefe priuiledge of the Iewes that they were credited with the Oracles of God And howsoeuer they shewed their ignorance in false interpretations yet they discouered no vnfaithfulnesse in wilfull corruptions additions alterations or manglings of any Bookes for then they should haue beene charged with this â—â—h 5 21. as well as with the other Lastly they containe sundry things that disagree from the true Scriptures of God likewise from theÌ„selues as might be declared and demonstrated by many particulars Seeing therfore these bookes called Apocrypha were neyther penned by the Prophets nor deliuered to the church of the Israelites neither are free from diuers contradictions we conclude that the Church of Rome hath no warrant to equal them with the holy Scriptures make them of like credite and authority with the Scriptures Againe 〈…〉 Ses 4 they offend in teaching humane traditions in making a word vnwritten equall with the word written and holding the Scriptures to be vnperfect maimed lame not containing all things necessary to faith and saluation not fully enabling the Minister to discharge his Calling But the holy Scriptures are perfect absolute and all-sufficient to teach the truth to conuince errors 〈◊〉 3 16 17. to correct vices and to instruct in righteousnesse yea to make the man of God perfect and throughly instructed in euery good worke and are of strength ability and sufficiency to make him wise to saluation Lastly they are accursed that adde any thing that take away any thing froÌ„ that which is written Deut. 4 2. Prou. 30 6. Reuel 22 18. and therefore no such vnwritten verities are to be taught or preached to the people as the matter of our Sermons or the instrument of our faith or the means of our saluation Moreouer it serueth to redresse and amend sundry corrupt practises too common and familiar among the Ministers of the Gospel Some in stead of building vpon the foundation of the Prophets and Apostles Christ Iesus
5 verses 28.29 They haue well saide all that they haue spoken they were ready to heare all and do all that Moses should speake vnto them But if we fall to stint the Spirit and teach the Lord to speake prescribing the Minister what he shall say and restraining our hearing what we will heare wee shall neuer heare fruitefully we shall neuer practise conscionably what we haue heard Thus much concerning the protestation of Balaam Verse 27. Balak saide vnto Balaam Come I pray thee I will bring thee vnto another place if so be it will please that God c. Heere is offered to our considerations the profession of Balaam Hee pretendeth Religion and the helpe of God and professeth to do all things in the Name of the true God yet was voyd of all Religion and sincere dealing and doth all things by the working of the diuell abusing the glorious and fearefull Name of God to malicious mischieuous purposes Doctrinâ— Many prâ—fesse God that seruâ— the diueâ—â— Hereby we learne that many in the world professe piety and godlinesse in the tongue that haue none in the heart They professe GOD outwardly but serue the diuell inwardly This appeareth in the Iewes who albeit they would not heare the preaching of the Prophets rebuking them in the Name of the Lord yet had oftentimes in their mouthes The Temple of the Lord the Temple of the Lord this is the Temple of the Lord Ier. 7 4. Thus the Prophet Esay reproueth them in his time This people come neere vnto me with their mouth and honour me with their lips but haue remoued their heart farre from me and their feare toward mee was taught by the precept of men Esay chap. 29 13. So many that were professors and teachers of the truth as Christ testifieth yea workers of myracles and crying vnto him Lord Lord yet shal not be acknowledged of him as belonging to him The Samaritans called and accounted themselues the true worshippers Iohn 4 2 and pretended the tradition of their fathers and hated the Iewes as false worshippers yet themselues worshipped they knew not what All heretiques will boast they teach Gods truth all hypocrites will say they embrace the faith all carnall and loose professors will challenge sincerity all Papists will cry out they are the Church the successors of the Apostles and the true Catholiques yet are no true Church but in shew no true Catholiques but in name no true successors of the Apostles but in place In the dayes of Christ the Iewes gloried that they were the seede of Abraham Iohn 8 44 the sonnes of the Couenant the heyres of promise they pleaded they were the first borne of God yet he proueth to their faces that they were the very limbes of the diuell And the Church of Smyrna had such among theÌ„ as vaunted they were Iewes Reuel 2 9. that is the people of GOD but were in truth the Synagogue of Sathan All which examples conclude the certainty of the former doctrine and verifie the saying of Salomon Prou. 30. There is a generation that are pure in their owne eyes and yet are not washed from their filthinesse The truth heereof will farther and more Reason 1 fully appeare vnto vs if we enter into the consideration of the causes and reasons of it The first is pride selfe-loue which so ouercome their hearts and blinde their eyes that they cannot see their owne wickednesse and wretchednesse which are so hud-winked with palpable ignorance of God as that they cannot iudge of themselues and their owne misery as they should We see the coniunction of these in the King of Moab and his Chaplaine the false Prophet that albeit they pretend the holy Name of God yet through loue of themselues on the one side and ignorance of God on the other they cannot see that their whole proceeding is an vtter renouncing of God This reason the Prophet Dauid pointeth vnto when he saith The wicked hath made boast of his owne hearts desire and the couetous blesseth himselfe though hee contemneth the Lord for the wicked is so proud that he seeketh not for God hee is in prosperity God spareth him in mercy and hee imagineth presently that he is iust and holy pleasing God Psal 10 3 4. Reason 2 Secondly the heart of man is many times deceitfull He can speake with his tongue that which he meaneth not in his heart nor hath any sence or feeling of in his owne soule but beguileth with lying lips and a double toong Many are vnder their profession hypocrites and haue hypocriticall hollow hearts speaking that which they did not minde For the nature of an hypocrite is to appeare outwardly like a painted Toombe 〈◊〉 8. as if there were nothing in him but singlenesse and simplicity of heart and vntill his corruption breake out as filthy matter out of a sore which assuredly it will do at some time or other seeing there is nothing couered that shall not bee reuealed Luke 12 2. there is none more conformable then he in the outward exercises of the Word Prayer and the Sacraments They draw neere with their lips they listen with their eares they stretch foorth their hands thus they prepare and make ready their mouthes to pray their eares to heare their hands to receiue This appeareth in the proud Pharisie Luke chapter 18 verses 11 12. He came into the Temple to pray he thanked God for his blessings hee fasted twice in the weeke hee gaue tythe of all that he possessed yet he worshipped God in vaine and departed to his house without profit or comfort Now let vs handle the vses of this doctrine Vse 1 First wee learne heereby for our instruction that outward profession is not enough to assure vs of our saluation or to fit vs to Gods kingdome for the diuell might go as farre as the best of those that rest in the shew of godlinesse who can turne and transforme himselfe into an Angel of light 2 Corinth 11 verse 14. A wolfe may put on a sheepes skinne yea the Parrot and Ape can imitate and therefore trust not to thy faire shewes and externall appearance if thou proceed no further It is not sufficient for thee to be baptized to bee made partaker of the word of God of the Table of the Lord and such priuiledges of the Church this is to trust in lying words that shall not profite Ier. chap. 7 verse 4. The case and condition of many professors is no better then of the heathen Infidels as of the Turkes and Sarazins I meane of such as content themselues with the bare name or profession of Christianity and therein satisfie themselues nay it is a great deale worse as our Sauiour teacheth Math. chapter 11 verses 21 22 23. that Corazin Bethsaida and Capernaum shall be punished more seuerely then Tyre and Sidon then Sodome and Gomorrha What comfort in the things of this life can any man take to beare the name of land and another to
arise from hence we haue considered diuers things before We see how Balak and Balaam proceede in their diuellish purposes if God had suffeted them and not crossed them Hee reuealed his wil to Balaam who spake moued by Gods Spirit and thereby declareth that he speaketh not onely to his owne children but sometimes teacheth wicked men to make them without excuse and therefore he wil not leaue his owne people destitute of instruction that desire to feare his name But of this wee haue spoken before chap. 22 9. Verse 2. Balaam lift vp his eyes looked vpon Israel and the spirit of God came vpon him Moses shewing the prophesie that Balaam vttered describeth it by the author thereof the Spirit of God came vpon him In this part of the title he saith That the things deliuered in this prophesie which were vttered for the Churches sake were hid kept secret before they were reuealed and manifested by God This prophesie containeth not a doctrine that is common or communicated by the light of nature to men but a declaration of such secrets as God reserueth hid to himselfe in his owne counsel which no liuing creature could knowe otherwise then as it pleaseth God to disclose it by a gracious participation of it This teacheth vs this truth That the things of God can no man know but by the Spirite of God Doctrine The things of God are vnknowne til he reueale them The mysteries of saluation and doctrine of godlynesse are secret and vnknown of men and Angels before they be of God reuealed This our Sauiour teacheth Peter hauing made a confession of Christ Blessed art thou Simon the sonne of Ionas for flesh and blood hath not reuealed it vnto thee but my Father which is in heauen Matth. 16 17. And expounding the parable of the Sower to his disciples he sayth To you it is giuen to know the mystery of the kingdome of God but vnto them that are without all things are done in Parables Mark 4 11. The Apostle teacheth that the naturall man perceiueth not the things of the Spirit of God for they are foolishnes vnto him neyther can hee know them because they are spiritually discerned And the same Apostle speaking of the gospel Rom. 16 25. Eph 3 9. calleth it A mystery reuealed which was kept secret from the beginning of the world So the Apostle Iohn handling hidden visions and teaching the Church the things that must come to passe hereafter called that Booke The Reuelation of Iesus Christ which God gaue vnto him Reuel 1 1. The truth of this appeareth because they Reason 1 were hid in the treasury of Gods wisedome which is vnsearchable and not to be sounded by any creature and therefore the Apostle calleth them A secret hid in God Ephe. 3 9 so that the Apostles and holy Prophets of God could deliuer nothing of his counsell before he had reuealed it to them So the Lord speaketh Numb 12 6. Heare now my words If there be a Prophet of the Lord among you I wil be known vnto him by a vision and will speake vnto him by dreame The calling of the Gentiles seemed strange to the very Apostles before it was reuealed to Peter Who would euer haue imagined that God would haue redeemed man by such a wonderfull meanes the greatest wonder that euer came into the world by giuing his Son and that vnto the death to ransome and redeem a church by his own blood Acts 20. This no creature in heauen or earth would euer haue thought vpon if God had not reuealed it by his word and assured it by his Spirit Secondly this receyueth further strength Reason 2 for the confirmation of it because the wisest and subtilest that were in the world were herein ouertaken and proued fooles for by al their wisedome though neuer so great they were not able to reach vnto it nor to looke into any the least part of it The Apostle speaking of the mystery of the Gospel reuealed by his ministery alledgeth the prophesie of Esay where the Lord threatneth to destroy the wisedome of the wise and to cast away the vnderstanding of the prudent and after he saith Where is the wise hath not God made the wisedom of the world foolishnes 1 Cor 1 18 19. The Vses remaine to be learned of vs. First Vse 1 for knowledge wee see that the mysterie of godlines reuealed to the world by God in the Gospel is a most worthy glorious mystery greatly to be admired and reuerenced vnto vs that are called it is the wisedome of God and the power of God So the Apostle saith 1 Cor. 1 2◠Great is the mystery of godlines which is God manifested in the flesh 1 Tim. 3 16. It seemeth farre otherwise to the foolish world it appeareth to thē a base and vile thing as Paul complaineth in his time We preach the Gospel euen Christ crucified vnto the Iewes a stumbling blocke vnto the Grecians foolishnes 1 Cor. 1 23. A stumbling blocke to the Iewes because they dreaming of an earthly king of this world to free them from the bondage of the Romanes and thinking they should be Lords of the earth were offended at the low estate of Christ comming in the shape of a seruant foolishnesse to the Grecians because it seemed foolishnes to the wise Philosophers among the heathē to look for life from death to beleeue in him that rose from the dead and that such as are dead shall rise againe How many are there amongst our selues that are offended at the simplicity of the Gospel that it is not accompanyed with miracles that it is brought vnto vs in earthen vessels These are they that esteeme the Manna as light meate and therefore loathe it But let them alone to loathe this Manna that loathe faith Christ and heauen it selfe yea their owne saluation Secondly for obedience wee must obserue Vse 2 that when these secret things be reuealed vnto vs of God we ought to endeuour to learne them to vnderstand them to publish them speake of them to others Whensoeuer God hath a mouth to speake we must haue an eare to heare Therefore Moses saith Deut. 29 29. Secret things belong vnto the Lord but the things reuealed belong to vs and our children to do them So the Apostle Paul when God had reuealed Christ vnto him and ordained him a teacher vnto the Gentiles saith I was not disobedient to the heauenly vision but shewed to Iewes and Gentiles that they should repent and turne to God and do works worthy amendment of life Acts 26 19 20. This serueth to reprooue all such as refuse to looke into these reuealed things of God but dwell in blindnesse and ignorance Of this sort are the greatest number in our assemblies They are wise enough to look into their own profit but they care not for the wisedome that is of God They are brought vp in the church but know not the Doctrine of the Church They are alwayes learning
deceiued and shal be disappointed of our hope Let vs not looke for any consolation from him but woe and confusion of faces This our Sauiour teacheth in the Gospel Iohn 3 19. This is the condemnation that light came into the world and men loued darknesse rather then that light because their deeds were euill It must needs be a strange darknesse that cannot be driuen away by the beames of this bright shining It must be a very grosse and wilfull blindnesse where the continuall light of the Gospel proceeding from the louing face of Christ the Sunne of righteousnesse hath wrought no knowledge nor profit in the wayes of godlinesse The Apostle in this respect saith If our Gospel be hid it is hid to them that are lost 2 Cor. 4 3 4. in whom the god of this world hath blinded the minde that is of the Infidels that the light of the glorious Gospel of Christ which is the Image of God should not shine vnto them Christ the Sunne of righteousnesse hath appeared and shined gloriously in this part of the earth and yet alasse how many are there starke blinde and willingly blinde euen vnder the ministry of the most painefull seruants of God that labor in the Lords vineyard and spend their strength to giue light to others If a man hearing the voyce of a trumpet yet will stop his eares or hauing the light of the day yet will shut fast his eyes this is a wilfull ignorance 2 Pet 3 5. and a presumptuous sin that shall encrease their iudgement and condemnation This doth our Sauiour teach Iohn 15 12. If I had not come and spoken vnto them they should not haue had sinne but now haue they no cloake for their sinne The Prophets prophesying of the times of the Gospel and of the people that should beleeue in Christ declare as we noted before that God would poure out his Spirit vpon all flesh Esay 11 9. 2 3. that all should bee taught of God that the earth should bee full of the knowledge of the Lord as the waters do couer the sea What shall we say of these things The palpable ignorance and horrible blindnesse which is seene in the world sheweth plainly that we are not that people The Prophet telleth vs what readinesse and forwardnes should be in men to come into Gods house for encrease of knowledge to be instructed in his wil and to walke in his wayes that they should say one to another Vp let vs goe and pray before the Lord let vs seeke the Lord of Hoasts and I will goe also Zach. 8 21. We are farre from this zeale and from encouraging one another in good things and therefore the blessings of God do stand farre from vs also So then we see such as liue in ignorance and sinne are darknesse and haue no communion with Christ for what fellowship can there be betweene light and darknesse Vse 2 Secondly wee must all haue a speciall care that this Starre may rise in our hearts that the Sunne of righteousnesse may reioyce and refresh vs. Now the right way to haue him with a gracious aspect to shine vpon vs is for vs to regard and giue heed to the lesser lights the candle-lights or starre-lights which are fore-runners of this starre to wit the light of the Prophets of the Apostles and other seruants of God which are appointed to direct vs in the course of our life and to point out vnto vs this light So the Apostle saith Ye haue a sure word of the Prophets vnto which yee shall doe well to giue heed as vnto a light that shineth in darke places vntill the day dawne and the Day-starre arise in your hearts 2 Pet. 1 19. And our Sauiour calleth his Disciples the light of the world and a City set vpon an hill Iohn Baptist was a burning and a shining Candle Iohn 5 35. They that will not follow these lights nor seeke to be guided by these starres shall neuer feele the comfort of this Starre of Iacob So thē these places of the world where those lesser lights haue no entertainment or where by the malice of the people they are remoued or their lights put out are most wretched and miserable The people are said in the Prophet to haue walked in darknes Esay 9 2. Math. 4 13. and to haue dwelled in the land of the shadow of death before these lights shined on them So long as Israel was without a preaching Priesthood to deliuer vnto them the Law of God so long they were without God and his word 2 Chron. 15 3. So long as they wanted these Stewards of the Lords house to giue them their portion of meate in due season they endured a greeuous famine of the soule and perished for want of food It standeth vs therefore vpon to reioyce in these lights and to be glad when these starres begin to shine among vs they are the ioy and solace of the earth howsoeuer they be basely esteemed off in the world and reproched by them that loue darknesse more then light because their wayes are euill Iohn 3 20 21 for euery man that euill doth hateth the light neyther commeth to the light lest his deeds should be reproued but hee that doth trueth cometh to the light that his deeds might bee made manifest that they are wrought according to God The Galatians did so affect Paul that they would haue pulled out both their lights to wit their eyes to do him good Gal. 4 15. But the practise of our times and the lamentable experience of our dayes sheweth the contrary men seeke by all wayes and deuices they can to dim and darken these lights by greeuing and vexing them by disgracing and slandering them by molesting and troubling of them by discouraging and discountenancing of them that so they might hinder the building of the Lords house If these men were asked the question whether they would haue Christ shine in their hearts and arise as a bright starre to scatter the cloudy mistes of their vnbeleeuing minds no doubt they wold answer it is their desire and that they finde more vse of the light of Christ in their soules then of the shining of the Sunne in the Firmament and yet so long as they do not vse those meanes whereby the beames of this Starre of Iacob may shine vpon them they make it manifest they regard not the Starre it selfe And therefore let no man flatter himselfe that hee regardeth the Gospel or Christ the bringer of the glad tydings of saluation when they will not open their eares to the Gospel preached by such as Christ hath appointed ouer vs. Vse 3 Lastly we must take heed we be not deceiued in iudging of this light For many imagine they haue the light of this Sunne of righteousnes and of this starre of Iacob whē they haue but a false light True it is Christ is in himselfe of himselfe alwayes a light howsoeuer he be receiued albeit men shut
their eyes and will not see his brightnesse yet remaineth he the light of the world For the Sun shineth in the firmament howsoeuer some are blinde and cannot see and others might see yet make themselues blinde Therefore the Prophet I say saith chap. 60.1 2 19. Arise O Ierusalem be bright for thy light is come and the glory of the Lord is risen vpon thee thou shalt haue no more Sunne to shine by day neither shall the brightnesse of the Moone shine vnto thee for the Lord shall bee thine euerlasting light and the daies of thy sorrow shall be ended When the Sun which is called the eye of the world and is the light of the day riseth vpon vs and commeth toward vs it doth quicken and reioyce vs it causeth life fruite to appeare in those creatures which seemed to be dead dry before so if this Day-starre do truely rise vp in our hearts it will not onely enlighten our vnderstanding but so heate our frozen and dead hearts as that it will put the life of righteousnesse into vs and make vs walke as children of light that need not be ashamed who mark theyr steps and behold theyr wayes Therfore the Apostle speaketh to euery one of vs that considering the season it is now time that we shold arise from sleepe for now is our saluation nearer then when we beleeued it the night is past the day is at hand let vs therefore cast away the works of darknesse and let vs put on the armour of light walking honestly as in the day not in gluttony and drunkennesse not in chambering and wantonnesse not in strife and enuying Rom. 13 11 12. We haue heere a notable direction how to know whether this starre be risen vpon vs or not If he haue wrought these effects fruites in vs if by the bright beames of his Spirit sweet influence of his grace he hath cast out of our mindes the darke clouds of ignorance and blindnesse and caused vs to see what the acceptable will of God is if he haue sanctified vs by the holy Ghost whereby the kingdome of sinne is euery day more and more suppressed and we reformed according to the Image of God to serue him in holinesse true righteousnesse if these things be in some measure in vs we may be well assured that this starre of Iacob hath shined vpon vs. But if these things be not wrought and effected in vs but that wee remaine still in our sinnes and ignorances we haue no part in Christ we haue no portion in this Sunne of righteousnesse He hath neuer entred into our hearts his beames of grace and mercy haue neuer shined vpon vs we are still holden vnder the dominion of darknesse and in the condemnation of him who is the Prince of darknesse to wit the diuell Therefore the Apostle exhorteth all of vs Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light walke circumspectly not as fooles buâ— as wise redeeming the time because the daies are euill Ephes chapt 5 verse 14. And the same Apostle in another place saith If any man bee in Christ hee is a new creature 2 Cor. 5 17. If yee haue heard him and haue beene taught by him cast off the olde man which is corrupt and put on the new man which after God is created vnto righteousnesse and true holinesse Eph 4 21 22. Let vs all remember this truth and no more deceiue our owne soules in perswading our selues to be in Christ when as yet we neuer tasted of his Spirit nor were made partakers of his heauenly graces Verse 20. And when he looked on Amalek he vttered his Parable and saide Amalek was the first of the Nations c. Hitherto wee haue spoken of the Prophesie of Balaam against the Moabites now followeth his prophesie against the Amalekites in these words which is the fift in number and the second among them that concerne the heathen that were not of Israel wherein we haue already seene in what sence the Amalekites are called the first of the Nations not that simply they were first of all people for they came of Esau as Moses witnesseth Gen. 36 16 but because they were the first that fought against Israel after they were come out of the Land of Egypt therfore shold be themselues destroyed In setting downe this practise of the Amalekites Doctrine Warres are of great antiquity we finde it warranted that warres in the world haue beene ancient among men To gather armies and to muster men to battaile is no new deuice but an old and ancient practise among the sonnes of men In the tenth chapter of the booke of Genesis verse 9 Nimrod began to be mighty vpon the earth and is saide to be a mighty hunter before the Lord the beginning of his kingdome was Babel And in the 14 chap. we haue mention of two armies one raised by Chedor-laomer and his confederates the other by the Kings of Sodome and Gomorrha these rebelling the other punishing their rebellion betweene whom was a cruell battel fought This we see in the sonnes of Iacob raising a force against the Sheehemites Gen. 34 25. vnder the conduct of Simeon Leui who were the firebrands of warre and the trumpets of sedition they came vpon them on a sodaine and slew all the maies among them and after this violence offered vnto their persons they spoiled the City We shall not need to stand further vpon this point the books of Ioshua of Iudges the books of the Kings and of the Chronicles together with lamentable experience of all ages and times confirme this to haue beene a common practise among men of olde to raise warre one against another and to try their causes and quarrels by the dint of the sword The Reasons heereof are not hard to finde Reason 1 For first howsoeuer men are carried headlong with rage and reuenge one against another yet the diuell is the bellowes to kindle the coales who was a murtherer and a man-slayer from the beginning as our Sauiour speaketh vnto the Iewes Iohn 8 44. Yee are of your father the diuell and the lustes of your father ye will do he hath bene a murtherer from the beginning and abode not in the truth because there is no truth in him This he declareth to the Church of the Smyrnians That it should come to passe that the diuell shall cast some of them into prison Reu. 2 10 and afterward chap. 12 17 it is saide The dragon was wrath with the woman went and made war with the remnant of her seed which keepe the Commandements of God This is it that Michaiah spake to Ahab Who shall entice Ahab that he may goe and fall at Ramoth Gilead Then there came foorth a spirit and stood before the Lord and saide I will entice him 1 Kings 22 20. Seeing then the diuell is the stirrer of diuision and the kindler of contention between man and man
the sinne might be knowne and the men also knowne that do commit it And to what end doth the Apostle Iohn tell vs 1 Iohn 5 ver 16. There is a sinne to death and of seeing our brother sinne vnto death If then it may be seene it may be knowne And hence it is that when the Church saw Iulian the Apostata who had bin enlightned with the truth and bin zealous in the profession of it to despite God openly to lift vp himselfe against his word and to make a mocke of all religion they would haue no more to do with him they accounted him as a diuell and they prayed with one consent against him that God would confound and destroy him They did not pray vnto God for his conuersion and to giue him a new heart but because he could not repent being past amendment they called vpon God to hasten his condemnation that he might shew thereby what account he maketh of his most holie truth Last of all we ought to haue a care to bee Vse 3 helpfull and profitable to the Church and to be zealous in the seruice of God that thereby to the comfort of our selues and our posterity we may carry a sweet remembrance a blessed report in the Church for euer The loue of Mary in annointing Christ with the precious oyle which she powred on his head is promised by Christ to bee remembred for euer in what place of the worlde soeuer the Gospel shold be published Verily I say vnto you whersoeuer this Gospel shal bee preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her Matth. 26 13. The praise of Iehoiada is recorded in Scripture he dyed an old man and full of dayes they buried him in the City of Dauid with the Kings because hee had done good in Israel and toward God his house 2 Chr. 14 16. This serueth to reprooue such as care not at all what men thinke or speak of them and regard not what name they haue good or bad what report is giuen of them honorable or dishonorable sweet or rotten so they may preuayle in their purposes Cicer. of fâ—ic l 1. and bring to effect their diuellish deuices An heathen man could say It is the part of a retchlesse and dissolute man to neglect what a man sayth of him Salomon teacheth vs that a good name is more to bee desired then great riches and a louing fauour more then siluer and gold Pro. 22 1 Eccles 7 3 This is not attained by flattery or falshood but by godlinesse and righteousnesse by humility and an vpright conscience Riches are fraile and transitory subiect to vanity and corruption but a good name and louing fauour remaine for euer So the Prophet describing the blessednes of the man that feareth the Lord and delighteth in his commandements sayth that he shal neuer be moued but the righteous shal bee had in perpetual remembrance Ps 112.6 A good name is better then a great name And albeit the godly be despised in the world yet God will aduance theyr estimation giue theÌ„ a sweet sauour among all good men True it is sinfull men are magnified of sinners for euen the sinners loue those that loue them Luke 6 32. to receyue the like of them againe yet they shall bee made abhominable vnto the Saints and their name shall bee cursed and as much loathed as the filthy fauour of his carkasse that lyeth rotting in the graue So then seeing shame shall be as an vnseparable companion of wickednesse and no man can separate those things which God hath ioyned together on the other side heere is comfort to the godly that GOD will vndertake the protection of their names so that no creature shall bee able to rob them of it but as he preserueth them to saluation so he will maintayne their credit and estimation Wee see this in many the deare seruants of God who albeit they haue had their names for a time diminished impayred yet they haue beene restored and recouered The name of Naboth was greatly blemished with the slanderous imputation of treason and blasphemy but that momentary shame is swallowed vp and recompensed with euerlasting honour throughout all generations 1 King 21.10 The like wee might say of Cranmer Ridley Latimer Hooper Bradford Philpot and many other the deare seruants of God that gaue their liues for the truth howsoeuer they were condemned for heretikes yet they are renowned for Saints and shall be so acknowledged to the end of the world 16 Againe the Lord spake vnto Moses saying 17 Vexe the Midianites and smite them 18 For they trouble you with their wiles wherewith they haue beguiled you as concerning Peor and as concerning their sister Cosbi the daughter of a Prince of Midian which was slaine in the day of the plague because of Peor We haue hitherto in this chapter handled the transgression of the Israelites and the reconciliation of God Now remayneth the decree and determination of God against the Midianites For after that God had chastened his owne people and iudgement hath begun to breake out against the house of God hee riseth vp in wrath and indignation as a iust Iudge against his enemies Heerein we are to marke two things First the commandement Secondly the reasons or causes of the commandement The commandement and charge directed vnto Moses in this Smite and slay the Midianites Thus doth wickednesse returne vpon the heads of the authors thereof These enemies being drawne into the league to take part with the Moabites had conspired against Israel soght to subdue them not by strength but by sensuality nor by force of warre but by lasciuiousnesse and wantonnesse of women Now the wheele is turned vpon themselues the stone is rolled vpon them that first stirred it and mischiefe falleth vpon the first contriuers Obiect But heere out of this commandement arise two questions fit to be mooued and worthy to be discussed First inasmuch as God euery where forbiddeth reuenging of our owne causes and quarrels why doth hee now permit and prouoke the people of Israel therunto as if they were not by nature prone enough to vengeance I answere Answ there is a double kinde of reuenge one priuate the other publicke Priuate reuenge is that which proceedeth from the priuate motion of our corrupt nature seeking to satisfie our owne malice with the hurt of others This is forbidden by our Sauiour Christ Mathew 5 44 commanding vs to loue our enemies and to ouercome euill with good Publique reuenge is that which is commanded and warranted by God being imposed vpon vs either mediatly by authority of the Magistrate or immediatly by the secret instinct of the Spirit This is allowed and lawfull as we saw before in Phinehas and others inasmuch as it proceedeth not from the corruption of nature but from the inspiration of God For God the iust reuenger of all wickednesse may vse the ministery of
And Drusius obserueth that many such examples are found in the Priests which married wiues of other Tribes Now the cause that he had possession in another Tribe is because his inheritance fell in the Land of the Amorites on this side of Iordan not in the Land of Canaan on the other side Out of this diuision wee might obserue in that the children of Gad build Cities that the building of fortifications and strong holds is not vnlawfull prouided that we put not our trust confidence in them Obad. verse 3 4. And that the children of Machir tooke the Citties of the enemies we learne that the people of God are oftentimes victorious in battell But to passe ouer these obserue a notable point of theyr sincerity in cleauing to God and abolishing the monuments of Idolatry that they would not reteyne the former Idolatrous names of the two Citties Nebo and Baalmeon but changed them that they might no more bee had in remembrance nor the people whom God had chosen to be holy vnto himselfe Doctrine The reliques monumēts of Idolatry are to be abolished bee acquainted with them This teacheth that God will haue the remnants and monuments of Idolatry to be vtterly abolished and all occasions that might draw vnto it to be taken away not only Idolatry it selfe to be destroyed but the memoriall of it and the meanes that may bring it among his people againe Hence it is that the Apostle Iohn chargeth the Church not onely to beware of Idolatry but of the Idols themselues 1 Iohn 5 21 for hee shutteth vp the Epistle with this Little children keepe your selues from Idols If we suffer Idols to haue entrance into the Church wee shall not long bee free from Idolatry it selfe Therefore the Prophet declareth his hatred as well of the one as of the other when hee saith I will not make mention of their names with my lips Psalm 1◠4. Zach. 13 2. When God promiseth the ouerthrowing of Idolatry he promiseth withall the vtter destroying of the Idols themselues and that the remembrance of them shall bee cut off and perish out of the mindes and mouthes of men Esay 1 18 and 30 22. Hos 2 17. The reasons are plaine First because God Reason 1 would not haue his people snared by such occasions for they are as stumbling blocks layd before his people to cause them to fall and therefore the Lord saith Deut. 7 25. The grauen Images of their gods shall yee burne with fire thou shalt not desire the siluer or gold that is on them nor take it vnto thee lest thou bee snared therein Secondly it is sayde to be an abhomination Reason 2 to the Lord Deut. 7 25 for whatsoeuer is vnpure is abhominable vnto him and our nature is prone to this false worship is hardly kept from a corrupted religion This teacheth vs first of all what to thinke Vse 1 of the religion of the Church of Rome for as it is a false Church so it is vpholden by a false religion wherein not onely some reliques and remnants of Idolatry are to be found but most grosse open and palpable Idolatry is maintained like to that practised by the Gentiles themselues To manifest this to bee true in sundry particulars first obserue that they teach men to worship things that are without sense images of siluer and gold of wood and stone and yet they are vncertaine what worship to giue them Aquinas one of the chiefe schoolemen and a principall pillar of the Romane faith hath deliuered that the Image of Christ is to bee worshipped with the same worship that is due to Christ himselfe that Christ himselfe remaineth in the Image Bellarmine denyeth this and teacheth that they may not teach so neuerthelesse he holdeth a middle course that the image may be worshipped so farre as it doth represent Christ Againe they teach that we are to worship the Saints and yet it is certaine that some of them are false and feygned Saints such as are so farre from being holy men that they were neyther holy nor men as I haue shewed at large elsewhere because they neuer had life nor beeing Some they worship for Saints that are now by all probability in hell and of whom themselues make question whether they were saued or not Moreouer they say we are to pray to the Saints that the Saints heare our prayers and by that meanes they pray to the Image of the Saint but whether they heare vs by the swiftnesse of theyr hearing or by the reuelation of some Angel that standeth by vs and reporteth it to the Saint we shall know of them when they know thēselues but I beleeue they will take time and leysure to resolue vs. The like wee might say of theyr breaden god whom they worship also and looke for helpe from it and yet they are altogether vncertaine whether it bee the body of Christ or not because theyr consecration dependeth vpon the Priests intention so that we may truely say vnto them as Christ did to the woman of Samaria Ye worship ye know not what we know what we worship Iohn 4 22. Vse 2 Secondly this teacheth vs to abhorre and abandon all false worship whatsoeuer as that which can neuer minister any peace or comfort of conscience and labour to lay a good foundation that so we may bee established in the present truth For doubtlesse this is the cause why many fall away and embrace superstitiō because they were neuer wel grounded neyther tasted the sincere milke of the word of God that they might grow thereby 1 Peter 2 ver 2 3. And howsoeuer the Gospel haue bene purely preached and professed in this Land yet the greatest sort remaine as newters or as indifferent men neyther hotte nor colde and consequently fitte to be made a prey vnto the wolues I meane to the Priests and Iesuites that lye watching in corners for such proselytes and when they haue gayned them they make them sometimes two-fold more the children of hell then themselues Wee must therefore be carefull to haue the principles of true religion planted in vs that there is but one God and one Mediatour betweene God and man the man Iesus Christ and that there is but one meanes to attaine to saluation But the greatest part of our people know nothing at all as they ought to know And let the Minister in conscience of his duty to GOD and the Church preach in season and out of season 2 Tim. 4 2 yet scarse one among tenne is able to giue an account of their faith They are content to liue in their ignorance and despise knowledge are blindly led by blinde guides that cannot informe them in the wayes of the Lord and so both of them fall into the ditch Many shut their eyes because they will not see and refuse to heare the word which is a precious pearle of such price that rather then they would want it they should sell all that they haue to
no maruaile therefore if men decline it is a part of the old leauen for what man is it that sinneth not 1 Kings 8 46. The power of sinne euen in the regenerate is as a Law and therefore wee doe as wee would not Romanes 7 yet not I but that sin which dwelleth in me Secondly they lye vnder an heauy and fearefull curse that doe the worke of the Lord negligently which hee will haue executed diligently carefully cheerefully and zealously Ierem. 48 10 Cursed bee hee that doth the worke of the Lord deceitfully but all such as are luke-warme in the Lords businesse are deceitfull workemen they are loyterers rather then labourers and therefore they may not looke to haue the wages of laborers Thirdly such are vexed with a spirituall consumption losing the heate of the Spirit and the life of grace and fall to decay by litle and litle as Reuel 2 5 thou hast lost thy first loue For as they that haue a consumption of the body the naturall heate decayeth and threatneth death so such as haue a consumption in the soule the spirituall heate diminisheth and threatneth destruction For such churches and persons become in time barren in good thing but plentiful in euill things Esay 5 3 4. The vses follow First this reprooueth the miserable times Vse 1 wherein wee liue wherein men seeme to bee cast into a dead sleepe There is a general lethargy hath possessed vs that nothing can awake vs. Wee haue had not onely the trumpet of Gods word sounding in our eares but many other iudgments but who stirreth or starteth vp at the noyse thereof Who repenteth him of his wickednesse saying What haue I done euery one turneth to his course as the horse rusheth into the battell Ierem. 8 6 if wee tarry till the last trumpet come woe vnto vs for that shall awaken vs and sweepe away all the impenitent into hell and none shal be able to escape Our Sauiour teacheth that from the dayes of Iohn the Baptist vntill now the kingdome of Heauen suffereth violence and the violent take it by force Math. 11 12 where he sheweth that after the Gospel beganne to bee published by the ministery of Iohn who was sent to prepare the hearts of the people they were very greedy and as it were couetous of the truth and couragiously brake into it with all theyr strength and force that they could make Thus it was in the dayes of the Apostles For as at the preaching of Iohn the souldiers the Publicanes and people came vnto him Luke 3 10 12 14. saying Master what shall we doe so when they preached repentance in the Name of Iesus they that heard them were pricked in their hearts and said vnto Peter and to the rest of the Apostles Men and brethren what shall we doe Acts 2 37. But is it so in our dayes alas we may say the kingdome of darknes suffereth violence the kingdome of this world is wholly sought after and euery man presseth into it Luke 16 16 but as for the kingdome of God wee are content to let it alone Some are open enemies to the Gospel and the preaching of it serue Satan with all their power Some are secure and care for nothing they let al alone and sit still like those that sate idle in the market place and laboured not in the vineyard Some stop their eares and harden their hearts and when the Ministers of God will not apply themselues to their humors they goe backe Some desire to heare sweete and pleasant things to bee flattered in their sinnes and to haue cushions sowed vnder their elbowes If a sonne should no otherwise honour his father then we honor God doubtlesse he would disinherite him and cast him off for euer Or if a seruant should in such sort serue his Master would hee not put him out of his seruice and turne him out of his dores The diuell hath a part of our seruice the world another and shall wee thinke that God will accept a third This were to serue him to halfes or not so much But halfe a man is no man and halfe a Christian is no Christian Euery naturall thing groweth till it be perfect herbes plants trees Euery tradesman and artificer seeketh to encrease onely the Christian sitteth still and doth nothing God the Father left not off the worke of creation till the whole hoste of the creatures was ended Genes 2 1. Christ Iesus ceased not the worke of redemption till it was finished Ioh. 17.4 A builder leaueth not off when hee hath almost builded Paul said I haue finished my course 2 Tim. 4 7 not almost finished there is no comfort in this no more then to bee almost saued which is not to be saued at all If we be cold in Gods seruice we are almost his seruants that is not at all Secondly God will not be dalied withal in the matter of Religions eyther wee must serue him wholly and acknowledge him throughly as wee should or not at all If Baal be God let vs goe after him without wauering So long as wee are neyther hote nor cold wee worship him in vaine and may be assured that hee will spew vs out of his mouth This is no better then to serue him with the halt or blinde or leane or lame which he abhorreth The Lord saith by the Prophet Cursed bee the deceiuer which hath in his flocke a male and voweth and sacrificeth vnto the Lord a corrupt thing for I am a great King saith the Lord of hostes and my Name is dreadfull among the Gentiles Mal. 1 14. This is no better then to serue God with the off all of our affections and to turne vnto him halfe our face and the other halfe to our owne lustes and pleasures This is such an indignity and indecency that a man of any place or reckoning will not take it at our hands Offer the blinde for sacrifice is it not euill and if yee offer the lame and sicke is it not euill offer it now vnto thy gouernour will hee be pleased with thee or accept thy person saith the Lord of hosts Malachie 1 8. Take heede therefore wee doe not play with God Hee that playeth with fire may bee scorched and consumed with the flames of it but our God is euen a consuming fire Deuteronom 4 24 and 9 3. Hebrewes 12 29. No man dare dally with a Prince or with his Lawes whose wrath is as the roaring of a Lyon but there is one Law-giuer who is able to saue and to destroy Iames 4 12. No man will bee bold to iest with edge-tooles wee say commonly that it is dangerous but the Lord is a shield and the sword of excellency Deuter. 33 29 and if his word be compared to a two edged sword going out of his mouth Reuel 1 16 nay if it bee saide to be quick and powerful and sharper then any two edged sword piercing euen to the diuiding asunder of soule and spirit and of the ioynts
Son of God was smitten for the vnnaturall the onely begotten for the adopted the beloued for the enemy greater loue then this could no man shew then to die for his enemies But God setteth out his loue toward vs Rom. 5 8. seeing that while we were yet sinners Vse 1 Christ dyed for vs. The vses follow First we may conclude from hence that no creature shal be able to hurt his people If he haue takeÌ„ them into his protection loued them with an euerlasting loue who shall by the hatred of theÌ„ procure their harme If he be on our side who shall be against vs If he be our friend who shall shew himselfe our enemy What seruant feareth the face of his fellow seruant that hath the good wil of his master Or what maÌ„ feareth the hatred of any subiect that hath the loue of his Prince So then the consideration of Gods loue toward vs assureth vs of our blessed condition and of our safety defence from all dangers that may surprize vs. Whosoeuer dwelleth in the secret of the most High Psal 91 1 2 3. shal abide in the shadow of the Almighty hee will deliuer him from the snare of the hunter and from the noisome pestilence This the Prophet concludes Psal 36.10 11. Extend thy louing kindnesse vnto them that know thee and thy righteousnesse vnto them that are vpright in heart Let not the foote of pride come against me and let not the hand of the wicked moue me Let vs labor to haue a true feeling of the loue of God shed in our hearts by the holy Ghost then will he couer vs vnder his wings and we shall be sure vnder his feathers The cause why we feare him that can kill the body is because we are not rooted grounded in the loue of God Vse 2 Secondly hereby we receiue another comfort to our faith for as the wicked shall not hurt vs so we are assured to haue our prayers heard granted Why because God loueth vs as his deare children Comes not that child with boldnesse vnto his father that loueth him in al his need So if once we haue this perswasion setled in vs that God will shew himselfe gracious vnto vs we may aske in faith and not wauer but be assured of the promise of God that he will giue to them that aske and open the gate of mercy to them that knocke This Christ our Sauiour affirmeth Verily verily Iohn 16 23 24 27. I say vnto you whatsoeuer ye shall aske the Father in my Name he will giue it you Aske and yee shall receiue that your ioy may be full for the Father himselfe loueth you because ye haue loued me and haue beleeued that I came from God What greater comfort can there be then this that God will heare our prayers that we may vnlade al our cares and troubles into his bosome There cannot bee a greater daunting and dismaying vnto any then when God will not respect and regard them though they poure out many praiers yet he wil not heare them as he threateneth those that will not heare his voice speking and crying vnto them in the ministery of his word They shall cry and not be heard Prou. 1 28. Zach. 7 13. So of all comforts that can befall vs in this life this is one of the greatest which cannot be taken from vs though our mouthes should be stopped yet we may safely lift vp our hearts and soules vnto the Lord from whence our helpe cometh Thirdly it is our duty to loue one another Vse 3 as euery one of vs hath a blessed experience of Gods mercy fauour toward vs let vs deale in like measure toward our brethren This the Apostle Iohn exhorteth vnto 1 Ioh 4 1â— Heerein is that loue not that we loued God but that he loued vs sent his Sonne to be a reconciliation for our sinnes Beloued if God so loued vs wee ought also to loue one another Iohn 13 3â— and 15.12 for heereby shall all men know that we are his Disciples if we loue one another This is my Commandement that ye loue one another as I haue loued you greater loue then this hath no man when any man bestoweth his life for his friends Great was the loue of God toward vs as appeareth by many circumstances considerations For he loued vs first not we him 1 Iohn 4 â— Iohn 15 1â— as Christ chose his Disciples not they him Heereby God coÌ„mendeth setteth foorth his loue toward vs that he loued vs first and not we him Againe he loued vs when we were not wheÌ„ we had not our birth or being he chose vs to be a peculiar people vnto himselfe before the foundations of the world as Rom. 9. Rom. 5 12 Before the children were borne and when they had done neither good nor euill it was said Iacob haue I loued Thirdly he loued vs when we were enemies vnto him he was found of vs when we sought not after him nay when we fled from him and rebelled against him as Ro. 5 6. 10. Christ when we were yet of no strength at his time died for the vngodly so as God setteth out his loue toward vs seeing that while we were yet sinners Christ dyed for vs. Fourthly he loued vs frankly and freely without any merits or desarts of our owne Ferus Anâ— 1 Iohn 4. but of his owne meere grace and fauour onely Our saluation is wholly of grace We are elected according to the good pleasure of his will Ephes 1 â— Wee are called with an holy calling not according to our works but according to his owne purpose and grace 2 Tim. 1 9. Wee are iustified freely by his grace without the works of the Law Rom. 3 24 28. We haue saluation of grace not of our selues It is the gift of God not of works lest any man should boast Eph. 2 8 9. Lastly the loue of God is so great that he spared not his owne Sonne but gaue him to the death That whosoeuer beleeued in him should not perish â—â—hn 3 16. but haue euerlasting life If then the loue of God bee such and so great to his seruants that he loued them first freely when they were not when they were his enemies spared not his well-beloued Sonne for them how great should our christian loue be one to another to promote the good one of another and to releeue the necessities one of another We know the grace of our Lord Iesus Christ that he being rich Cor. 8 9. for our sakes became poore that we thorough his pouerty might be made rich Whosoeuer therefore hath this worlds good and seeth his brother haue neede and shutteth vp his compassion froÌ„ him how dwelleth the loue of God in him Wherefore let vs not loue in word neither in tongue onely as Caine which was of that euill one and slew his brother Iohn 3 17 〈◊〉 19. but in deed and
in truth for heereby wee know that we are of the truth and shall before him assure our hearts It is not enough if we hurt no man it is required of vs to do good from the hart to feed the hungry to cloathe the naked to visite the sicke and to seeke all occasions of shewing our compassion vnto them Verse 17. We will not goe through the fields This is the fourth and last reason yeelded to the King of Edome to obtaine their purpose and passage through his country Wherein the Israelites promise a peaceable marching without doing wrong to any As if they should say We do not desire that our selues should be benefited The strength â—f the reason and you hindered our selues eased and you burdened our selues comforted and you greeued our selues to gaine and you to liue by the losse we couet no mans siluer nor gold we gape after no mans goods we will not take any possession of your country wee will not enter your fields we will not drink of your wels we will not inuade your vineyards we will not stay to take vp your places as our owne dwelling we will only make a thorow-fare among you keeping the Kings high way and not taking so much as a thread or shooe-latchet from any man to enrich our selues hauing learned not to do that to another which we would not haue done to our selues So theÌ„ the strength of the reason to mooue them to grant them free passage standeth in propounding laying before them their iust dealing toward them â—s good men â—eaâ—e with vs 〈◊〉 must our â—â—â—ng be toâ—â—â—â— them This may teach vs that as good men in loue and kindnes deale with vs so must we deale with them againe and with what measure they measure to vs it must be measured to them againe The Apostle describing the properties and effects of true loue affirmeth that It doth nothing vncomely it seeketh not her owne things it is not prouoked to anger it thinketh no euill Cor. 3 13 5 So our Sauiour hauing expounded the Commandements of the second Table compriseth the summe of them all in this saying Math. 7 12. Whatsoeuer ye would that men should do to you euen so do ye to them for this is the Law and the Prophets And there is good vse to bee made of this point that we learne to be so affected to others as we wish and desire in our hearts to haue others minded toward our selues Now there is no man but seeketh his owne good and desireth to be respected when hee wanteth the helpe of others therefore let vs doe good to other men let vs abstaine from wrongs and iniuries let vs hurt no man but procure the profite and safety one of another and euery man be a rule to himselfe of iust and vpright dealing toward his neighbours performing that to others which we require to be done to our selues We will not goe through the fields nor the vineyards c. We will goe vp by the high way Hauing in the former Doctrine pointed out the strength of the reason The truth of the reason let vs now proceede to consider the words themselues by themselues wherein we see the solemne promise the people make to obserue the rule of charity law of equity to know their owne froÌ„ other mens goods to medle nothing with that which belonged to others We learne from hence that Gods people must offer no wrong Doctrine Gods people must abstaine from wrongs and iniuries nor violently intrude themselues vpon the possessions of other men In that the Israelites shew their innocency and harmelesse purpose the seruants of God must learne to abstaine from all iniuries fraud and oppression Hereunto cometh the commandement Deut. 24 17. Thou shalt not peruert the right of the stranger nor of the fatherlesse nor take a widowes raiment to pledge So Zeph. 1 â— I will visite all those that dance vpon the threshold so proudly which fill their masters houses with cruelty and deceit Likewise when the souldiers demaunded of Iohn the Baptist what they should do he said vnto them Do violence to no man neither accuse any falsly Luke 3 14. and be content with your wages Thus the Apostle also teacheth shewing that loue suffereth long 1 Cor. 13 4 6. is bountifull enuieth not boasteth not it selfe is not puffed vp reioyceth not in iniquity but reioyceth in the truth And in another place Let him that hath stole steale no more but let him rather labour Eph. 4 28. and worke with his hands the thing which is good that he may haue to giue vnto him that needeth Thus we see this is a plaine and euident truth that no deceit defrauding of our brethren whether openly or closely whether in bargaining or out of bargaining must be vsed among the people of God And no maruaile For first we are called to better things It standeth not therefore with Reason 1 our profession to intrude vpon other mens substance and to vse vniust dealing in heart or deed being forbidden to steale or to hurt any man This the Apostle vrgeth 1 Thessalonians chapter 4 verse 7. Let no man oppresse or defraud his brother in any matter for God hath not called vs to vncleannesse but vnto holinesse We must euery one know the end of our calling which is that we should be holy vnblameable before him that hath called vs out of darknesse into his maruailous light Therefore brethren partakers of the heauenly vocation let vs walke so as we may adorne the Gospel of Christ and beautifie our profession of the doctrine of Christ If then any that is called a brother or a christian walke inordinately and liue wickedly if he circumuent any man if he oppresse his brother this must be charged vpon his person not vpon his calling be imputed to the man not to his profession as the manner of some is who are ready to catch the least aduantage to speake euill of the truth of God For our calling is heauenly and our profession is holy it will not beare out any vniust practise Reason 2 Againe God is a iust Iudge an auenger of all wrongfull dealing betweene man man It is God that distributeth this worlds good and the things of this life to whomsoeuer hee pleaseth He is the generall Lord of the whole world he hath the souereigne right in his own hand and hath in most excellent wisedome distributed and disposed to euery man his seuerall portion and no man lawfully enioyeth any thing but by the gift and giuing of God So theâ— whosoeuer circumuenteth his brother getteth any thing from him by fraud impaireth any way his wealth crosseth Gods ordinance inuerteth his order and will bring in a new and another diuision of the earth theÌ„ God hath made For whereas God hath saide This man shall haue this portion he shall haue this house this horse this land this money this corne this cattell the theefe