was the ordinance of God to build one Temple and to chuse one place to which man shold resort to worship him yet this order is now abolished euery coast and countrey is Iewry euery towne and city is Ierusalem euery faithfull company and godly person is a Temple to worship God in 1 Cor. 6 1â— 1 Cor. 6 1â— 1 Tim. 2.8 Psal 127 4. We may call vpon God euery where and lift vp pure hands in all places no land is a strange land no ground is vnholy ground And touching their abstinence from flesh on certaine times for religion sake it is a doctrine of diuels 1 Tim. 4 1 3. Lastly it reprooueth such as propound to themselues false and wrong endes of vowes as conceit of merit and opinion of deseruing the fauour of God and euerlasting life For the ends which we respect must be good as to exercise and stirre vp the gifts of faith prayer obedience repentance and other graces of the Spirit and to testifie our thankefulnesse to God for blessings receiued at his hands The intent therefore and meaning is heere to bee considered and we must be well aduised not onely that our vowes be directed to God but for what purpose and how we vow to God not to binde God vnto vs but to binde vs the closer to God to render all honor vnto him Now if we would examine the vowes practised in the Church of Rome by these things before deliuered we shall easily perceiue the fondnesse and falshood nay the wickednes of them For here are condemned all vowes of pilgrimages and abstinence from flesh for religion noted before Bellar lib. â— de Mâ—â—â—â— cap. 36. their doctrine that children may enter into their orders and cloisters against the counsell and consent of their parents and that persons contracted either to other may vow continency without the liking and approbation of the other party which cannot stand with the doctrine of the Scripture or ancient councels Num. 30 â— Coâ— Gâ—â— cap. 16. For the word establisheth the authority of parents ouer their children which the former vowes abridgeth and cutteth short and teacheth that if a woman vow vnto the Lord and bind her selfe by a bond being in her fathers house in time of her youth if her father disalow her the same day that hee heareth all her vowes and bonds they shall not be of value Lastly by the former obseruations fall to the ground the ordinary vowes of single life voluntary pouerty and Fryarly obedience to vaine and superstitious men which they absurdly make and tye themselues necessarily to obserue For such vowes are directly and flatly against the former rules prescribed deliuered vnpossible intollerable beyond our owne strength calling a will worship Col. 2.16 according to the decrees and traditions of men and directly contrary to the commandement of God 1 Cor. 7.9 1 Tim. 4.1 2 Thess 3. â— Againe they are not in the power of him that voweth for no man can promise perpetuall chastity in single life out of the estate of wedlocke Continency is the speciall and proper gift of God who giueth it not vnto all but to whom he will and as long as he will This our Sauiour teacheth Matth. 19. All men cannot receiue this thing saue they to whom it is giuen he that is able to receiue this let him receiue it To this accordeth and agreeth the doctrine of the Apostle 1 Cor. 7. I would that all men were euen as my selfe am but euery man hath his proper gift of God one after this manner and another after that Furthermore they abolish Christian liberty in the lawfull vse of the good creatures and ordinances of God as riches and marriage food and apparell making that absolutely necessary which God hath freely left to our liking and liberty Lastly they are made most commonly to Saints and not to God and they are made for merits sake therby to deserue saluation and the substance of religion and worship of God is made to consist in them whereas the Apostle teacheth 〈◊〉 4 6. That bodily exercise profiteth little but godlinesse is profitable for all things Therefore these vowes practised and defended by the Church of Rome being vnlawfully rashly vnconscionably â—â—ontra â—l is â—ref superstitiously meritoriously made and vnpossible to be performed cannot binde the conscience but are better broken then irreligiously kept â—si de beno 〈◊〉 ca. 10 in Leuit. according to the doctrine of the former Churches Thirdly seeing vowes be lawful which are promises made to God 〈◊〉 3. of some duty to bee performed to him to some good end the vow which all beleeuers haue made in Baptisme is to be kept of euery one wherein wee promised to beleeue in Christ to obey God to bring foorth the fruites of true repentance to renounce the workes of the diuell the allurements of this present euill world and the lusts of the flesh which lust against the spirit And albeit wee are bound to these duties by our calling redemption without any new vow yet we may lawfully renew our couenant with God and so binde our selues faster and faster As he that hath bound himself in a bond may yet giue greater and better assurance bind himselfe more then before So bee that is bound to haue faith in Christ and to yeeld obedience to all his commandements may yet further and faster bind himselfe to helpe his dulnesse coldnesse and want of zeale and to make himselfe more forward and seruent in duties of the first and second table according to the practise of Dauid I haue sworne and will performe it â—â—19 106 that I will keepe thy righteous iudgements He was bound hereunto without and before his oath yet he kindled his zeale and reneweth his couenant with God by this oath to stirre vp the gift of God that was in him and to helpe his owne infirmity We haue all in baptisme vowed to consecrate our selues euen our soules and bodies to God by renouncing the diuell the world and the flesh if wee goe backe as cowardly Souldiers from this our vow shall wee not bee conuinced as false and vnfaithfull to God And how shall we conscionably keepe any other vowes that breake the first vow we made to God What a fault is it accounted among our selues to promise and then to breake But haue we kept this our generall and common vow Hierom. in Esa lib. 7. cap. 19 August in Psal 7â— 131. Lumba sent lib. 4. dist 38. to fight vnder the banner and enfigne of Iesus Christ against the diuell and all his works Or rather haue we not walked and do we not still walke in the workes of darknes after the inuentions of our owne hearts And do not our open sins cry out and proclaime as much to the dishonour of God and our owne reproch So that all such as walke in the blindnes of their own minds haue besides all their other sinnes this great
diuels Fish in the sea that is all soules in Purgatory Moreouer as this course of interpretation turneth the Scripture into Allegories so it ouerturneth the rules of Interpretation Saint Augustine in his famous bookes of Christian Doctrine handleth at large the manner how to expound the Scripture and what wayes are to be taken to find out the true meaning therof De doct chri lib. 1. 2 3 Hieron in Esai cap. 19 Where he teacheth that seeing the loue of God and of our neighbour is the end of the whole Scripture that must be a false interpretation which doth not build vp in this loue that we must expound the darke places by the plaine the fewer by the greater number that the study of artes knowledge of the toongs is necessary that we must expound Scripture by Scripture that wee must distinguish betweene precepts precepts betweene those that are giuen to all and those that were particularly directed to certaine persons that we must diligently marke all circumstances what goeth before and what followeth after that we must pray vnto him that is the Author of the Scriptures who onely is able to reueale the meaning of his owne word These rules are diligently to be considered of al those that come to expound the Scriptures As for hidden and secret sences we know them not we acknowledge them not we beleeue them not but leaue them to those that seeke an hidden diuinity and a secret religion deuised in their owne braines which will not abide the tryall of the light And thus much touching the true vnderstanding of this diuision and of ouerthrowing the false interpretation thereof now let vs come to the Doctrines that arise out of the same Verse 16. Againe the Lord spake vnto Moses saying c. We heard before the heauy wrath of God that fell vpon the Israelites the heads of thē were hanged the rest of the people were plagued with a sore plague there died in one day foure and twenty thousand But did the Midianites escape the hand of God that were the enticers of them who offered theyr daughters that they should commit fornication with them No they did not escape God giueth Moses charge to draw the sword against them and to destroy them Heere then we are to obserue the order which God obserueth in punishing The Midianites sinned first but the Israelites are first punished The Israelites sinned after the Midianites but the Midianites are punished after them From this course of Gods iudgements Doctrine God doth first chasten his owne people wee learne this Doctrine that God first chasteneth his owne people Howsoeuer he will not suffer the vngodly to escape nor to goe away without punishment but executeth his iust iudgments against them yet he will begin with his owne Church lay the rod vpon them in the first place He could if it had pleased him haue punished these Midianites first as the principal authors of all this mischiefe but he beginneth in iustice with his Church which were drawne to idolatry and adultery by them Thus the Lord dealt with Moses and Aaron when the people murmured through want of water repented of their going out of Egypt and rebelling against God assembling themselues in tumultuous manner against the seruants of GOD that had led them in the wildernesse and carried them in safety as vpon Eagles wings These were the first and chiefe in the offence yet because Moses and Aaron beleeued not the Lord to sanctifie him in the presence of the children of Israel they were first punished and not suffered to bring the congregation into the land which hee had giuen them Num. 20 12. This wee see further confirmed vnto vs in the latter end of the booke of Iob he had indeed offended God and spoken vnaduisedly with his lippes but his three friends had offended much more grossely then he for the wrath of God was kindled against them because they had not spoken of him the thing that is right like his seruant Iob Iob 42 7. Neuerthelesse Iob is rebuked first albeit he were the party that had lesse offended First God findeth fault with Iob and secondly hee findeth fault with his companions The holy history teacheth vs that Iehoshaphat ioyned in affinity with Ahab and went into the battell with him True it is he sinned grieuously in helping the wicked and louing them that hated the Lord for the which he is reproued of the Prophet yet many good things were found in him and he was righteous in respect of Ahab 2. Chron. 19 1 notwithstanding the wrath of the Lord began first to fal vpon him and he had perished in the fight being compassed by his enemies vnlesse hee had cryed vnto the Lord to helpe him who moued them to depart from him 2 Chron. 18.31 This is it which the Prophet Ieremy declareth at large shewing the order of the Lords proceeding in punishing such as sinne against him first he will rayse vp the Caldeans to chastice his Church and then the Caldeans themselues shall not escape I will send and take to me all the families of the North and I will bring them against this Land against the inhabitants therof and this whole land shall bee desolate and an astonishment and these nations shall serue the King of Babel seuenty yeeres when the seuenty yeares are accomplished c. Ier. 25 9 11 12. This is it which the Prophet complaineth of in the Psalme These are the wicked yet prosper they alwayes and encrease in riches Certainely I haue cleansed my heart in vaine washed mine hands in innocency c. Psal 73 12 13. And if we consider eyther the state of the Church generally or the condition of the members of the Church particularly we may in all times and ages see the truth of this doctrine and conclude with the Apostle Peter The time is come that iudgment must begin with the house of God 1. Pet. 4 17. Reason 1 The reasons will further open vnto vs the certainty of this truth and serue to cleare the iustice of God in obseruing this order For first as hee that honoureth the Lord shall bee honoured so they that despise the Lord shall be despised 2. Sam. 2 30. But none more dishonour GOD then his seruants offending against him whose sinnes presse him downe as the sheaues do a cart They open the mouthes of the vngodly to speake euil of God and his trueth If then Gods owne people the lot of his inheritance doe despise him and cause his Name to be blasphemed if they neglect his honour and turne his mercies vnto security and his grace into wantonnesse and so with a proud heart and an high hand set themselues against it can he beare it and wil hee not be reuenged on such a nation as this 1. Sam. 12.14 Rom. 2 24. There can be no greater despite done vnto a man then when his owne children rise against him and offer all villany vnto him So
A COMMENTARIE vpon the Fourth Booke of Moses 〈…〉 NVMBERS CONTAINING The Foundation of the Church and Common-wealth of the Israelites while they walked and wandered in the WILDERNESSE Laying before vs the vnchangeable loue of God promised and exhibited to this people The comely order established and obserued among them Sundry examples of his horrible iudgements against obstinate sinners The Fatherly chastisements and corrections of the faithfull offending and the dangerous plottings and diuellish policies of the Churches enemies are detected and discouered Wherein the whole body of Diuinity is handled touching matters Dogmaticall Of God of Christ of the Gospel of the Law of Sin of Faith and Iustification of the Scriptures of the Sabbath of Magistrates and of the Ministery of the Resurrection of Prayer and the lawfulnesse of set formes of Tythes and Impropriations of the Sacraments in generall and in speciall of Baptisme and the Lords Supper of Duelles and Duellists of Excommunication of Repentance and remission of sinnes of restitution of Warre and of the lawfulnesse of the marriage of Cozen germans Ceremoniall Of the calling of the Priests and Leuites and of the first borne of the waters of iealousie of the vow of the Nazarites of the daily sacrifice of the Iewish Feasts of the yeare of Iubile of the new Moones of afflicting the soule of the Feast of the Passeouer and Pentecost of the Trumpets and of the Tabernacles of the Vrim and Thummim of the seuen Lampes and the making of the two siluer Trumpets of the pillar of Fire and the Cloud of the meate Offering and drinke Offering with the vses of them all toward our selues together with a description of sundry waights and measures vsed of the Iewes Polemicall Or Controuersies betweene the Church of Rome and vs as of the Scriptures of the Church and the notes of it of the supremacy of the Byshop of Rome of the Masse of Purgatory of Free-will of Prayer in a strange tongue of iustification by Workes of the Sacraments of Vowes of auricular Confession of Reliques of binding and loosing of Temples of Tapers and wax Candles of Sanctuaries and of Images and Idolatry Heerein also the Reader shall finde more then fiue hundred Theologicall Questions decided and determined By WILLIAM ATTERSOLL Minister of the word LONDON Printed by WILLIAM IAGGARD 1618. TO THE RIGHT WORSHIPfull Sir Walter Couert Knight one of his Maiesties Iustices of the Peace in the County of Sussex And to the Right VVorshipfull the Lady Iane Couert his Wife Grace and peace from Iesus Christ. I Vndertake Right Worshipfull in this Work to expound one of the Bookes of Moses a part of the Churches Treasury committed to writing by the hand of one of the best Worke-men and one of the greatest Prophets of the Church And howsoeuer sundry parcels thereof may seeme at the first view to offer vnto vs little profit as containing onely sundry names of persons and places which may be thought little to concerne vs yet as the whole Scripture giuen by inspiration is profitable for Doctrine for reproofe for correction and for instruction 〈◊〉 righteousnesse that wee thorough patience and comfort of the Scriptures might haue hope 2 Tim. 3 16 Rom. 1â— 4 so if we looke into this present parcell with a single eye and a pure heart voide of partiality and a preiudicate opinion we shall oftentimes finde much substance to lye hidden vnder shadowes and as it were rich Mines where the soyle may be taken to bee barren And as this booke beareth in the front of it the name of Numbers so it hath this peculiar aboue the rest that it layeth before vs the numbering of the people and the excellent and exquisit order that God commanded to be obserued among them in their tents in their marching in their remouing in the vnfolding and wrapping vp of the instruments of the Tabernacle and in the Priests and Leuites that attended vpon it All Arts and Sciences before they can bee learned must be reduced into order and method There is an order in God himselfe as wee see in the blessed Trinity for albeit all the persons bee coeternall and coequall and the essence it selfe of the Deity vndiuisible yet there is the first the second and the third person And as it is in God so it is in the creation and workes of God from the heauen of heauens to the center of the earth The elect Angels that do his commandements and hearken vnto the voyce of his word Psal 103 20 haue an order among them there are Thrones and Dominions Powers and Principalities Ephes 1 21. Col. 1 16. and an Archangel that at the last day shall blow the Trumpet 1 Thess 4 16. And as it is among the Angels so it is among the Saints the soules of iust men perfected albeit all haue enough and none of them any want yet there is a difference in the measure of their glory inasmuch as euery man shal receyue his owne reward according to his owne labour 1 Cor. 3 8. Dan. 12 3. The Starres are not all of one magnitude but there is one glory of the Sunne another of the Moone and another of the Starres for one starre differeth from another starre in glory so also is the resurrection of the dead 1 Cor. 15 41 42. Gen. 1 16 17. Psal 136 7 8.9 Thus it is also in the workes beneath that God may euery where appeare to be the God of order 1 Cor. 14 33. Some creatures haue onely a being some haue being and life others Being Life and Sense and others besides all these haue reason and vnderstanding A Campe well disciplined is a perfect patterne of good order He that would order a battell aright saith Vegetius hath respect to the Sun to the dust Veget. Cap. 14. to the winde because the Sun and dust hinder the sight and a contrary wind weakneth the blow The Church of God is ruled by order while there are some to teach and some to heare Neither may any of these seeme strange forasmuch as there is a kinde of order euen in the place of all disorder and confusion euen in hell it selfe prepared for the diuell and his angels Matth. 25 41. Matth. 25 41. for there also are principalities and powers and the rulers of the darkenesse of this world Eph. 6 â—2 and among these one is cheefe and principall as it were an head ouer this body called therefore the prince of the diuels Matth. 12.24 So then we see that in the Creator and in the creatures in the Angels in the heauens in the campe in the church yea in the place of darknesse and desolation it selfe there is â—â—me order from whence sprang the common Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is There is nothing so profitable as order When Moses had receyued the law of God as from the mouth of the Law-giuer and published it among the people and had finished the Tabernacle of the Arke and Sanctuary hee mustered all the
learne the duties of his owne speciall calling fol. 224 3 The holy things of God must bee handled of vs reuerently and religiously fol. 228 4 It is lawfull for the Ministers to make repetitions of such things as they haue formerly taught fol. 235 5 How meane and low soeuer our places bee wee ought not to murmure at them or be discontented with them fol. 241 6 When the will of God is made knowne vnto vs we must yeeld obedience to the same fol. 247 CHAP. V. OBstinate sinners are to bee excommunicated and cast out of the Church fol. 258 2 All sinne is foule filthy and infectious in the sight of God fol. 277 3 The consideration of Gods presence must prouoke his children to wel-doing fol. 283 4 God is euermore present with his people fol. 285 5 No church ought to tolerate or winke at filthy liuers and notorious offenders fol. 288 6 All sinne euen the breach of the second Table is committed against God himselfe fol. 296 7 Whosoeuer looketh for forgiuenesse must confesse his sinnes to God fol. 312 8 Restitution is required of all such as haue taken any thing away wrongfully fol. 320 9 Whatsoeuer is done to his Ministers GOD accounteth it as done to himselfe fol. 328 10 The blood of Christ taketh away our sinnes reconcileth vs to God the Father fol. 339 11 The Ministers of the Church that labour in the Word and doctrine ought to be maintained of the Church fol. 342 12 It is the part of a good mā to interpret all doubt full things to the best as much as may be fol. 350 13 None are to bee accounted guilty before they come to answer for themselues fol. 362 14 The name of God is neuer to be vsed or taken vp in an oath but in cases of necessity fol. 370 15 Adultery fornication and all vncleannes albeit secretly committed is notwithstanding punished of God fol. 378 16 God punished by proportion in the same things wherein men and women offend fol. 390 17 Howsoeuer the righteous may be slandered suspected and falsely accused yet God will make their innocency knowne fol. 396 18 God oftentimes bestoweth more vpon his Children then they aske of him and they are blessed far aboue all their desires fol. 403 19 All secret sins hidden from mens sight are notwithstanding knowne to God fol. 409 CHAP. VI. AMong the Iewes the vow of the Nazarites was in practise c. fol. 417 2 A set forme of prayer is lawfull to bee vsed publikely and priuately p. 424 3 It is the duty of all good Ministers to pray vnto God for the people fol. 428 4 God is to be prayed vnto to be the keeper and protector of his Church fol. 430 5 We must chiefly pray for Gods fauour for the peace of conscience fol. 432 6 The worke of the Ministery is made effectuall by the blessing of God fol. 434 CHAP. VII A Good worke begun must not be giuen ouer til it be finished fol. 437 2 Such as are of highest place ought to be more forward in good things then others fol. 439 3 Such as haue greatest blessings and gifts must be more forward in Gods seruice fol. 442 4 We must serue the Lord with the best things wee haue fol. 445 5 The good workes done by Gods childrē shall come in account before him fol. 449 6 The blessings of this life are oftentimes bestowed vpon Gods children in this life fol. 453 7 God is present in a speciall manner in places set apart for his worship fol. 455 CHAP. VIII THe Candlesticke and the Lampes in the Sanctuary signified c. fol. 459 2 The Church is the Candlestick appointed to hold the light of the word fol. 463 3 The Ministers all others that draw nere vnto God to performe any duty must be clensed fol. 467 4 The Ministers of the Church were ordained by imposition or laying on of hands fol. 469 5 The Ministers are the Lords seruants to serue him in the worke of the Ministery fol. 473 6 The Ministers must bee tried before they bee admitted to teach the people fol. 474 CHAP. ix OF the feast of the Iewish Passeouer of the signification thereof to vs. fol. 477 2 It is great greefe to Gods children when they are any way kept from Gods seruice fol. 482 3 In all doubts we must aske counsell of God by his Word and by his Ministers fol. 484 5 Open offenders and impenitent persons should be put from the Lords table fol. 487 6 Such as carelesly omit the Word and Sacraments or any part of Gods worship ly vnder the wrath iudgements of God fol. 489 7 It is necessary for all Christians to partake the Sacraments of the Lord at the times appointed by the church fol. 491 8 Christians ought to haue churches or Temples decent and seemly to meet together for the seruice of the true God fol. 493 9 Christ is the substance of the Sacraments both of the old and new testament fol. 497 Chap. X. OF the two siluer Trumpets appointed and the vse of the concerning belonging to vs fol. 502 2 God would haue Order obserued among all those that belong vnto him and at all times c. fol. 506 3 There ought to be a communion of earthly blessings among the faithfull and such as are Gods children fol. 508 4 The seruants of God are allowed to vse a set form of prayer fol. 511 5 The wicked are all the enemies of God doe vtterly hate him whatsoeuer they plead and pretend for themselues fol. 515 6 The enemies of the church of God are the verie enemies of God himselfe fol. 516 7 God resteth and dwelleth for euer among those that are his people fol. 519 8 God hath a world of much people euen a great multitude that belong vnto him fol. 520 CHAP. XI 1 IT is the property of carnall men whensoeuer any thing falleth not out according to their corrupt desire to murmure against GOD. fol. 523 2. Among other iudgements of God fire is one fol. 521 3 Knowledge and the light of Gods will and word receiued into our hearts encrease sinne iudgment Ibid. 4 The iudgements of God that befall vnto men are both punishments and instructions fol. 526 5 Sinne is dangerous to be entertained of any land or particular person fol. 528 6 Many are in the profession who are not true mebers of the Church fol. 529 7 One euill man marreth and corrupteth another by his euill Ibid. 8 The things of this world by carnal men are preferred before heauenly things fol. 530 9 God hath in great mercy prouided a large and liberall diet for his children fol. 531 10 Magistracy is a great burden and Magistrates are for the peoples good fol. 534 11 God punisheth in the middest of our meates as well as with want and scarsity fol. 536 12 Many are the failings euen of the best seruants of God in faith and obedience fol. 538 13 Naturall reason and carnall
Spirit for the Spirit searcheth all things yea the deepe things of God Our aduersaries teach that the Church is the supreame Iudge of the Scriptures and hath absolute authority to expound the same and by the Church they vnderstand the rabble of Priests and Iesuites and Cardinals and Councels and by them all at last the Pope whoe holds the Oracles of God shut vp in his brest whose iudgement also they hold to bee infallible so that he cannot erre Thus they will haue Scriptures Fathers Councels and the Church it selfe passe vnder the sentence of his Consistory Thus b Reason why the â—pists refuâ—â— the Scripâ—â—â—â— to be Iudâ—â— all controâ—â—â—sies they do partly because they know and their hearts condemne them that the greatest number of the causes controuersies debated between them and vs haue no foundation of the Scriptures to leane vpon and therefore must of necessity stagger fall downe c Andrad thod expliâ— vnlesse they bee supported by traditions and partly because they woulde make themselues Iudges in their owne cause which notwithstanding is against all Law of God and man For they disable the Scriptures from being the rule of our faith and cast them downe from the chaire of honour in which they were seated by the author of them and cast all power vpon the Church and then they define the d Bristo 〈◊〉 12. in maâ— Catholike Church to bee the Romane Church Rhem. annot in Rom. 1 8. and make the Catholike and Romane faith all one who seeth not heereby and smileth not at it that seeing the Church is made the rule of faith and their Romane Church the true catholike Church of Christ that they meane to stand to no iudgment but their own and bee iudged by no other Iudge but themselues and to receiue nothing for trueth but their owne opinions Indeed we cannot deny but they cast many shaddowes to blinde our eyes and pretend at euery word the Catholike Church but they meane nothing thereby but the Popes determination which verifieth in them the common Prouerbe Aske my fellow if I bee a theefe Thus they are made Iudges that are parties and partially referre all thinges vnto the tribunall of their owne iudgement Wee teach and affirme that the Holy Ghost and the Scripture it selfe haue chiefe authority to interprete the Scriptures the Scriptures must expound the Scriptures and out of themselues the meaning of them must be taken Our Sauiour teacheth a Iohn 5 47. that they which beleeue not Moses writings will not beleeue him The Apostle teacheth b Ephes 2 20 Wee are all built vpon the foundation of the Prophets and Apostles Christ himselfe beeing the Head-corner-stone in whom all the building is coupled together by the Spirite 2 Tim 3 15 and that the Scriptures are able to make vs wise vnto saluation Thus it is saide c Nehe. 8 8 that the Leuites read distinctly the Lawe to the people and gaue the sense and caused them to vnderstand it by the Scripture it selfe Thus did the men of Berea reade the Scriptures d Acts 17 11. and by them tried the Apostles doctrine whether those things were so or not So then we conclude that the iudgement of all men is vncertaine and doubtful that resteth vpon their sole authority and that the Scriptures are to bee expounded by the same Spirit whereby they were written for heereby onely we can know assuredly the vndoubted meaning of them and from hence we can appeale to no superior iudge Vse 3 Thirdly from this consideration of the Author of the Scriptures we haue a direction to the Minister what he must preach vnto the people not the inuentions of his owne braine not the conceits of his owne wit not the excellency of wordes not the entising speech of mans wisedome e 1 Cor 2 14 which Paul disclaimeth and disalloweth in his owne practise but he must come in the plaine eu dence of the Spirit and of power that the knowledge of God may be furthered and the conscience informed in the wayes of godlinesse He must deliuer nothing to the people but the pure and precious word of God hee must content himselfe with the simplicity thereof and bee able by the scriptures to warrant the doctrine that he deliuereth so that hee may truely say with the Prophets Thus saith the Lord. Thus doth the Apostle ground his doctrine as vpon a sure and certaine foundation f 1 Cor. 11 23 1 Corinth 11 23. I haue receiued from th Lorde that which I also haue deliuered vnâ—o you This doth the Apostle Peter require at his hands 1 Pet. 4. g 1 Pet. 4 11 If any man speake let him speake as the words of GOD. VVee see therefore what must be the matter and subiect of our Sermons and from whence as from a plentiful store-house we must furnish our selues not from Fathers or Councels or Doctors of the Church much lesse from Poets Philosophers Orators Historiographers to paint our exhortations with the flourishing colours of humane learning which may for a season tickle the eare and delight the outwarde man but can carry no weight to the Conscience nor transforme the inward man into the obedience of the will of God Such as seeke to please men that haue itching eares doe beate the aire and labour in vaine neither must they thinke to winne a souâ—e thereby to the knowledge of the Gospell This doth the Prophet Ieremy set downe chap. 23. h Iere 23 22 If they had stood in my counsell and had declared my words to my people then they should haue turned them from their euill waies and from the wickednesse of their inuentions Heere then we haue a direction what to do and in what manner to furnish our selues to the worke of the ministery wee must bee as good Stewards set ouer the Lords house to feede the family with bread not with wine with wholesome food not with chaffe that wee may discharge our duties with comfort and the people bee builded vppe in knowledge and obedience Lastly seeing God onely is the Author Vse 4 of the whole Scripture and of euery particular booke and branch contained therein which are the rule of our life and the foundation of our faith it belongeth as a speciall duty to the people of GOD to reade them to receiue them to study them to reuerence them to obey and keepe the doctrines deliuered in them forasmuch as they proceede from such an Author Wee learne to put a difference betweene the speeches of person and person and wee vse to giue better audience and greater reuerence vnto the word of a Prince then to others wee will not lose a worde willingly that commeth from his mouth and according to the Maiestie of the person so is our respect and so wee attend vnto him If one shoulde contemne a Prince and not regard him speaking vnto him hee would bee iudged worthy of death or of some sharpe and seuere punishment
Euery worde of God is the word of a great person and euery part and parcell of it is the Decree of a King nay of the King of Kinges to whom all Kinges and Princes are subiect and must rise vppe from their Throne when they appeare before him whose Throne is the Heauen and though they bee Lordes of the Earth they must resigne their Crowne vnto him that hath the earth for his footestoole and therefore the greatest regard and respect must be giuen vnto it For a Heb. 2 2 3. as the Apostle teacheth Hebr. 2 2 3. If the word spoken by Angelles was stedfast and euery transgression and disobedience receyued a iust recompence of reward how shall wee escape if we neglect so great saluation which at the first began to be preached by the Lorde and afterward was confirmed vnto vs by them that heard him Woe vnto them therefore that reiect the food of their soules and surfet of this heauenly Manna and do not hunger and thirst after the sincere milke of the word that they may grow thereby Neither let any obiect Obiection If God did speake we would heare and if he did call wee would answere if hee did threaten wee would feare and if hee did teach we would obey but so long as all proceedeth from man as sinfull as our selues wee cannot be so affected Answere This was the Obiection of the Reprobate rich man in the Gospell who albeit his Brethren had Moses and the Prophets yet hee would haue Lazarus sent from the dead vnto his Fathers house to testifie vnto them b Luke 16 28 29 30 31 Lest they should come into that place of torment But what was the answer of Abraham If they heare not Moses and the Prophets neyther will they be perswaded to amend their liues though one arise from the dead againe If we reason on this manner with the rich man and put on his affection let vs also take heede lest wee haue that recompence of reward that the rich man had He supposed that extraordinary meanes would worke extraordinarie effects and vndoubtedly procure the conuersion of those to whom they were sent but therein hee was vtterly deceyued and if wee were not Fooles and blinde we would not follow so foule and fearefull an example Wherefore to informe our iudgement aright and reforme our affection we are to obserue two points first we must acknowledge that it is Gods mercy to speake vnto vs by men like vnto our selues and subiect vnto the same infirmities and passions that we are who applyeth himselfe to our weakenesse and respecteth our capacity who are not able to abide his presence who is so glorious in holynesse fearefull in praises doing wonders We see this in the Israelites at the deliuerie of the Law when the voice of God sounded in theyr eares they ran away and could not abide it they feared to be consumed at once cryed out vnto Moses c Exod. 20 19 Talk◠thou with vs and wee will heare but let not God talke with vs lest wee dye When the Lord reuealed a part of his glory sitting vpon an high throne the angels couered their faces were not able to abide the beauty brightnes of his maiesty the lintels of the doore cheeks moued the house was filled with smoke the Prophet himselfe said d Esay 6 5. Woe is me for I am vndone because I am a man of polluted lippes and I dwell in the middest of a people of polluted Lippes for mine eyes haue seene the King the Lord of hostes In like manner if God should appeare vnto vs and vtter his voice from heauen we should feare and quake and fall downe as dead men and cry out with great astonishment Alas we shall dye beecause we haue seene and heard the Lorde as many of the Fathers did then we would make request to haue the Ministers of the worde speake vnto vs whom now we despise and whose word wee contemne as base and contemptible It is therefore to bee accounted and receyued as a notable token of his great mercy toward vs that he sendeth vs to school to learne of our Brethren to whom wee may freely and familiarly resort for counsell in our doubtes for comfort in our afflictions for knowledge in our ignorance for instruction in godlinesse and for resolution in all our wants Secondly we must labour to perswade our owne hearts that it is his word which we heare and his Ministers that speake vnto vs and that it is our duty to heare them as the Lord himselfe whose Messengers they are whose calling is from him and whose mouths he hath opened to speak his word with boldnesse as it ought to be spoken Let vs craue this mercy at Gods hands to resolue vs of this point and to settle our consciences in the full assurance of it This will be a forcible means to make vs heare it and regarde it as Gods owne ordinance ought to bee heard and regarded And vntill wee haue learned this Lesson we can neuer reuerence the preaching of the worde as is required of vs either for the aduancement of Gods glory or the comfort of our owne soules Let vs therefore perswade our selues of this and set it downe as a principle and firme conclusion that as the words of the Prophets and Apostles are of great authority euen the word of the eternall God most vndoubtedly to bee receyued and most assuredly to bee beleeued so likewise the words of all Gods true and faithfull Ministers truely expounding and faithfully giuing vnto vs the naturall sense and meaning of the Scriptures and gathering sound doctrine out of them for the instruction and edification of the people of God grounding all they teach on the sure foundation of the Prophets and Apostles the words I say of Gods Ministers in these dayes are no lesse to be esteemed and acknowledged the word of God himself then if Esay or Ieremy thē if Paul or Peter or any of the rest did write or speak vnto vs. For the Scripture standeth not in words letters or syllables but in the sense vnderstanding So long then as the Minister vttereth not the conceits of his own brain nor deliuereth the traditions and precepts of men but holdeth himself to the doctrine of the Scripture which is the touchstone to try truth from falshood to descern the word of God from the word of man hee is no otherwise to bee heard and the Gospell no otherwise to be receiued from his mouth then if some Prophet of God or Apostle of Christ were among vs. For wee must not haue the Faith of our glorious Lord Iesus Christ in respect of persons but when the same faith the same truth the same word is preached both by the former Prophets and Apostles and by the ordinary Ministers of the Church of the times wherein wee liue if it should bee receiued when it is published by them and reiected when it is deliuered by these a
in the house of God but good faithfull seruants b Hebru 3 5. such as Moses was in all his house shal continue in the house Lastly it is no sound consequent to conclude that the seruant is not to be heard because the Master is rather to be heard neither is this to equall or prefer the seruant before the Master to heare the seruant beare witnesse of his Master For we are taught that he heareth the Lord that heareth the seruant as the Ambassador of his lord The Title of this Booke Hitherto of the Authour and writer of this booke now let vs come to consider the second point which is the Title or inscription being called the book of Numbers The Hebrues haue a threefold maner which they vse in the entituling of bookes For their custom is to call name the bookes either of the first words in the booke as the fiue books of Moses and the Lamentations or of the authors and persons spoken of in them as the Prophets as Iob Samuel Ruth Ezra Ester Nehâ—miâ—h or els of the matter and principall part handled as the Kings the Chroniâ—lâ—s and such like The Iewes call this booke by two names the first by the first word where-with it beginneth Vaiedabber that is and he spake The second Bemidbar that is in the wildernâ—sse either because this word is also vsed in the beginning of this book or else because herein are expounded and expressed such things as were done dispatched in the wildernesse the space of more then 35. yeares The Grecians and Latines whom wee in English follow doe call it The booke of Numbers by reason of the often numbering that is vsed in it aboue other bookes For as the c first booke of Moses is called Genesis The reasons of the names of the bookes of Moses because it containeth the creation of the world and the generation of the first Fathers and as the second is called Exodus that is a departure because the first part thereof is spent in shewing the going of Israel out of Aegypt wherein they were helde in bondage and as the next is named Leuiticus of the Tribe of Leui because it setteth foorth the Office and function of the Priests and Leuites together with the Sacrifices and Ceremonies belonging thereunto their Feasts and solemnities the purifications and differences betweene cleane and vncleane beasts so doth this booke beare the Title of Numbers because beside the Historie of the peregrinations and murmuringes of the people he numbreth them vp particularly vnder seuerall Regiments and rangeth them in order for their better proceeding and trauailing in their iourneyes in the Wildernesse The Reasons why this Booke hath this name aboue all other are these First Causes why this Booke is called Numbers beecause there is comprized heerein a double numbering of the people One in the Desart of Sinai which is described in this Chapter the other in the Plaine of Moab ouer against Iordan mentioned in the twenty sixth chapter of this Booke Secondly by reason of the numbering of the Leuites who were consecrated to the Office of the Priest-hoode and separated for the Ministery of the Tabernacle which is reckoned vp in the fourth chapter Thirdly the Booke may haue this Title in regard of numbering vppe particularly the gifts and Offerings which the Princes of the Tribes at the consecrating of the Tabernacle and the Altar offered of which we reade a large rehearsall in the 7. chapter Last of all for the enumeration and numbering vp of the 42. places of abode where the children of Israel pitched their Tents after they wer come out of Egypt described from iourney to iourny in the 33. chapter Thus we see the causes rendred wherefore this booke hath the inscription of Numbers giuen vnto it Let vs see what vses may be gathered from Vse 1 this Title which is made peculiar and proper to this booke First we learne that the holy Scriptures of God giuen by inspiration are distinctly to be retained in the Church without mixture and confusion For to what end and purpose are the titles giuen but for difference distinction sake to know the one from the other Thus is this booke by this Title discerned from euery other booke of the old new Testament The Church must haue a speciall care of this point seeing the Scriptures d Rom. 3 2 are committed as a Treasure to their trust therefore it is required of them that they be found faithfull and answere the credite that is reposed in them The Church of the Iewes was careful in this point did not content themselues to preserue the Scriptures whole entire but retained them seuerally and distinctly that one booke might be known from the other If a body had all his parts without addition a Hor de aâ—t poet of any strange member or detraction of any that is naturall yet if the partes were hudled and confounded together that the arme did grow out of the legge and the legges bee wrapped about the necke and no limbe remaine distinct from the other but all shuffled together it were a deformed mishapen body and no member could performe his office â—f all parts of the world were so confounded that the Elements were hudled in one rude lumpe or vndigested Chaos that fire were iumbled together with the earth and the aire with water what place were there for anie creature Or what profit could these elements yeeld In like manner if the whole volume of the Scriptures which is as a bodye consisting of many distinct members were put into one confused heape albeit no part were lost yet the comelinesse and profit and beauty of them were taken away For the body b 1 Cor. 12 4.9 20. is not one member but many for if they were al but one member where were the body but now there are many members yet but one bodye So the Scripture is not one booke or one part but it hath many bookes and sundry parts to make it a perfect and a complete body and all must remaine in their proper place that they may be knowne one from another This appeareth by the words of Christ conferring with the Disciples going to Emaus and expounding vnto them the doctrine of the Gospell more perfectly c Luke 24 44 when he saide vnto them These are the words which I spake vnto you while I was with you that all must bee fulfilâ—ed which are written of me in the Law of Moses and in the Prophets and in the Psalmes Whereby wee see he diuideth the Scriptures into three partes the Law the Prophets and the Psalmes so that they were distinguished one from another so that the old Testament is diuided into three parts This is farther confirmed vnto vs in the Sermon of Paul preached at Antiochâ—a where he saith d Acts 13 33. God hath fulfilled the promise made vnto the Fathers vnto vs their children in that he raised vp
condition whatsoeuer so it bee accompanied with faith and the fruites thereof can separate vs from saluation and shutte vs out of Gods Kingdome For seeing a man may be a good Christian and a great warrior which profession many times is most stained and corrupt it cannot exclude any from eternall life if themselues by infidelity iniquity doe not exclude themselues And albeit such persons many times haue no regarde of equity or honesty or word or oath or Law or shame or conscience but entitle themselues to all that their hand can lay hold vpon as men wholly bent vpon spoile and rapine yet the cause heereof is not in the profession but in the professor not in the warre but in the warriour and therefore it pleased GOD to shew foorth his great mercy in calling to his maruellous light many men out of that kinde of life Such were the Centurion that came to Christ to haue his seruant healed Math. 8 5. Acts 10 3. who is commended for his excellent faith Cornelius is reported to bee a godly man and to haue vnder him godly souldiers Seeing therefore warfare is no hatefull Vse 3 kinde of life in it selfe such as are souldiers and fight in the field haue no lesse accesse to saluation then others and shall rest in Abrahams bosome who was also a warriour as wel as they if they labour to bee the children of Abraham and study not so much to bee souldiers as Christian souldiers which aime at the glory of God in all their actions and not seeke to satisfie their owne lusts How many are there that delight in nothing but in effusion of blood and all oppression in doing violence and robbing without difference of friend or foe brother or enemy If we professe the name of Christ Iesus and beleeue to bee saued through his name let vs so liue in war as wee remember vnder whose banner wee fight and whose name we do professe and whose blessing we looke for If wee bee assured and perswaded of the lawfulnesse of the warre why do we not carry our selues as men that fight not our owne battels but the battels of the Lord of hostes And if wee do not runne as desperate men or as the horse that rusheth into the battell why doe we not consider that our soule is in our hand that we are in continuall danger of death and must giue an account of the things done in this flesh whether they bee good or euill Lastly as the godly may lawfully make Warre so they must bee carefull to obserue such conditions as make it lawfull and allowable otherwise the running of men together in hostile manner after the manner of wilde beasts to shed blood and to take away life is of it selfe most sauage barbarous The conditions to be obserued are these Conditions to be obserued in warres First it must bee proclaimed by the Magistrate and such as haue authoritie otherwise it is priuate reuenge not publike iustice We must not be like Simeon and Leui the sons of Iacob who hauing wrong and indignity offered of the Shechemites reuenged their owne cause without authority or calling for They drew their sword Ge 34 25 29. and went into the City boldly and slew euery male and tooke the spoile both of the place and people They had no commandement or commission from Iacob their father as appeareth in the reproofe vttered vnto them the curse denounced against them Ye haue troubled me Gen. 34 30. and made me to sticke amongst the Inhabitants of the Land And in another place Cursed be their wrath and 49 7. for it was fierce and theâ—r anger for it was cruell I will diuide them in Iacob and scatter them in Israel We see therfore that the people must not run vpon their owne head nor take armes in hand at their owne pleasure but must looke for the warrant and direction of the Magistrate Secondly it belongeth to such as go vnto warre against another nation and people to offer them conditions of peace and to receiue such to mercy as yeeld vnto them thereby to auoide the shedding of blood and to shew themselues inclined to mercy This proclaiming of peace is taught by the Lord himselfe Deut. 20. Deut. 20 10 11 12 13 14. When thou commest neere vnto a City to fight against it thou shalt offer it peace and if it answere thee againe peaceably and open vnto thee then shall all the people that is found there n be tributaries vnto thee and serue thee but if it shall make no peace with thee but make warre against thee then thou shalt besiege it and smite the Males thereof with the edge of the sworde Likewise when Ioab pursued Sheba a Traitor against Dauid and besieged him in Abel so that they cast vp a Mount against the Citie began to cast downe the wall There cryed a wâ—se woman out of the City 2 Sam. 20 16 17 18. Heare heare I pray you say vnto Ioab Come thou hither that I may speake with thee and when he came nere vnto her the woman said Heare the wordes of thine handmaid they spake in the old time saying They should aske of Abel and so haue they continued In which words she alludeth vnto the former Law that before any City were ouerthrown or any people put to the sword peace should be propounded and the Citizens that yeilded be receiued to mercy This is so equall and reasonable that the vnbeleeuers among the Gentiles thought it expedient and necessary to accept of such as yeelded Cic. de offâ—c li. â— albe t the Ram a warlike instrument in those dayes described by Iosephus in the warres of the Iewes had shaken the wall I seph de be lâ— Iudat l. 3. cap 9 that is were euen ready to fall downe And the Turkes themselues proud and mercilesse enemies that spare not to shed Christian blood Turk histor in the lye of Mâ—hâ—mâ—t the gâ—aâ— and poure it out as water are perswaded that God will not prosper them in their affaires assaults except they first make vnto their enemies some ofâ—er of peace This putteth vs in minde that wee should indiâ—e our heartes to sâ—eâ— mercy as much as may be and not rage with fire and sword but remember the common condition of mankinde the vncertainty of all humane things and the danger that may fall vpon our selues Thirdly keepe all lawfull promises euen to the enemy which is a token of an vpright heart When the spies that were sent to Iericho and made a faithfull promise and bounde it with an oath to saue Rahab and her fathers house from the common destruction of that City Ioshua the Generall of the hoste was so farre from denying to stand to that oath that he called the two men that had spyed out the Countrey and saide vnto them Ioshua 6 22. Goe into the Harlots house and bring out thence the Woman and all that she hath as
alledged to this purpose but these are more then sufficient to shew that whensoeuer God hath a mouth to open and a tongue to speake and a voice to vtter vnto vs wee should prepare and make readie an eare to heare and an hearr to obey whatsoeuer is enioyned vnto vs and required of vs. The Reasons are many to enforce vs to Reason 1 yeelde heereunto For first of all GOD hath all authoritie in his owne power hee is our Creator and wee are his creatures he is our Sheepeheard and we the Sheepe of his pasture he is our Father wee his Children hee is our Maister wee his Seruants hee is our King we his Subiects he is as the Potter we as the clay Is not the creature bound to obey the Creator Is not the child to shew al duty to his father Is not the seruant to stoope downe to his Maister And doth not the subiect owe honour and homage to his Prince The Scripture sheweth and nature teacheth that they do This is it which the Prophet Malachi declareth chap. 1. ver 6. A sonne honoureth his Father and a seruant his Master if then I be a Father where is mine honour And if I be a Master where is my feare saith the Lorde of hostes c. These titles of honour giuen to God and these titles of subiection ascribed to our selues do serue as so many bands Obligatorie to perswade vs and draw vs to obedience Reason 2 Secondly obedience is so valued and set at such an high price that it is better woorth then all sacrifices that can be offered and on the other side the Lorde abhorreth and detesteth disobedience and rebellion against him as the sinne of witchcraft True it is God allowed and commanded sacrifices he greatly abhorreth sorcery yet he preferreth obedience before the one and hateth disobedience as the other This Samuel teacheth Saul when he reproueth him to his face 1 Sa. 15 22 23 Hath the Lord as great pleasure in burnt offerings and sacrifices as when the voice of the Lord is obeyed Behold to obey is better then sacrifice to hearken is better then the fat of Rams for rebellion is as the sin of witchcraft and transgression is wickednes and idolatry because thou hast cast away the word of the Lord therefore he hath cast away thee from being King This reason is thus framed If obedience bee better then sacrifice then it is due to God and with all care to be performed to him But it is better then sacrifice therefore it is due to God Againe if GOD hate nothing more then the disobedience of his commandements then is disobedience to be auoided But he hateth nothing more inasmuch as hee esteemeth it no better then witchcraft or idolatry therefore it is to be auoided Reason 3 Thirdly such as are disobedient are sure to be punished Obedience hath a promise of blessing annexed vnto it and a recompence of reward depending vpon it as appeareth Exod 19.5 6. Deut. 28 1 2 3 4 c. Exod. 2.14 If ye will heare my voice indeed and keepe my couenant then ye shal be my ch efe treasure aboue all people thogh all the earth be mine On the other side God abhorreth disobedience to his will and commandements as a Prince hateth rebellion raised against him which he will not leaue vnpunished So doth God esteeme those that stubbornly transgresse his Lawes as traitors vnto his person and rebels against his lawes and therefore such as are rebellious against his word shall be reiected of him and punished by him When Sauâ— did cast away th word of the Lord God proceeded also to cast away him This the Prophet Ieremy declareth chap. 4â— ver 6 10 17. when the Captaines of the hoast promised whether it were good or euill they would obey the voice of the Lord God hee assured them of his mercy that God would build them and not destroy them he would plant them and not roote them out Contrariwise if they would not hearken to his voice and submit themselues vnto him he threatneth that they should dye by the sword by the famine and by the pestilence so that none of them should escape from the plague that he would bring vppon them Thus doth hee command Moses to speake to Pharaoh Exod. 8.2 10 4. Thus saieth the Lord Let my people go that they may serue mee Deut. 28 15 1â— but if thou wilt not let them go behold I wil smiâ—e all thy Countrie with Frogs c. This reason may be framed in this sort If the obedient shal be blessed and rewarded and if the disobedient shall be reiected and punished then it behooueth vs to acknowledge all obedience due vnto God but the obedient and disobedient shall be both rewarded the one according to their righteousnesse the other according to their wickednesse Let vs now come to the Vses of this Doctrine First this serueth to reproue diuers Vse 1 and sundry abuses that creepe into vs which make our seruice and worship of God abhominable and detestable in his sight The 1. reproofe And first of all there are too many that refuse to heare and to lend their outward eare to listen to the word of the eternall God to whom all attention is due These men as if they had no soules to saue nay as if there were no God no heauen no hell haue shut their eyes lest they should see and stopped their eares lest they should heare This reprooueth the desperate disease of our dayes men are so farre clogged and cloyed with hearing that they loath the heauenly foode the bread of life Who seeth not how we decline in care and zeale and how the light of the word beginneth to bee extinguished Our change from better to worse touching seeking after knowledge is most fearfull a token that God hath giuen vs deadnesse of heart to prepare the way to some iudgement Math. 12 42. The Queene of the South shall rise vp in iudgement and condemne this froward generation who thought it worthy her labour to make a long iourney to heare the wisedom of Salomon and yet the mystery of the heauenly wisedome of God laid open in the ministery of the word 1 Pet. 1 12. The whâ—ch the very Angels desire to behold passeth the humane wisedom of Salomon and of all other men in the worlde Wherefore to turne away our backes when wee should turne our faces to the worde is a greeuous sinne and we shall giue an account therefore in the great day of vengeance This is set foorth plainly in the first chapter of the Prouerbes and the 24.25 26. verses Because I haue called and ye refused I haue stretched out mine hand and none wold regard I will also laugh at your destruction and mocke when your feare commeth Thus doth the Lord lay open the peoples sinnes Ier. 2.27 7 13 23 24 25. 15.2 3 6. and his iudgements by the Prophet Ieremy I rose vp early
vntill they haue little left or none at all themselues They will not worke vppon the Sabbath nor go to Plough but they will not sticke to go to play and vse pastimes to follow idlenesse and to be ordinarily absent from the holy ordinances of God They scorn to be accounted rebels as too grosse a tearme for them yet they can disobey superiors yea mock and deride those that are set ouer them both Magistrates and Ministers They abhorre the name of a murtherer but they can fight and quarrell braule fret and fume against others forgetting the rule of the Apostle Whosoeuer hateth his Brother 1 Iohn 3 15. is a man-slayer and ye know that no man-slayer hath eternall life abiding in him They will not be Adulterers Fornicators but they break out into wantonnesse and nourish the occasions that engender them surfetting drunkennes idlenesse wanton lookes wanton company wanton daliance and such like They hate the name of Theeues and robbers and those that wil stand by the high way and take a purse but they will couzen and circumuent their neighbour defraud and oppresse him in buying selling and bargaining with him if by any meanes they can goe beyond him neuer remembring either the commandement or punishment set downe by the Apostle Let no man oppresse of defraud his Brother in any matter 1 Thes 4 6. for the Lord is an auenger of all such things as wee also haue told you before time and testified These are they that wil not beare false witnesse but they are inuenters of euill or spreaders abroad of euill reports to the hurt of their brethren make no conscience at all of a lye These are not dutifull children which obey to halfes so faile in their obedience For as the Apostle teacheth Whosoeuer shall keepe the whole Law Iam. 2 10 11 12. yet faileth in one point he is guilty of all c. Thus then we see by this doctrine they are reprooued that contemne the worde and will not heare that are content to heare but will not obey and such as obey but it is not fully and faithfully it is so farre forth as pleaseth themselues not regarding to please God to whom they either stand or fall Secondly seeing our duty to â—ods Commandements Vse 2 consisteth in obedience this teacheth that it is necessary for all men to knowe them We cannot call vpon him of whom we haue not heard we cannot beleeue that which we neuer learned wee cannot practise those things which we do not vnderstand A seruant can by no meanes do his Masters will before he knoweth what is his will This sheweth the miserable condition of ignorant people besotted in their owne simplicity and muffled in the mistes of palpable darkenesse none are more grosly misled none more disobedient to God then these ignorant persons none greater enemies vnto the seruing and obeying of God then such as are enemies or hinderers of the teaching and preaching of his word Our Sauiour sending out his Apostles into all the world Math. 28 20. charged them to teach them to obserue all things whatsoeuer he commanded them First then there must be teaching before there bee obseruing so that ignorance is the mother of all disobedience This appeareth in Moses Deut. 4 1. Hearken O Israel vnto the ordinances and to the Lawes which I teach you to doe that ye may liue and go in and possesse the Land which the Lord God of your Fathers giueth you The Israelites were commanded to learne the commandements of God that they might doe them so that there is no doing and discharging of the workes and will of God without knowing them nor no true knowledge wher there is no practise For indeed wee know no more then we make conscience to do performe Wherefore my Brethren bee carefull to learne the waies of God and to know what he requireth that you may bee fitted to doe them and assure your selues that they are the greatest enemies of God and of your saluation yea the most proude and pestilent instruments of the diuell to cause him to be honoured and to erect the kingdome of darkenesse that do disgrace teaching and disswade from hearing And let vs set this downe as a rule that such as are vndutifull to God in the chiefest workes and the highest duties will neuer make conscience of the smaller lesser Such then as any way hinder the publishing of the Gospell and seeke to stop the free course of it from passing among men do ouer-turne all godlinesse and shake the very ground worke and foundation of true obedience The greatest and best workes commanded of Christ are the duties of the first Table to preach and to heare his word to be often exercised in his worship to be religious to visite his Courts where his name dwelleth whereof the Prophet saith Psal 68 16. God delighteth to dwell in it yea the Lord will dwell in it for euer Hee that maketh no conscience this way will make no conscience of the lesser and latter duties to wit of the fruits of righteousnes Hence it is that our Sauiour saith to the Sadduces Math. 22 23 Are yee not therefore deceiued because ye know not the Scrâ—ptures neither the powâ—r of God Marke 12 24. The ignorance of Gods word is the true cause of all error If we did know the Scriptures they would direct vs to all duties necessary for vs both to knowe and practise And as knowledge is the beginning of all obedience because wee must know before we can obey we must learne before wee practise so it is required of vs al to get knowledge and vnderstanding howbeit it is not necessary for all to haue knowledge alike Wherefore that we may be instructed aright and be guided what our knowledge ought to be and what measure thereof should be in vs it is requisite that wee marke and remember these foure rules following all of them being grounded vpon the doctrine of the Prophets and Apostles No man must be ignorant no man shall be excused for his ignorance euery man must attaine to some knowledge First our knowledge must be according to our age Rules directing vs what our knowledg ought to be If GOD haue blessed our dayes with manie yeares and long life he looketh for greater knowledge at our hands then hee doth of babes and sucklings This the Apostle pointeth out vnto vs. 1 Cor. 14 20. Brethren bee not children in vnderstanding but as concerning maliciousnes bee children but in vnderstanding be of ripe age In these words the Apostle intimateth a double kinde of knowledge one fit for children for God would haue none brought vp in his Schoole and to belong to him that are non proficients hee would haue children taught and trained vp in the faith and feare of God 2 Tim. 3 15. It is noted of Tâ—mothy that hee had the knowledge of the holye Scriptures of a childe which are able to make him
hath chosen him to be a souldier This is the order and discipline of warre so soone as the souldiers are enrolled and haue giuen their names to their Captaines they leaue their houses they forsake their families and forgoe whatsoeuer is deare vnto them to the end they may do their duty to their Captaine that hath chosen them and fight the battels to which they are appointed If this honour be done to mortall men what ought we to do to the Sonne of God when hee is so good and gracious as to receiue vs into his seruice to giue vs our presse-money and to pay vs our wages Hee could want vs well enough he hath no need of vs. Were it not then a great shame and an horrible reproch for vs that poore souldiers who fight know not wherefore should notwithstanding doe this honor to a mortall man to forget al their affaires and businesse and yet we should bee so nice and delicate that we can beare forbeare nothing for the seruice of Christ Secondly the multitude is great and the Reason 2 difficulty much of those things which are required of the Minister belonging rightly duely to his calling in regard whereof wee may say with the Apostle 2 Cor. 2 16. Who is sufficient for these things Were that a wise seruant who hauing both his hands full and more then he can well do should besides his maisters worke vndertake a new and another burden of some other mans businesse which of right doth not belong vnto him Or were he a wise Steward who hauing enough to do to prouide meate for the family in due season should meddle with other matters vnfit for him In like manner it cannot be approued that the Minister of God shoulde intermeddle with things not incident to his office considering on the one side the worthinesse and weightinesse of his calling which will require all the gifts he hath if he had a farre greater portion and on the other side his owne weaknesse and infirmity to stand vnder so great a charge which is able to weary the strongest man inasmuch as the taking vpon him two seuerall callings will cause him to leaue vndone in one so much as hee performeth in the other We see this in the example of the Apostles Acts 6 2 3 4 who were of most eminent and extraordinary guifts yet their ministery did so busie them and set them on worke that they would admit no other charge with it but did disburden themselues of that which they had and cast the care of attending vpon the poore to others It is not meete that we should leaue the word of GOD to serue the Tables wherefore brethren looke yee out among you seuen men of honest report full of the holy Ghost and of wisedome which wee may appoint to this businesse we will giue our selues continually to praier and to the ministration of the word The Apostles found themselues not able to discharge both these callings to prouide for the poore to preach the Gospell Haue any beene endued with like gifts or were they able to match them If they were not how can they take vpon them that which these maister-builders refused So thē it appeareth that the Ministers must not entangle themselues with any thing besides their ministery Vse 1 Let vs come to the vses First of all are they to imploy themselues and their time in such duties as are peculiarly belonging vnto them The first reproofe Then this serueth to meete with many abuses that are crept into the Ministery as namely to begin such as are idle and do nothing such as are slothfull and slow bellies that liue to themselues and feed themselues but feede not the flocke that dependeth vpon them Idlenesse is vnfit for any calling and vnlawfull in any person but much more in the Minister of the word The Prophet Ezekiel is earnest and vehement in reproouing these drones chapt 34 2.3 Thus saith the Lord woe bee vnto the Shepheards of Israel that feed themselues should not the shepheards feede the flockes Ye eate the fat and yee cloathe you with the wool ye kill them that are fed but ye feede not the sheepe Such as will do nothing in the Church nor take any paines in their places are worthy of nothing who seeing they will not labour are not worthy to eate Such are to bee sent to schoole to the brute beasts who by the light of nature haue learned to shunne idlenesse Salomon saith Go to the Pismire O sluggard behold her waies and be wise for she hauing no guide gouernour Prou. 6 6. nor ruler prepareth her meate in the summer and gathereth her food in haruest It is a foule spot and blemish especially in a Minister to bee branded with the infamous note of idlenesse We see in the Common-wealth where the fault is not so greeuous or so dangerous how idle persons are euill spoken off reproched vnpitied and oftentimes punished wee see how lawes are daily sharpned against them to compell them to labour and to worke with their hands or else to make them smart for it When any grow lazie and loitering about their busines we commonly send them to the house of correction But the idlenesse of the Minister is a greater offence and bringeth with it the ruine of themselues and many others There cannot be a greater scarre or scab in the Church then to haue it pestered plagued with such sores Informer times of superstition we were wont to be troubled with dead Idols but blessed be God they are pulled downe and destroyed and the names of them are almost vnknowne vnto vs. Notwithstanding in these daies of the light of the Gospell wee are troubled with liuing Idols which do as much harme as the other and annoy the Church with great danger and vndermine the good estate of it another way These are Idols that are mufled and tongue-tyed they haue eyes and see not they haue eares and heare not they haue mouthes and speake not neither doth any voice passe thorough their throat Let these men know that they omit the duties of their calling therefore cannot haue any comfort in their places Let them be laborers or else be no Ministers Secondly this reproueth such as are content to take paines in the Church The second reproofe who would bee ashamed to be accounted loiterers and yet this doctrine seizeth vppon them and arresteth them as debters to God and his people These are Preachers of the word but withall they giue themselues so much to matters of this world that they cannot follow their studies priuately nor teach the people publikely as they ought These haue taken vppon them to be Ministers and yet they will bee farmers and grazeyers they will bee both spirituall and temporall they will serue God and the world But the more these men enwrap themselues in earthly things thoghts the more they neglect heauenly and while their heads are busie in contriuing and
great in the Kingdome of heauen It is not therefore enough to teach them vnlesse we haue our selues care to obserue them it is our duty to teach others but specially principally our selues for doing must go before teaching and obseruing before edifying This order doth the Apostle Paul set downe to the Elders of Ephesus Take heede therefore vnto your selues Acts 20 28. and to all the flocke whereof the holy Ghost hath made you Ouerseers to feede the Church of GOD which hee hath purchased with his owne blood Whereby we see he instructeth them in the first place to haue a care of their owne waies and thereby to giue a good example vnto them If then wee haue a regard to preach to others wee ought much more to preach to our selues and in vaine he instructeth others that suffereth his owne heart to be disobedient Hee that preacheth well and liueth ill confuteth and conuinceth himselfe To all such the same Apostle saith Thou therefore which teachest another teachest thou not thy selfe Rom 2 21 22 24. Thou that teachest a man should not steale doost thou steale Thou that saiest a man should not commit adultery dost thou commit adultery c The name of God is blasphemed among the Gentiles thorough you There are two Pillars of a Pastors charge piety of life and piety of doctrine Hee must not be seuere toward others and loose in respect of himselfe he must not lay loade vpon others and spare himselfe Wherefore the Apostle saith to Timothy chapt 4. verse 16. Take heed vnto thy selfe and vnto learning continue therein for in doing this thou shalt both saue thy selfe and them that heare thee Thus doth the Apostle alwaies teach all men and specially the Ministers to begin the worke of reformation with themselues and plough vp the furrowes of their owne hearts And that this is the best order first to practise vpon our selues as good Phisitians Reasons why the Minister is first to look to himselfe and that from sanctification wrought in vs wee should endeuour to worke it in our hearers may appeare vnto vs by these reasons First vnlesse we be doers as well as speakers we vtter words with our owne tongues that shall condemne our selues as Vriah that carried about him a letter to further and procure his owne death So shall we often pronounce the sentence of condemnation vpon our selues and it shall be said to vs as to that slothfull seruant in the Gospel Luc. 19 22 Out of thine owne mouth will I iudge thee O euill seruant We shall need no other to condemne vs then our selues we shall be produced as witnesses to conuince vs and to stoppe our mouthes that wee shall haue nothing to answere for our selues Secondly a minister cannot with comfort and conscience preach to others vntill in his owne person hee bee a practiser of those things that hee teacheth For if hee speake from the heart the spirit of God must incline it to the obedience of it such then as are not touched with a feeling of the Word are but verball teachers and may saue others but cannot saue themselues The Apostle would haue the Church of God to comfort their brethren by the comfort wherewith themselues are comforted of God 2 Corin. 1 4. but how can they comfort others in any affliction that haue not tasted of the sweet consolation of his Spirit inspired into them In like manner howe shall the Minister either teach that is not taught of God or comfort that is not comforted of God Such as are indued with the Spirit of God to teach others are led by the same Spirit into al obedience Thirdly such as are teachers and not dooers do seduce the people and leade them into all euill wayes and do pull downe with the left hand of euill life faster then they set vp by the right hand of wholesome doctrine Such a confusion doth this worke in the people For while they heare him for his doctrine to sit in Moses chaire Math. 23 2. and behold him for his life to sit in the Diuels chaire they regard not his preaching but are ready to run with him into the same excesse of ryot What do they care for his words so long as they see his deeds Deeds and workes are wont to pierce deeper and to carry a surer impression to the Conscience then bare naked words If a man shoulde aske the right way to any place of another and whiles he pointeth out one way discerne him walking another way vnto it he will rather follow his footsteppes then the sound of his words for hee will by and by conceiue Surely if that were the right way he would walke in it himselfe So then the ill life of the Minister is dangerous not onely to himselfe but to others and it shall corrupt more then his doctrine can conuert Lastly the fruite and efficacy of the Worde sealed vp in our owne harts is one of the most notable helpes for the opening of it vnto others Such a Teacher is worth an hundreth other He that teacheth from experience of the power of it in himselfe is the most profitable Teacher and except we feele it working in our selues how can we fitly worke by it obedience in others As then our Sauiour saide to Peter Luc. 22.32 When thou art conuerted strengthen thy brethren so may it be saide of the Ministers when they are moued they shal moue others and when they are taught they shall teach others Againe when once wee haue laboured and preuailed with our selues to become dooers of the word as wel as publishers of it then wee must not stay and stand there but we must teach the same faithfully bend our selues to seeke the saluation of others By these fruits we shall be knowne to be faithful Stewards in his house True it is we should aime at the sauing of the soules of the people but this is not the essentiall property of a godly and faithfull Minister seeing other may do it and these not do it but the dooing and teaching of the word and will of God If our consciences can witnes with vs that our care hath beene to preach the word in sincerity to winne them by example of life and soundnesse of doctrine whatsoeuer the effect and successe hath beene we haue comfort in the discharge of our calling with diligence The Prophet complaineth that he had laboured in vaine and spent all his strength in vaine Esay 49.4 and 6 9. And Paul to this purpose declareth that we are the sweet sauour of Christ as well in them that perish as in them that are saued To conclude 2 Cor. 2 15 16 we must haue these three things in some measure in vs first a care to winne them a desire to conuert them and an earnest hunger and thirst after their saluation Secondly we must labour earnestly to worke their conuersion and not ceasse or hold our peace when we see them
Obiection that may arise from this doctrine For some man may obiect the world is full of mixtures and confusions so that all is vanity vnder the Sun Wee see good men to suffer euill and to be oppressed euery day on the other side euill men enioy the good of the Land haue al things that heart can wish or desire The godly are afflicted the vngodly are most respected and rewarded are not these great disorders I answer Answer first confusions as they are thus confused are not of God as they are out of order they proceed not from the God of order but from the Prince of darknesse that ruleth in the ayre and the author of confusion that gouerneth in the earth The proper cause of disorder is the Diuell who first disordered himselfe and kept not his first estate but left the heauens and habitation wherein hee was formed hee by deceiuing our first parents and tempting them to sinne brought vpon them and their posterity ruine and destruction So then such as are simply disorders were brought in by sinne and sinne by the Diuell Of this we spake before in the Preface Secondly we must vnderstand that there is order euen in disordered and distempered things the which albeit it do not appeare to vs by reason of the veile of corruption crept in that shutteth our eyes yet it is knowne to God to whose iudgement wee must submit our selues and to whose wisedome wee must subscribe of whom the wise man saith Hee hath made euery thing beautifull in his time Eccles 3 11 howsoeuer it seeme deformed to vs. Thus much of the obiection the vses follow Vse 1 First learne from hence to acknowledge an exquisite order in all Gods wordes and workes aboue and beneath in heauen earth and in all places If we do not alwaies see the same it is our weaknesse and want of sight and it should mooue vs to call vpon God to open our eyes to beholde the same and if we do see it yet to craue we may see it more and more to his glory and our comfort Let vs lift vp our eyes and behold the worke of creation he hath made all his creatures in a most pure and perfect order in number weight and measure Hee hath appointed the Sunne to rule the day and the Moone to rule the night The earth with all her furniture Trees Hearbes Plants Corne and Grasse for cattell and the vse of man The waters with all their store keepe their comely course and order He hath set them a bound which they shall not passe Psal 104 9 so that they shall not returne to couer the earth He hath diuided the parts of the yeare as winter and sommer heat and cold day and night which continue in a constant course according as they are disposed of him He hath assigned and appointed Kings and Princes Rulers and Magistrates to gouerne his people in all good and godly order We shall not need to wander farre off to learne this if we can come homeward and enter into our selues we shall finde sufficient testimonies to confirme this point in our soules and bodies For as we cannot be ignorant how in the frame of this Vniuerse the matter forme priuation simplicity mixture generation corruption action passion compounded of vnlike Elements of earth of water of the aire of fire is notwithstanding preserued by due and distinct proportion which the parts haue seuerally and as in the family the husband and wife the father and children the maister and seruants are knit together by the same reason of analogy so is it in this little world of man wee behold therein the foot-steps of this comely order in the soule minde vnderstanding memory heart reason speech and such like powers the like might be saide of the members of the body placed in a profitable and pleasant order manifestly declaring the wisedome of the Creator And as the admirable workes of God are seene in naturall and ciuill things so much more in spirituall and heauenly things If we enter into the consideration of the goodly and golden chaine of the causes of our saluation we shall see a notable order of them so linked and ioyned together that no confusion at all appeareth therein but all tend to the setting foorth of the glory of his great Name This the Apostle teacheth Rom. 8 30. Moreouer whom he predestinated those also he called and whom hee called Rom 8 30. them also hee iustified and whom hee iustified them hee also glorified This course is neuer broken off the linkes of this chaine can neuer be put asunder no man can make a diuorce and diuision betweene them This coÌ„nexion of causes is to be looked into and wee must dligently marke the coherence of them We must not aime onely at the last in our desires as Balaam did but wee must learne to ioyne them together and then wee shall finde comfort in them And as there is a distinct order in our generation and regeneration so there is in our resurrection and glorification nay there is the perfection and consummation of all order To this purpose the same Apostle saith 1 Cor. 15 22 23. As in Adam all die euen so in Christ shall all be made aliue but euery man in his owne order the first fruites is Christ afterward they that are of Christ at his coming shall rise againe Albeit therefore the graue seeme to bury all things in confusion and the Chambers of death to be as a Land of darknesse â—b 10 21 22. where no order is yet the resurrection beeing as the shining of the day and the bringing of all things vnto light shall make manifest an heauenly order that God obserueth therein Likewise hee speaketh in the same chapter There is one glory of the Sunne cor 15 41 42 another glory of the Moone and another glory of the Stars for one Starre differeth from another in glory so also is the resurrection of the dead c. This order we must reuerence and acknowledge this wee must beleeue and hope for and this we shall haue a blessed experience of in our owne persons when this corruptible shall put on incorruption and this mortall bee cloathed with immortality But among all the works of God none doeth more aboundantly shew foorth the glory and maiesty of him that is the God of order then the word which he hath magnified aboue all other names The worke of creation setteth foorth the glory of the Creator inasmuch as the inuisible thinges of him that is Rom. 1 20. his eternall power and God-head are seene thereby but the power and wisedome and goodnesse and truth of God appeareth much more brightly in those sacred oracles broght vnto vs from his owne mouth True it is the manner of setting downe and placing the seuerall parts of Scripture as they stand in our printed bookes What order of the Scripâ—ure is humane and what diuine is meerely humane and proceedeth from
man and is diuersly published by diuers persons some putting that booke before which others place after as wee see the bookes of history are ioyned together all the greater Prophets follow them and the lesser Prophets conclude the volume and Canon of the olde Testament The like wee might say of the books of the new Testament the placing of the foure Euangelists first the annexing of the Acts of the Apostles next the setting downe of Pauls Epistles as now they stand to wit the Epistle to the Romanes first to the Corinthians next c is mans appointment not Gods ordinance but if we consider these bookes in themselues and the matter contained in them the grace of speech that floweth from them the power and effect that is wrought by them the whole body of them thus vnderstood is inspired of God and the order of them is diuine inasmuch as the Prophets Apostles and Euangelists were moued by the holy Spirit and led by him in the deliuery of the matter and manner both of the things and words This the Apostle Peter acknowledgeth 2 Pet. 1 20 21. No Prophesie of the Scripture is of any priuate interpretation but holy men of God spake as they were moued by the holy Ghost 2 Ti. 3 16 17. Paul also agreeth hereunto saying The whole Scripture is inspired of God and is profitable to teach to conuince to correct and to instruct in righteousnesse We must therefore both search the Scriptures search into the order of the Scriptures which is most diuine and heauenly whereof we may say This is the singer of God Heere we shall see the whole agreeing with euery part and the seuerall parts agreeing with the whole When the Queene of Sheba vpon the report of Salomons wisedome was come to Ierusalem and there saw the sumptuousnesse of his buildings the greatnesse of his wisedome the meate of his table the sitting of his seruants the order of his Ministers the vessels of his house the multitude of his offerings and the answering of her hard questions shee was greatly astonied and saide I beleeued not this report till I came and had seene it with mine eies 1 Kin. 10.7 8. but loe the one halfe was not told me c Happy are thy men happy are these thy seruants which stand euer before thee and heare thy wisedome But as our Sauiour saith A greater then Salomon is heere so we may truely say greater wisedome and better order is heere in the diuine wisedome of the word that shineth in Gods house And albeit we heare neuer so much of the excellency of this worde yet if our delight be in it and our meditation vpon it day and night wee shall in the end be constrained to cry out Loe the one halfe thereof was not told me Let vs all taste of the sweetnesse of it let vs continually looke vpon the beauty of it let vs lift vp our eares to attend to the melody of it let vs prepare our hearts to lay vp the treasures of it And let vs from a feeling of the worthinesse and wisedome of it and seeing the order of it confesse with the Prophet Oh how loue I thy Law Psal 119 97. it is my meditation continually Secondly this reproueth such as know no Vse 2 order but bring in all confusion and disorder in Church or Common-wealth these haue nothing to do with God but are the Children of the Diuell that hath transformed them into his image and likenesse For from whence are seditions and confusions but from our owne lusts enflamed and kindled from his furnace Many there are that can abide no order at all others will not set themselues against all order to peruert it but make such a mingling mangling of it that they vtterly change the nature of it The Church aboue all other societies ought to bee the picture and representation of right order and comelinesse which is as bright as the Sunne as faire as the Moone Cantic 6 9. as terrible as an army with banners We see how God hath commanded it to be ruled euery one hath his proper calling his proper office his proper gifts for the discharge thereof If then disorder creepe in it how great is that disorder Consider the members of our naturall bodies if the head would presume to walke and vsurpe vpon the office of the feet or if the hand would take vpon it to see and direct the body if the eare encroch vpon the function of the tongue and thinke it selfe able to speake or if the foote would suppose it selfe to be of greater eminency and excellency then the heart or the head and striue for the highest roome or swelling with enuy and pride to behold greater gifts in another member should refuse to do the office of the foot what would follow but the ouerthrow of the whole body Who would not but complaine of this confusion as most monstrous and vnnaturall Let vs now consider how the case standeth with the Church Are there not many being bold and blind that teach before they haue learned and runne before they are sent that being without gifts and almost the shadow of gifts take vpon them the places of Pastors who were fitter to feed sheepe and to goe to some trade or occupation or to bee sent to the Plough taile to earne their liuing by the sweat of their browes rather then by murthering the soules of the people Hos 4.6 who many times perish for want of knowledge Another notable confusion and eye-sore in this body of the Church is when priuate persons enter vpon the office of the Minister and dare intermeddle with the holy Sacraments from which they ought to bee as strangers For what haue these men or women to doe with setting the authentike Seales to Gods promises who hath committed to them no such office nor giuen vnto them any such gifts Who required this at their hands or if they will be intruders or vsurpers will God accept their seruice nay rather will hee not punish their sacriledge Haue they any greater priuiledge then Vzzah had 2 Sam. 6.6.7 who putting his hand to the Arke of God when the oxen did shake it was smitten with sudden death and tasted the fruit of his high presumption Euery Sacrament is as the Arke of God it must not bee touched with vnwashen that is with common and vnsanctified hands Good intentions shall not goe for good payment nor be able to warrant euill actions Will-worship is odious to God and abominable in his sight who will bee worshipped according to his owne will so that it is in no wise lawfull to transgresse the rule and breake the order that God hath set Obiect Neither let any in the prophannesse of his heart or the ignorance of his minde obiect Cannot priuate persons vse the words of Baptisme in all points as well as the Minister obserue the words of institution and powre on water vpon the child which are the
our hearts to worke in vs the fruites of obedience Let vs enter into our owne selues and examine our consciences aright and reason with our selues after this manner How commeth it to passe that we haue sinned and yet are spared that we haue beene in danger and yet are deliuered and are not destroyed seeing so many of our neighbours die round about vs daily how is it that we are spared Haue not our sinnes deserued to be swept away or can we say we are not guilty If we search our hearts and wayes throughly and deale truely with God and our selues we must confesse that there is nothing in our selues but matter to kindle his wrath and to cut vs off and to punish vs with greater plagues then he hath hitherto inflicted vpon vs. It is his mercy that we liue and haue a longer time of repentance giuen vnto vs hee might haue cut vs off as rotten branches fit for no other vse then to be cast into the fire We must be thankfull vnto him for this goodnesse and not abuse his patience and long suffering lest we kindle his wrath againe and he reserue vs for a greater plague and so we bring a more heauy condemnation vpon our selues Blessed are we if wee can make this holy and sanctified vse of affliction the which albeit for the present time it seeme greeuous and not ioyous Heb. 12 11. yet afterward it bringeth the quiet fruite of righteousnesse vnto them which are thereby exercised Thus we see how this doctrine is the cause of much comfort and consolation if wee behaue our selues as we ought to do vnder the Crosse Wee haue not to doe with an hard and cruell father that will not regard vs nor with a weake and impotent father that cannot releeue vs for our God is in heauen he is able to do whatsoeuer he will Little children do oftentimes receiue great hurt beeing farre from their fathers sight and left vnto themselues it is not so with vs wee are alwayes in the presence of GOD our Father he is our eye to see for vs our eare to heare for vs our hand stretched out to helpe vs and deliuer vs. For how should not hee that made the eie see and that made the eare heare Psal 94 9. It is saide when Israel was in Egypt and there oppressed with cruell bondage that GOD looked vpon the children of Israel Exod. 2 25. and God had respect vnto them so that hee did not looke vpon their miseries as an idle beholder of them or as one that tooke pleasure to see their calamities but as one that was mooued with compassion toward them and pittied their poore estate and condition for as he saw their troubles and knew their sorrowes Exod. 3 7. so hee came downe to deliuer them out of the hand of the Egyptians Hec it is that giueth diligent care to all our grones and sighes he knoweth in what case wee stand and what paines we feele hee taketh so great care and keepe of vs that he suffereth not any of our teares to fall to the ground but putteth them into his bottle and layeth them vp in his register Thus doeth GOD remember vs in trouble heareth and helpeth vs at all times hath a continuall care of vs that wee shoulde not be discouraged nor drinke a full cuppe and draughte of affliction to bee left without comfort vnder the waues thereof that might drowne our soules This is the staffe of comfort which Christ giueth vnto his Disciples and all that beleeued in his Name euen to so many as should see the ruine and horrible destructiō that should come vppon the City and the Temple Math. 24 verse 22. Math. 24 22 Then shall be great tribulation such as was not from the beginning of the world to this time nor yet shall be hereafter and except those daies should be shortened there should no flesh be saued but for the elects sake those daies shall be shortned In these words the faithfull are comforted by consideration of the mercy of God in the mitigation of those iudgements which hee would bring vpon Ierusalem True it is some do vnderstand them of the second comming of Christ with power and great glory according to a rotten Prophesie of one of the Rabbines setting downe the standing and continuing of the world namely Two thousand yeares before the Law A worme-eaten and moth-eaten prophesie of one Elias two thousand vnder the Law and two thousand vnder Christ but for the Elects sake those daies should be shortned The examination of this counterfeit and worm-eaten Prophesie belongeth not to this place nor time the two first parts being vntrue the third both vntrue vncertaine and vnsetled hauing no sure ground or foundation to stand vpon For touching the true meaning of the place it is not to be vnderstood of the day of iudgement but of the destruction of Ierusalem For when Christ speaking by the Spirit of Prophesie foretolde of the taking and ruinating of the Temple so that one stone shold not be left vp on a stone that should not bee cast down the Disciples vpon occasion hereof asked the question when these things should be and what should be the signes of his comming to iudgement To these two questions he answereth distinctly not confusedly and first of all to the first wherein he giueth them sundry signes going before the sackking of the City of Ierusalem as for example Math. 24 15. Luc. 21.20 and 19 43. Math. 24.19 20 when yee shall see the abhomination of desolation that is the Romane army as Luke expounds it sit in the holy place know that the end is neere then being touched with a commiseration of their sorrowes he saith Wo to them that are with childe and giue sucke in these daies pray that your flight bee not in the winter c. Such were no fit persons to flye such is no fit time to flye from their cruell and bloody enemies nor to escape the rage of barbarous and mercilesse souldiers Then shal be such trouble and tribulation as no tongue can expresse no pen can write no language hath words to vtter The sword deuoured without and both sword and famine raged consumed within Ioseph de bello Iudai li. 7. c. 8. so that they were constrained to eate their owne children during the straightnesse of the siege These be the dayes of vengeance to fulfill all things that are written Immediately vpon the mention of these woes and tribulations follow these words Except those dayes should bee shortned Luc 21 22. c as if he should say If God had suffered those sharpe afflictions to continue and the enemies to rage against them as they desired and their sinnes deserued none of that Nation had escaped al the Iewes had bene rooted out as one man No flesh that is not a man among the Iewes had beene left aliue Rom. 9 1 2 3 But for the elects sake that is because
teach vs that this must be the end we oght all to aime at that it is our duty to the vtmost of our power to procure the peace of Sion the prosperity of Ierusalem all the dayes of our life For euen as the hilles and mountaines did compasse about Ierusalem to defend it from all dangers and inuasions of enemies so ought all the faithfull that are the friends of the Church seeke to defend it from all such as seeke the ruine and destruction thereof They haue a promise made vnto them that they shall prosper that preferre it Psal 122 6. Pray for the peace of Ierusalem let them prosper that loue thee Such was the zeale of Dauid for the house of God Psal 132 1 2 3 4 5. that it euen consumed and eate him as the people declare Psal 132. Lord remember Dauid with all his afflictions who sware vnto the Lord and vowed vnto the mighty God of Iacob saying I will not enter into the tabernacle of mine house nor come vpon my pallet or bed nor suffer mine eye to sleepe nor mine eye-liddes to slumber vntill I finde out a place for the Lord an habitation for the mighty God of Iacob c Loe how great his care and zeale was to builde the Temple and to further the worship of God he spared no cost but opened the treasures of his house to imploy them this way Thus it ought to be with vs it is the chiefe end why God doeth blesse vs with the blessings of this life that we should pay him his tribute and be content to depart from them when his glory worship do require it If we care not how bountifully we spend and lauish in vnprofitable nay in vngodly vses and pinch for a penny and an halfe-penny imployed to charitable and godly purposes we make it manifest to all men that the glory of God is not before our eies nor his worship any whit regarded of vs. And hence it is that God oftentimes curseth our store and substance and bloweth vpon it that it flyeth away as the winde that commeth not againe Let vs therefore be wise hearted to referre our goods our liues and all that wee haue to seeke the good of the Church that it may be safe and then shall we bee safe vnder the shadow of it On the other side the Lord denounceth a sore and seuere threatning against all such as doe wrong to the Church so that he will wound the head of his enemies and the hairy pate of him that walketh in his sinnes This appeareth by the prayer of the Church â—l 74.2 3. Psal 74. Thinke vpon thy Congregation which thou hast possessed of olde and on the rodde of thine inheritance which thou hast redeemed and on this mount Sion wherein thou hast dwelt lift vp thy strokes that thou mayest for euer destroy euery enemy that doth euill to the Sanctuary Such shall neuer prosper albeit they may flourish for a time that hate the Church which God loueth Secondly it is the duty of all persons to assemble together to heare his word all excuses and delayes set apart For wherefore was the Tabernacle placed in the mids but to bind all persons alike to come to the exercises of religion and to performe publike worship to God Ieroboams calues who made Israel to sinne were set one in the North part of the land the other in the South but the Tabernacle of God was setled in the middes among them that all men should haue accesse vnto it and that no man should colour his absence with any pretences Hence it is that the Prophet declaring that GOD had chosen Sion and loued to dwell in it saying This is my rest for euer â—al 132.13 â— 7. heere will I dwell for I haue delight therein doth adde We will enter into his Tabernacles and worship before his footstoole A notable encouragement to moue vs to resort repaire oftentimes to the place of Gods worship seeing he maketh it his habitation and resting place and the house where he will dwell and where we shall find him in time of need A strong perswasion to worke a desire and delight in vs to goe to the Lords courts â—al 68.15 16 â—mpared â—th 10. that we may behold the maiesty of the king of glory To this purpose speaketh Dauid in another Psalme The mountaine of God is like the mountaine of Bashan it is an high mountaine as mount Bashan Why leape ye ye hie mountaines as for this mountaine God delighteth to dwell in it yea the Lord will dwell in it for euer Where he teacheth that Gods Church in regard of mercifull promises heauenly graces and noble victories doth excel without comparison all worldly things and all earthly places All assemblies though neuer so glorious and glitering outwardly must giue place to it and are as nothing being matched with it inasmuch as the excellency beauty and continuance of the Church goeth beyond all other congregations of men Hereupon hee inferreth Thy Congregation dwelled therein for thou O God hast of thy goodnesse prepared for the poore If then we would dwell with God let vs repaire to his house if we would see him we shall see him there if we would heare him we shall heare him there if we would know him we shall know him there for his face is to be seene there his voyce is to be heard there his preseÌ„ce is to be found there O let vs prefer one day in his courts before a thousand elsewhere Let vs rather desire to be dore-keepers in his house then dwellers in the pallaces of the wicked If they were called and accounted blessed that stood in the presence of Salomon how much more blessed and happy are they that stand in the presence of God and worship toward his holy Temple Let the same mind and affection therefore bee in vs which was in Dauid to say with him with a feeling heart One thing haue I desired of the Lord Psal 27.4 that I will require euen that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to visite his Temple Where shal we find in our dayes this longing and holy desire to speake with God in his word and worship where are the ancient wishes of the Saints Psal 42.1 and 84.2 thinking it long before they came and appeared in the presence of God where is now the panting of the soule and fainting of the heart and the reioycing of the flesh in the liuing God like vnto the earth that gapeth for the showers of raine to refresh it We are an vnthankfull people whom plenty and aboundance haue glutted and made to loathe the heauenly Manna giuen to vs. Thirdly let vs not stand in feare of any enemies as if they could beare and beate downe the Church before them and raze the foundations of it to the ground neither let vs as gracelesse children forsake our mother for
by iustifying of vs by sanctifying of vs and by working in vs such like effect Against mans merits and deserts Secondly this doctrine ouerthroweth all merits and deserts of man which abolish the free grace of God Gods mercy is our merit our workes are not neither can bee our merit If our election be by grace then it is no more of workes otherwise grace is no more grace But if it be of workes then is it no more grace otherwise work were no more worke as the Apostle concludeth Rom. 11.6 We are iustified through faith in Christ in him standeth our saluation and by his merits we are made righteous Christ Iesus is the corner stone of the building Ephes 2. he is the foundation of the building forasmuch as other foundation none can lay 1 Cor. 3. he is also the highest stone of the building notwithstanding the mountains Zach. 4-6 that is the strongest opposition of enemies But let vs see what merit is What merit is that our vnderstanding may be the better and our iudgement the sounder touching this matter Merit is a worke vndue to which we are not bound making the reward and recompence that was not due to be due When a debter satisfieth his creditour he paieth that which he oweth him he giueth no more then is due vnto him by Law and equity by reason and conscience neither doth he deserue any thankes but through the fault of men as the heathen knew well enough Terent. in Phorm Act. sc 1. who confesse that such was the corruption of the times that when a man brought to another euen his owne he was to be thanked Christ our Sauiour a better master teacheth vs this more fully Luk. 17.8 Luc. 17.8 9.10 When a man hath a seruant who girdeth himselfe and serueth him till he haue eaten and drunken Doth he then thanke him because he hath done the things that were commanded him I trow nay so likewise ye when ye haue done all those things that are commanded you say Wee are vnprofitable seruants we haue done that which was our duty to doe Wherefore we make a weake plea to plead our owne merits who haue nothing but by the merits of Christ But it will be obiected Obiection that we find in Scripture no mention at all of the merits of Christ I answere Answere It is true concerning the word it selfe Neuerthelesse if they will conclude any thing against the merits of Christ because the bare name in so many letters and syllables is not extant in the word of God they may as well gainsay the Trinity refuse the Sacraments deny the Catholike Church and hold the Sonne not to be consubstantiall with the Father Forasmuch as none of these are expressed there But if they meane and vnderstand the thing it selfe then we haue the merits of Christ plentifully preached vnto vs in the holy Scripture to whom the whole worke of our saluation is ascribed The Apostle teacheth Ephe. 1 14 that our redemption is a possession purchased by him that is purchased by the merit of his death And in the former Epistle to the Thessalonians 1 Thes 5.6 he saith God hath not appointed vs to wrath but to obtaine saluation by our Lord Iesus Christ that is procured vnto vs by his merits So in the twentieth chapter of the Actes Paul in his exhortation to the Elders of Ephesus willeth them carefully to feed the flocke of God Act. 10.28 which hee hath purchased with his owne blood where he maketh the blood of Christ meritorious And elsewhere he saith we are iustified by his blood and reconciled to God by his Sonne and so shall be saued by his life Rom. 5.9 10. Rom. 5.9 1â— If then we challenge any thing to our selues we take so much from Christs worthinesse He was not bound in any bond vnto vs who being in the forme of God thought it no robbery to bee equall to God Wherefore our workes can challenge nothing at Gods hands for as much as whatsoeuer wee can doe is as due debt vnto him Thus the Apostle speaketh Rom. 8. Rom. 8.1 Brethren we are debters not to the flesh to liue after the flesh whereby he vnderstandeth the contrary as a member opposed but we are debters to the Spirit to liue after the Spirit So then our spirituall life is called a debt which is true in many respects First How all the we can doe â— due vnto God in regard of our creation Secondly in regard of our redemption Thirdly in regard of our glorification Our spirituall life is due to God in regard of our creation because it is God that hath made vs and not we our selues we are the worke of his hands who hath created vs according to his image and therby bound vs as by a strong band to know him and worship him Hence it appeareth that Adam himselfe in his estate of innocency could haue claimed nothing of God by merit because whatsoeuer he was he was it by him whatsoeuer he had he had receiued it through his gift so that he should haue paide him with his owne which deserueth no thankes as we heard before True it is man fell away defaced and deformed this image and made himselfe liable to eternall destruction howbeit he could not thus shake off the yoke of his necke nor the fetters from his feet nor acquit himselfe of the debt and obligation when of a debter to God he made himselfe a bondslaue to the deuill A debter riotously wasting his goods and carelesly consuming the stocke and substance that he hath and thereby making himselfe a bankrout is not discharged of his debt but standeth bound to pay it as before God will not loose his right nor let go his hold and therefore albeit we are started backe from him he remaineth the same as he made vs so we remaine obliged vnto him Hence we see what is the reason why God commandeth duties of vs in his Law that neither wee nor our fathers are able to performe â—ow God reâ—ireth imâ—â—ssibilities 〈◊〉 our hands If a father should require that of his son or a master exact of his seruant that which were vnpossible to doe as to trauell an hundred thousand mile in one day or to flye vp to heauen might he not be thought to be a tyrant But the case standeth not betweene God and vs as betweene a father and his children or betweene a master and his seruants For he chargeth no more vpon vs then hee had inabled vs to doe and had giuen vs strength to performe so that if there be any impossibility to do it the fault resteth in our selues and not in God It is no cruelty in him to require so much of vs as he doth but iniquity in vs that doth disable vs. He abideth the same that he was but we abide not the same that we were so that there is no change in him but the change is in vs so that
God hath chosen the foolish things of the world to confound the wise the weake to confound the mighty the base and despised to bring to nought things that are magnified in the eyes of men That no flesh should glory in his presence c. according as it is written he that glorieth let him glory in the Lord. His glory is lesse aduanced and set forth by great persons they are as a cloud before our eyes or as amist and veile to ouershadow vs and to keep from vs the glorious light of the bright shining Sunne I meane the glory of the mighty God as the Lord himselfe teacheth Gideon The people that are with thee are too many for me to giue the Midianites into their hands lest Israel vaunt themselues against me saying Mine owne hand hath saued me Iudg. 7.2 Iudg. 7.2 So then whether we doe consider the first moouing cause which is the will of God or the last final cause which is the glory of God it appeareth hee will oftentimes accomplish great things by meanes and instruments of low degree Vse 1 Let vs proceed to the vses and handle them briefly First forasmuch as God aduanceth weake things to worke out the decree of his prouidence wee may truely conclude from hence the powerfull hand of God that is able to bring to passe whatsoeuer he pleaseth Hee worketh after the pleasure of his owne will sometimes by weake meanes sometimes by no meanes sometimes aboue meanes and sometimes contrary to meanes When the chiefest among the sonnes of men will bring any thing to passe they make choice of the fittest and forwardest meanes euen such as are most likely in the eies of men and in the iudgement of the world When Salomon purposed to build the Temple for the worship of God he made choice of the fittest wood 1 King 5. â— and of the fittest workmen it was in him to chuse them but it was not in him to qualifie them whom he findeth in themselues to be vnfit But it is not so with God he oftentimes employeth the most backeward vntoward vnlikely vnpossible because he is able to fit them and furnish them with power strength and ability to goe through with the worke that he setteth them about so that wee may cry out with admiration How great and wonderfull is his Name in all his actions This is concluded directly Psal 8. Psal 8.1 2. O Lord our Lord how excellent is thy Name in all the earth who hast set thy glory aboue the heauens out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies that thou mightest still the enemy and the auenger Where we see that vpon Gods choice of weake and infirme instruments he gathereth the excellency of his Name and the greatnesse of his power which he repeateth againe in the last verse O Lord our Lord how excellent is thy Name in all the earth There is none is aboue him none is equal vnto him none can be matched or compared with him all things are put vnder his feet Secondly we learne another trueth to bee Vse 2 acknowledged of vs that all things are not to be respected according to the outward appearance We are oftentimes deceiued and cannot see into the workes of God Our Sauiour speaketh notably to this purpose against the Pharisees Luke 16. Luke 16.15 Yee are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteemed amongst men is abomination in the sight of God This may not any way seeme strange vnto vs forasmuch as God respecteth no mans person as Gal. 2. where the Apostle proouing himselfe to be an Apostle not of men neither by man but by Iesus Christ who called him from heauen to preach the Gospel saith Of these Gal. 2.6 who seemed to bee somewhat whatsoeuer they were it maketh no matter to me God accepteth no mans person for they who seemed to bee somewhat in conference added nothing to me In these words he speaketh of the Apostles Peter Iames and Iohn that had beene poore fisher-men and men of small reckoning and respect yet they were honoured of God to be Apostles and planters of Churches so that hee saith It skilleth not what they haue beene in times past Euery man therefore is to be esteemed according to his calling and to bee accounted off according to the grace of God giuen vnto him Many that are first shall be last and the last shal be first We must esteeme of men not as they haue beene but as they are When men haue repented wee may not vpbraid them with their liues past nor cast in their teeth their former offences We must not take occasion by the infirmities of mens actions to contemne their persons Such is the mercifull dealing of God toward vs that he accepteth not of vs as we haue beene but as we are when we repent and returne vnto him It is the policy of Satan and the impiety of his instruments to obiect the weakenesse and slippes of our life past but we say vnto him and vnto them all Tell vs not what wee haue beene but tell me what by the mercy of God I am and what by the strengthening Spirit of God I will be I am a sinner I confesse it howbeit I am a penitent sinner We are not therefore to be carryed away with the consideration of mens persons and outward quality or condition of life as countrey or kindred or sexe or age or birth or riches or pouerty or learning such like for as much as God giueth not his gifts according to the outward appearance of the person but according to his wisedome and pleasure which are alwayes iust and respecteth not the rich more then the poore for they are all the worke of his hands Iob 34.19 〈◊〉 34.19 This doth the blessed Virgin acknowledge â—e 1.48 Luk. 1. that the Lord regarded the lowe estate of his handmaid so that thenceforth all generations should call her blessed Hence it is that hee reprooued the humane iudgement of Samuel beholding the person of Eliab the eldest sonne of Iesse and saying Surely the Lords annointed is before him Looke not on his countenance or on the height of his stature because I haue refused him for the Lord seeth not as a man seeth for man looketh on the outward appearance but the Lord looketh on the heart 1 Sam. 16.7 â—am 16.7 Those whom God honoureth we must honour and despise no man for the meanenesse of his place and basenesse of his person and lownesse of his condition They are therefore iustly to be reprooued that reiect the Ministery of the word in regard of the simplicity of their persons that are the Ministers as they dealt with Christ our Sauiour â—â—ke 4.22 â—â—rke 5.23 Is not this Iosephs sonne from whence hath this man these things and what wisedome is this which is giuen vnto him Is not this the Carpenter the sonne of
men but the one hanged himselfe the others were smitten with sudden death at the voyce of Peter as with a thunderbolt so that they fell downe and neuer rose vp againe A iust reward of all such as haue a conscience gilt or rather guilty of the horrible sinne of hypocrisie If a man goe about to deceiue his neighbour how is he spoken against but if he goe about like a wretch to cosin his master or his father how doe all men point at him as a varlet and abhorre him as a beast God is our Master our Father our Husband our King all Titles of honour are due vnto him and too litle for him forasmuch as no dignity or excellency or superiority can be giuen vnto him but his Maiestie and honour surmounteth them all shall we then goe about to deceiue and circumuent him though wee could carry it away cunningly and not bee espied Know therefore that he detesteth all such wickednesse more then man doth the deceitfulnesse that is practised against himselfe The first example of hypocrisie that wee haue in the Scripture Gen 4 5. is Caine he came to the worship of God with his brother but because his heart was not vpright God had no respect vnto him nor to his offering no more then if hee had cut off a dogges necke Esay 66.3 or had offered swines flesh but reiected both his person and his oblation The like he speaketh to the Israelites that pleased themselues in outward ceremonies and turned the worship of God into a lie Ierem 7.8.9.10 11. Behold ye trust in lying words that cannot profit will yee steale murther and commit adulterie and sweare falsely and burne incense vnto Baal and walke after other Gods whom yee know not and come and stand before me in this house which is called by my Name and say Wee are deliuered to doe all those abominations Is this house which is called by my Name become a denne of robbers in your eyes Behold euen I haue seene it saith the Lord c. Where wee see we cannot deceiue the eye of the Lord with a lie he knoweth our wicked hearts and will finde vs out to bring vs to shame in this life and to destruction in the life to come We may not dally with him wee cannot deceiue him notwithstanding all our windings and turnings and altering our selues into all shapes he will finde vs out to the contempt of our persons to the shame of our faces and to the astonishment of all that behold vs. Secondly seeing it is a speciall duty belonging Vse 2 vnto vs to yeeld obedience to the whole will of God and to all his commandements we haue from hence a preseruatiue from the poyson that is cast out against vs as it were dung in our faces to make vs deny the faith renounce our Religion and start backe from our most holy profession For seeing we must performe perfect obedience and not limited as we thinke good we haue direction how to serue him that hee may accept of vs and bee well pleased with vs. If then Satan the master of all mischiefe and the author of all confusion raise vp cursed instruments brought vp as cunning schollers in his owne schoole to scoffe at vs and to scorne at our obedience we must comfort our selues in the Lord and commit our selues to the word of his grace knowing that it is God who requireth this intire obedience at our hands and delighteth in such sacrifice as is without blemish Let it not trouble vs that we heare such slanderous words such false reportes and diuellish lies cast out against vs let vs commit our causes to him that iudgeth vprightly who will iustifie vs in the ende and condemne our enemies Let vs be able to say with the Prophet All this is come vpon vs Psal 44.17 yet haue we not forgotten thee neither haue we dealt falsely in thy couenant These are the dayes of sinne wherein iniquity hath already gotten the vpperhand and such as are truely religious are made a prouerbe God requireth of vs that we be pure but who are in greater disgrace then such as study after purity and true holinesse If we labor to leade our liues according to the Lawes of God wee shall bee vpbraided with Puritanisme and as the enemies of Daniel could finde no accusation against him Dan. 6.5 except they finde it against him concerning the Law of God so doe our enemies deale with vs when they can catch no aduantage against vs they picke a quarrell with vs about the Scriptures and our profession as if it were a shame to reade the Scriptures or a disgrace to follow after holinesse of life The Apostle teacheth Phil. 2.15 and 4.8 that wee must bee blamelesse and pure as the sonnes of God in the middes of a naughty and crooked nation among whom wee are to shine as lights in the world Philippians chapter 2.15 And againe Whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things are of good report think on these things Our Sauiour the author of our saluation and the finisher of our faith Matth. 5.8 pronounceth that the pure in heart are blessed Paul willeth his scholler Timothy to keepe himselfe pure and to take heed lest hee make himselfe partaker of other mens sinnes 1 Tim. 5.22 1 Tim. 5.22 and 2.8 and 3.9 He commandeth all men to pray euery where lifting vp pure hands without wrath or doubting and to haue the mystery of faith in a pure conscience And in the second Epistle 2 Tim. 2.22 he chargeth him to fly the lusts of youth and to follow after righteousnesse faith loue and peace with them that call on the Lord with pure heart Heere we see what God requireth of vs and what he speaketh vnto vs this is his voyce that ought to sound euermore in our eares Be blamelesse be pure be the sonnes of God in the middes of a naughty nation blessed are the pure haue pure consciences pure hands pure hearts whatsoeuer things are pure and of good report thinke on them True it is there haue alwayes beene hypocrites in the Church Prou. 30.12 and there is a generation that are pure in their owne eyes and yet is not washed from their filthinesse Pro. 30.12 What then shall we whip their faults vpon the backes of those that are of no kinne vnto them For the faithfull though they haue in them many frailties and infirmities yet are washed by the blood of Christ and by the Spirit of God from their sins that they haue no dominion ouer them and exercise no kingdome in them Was it euer allowed in any court of Iustice and iudgment to take one for another to accuse one for another to condemne one for another It is the Law of God Ezek. 18.4 that euery soule should beare his owne sinne that neither the father should beare the iniquity of the sonne nor
of season neuerthelesse where it is duely and conscionably preached without respect of persons it toucheth the harts of some represseth the corruptions of others is as a warning peece and watchword vnto all so that all persons and people whatsoeuer wheresoeuer must liue vnder the ordinary hearing and frequenting of the word of God Vse 1 The vses remaine to be handled which ought especially to be marked of vs. First there is offered vnto vs this truth arising from the doctrine it selfe that the preaching of the word by the Minister and the hearing of it by the people is no ceremony nor a matter of indifferency such as may eyther be done or left vndone at our owne discretion or disposition but it is such a part of the publike seruice of God as ought not to bee omitted or neglected without great sinne and breach of the fourth Commandement which serueth to establish the ministery of the word It is aboue the workes of mercy and compassion therfore the most profitable worke that can bee done to the sonnes of men It is a more excellent and much greater gift to doe good to the soule then to do good to the body inasmuch as the soule is more precious then the body Hence it is that the Apostles gaue ouer ministring to the poore attending to their necessities because they would giue themselues continually to prayer and to the ministery of the word Acts 6 4. Acts 6 4 and 2.42 And before this in the second chapter describing the Church after the ascension of Christ he saith the Disciples continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers Where hee placeth continuance in the Apostles doctrine and breaking of bread before fellowship and communion in temporall things It is one speciall marke of a man and woman truely fearing God to bee a diligent hearer of the word of God and a continuall resorter to the preaching of it and a carefull frequenter of the house of God We see this in Simeon he came often into the Temple and thereby hee found Christ when his parents brought him in their armes to do for him after the custome of the Law Luc. 2 27 37 41. The like we might say of Anna a Prophetesse which departed not from the Temple but serued God with fastings prayers night and day verse 37. Luc. 2 27 37 41. So Ioseph and Mary went to Ierusalem euery yeare at the feast of the Passeouer by custome and commandement This was the cause of the great godlines and wonderfull zeale that was in Dauid that he desired nothing more then to appeare before the face of God among his Saints This his affection he testifieth in many places Psal 27 4. Psal 27 4 42 1.2 One thing haue I desired of the Lord that will I seeke after that I may dwell in the house of the Lord all the daies of my life to behold the beauty of the Lord and to enquire in his Temple There is alwayes good hope of such persons so long as they vse the meanes to bee recouered A sicke person may not bee despaired off so long as hee is content to vse the helpe and counsell of the Physition albeit hee be very dangerously sicke but when once he refuseth his direction then we may looke for nothing but death Thus the case standeth with all men so long as wee forsake not the word there is hope of saluation when once we refuse it there is feare of destruction both of soule and body Wherefore we are to iudge well and charitably of such as are religious frequenters of the holy exercises of faith such are neuer past hope there is some signe of life in them and we haue more comfort and greater assurance of such albeit vniust vncleane then of any ciuill man that refuseth the meanes Many in the world stumble at the offensiue liues of euill professors but certainly whatsoeuer men iudge there is more hope of the worst professor that heareth the word and attendeth vnto it More hope of euill professors then of ciuill men then of the best ciuil men that in prophanenesse of heart refuse it and that for two reasons First these men though they be euill yet vse good meanes which haue from time to time done good vppon others as bad as they therefore may in time to come by the mercy of God and blessing vpon the meanes do good also vnto them be effectuall in them If it do not preuaile at one time yet it may at another The reformation of a sinner is not wrought at a sudden but by little little like the water that pierceth the hard stone by customable and continuall dropping vpon it If thou seest two men most dangerously sicke of diuers diseases and all mortall except they be cured and one of them putting himselfe vnder the Physitians hand the other reiecting altogether both phisicke and the Physitian whether of these is more likely to be restored and to liue Is not he that taketh the receit and medicine that is ministred So is it in the sicknesses of the soule If we hearken to the word which is a spirituall medicine to heale euery malady we may be reclaimed The word is as a draw-net cast into the Sea which gathereth of euery kinde Mat. 13. Yea it is quicke and powerfull and sharper then any two-edged sword piercing euen to the diuiding asunder of soule and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart Heb. 4 12. Secondly it is a signe that those which vse the meanes are not yet sold and setled to continue in sinne for there is no man whose hart is fully set in him to do euill and follow wickednesse that can patiently endure be content to be an ordinary frequenter of religion whensoeuer it is publikely taught and preached True it is they may sometimes come to the word for custome or company or feare or praise or because they haue nothing else to do and cannot tell how else to spend away the time but if they come ordinarily continually they are not become desperate The hammer of Gods word may break their harts and enter into their soules As for those that regard not to serue GOD and vse not the assemblies of his worship they are of all other most wicked and prophane and may iustly be said to be of the forlorne hope They are at the point of death they lye gasping for breath nay they are come to the brinke of hell Thus then we see that the preaching of God is of absolute necessity whether we bee conuerted or not conuerted whether we do beleeue or not yet beleeue nay it is in a manner the only necessary thing It is the opiniō of many wretched men that are not worthy to breathe in the common aire that it bringeth a great charge and heauy burden vppon the people
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
is a worthy Calling 1 Tim. 3 1. If wee were imploied in some base office not beseeming our persons we might haue some colour and pretence to shunne and auoide it But hauing an excellent function wherein the Son of God Iesus Christ serued before vs it were intollerable pride to scorne it as too simple for vs. Wee may be a meanes to bring men to saluation which we must account our crown and glory Secondly the glory of God ought to moue vs which is to bee preferred before all things in the world Thirdly the loue of Christ the Prince of all Pastours ought to constraine vs who gaue him-selfe for his sheepe Wee must therefore vnderstand that they are not so much our sheepe as his hee hath a speciall care of them or else hee would neuer haue paide so dearely for them His wonderfull care of their good appeareth in this that demanding of Peter whether hee loued him Iohn 21.15 and asking the question of him againe and againe he saide Feed my Sheepe feed my Lambs thereby giuing all the Ministers a rule of trial to prooue themselues whether they loue the Lord Iesus or not If all were examined by this rule and their loue to Christ proued by this note it is to be feared that little or no loue at all would appeare in them toward their Sauiour and Redeemer As all men haue tasted aboundantly of the loue of Christ so all men professe to loue him againe as well as Peter and would be as ready to answere Lord thou knowest that I loue thee It is easie to professe it but it is not so easie to approue it and manifest it If we would assure our owne soules that the loue of Christ is in vs let vs feede the flocke let vs speake boldly in the Name of the Lord without respect of persons â—ucan institu â—c 13. de miâ—st let vs teach improoue correct instruct admonish exhort comfort and strengthen as we see the state of the flocke to require Let vs duly administer the Sacraments according to Christs institution let vs rule and gouerne the Church committed vnto vs let vs pray for them and be examples vnto them in life that when the great Shepheard of the sheepe shal appeare we may receiue an incorruptible crowne of glory Vse 5 Lastly let the people carefully attend to the Ministery of the word where it is setled and planted with a good conscience as to Gods holy ordinance vouchsafed vnto them Let them bring attention in hearing diligence in marking and obedience in practising Let them put away all pretences and excuses let them not inuent carnall reasons against themselues and their owne soules Let them not vse any delayes to shift off the performance of this duty But there are many men in the world that are wise to their owne destruction and seeke sundry colourable deuises to hurt themselues and hinder their owne good For this ordinance albeit comfortable and necessary ayming at nothing else but our saluation findeth through the malice of Satan and opposition of his instruments strong enemies that assault it and vndermine it to make it fall downe He knoweth well enough that if this were throughly receiued and generally established in all places his kingdome could not stand but would fall downe as lightning as we heard before Luke 10. When the trumpets sounded that God appointed though they were of Rammes hornes the walles of Iericho fell downe Iosh 6.20 â—osh 6.20 The preaching of the Gospel seemeth a weake and contemptible thing and is accounted of them that perish to be foolishnesse 1 Cor. 1.18 â— Cor. 1.18 But if it were as vnlikely to do any great work as the rammes hornes yet being imployed of God it shall be able to cast downe all imaginations and high things that exalt themselues against the knowledge of God 2 Cor. 11.5 â— Cor. 11.5 Forasmuch as to them that are called it is the wisdome of God and the power of God 1 Cor. 1.24 â— Cor. 1.24 Hence it is that the great enemy of our saluation hath stirred vp his disciples the Anabaptists and other detestable and damnable heretikes to subuert the faith of many lest the light of the glorious Gospel of Christ should shine vnto them These seduced persons seeking also to seduce Obiection 1 others reason thus No creature can worke faith and regeneration in vs it is God that doth it alone But the word preached is but a creature nay it is the voyce onely of a creature and a bare sound consisting of letters and sillables so that the vertue of it can bee no more but to signifie vnto vs the will of God I answere the word preached Answer and the vse of it are to be distinguished The right vse thereof is to vnderstand it to meditate vpon it to endeuour to beleeue it and to obey it The word preached is of force and of power not simply because it is vttered and published and the bare sound thereof commeth to the eares of the hearers for then all men should know and vnderstand it receiue it by faith and practise it by obedience but because when it is preached through the blessing of God and his secret worke in vs wee heare it with an attentiue eare and a tractable heart so that his spirit and his word goe together Esay 59.21 Esay 59.21 our hearing with the eare and his opening of the heart accompany one another Act. 16.14 Act. 16 14. Hereupon it is called the power of God to saluation that is Rom. 1.16 an effectuall instrument of his power to euery one that beleeueth The Ministers are said to be labourers together with God 1 Corin. 3.9 to bee workers together with him beseeching vs not to receiue the word of God in vaine 2. Cor. 6.1 and as the Ambassadours of God to pray vs in Christs stead that we be reconciled to God 2 Cor. 5.20 Secondly others obiect None can be saued Obiection 2 but such as are elected but all ordained to eternall life shall be saued whether they heare the word preached or not forasmuch as all the elect shall of necessity be saued and therefore there is no need of hearing to bring vs to saluation election is sufficient Answer I answere this is a diuiding of those things that cannot be diuided and a separation of those things that cannot be separated If any should reason touching the temporall life as these ignorant persons doe touching the eternall euery man would soone espie the fraude and be able to answere the obiection and put to silence the folly of the obiecters For we might as well reason thus All that are appointed of God to liue shall liue and therfore it skilleth that what they doe whether they eate or drinke or sleep or clothe themselues or whether they doe none of all these things This conclusion is of the same nature force with the former and both of them starke naught and deceitfull Euery one hath
shall be sure to haue God on our side He wil not send vs out and then see vs to take the foile he wil not put vs into his seruice and then lay vs open and leaue vs naked to the contempt of euery base companion Let vs not shrinke backe as faint-hearted souldiers when a crosse word is cast out against vs which is but as a brutish thunderbolt that can doe no harme but let vs remember our calling and who it is that hath set vs in that function When Amos was slandered and reuiled by the Priest of Beth-el and had no lesse crime laide to his charge then high treason and conspiracy against the king hee did not sinke vnder the burden or ceasse to Prophesie any more but he confirmeth himselfe and hardneth his face and remembreth who put him in that place The Lord tooke me as I followed the flocke and the Lord said vnto me Goe Prophesie vnto my people Amos 7. What greater comfort could Paul haue against the oppositions and blasphemies of obstinate enemies that he found at Corinth then the gracious words of the Lord Be not afraide but speake and holde not thy peace for I am with thee and no man shall set on thee to hurt thee for I haue much people in this Citie Actes Chapter 18. verses 9.10 So is it with vs and in this manner doth the Lord speake to euery of vs if we be assured in our owne conscience that God hath ordained vs and set vs apart to our office hee chargeth vs not to be afraide of the faces of men he giueth vs certaine hope of his presence and will suffer no man to doe vs hurt On the other side if our office be of men and we entred into it also to enrich our selues not to feed the people of God we can haue no comfort in the euill day nor promise to our selues any hope or expectation of a blessed issue of our labours We entred not in at the dore and the shepheard of the sheepe will not acknowledge vs to be his seruants but account vs as hirelings that serue our selues and our owne bellies and care not for the sheepe whether they sinke or swimme whether they prosper or pine whether they liue or die Vse 5 Lastly when God setteth vp the Ministery of his word among vs as a light that shineth in darke places and as a beacon vpon an hill it is the duty of the people to hearken reuerently and attend diligently vnto it as vnto the voyce of Iesus Christ and not as to the word of a mortall man We must not consider the Ministers that speake vnto vs in the Name of the Lord as bare or mortall men albeit they be so indeed and subiect to the same infirmities that we our selues are but we must obserue of them that they sustain another person then their own they are Gods messengers vnto vs â— Cor. 5.20 the Lord hath sent them as his embassadours they come from the high court of heauen to tell vs the will of him that hath called them The want of this due consideration that the Ministers sustaine two persons one priuate to wit their owne the other publike to wit of God is the maine cause why the Ministery is so slenderly regarded and so few are edified by it When a Prince employeth a meane person in his seruice and sendeth him to make knowne his will vnto vs if we onely respect his person as he is of himselfe and consider not the person whose mouth he is and in whose name hee speaketh wee will neuer regard the message he bringeth as wee ought So it is in the matter of the Ministery The king of heauen and earth determineth to call a Church and gather a people vnto himselfe he sendeth out the Ministers as his messengers to make knowne his will vnto vs and so putteth heauenly treasures of great price and value in earthen vessels if we respect the men no otherwise then according to their names and persons and not according as God hath vouchsafed to employ them we can neuer receiue the word with meekenesse and reuerence that is able to saue our soules Know it therefore and learne it diligently that a Minister is not only a man as all other are that beare the image of God but more then a common man euen a Minister of the Gospel and a messenger of Iesus Christ so that whosoeuer receiueth them and heareth their words entertaineth Christ himselfe and whosoeuer dispiseth them and their sayings reiecteth Christ himselfe and shall bee arraigned as guilty of the contempt of his person The Apostle writing to the Hebrewes sheweth that God hath spoken by his owne Sonne whom hee hath appointed heire of all things Chapter 1.2 Heb. 1.2 and 2.1 and thereupon concludeth that we ought to giue the more earnest heede to the the things which we haue heard lest at any time we should let them slippe Thus duty hath many branches vnder it which spread themselues farre and neere but I will briefely touch some particulars First we are to consider that in hearing the word we haue to doe with God If we exempt our selues from his presence who hath promised that whensoeuer two or three are gathered together in his Name he will bee in the middes of them we shall neuer profit as we ought nor consider the worke we goe about It is noted of Cornelius Actes 10.23 That when Peter was come to tell him and to teach him what he ought to doe he said Wee are all heere present before God to heare all things that are commanded thee of God Thus ought it to be with vs when wee are entred into the house of prayer we must remember that wee sit downe in the presence of God not of men onely like vnto our selues but of him that is the searcher of the heart Let this bee our first rule and except we doe this wee doe nothing in our hearing as wee ought to doe Secondly we must empty our selues of all clogges and emcombrances that may hinder the sauing hearing of the word Heb. 12.1 Let vs cast off euery weight and the sinne that doth so easily beset vs. Let vs disburden our selues of the cares of this life and the deceitfulnesse of riches Luke 8. and the lusts of other things which if wee bring with vs ouerlaying our hearts they will stop our eares that the things cannot enter into vs. Therefore the wise man giueth this counsell Ecclesiastes Chapter 5. verse 1. Keepe thy foote when thou entrest into the house of God and bee more ready to heare then to giue the sacrifice of fooles for they consider not that they doe euill Thirdly set a price vpon the word aboue all things of this life that may bee most deare vnto thee Desire it more then gold yea then much fine gold labour to finde it sweeter to thy taste then hony the hony combe Psal 19.10 Psal 19.10 and 119.103.127 Loue it aboue all
people are numbred and ordered exactly and exquisitely Moses proceedeth to the numbring of the Leuiticall Tribe which onely remaineth vnnumbred This is done two waies first simply being considered in themselues without reference and relation to others secondly comparatiuely being compared with the first borne in whose place and roome they succeeded The simple enumeration is two-fold first generall in these words and then particular in those that follow The generall numbring hath two parts the commandement and the execution of it The commandement is amplified by the author of it The Lord spake vnto Moses then by the place in the wildernesse of Sinai there it was giuen for as yet they were not gone from the Mount where the Law was giuen Thirdly by the manner number them by their families after the house of their fathers Lastly the persons to be numbred euery male from a moneth old and vpward The obedience of Moses is in the 16 verse where he is commended by the manner of it he did it according to the word of the Lord in all points as hee was commanded The particular numbring being set downe in the verses that follow we are to reserue to his proper place In this diuision two questions arise vpon the different order obserued in the numbring of this Tribe Questions answered compared with the numbring of the former Tribes which are to be decided For heere Moses is commanded to number all the males from a moneth old and aboue but he did before number the other Tribes from twenty yeares old and aboue Numb 1 3. chap. 1 3. Wherefore first of all the question may be asked why the Leuites are not numbred as the rest are from twenty yeare old but from a moneth old Secondly why they were not numbred as well so soone as they were borne and brought foorth into the world as when they were a moneth old Wherefore we are to enquire why they were numbred so soone and then why no sooner Touching the first to wit why they were Question 1 numbred from one moneth and vpward and not at twenty yeares old and vpward as the rest were it was done for three causes First of all the Leuites were numbred at a moneth old because at that age they were fit to be presented before the Lord and offered vnto him Luke 2. Secondly another cause of taking their number according to these young yeares was to bring the number of this Tribe vnto an equall proportion with the other Tribes for at this God aymed as we shall see afterward whereas if the number had beene taken onely from twenty yeare vpward it should neuer haue beene knowne what number there was of the first borne and so the recompence and satisfaction would haue beene altogether vncertaine and vniust This sheweth both that the Tribe of Leui was in comparison few in number euen the least of all the rest and that by this gracious dealing and mercifull fauour of God the people ought to be inclined more quietly patiently willingly and cheerefully to pay the taxe and tribute that was laid vpon them for the ouerplus among themselues Thirdly they are numbred at that age because it was not necessary they should be fit for the warres whom GOD had exempted from such seruice which was one difference betweene the Leuites and the other Tribes They were numbred at twenty yeares olde because then they were holden and iudged fit to goe out to warre as among vs and in our Common-wealth the State thinkes it fit to haue all warned from sixteene to threescore yeares as able men to beare armes and to serue their Prince and to fight for their country Whereas the Leuites had nothing to do with handling the sword and putting on armour and following the warres they were to attend on holy things and to minister in the Tabernacle they are made word-men not sword men they are fishers of men not fighters with men and albeit they walke in the flesh yet they do not warre after the flesh 2 Cor. 10 3. Touching the second question to witte Question 2 wherefore they were not numbred before the moneth was expired This was done because all the male children by the ceremoniall law were vnpure and vncleane for the space of one moneth Leuiticus 12 verse 4. as also all the maid-children were vncleane threescore and sixe dayes Leuiticus 12 verse 5. At what time the mother brought vnto the Priest a lambe of a yeare olde for a sinne-offering who offered it before the LORD and made an Attonement for her Leuiticus 12 verse 6 7. So then as the male children were vncleane an whole moneth so after that space of time limited and determined they ought to be purified True it is they did belong vnto GOD at all times for vnto such pertained the Kingdome of Heauen from the beginning he had euermore a right vnto them who had saide vnto Abraham I will bee thy GOD and the GOD of thy seede Gen. 17. Notwithstanding they could not be presented vnto him because they were holden as vncleane according to that law that continued for a season for that cause God would haue those onely reckned in this account which were a moneth olde This did put them in minde as also it teacheth vs that we are all by nature sinners and vncleane We are conceiued and borne in sinne and from that which is vncleane who can bring that is cleane Our naturall estate is notably described by the Prophet Ezekiel chap. 16. vnder the similitude of a wretched infant polluted in his blood There is not one that doth good no not one so that euery mouth is stopped and all the world become guilty before God Verse 15. Number the children of Leui after the house of their c. Heere is set downe a commandement directed to Moses and a commendation of Moses who was faithfull in the house of God as a seruant A seruant will do nothing before he know the minde of his master and when he knoweth his will he is ready to accomplish it The house is the Church the master of it is God the Stewards of it are the Teachers who rule in this house at the appointment of God and none of them durst presume to do any thing therein without his direction so it is said in this place of Moses that he followed not his own deuice but did all things as the mouth of God directed him We learne from hence that the word of Doctrine 1 God is able to informe the Church generally 〈◊〉 our actiâ—s must be â—â—rected by â—e word of â—od and euery man particularly in all things pertaining to this life and to direct them both what they are to do and what they are not to do Whatsoeuer falleth out into the parts of mans life must receiue warrant from the will and word of God This doth the Prophet Dauid teach in many places of the Psalmes By them thy seruant is warned â—sal 19 11 â—9 9
perswaded though one rose from the dead He vnderstandeth heereby the writings of the olde Testament these he opposeth against all visions and reuelations as we also do against all traditions these these I say are sufficient to bring vs to Christ to saluation to heauen These are sufficient to keepe vs from hell and destruction and euery euill way Wherefore whatsoeuer belongeth to doctrine or to good life is found in them we haue direction by them to all things whatsoeuer belong vnto vs to do It is the commendation of a good Law to leaue as little vndecided and vndetermined and out of the compasse of the Law as is possible Such as write of the gouernment of Common-wealths do giue this rule that it behoueth these rules that are well made Arist 1 beâ— li. â— 1. cap. 4. as neere as may be to determine of all things and to leaue as few as they can to the arbitrement and discretion of the Iudges Men are oftentimes passionate passions hinder iudgment and the finding out of truth The Iewes to whom were committed the Oracles of God were directed by them in the least things they had to do Our estate is not left worse then theirs who beside the same direction that they had haue also the noble addition of the new Testament which were written that we might beleeue and in beleeuing haue euerlasting life Iohn 20 31. Secondly this doctrine serueth to direct informe the Ministers what to teach preach Vse 2 vnto the people and the people what to beleeue wherein to rest whereupon to builde their faith and to settle their conscience The matter giuen them in charge to deliuer and commend to the care and consideration of the hearers is the word of God They are to teach nothing else but what Christ their Lord and Master hath commanded to be obserued Mat. 28 20. We must follow the example of Paul 1 Cor. 11 23 who deliuered nothing to the Corinthians but what he had receiued of the Lord. If they strike at sinne any otherwise their weapon is not sharpe enough to cut it downe for whereas they should draw out the sword of the Spirit which is the word of God Eph. 6 17. they giue it a blow with a leaden dagger and whereas they should ouerthrow it with the push of a pike they runne at it with a bulrush It is the word that is mighty in operation and entreth into the soule is able to cast downe euery thing that exalteth it selfe against the kingdome knowledge of Iesus Christ It is the word onely that is the food of the soule and is able to affoord wholesome nourishment Let vs not teach the people our owne deuises which is to feed theÌ„with chaffe that hath no strength in it Let vs deale as workemen that need not be ashamed diuiding the word of truth aright 2 Tim. 2. And concerning the people they must not affect such teaching as is most plausible but such as is most profitable not that which may please the eare but that which may moue the heart The end of our comming to the house of God must not be to delight our selues but to reforme our liues Neither ought we so much to attend what learning they shew as what sin they reproue that so we may come to repentance The more they open our vnderstandings by the key of the Scriptures the better we are to account of them Thirdly it serueth to reproue those that Vse 3 do rush headlong headstrong in their actions and course of life not caring what they do as desperate men that feare not their flesh or as foolish Marriners that runne their Ship vpon the Rockes and neuer aske counsell at the mouth of the Lord. If any aske how this may be done â—ct and say we desire nothing more then to know the mind of the Lord but how can this be seeing he is in heauen and we are vpon the earth I answer â—â—â—â—er it is not hard or vnpossible for vs to consult with God and to resolue as from God and to know his will We must search into his word for hee yet speaketh vnto vs in the Scriptures When the word speaketh know that God speaketh vnto thee and set it downe with thy selfe as a certaine truth that is surer then the heauens that when thou hearest the word thou hearest him and whensoeuer thou despisest the word thou despisest him The Scripture is as the voice of God and therefore the Prophets so often repeate this to the people in all their sermons â— 1 4 22 â—d 23.2 Heare ye the word of the Lord thus saith the Lord. A man will not aduenture vpon a temporall possession without the aduice of his learned counsell nor a sicke person vpon strange meates without the aduice of his Physition How then shall we dare in matters that concerne our soules and may put vs in hazard of our saluation to vndertake sundry actions without knowledge of the word and so without warrant assurance whether they please God Hence it is that God oftentimes reproueth his people because they did that which he had not commanded the Prophets charge them with this as a sinne against him because they entred vpon those things whereof hee had not spoken and which neuer entred into his heart as Ier. 7 31 32. They haue built the high places of Tophet which is in the valley of the sonne of Hinnom to burne their sonnes and their daughters in the fire which I commanded them not neyther came it into my heart And to that purpose saith the Prophet Esay chap. 30 verse 2. They walke to go downe into Egypt and haue not asked at my mouth c. Neither let any obiect that this is spoken in matters of great weight and importance as in points of faith or of the worship of God without which a man cannot be saued and which the word in other places hath determined for this were great iniury to the word of God to pinne it and pound it vp in so narrow a corner so short a compasse that it should be able to direct vs only in the cheef principall points of our religion and not in matters of lesser moment of our profession This doth mightily shrinke vp the sinewes of the Scripture and binde vp the armes of it which otherwise extend farre and neare Remember that in the booke of Ioshua â— 9 14. the children of Israel are charged by the Prophet that they asked not counsell at the mouth of the Lord when they entred into couenant with the Gibeonites and yet that couenant was not made contrary to any commandement of the Lord. For howsoeuer it seemeth to many that they ought to haue beene put to the sword and to haue dyed the death because they were in the number of those Nations that dwelled in the inheritance of the people of God promised to Abraham and his posterity long before yet if
themselues deuout but is indeed the language of the diuels God respecteth not such foolish deuotions he requireth of all persons the knowledge of his word as we shall shew afterward and he will bee worshipped according to the knowledge thereof The Apostle reproueth the Iewes for their zeale a vertue that ought to be in al the faithfull forasmuch as God will spew all that are lukewarme out of his mouth neuerthelesse he accepteth it not in them because it was not according to knowledge Rom. 10 2 We must know what God alloweth if we would haue him allow approue of vs. If we regard not to know him we may well assure our selues that in the day of account he will not know vs but turne away his face from vs. The second reproofe The second reproofe meeteth with all such as do things doubtfully and waueringly not knowing whether they do well or ill these do attempt things either against their conscience or without the comfort of a good conscience and therefore albeit it be good in it owne nature which they do and good in regard of the will of God yet to them it is not so because they are not assured by the word whether it be lawfull or vnlawfull and therefore it is turned into sinne This is that which we heard before out of the Apostle Whatsoeuer is not of faith is sinne Rom. 14 23. All such neede not another to condemne them they condemne themselues in that which they doe The vnfaithfull and vnregenerate man sinneth in euery thing he doth euen in his best actions We must please god before any of our works can please him The Apostle saith Vnto the pure all things are pure but vnto theÌ„ that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled Tit. 1 15. And S. Iames in his Epistle chap. 1 7 8. Hee that wauereth is like a waue of the sea driuen with winde and tossed for let not that man thinke that he shall receiue any thing of the Lord a double-minded man is vnstable in all his waies Wherefore it standeth vs vpon â—eral rules â—irect our â—ons to consider the three generall rules set downe by S. Paul in the Epistle to the Romanes chap. 14 to direct vs in all our actions First he is happy that condemneth not himselfe in the vse of those things which hee knoweth to be lawful This concerneth those that are strong â—n 14 22. This is a golden rule and a great honour happinesse of Christian men that their owne consciences doe not accuse them to allow and admit of that which they iudge not to be good and lawfull They know by due triall and examination that the same which they do agreeth with the word of God so that they are assured to build vpoÌ„ the rock Though all men should accuse them and condemne them yet their conscience grounded vpon the word of God would acquit discharge theÌ„ which cannot but giue an inward peace and sweet contentment to their soules This the Apostle saith 2 Cor. 1 12. Our reioycing is this the testimony of our conscience c. To the same purpose Iob speaketh chap. 27 6. My righteousnesse I hold fast and will not let it go my heart shall not reproch me so long as I liue Likewise Iohn in his first Epistle saith I four heart condemne vs â—oh 3 20 21. God is greater then our heart and knoweth all things beloued if our heart condemne vs not then haue we confidence toward God This comfort of a good conscience they cannot but want which doubt whether that which they do please God or not they are farre from this happinesse which the Apostle pronounceth vpon such as know well and are throughly assured what they do the rest are like drunken men that stagger reele too and fro cannot keepe themselues vpright vpon their feet Secondly no man must do any thing with a doubtfull conscience for such a one woundeth his owne conscience offendeth God The Apostle saith He that doubteth is condemned if he eate â—m 14 23. because he eateth not of faith He that is not perswaded that it pleaseth GOD which he doth cannot direct it to his glory Euery worke that commeth short of his end is sinne and therefore Abraham is commended that he staggered not at the promise of God through vnbeleefe but was strong in faith giuing glory to God Rom. 4 20. This rule belongeth to those that are weake who wauer vp and downe in their opinions like a ship that tottereth hither and thither in a tempest Woe vnto such they need no other witnes or iudge against themselues but themselues They do many good things that doe displease GOD which would please him if they were wel and rightly done If then thou wouldst haue any fruite and comfort in those things which thou doest informe thy conscience aright be perswaded throughly of that which thou doest and build thy faith vpon the sure and infallible rocke of God Thirdly whatsoeuer proceedeth not from faith is a sinne committed against God and condemneth him that doth it forasmuch as without faith it is vnpossible to please God Hebr. 11 6. Outward shewes and appearances though they be neuer so pompous and glorious are not respected of him he enquireth whether those things we do proceed from true obedience whether we beleeue by the word that they are required of God and so please him This last rule engendereth two other first whatsoeuer proceedeth from pure naturals is vnpure and whatsoeuer commeth from the force of our free will is sin in the sight of God Such as the fountaine is such are the streames as the root is so are the branches like mother like daughters like cause like effects Doth a spring send foorth out of the same place sweet water and bitter Can the figgetree beare Oliue berries Iam. 3 12. Math 7 18. eyther a vine figges A good tree cannot bring forth euill fruite neither can a corrupt tree bring foorth good fruite Secondly all the vertues and actions of the infidels and vnbeleeuers albeit in regard of themselues and the substance of the workes and as they are the gifts of God they be not euill but good yet in the iudgment of God they are sins The whole life of vnbeleeuers and vnregenerate men is nothing else but a whole practise of sin in a continued course without stay or interruption from the beginning to the ending August in Psal 31. et epist 105 but they are like those that run a great pace out of the way They may do many things beautifull in shew but they are more in shew then in substance in appearance then in deed and truth All their vertues are shaddowes and therefore called by one of the fathers splendida peccata beautifull sinnes August de ciuit dei They lay an euill foundation haue a wrong beginning they do them without faith and they also
but healed not some sorts but all kindes of sicknesses and diseases None of them though neuer so dangerous and desperate were to him incurable Lastly he could not bee staied from preaching sound doctrine and healing vnsound bodies by the vncharitable slanders and wicked reports of the Scribes and Pharisies who ascribing the working of his miracles to the power of Beelzebub the Prince of diuelles spake all manner of euill against him This worthy example and perfect patterne of all righteousnes the cheefe Pastour of the sheep ought we all to imitate that are entred into this calling let it be as a glasse to behold our faces and as a rule or squire to examine al our actions by it that thereby we may stir vp our selues to be diligent in our Ministery Seueral branches of this vse This hath sundry branches pertaining to it issuing out of the same roote First of all all Pastours must be diligent to know the state of their flockes and to take heed to their heards as Prou. 27 23 24. Forasmuch as riches are not for euer and the crowne endureth not to euery generatioÌ„ Such as are absent from them ordinarily cannot possibly know in what state they stand they must of necessity be ignorant of their condition When the master of the family is away the fellow seruants begin to smite one another to eate and drinke with the drunken Mat. 24 49. When Moses was in the Mount absent from the people they fell into idolatry and worshipped a golden calfe Exod. 32. The presence of the Minister ought to be an example of vertue and a stay to them in all well-doing Secondly we must not be discouraged by the vngodly speeches venemous tongues of wicked men thereby growing negligent in our functions Christ himselfe was euilly intreated counted a diuell called a Samaritan esteemed a wine-bibber and branded to be a glutton a friend of Publicans and sinners yet he ceassed not to teach and preach in euery city and village Eliah is charged to be a troubler of the state yet he shrinketh not backe nor spareth to rebuke the idolatries of the Priests of Baal 1 Kings 18 17. Acts 16 20 Paul and Silas are reported to trouble the City as Eliah before was to trouble Israel yet they continue and are not afraid to preach the Gospel of saluation Amos was accused to the King by Amaziah to haue conspired aginst him Amos 7 10. yet he would not giue ouer nor hold his peace This is a common practise of leud and prophane persons to perswade meÌ„ of great countenance and high places that we preach against them and that it is not the word of GOD that reprooueth them but that we single them out and so entitle them to our reprehensions verifying the saying of the Prophet They hate him that rebuketh in the gate and they abhorre him that speaketh vprightly Amos 5 10. But sinne must not be left vnreproued and we must with deafe eares and dumbe tongues and blinde eies passe ouer such slanders as vnworthy to be answered or regarded and let vs endeuouring to carry a cleere conscience goe forward diligently and earnestly in the course of our Ministery remembring the example of Christ our Sauiour whom no cauils nor quarrels of his enemies could restraine from preaching the word to instruct the soule neither from working miracles to do good to the body and considering that he pronounceth all those blessed that are reuiled persecuted and slandered for the truths sake Because after the same manner they dealt with the Prophets that were before vs Mat. 5 11 12. Thirdly we must not be afraid of the faces and frownes of men It is the weaknesse and frailety of many men that they are ready to stand still and start backe at euery high and bigge looke of the wicked and thereby waxe feeble and faint-hearted at the great threatnings of the mighty Hence it is that the Lord saith Ezek. 3 8 9. I haue made thy face strong against their faces and thy forehead strong against their foreheads as an adamant harder then flint haue I made thy forehead feare them not neither be dismaied at their lookes though they be a rebellious house So he willeth Ieremy to speake vnto the people all that he commanded him and that he be not dismaied at their faces 〈◊〉 1 17. lest he be confounded before them Lastly we must wisely apply the word to the capacity and vnderstanding of all To speake generally to all is as it were to houer in the aire and in effect to speake to none The hearts of men are stony and are not easily broken They are as tough wood that must haue many strong blowes to cleaue it This is to diuide the word of truth aright â—im 2 15. to giue euery one his portion of meat in due season Then doth the word become effectuall and is made profitable vnto vs and preached with power and authority when it is brought home to the doores of our hearts and applied vnto our consciences True it is we cannot abide to haue our sores touched and our wounds searched but this is the onely true and right meanes to be cured We must therefore make much of such teaching and of such Teachers and as we tender the saluation of our soules so wee must desire to haue the word thus opened when it is so deliuered and handled let vs submit our selues vnto it with all reuerence and carefulnes It is a spirituall knife to launce vs and to let out our corruptions which are ready to fester within vs and to hinder the worke of it Lastly this serueth for instruction in a necessary Vse 3 duty required of the people toward their Pastours that seeing they haue a great charge ouer them to teach them they ought willingly to giue vnto them recompence of their labour and a liberall maintenance for the worke of the Ministery It is the ordinance not of man but of GOD that they which spend their time their study their gifts their strength their substance and euen themselues in the most profitable and necessary seruice of the Church 1 Cor. 9 14. should be bountifully prouided for and haue no iust cause to complaine of want This will appeare very plainely vnto vs How the Leuites were maintained vnder the law if we consider what alowance was giuen to the Leuites vnder the Law and how the maintenance of the Ministery standeth vnder the Gospel First of all the Scripture teacheth that they had 48 Cities and two thousand cubites of ground from their walles which I may call as it were their glebe lands Numb 35. This was to them a liberall portion and in so small a country a great proportion Secondly they had the tithes of corne Num. 18 21. Leu. 27 30 32 of wine of oyle and of all fruites herbes together with the tithes of the heards and flockes Thirdly Exod. 34 19 20. they had the first
shall be put to death 39. All that were numbred of the Leuites which Moses Aaron numbred at the commandement of the Lord throughout all their families all the males from a moneth old and vpward were twenty and two thousand Wee haue already handled the numbring of two of the families that haue their foundation in the sonnes of Leui to wit the Gershonites and the Kohathites Now followeth the third and last that is the Merarites touching whom we are to consider sundry particular points as we haue done in the two former diuisions For first the families descended of Merari are named which are two the Mahlites and the Mushites verse 33. Secondly the number of persons the summe of them according to the number of all the males from a moneth old and aboue was sixe thousand two hundred verse 34. Thirdly the Ouerseer or Superintendent of them all was Zuriel the sonne of Abihail Fourthly the place of their abode in the host was on the North-side of the Tabernacle verse 35. Lastly the office and function committed vnto them was the woodworke and the rest of the instruments These things were committed to their charge and custody Hitherto wee haue handled the numbring of this Tribe simply considered in it selfe according to the particular families of it now let vs obserue how it is concluded In this conclusion set downe in the two last verses of this diuision we are to marke two points first the persons that went before the Arke of the Couenant on the East-side secondly the totall sum of the whole Tribe is reckoned vp The persons that were to pitch on the fore-front of the Tabernacle toward the East are these both Moses himselfe as the chiefe Captaine Commander ouer the whole and also Aaron with his sons the Priests ministring vnto God and his Church whereunto is annexed a certaine prouiso that none should dare to thrust himselfe into their office verse 38. Secondly the totall sum of all the former particulars is brought together and the accounts cast vp which are said to amount to two and twenty thousand v. 39. Out of which generall number must be deducted the Priests and the first borne of the Leuites themselues for otherwise the whole Tribe of Leui consisting of the Priests and such as are called by the common name of Leuites amounted to the number of twenty and two thousand and three hundred soules Verse 33. Of Merari was the family c. In this diuision we see more plainely and particularly that which was in part noted before namely the seuerall mansions and situations that these Leuites had about the Tabernacle which being the place of Gods publike seruice they compassed it round about that they might not be farre from any of the people of God but alwaies resident among them The Gershonites pitched behinde the Tabernacle westward verse 23. The Kohathites pitched on the south-side of the Tabernacle verse 29. The Merarites pitched on the north side of the Tabernacle verse 35. Now lest any part should be left vnfurnished and vnprouided Moses and Aaron and his sonnes are commanded to take vp the fore-front of the Tabernacle and to pitch on the East-side GOD might haue put and placed all the Leuites in one corner of the host if it had pleased him but in great mercy both toward the Leuites and people they are seated in the middest of the army and charged to compasse the Tabernacle round about to the end they might serue the better for giuing direction and instruction indifferently to all the rest of the Tribes that were to vse their Ministery Thus we see that neither the Teachers were constrained to go farre to their hearers nor the hearers to take any tedious iourney to their Teachers This teacheth vs that God will haue euery part of his people taught Such is the goodnesse Doctrine 1 of almighty God God wil haue all places and people taught euen the smallest that he will haue none of his seruants vntaught how small soeuer the places be how meane soeuer the persons be None are too high in regard of their great places none are too low in regard of their obscure callings none are too good to be taught whatsoeuer their degrees be We see this most euidently in the Tribe of Leui it selfe To what end and purpose were they diuided in Iacob and scattered in Israel Gen. 49 Gen. 49 7 but that all the Lords people might be instructed from the highest to the lowest and haue their portion in due season alotted vnto them of God This is giuē as a commendation of the Leuites and of Iehoshaphat that sent them 2 Chron 17 9. They taught in Iudah and had the booke of the Law of the Lord with them and went about throughout all the Cities of Iudah and taught the people This we see in the Apostle Paul writing to the Ephesians and setting downe the notable fruites and ends of the Ministery of the word Eph. 4 13. He gaue some to be Apostles some Prophets some Euangelists some Pastours and Teachers Till we all meete together in the vnity of faith vnto a perfect man and the measure of the age of the fulnesse of Christ Touching the practise of this duty we haue a notable example in Christ our Sauiour in many places of the Euangelists Luke 8 1. It came to passe afterward that he went throughout euery City and Village preaching and shewing the glad tydings of the kingdome of God and chap. 13 22. He went through the Cities Villages teaching and iournying toward Ierusalem The like we reade of the twelue Apostles who walked in the steps of their master going through the Townes preaching the Gospel and healing euery where Luke 9 6. So also it was with the seuenty Disciples the Lord sent thē two and two before his face into euery city and place whither he himselfe would come Luk. 10 1. Seeing then the Priests and Leuites Christ his Disciples went about through all the Citties of Iudah published the Gospel in euery city and village preached euery where and went into all places we conclude that it is the ordinance of God that all places great and small all persons high and low all congregations bigge and little should haue the word of God established and setled among them Reason 1 This will be made plaine and cleere vnto vs by diuers reasons First consider with me the titles that are giuen vnto God in the Scriptures He is worthily called the King of his Church and the Lord Master of his house-Is not he the Shepheard of Israel that leadeth Ioseph like sheepe Psal 80 1. Will a Shepheard that hath any care of his Sheepe or any loue vnto them looke vnto some of them and not to all Or will he not rather if any be gone astray Lu. 15 4 5 6. leaue ninety and nine in the wildernesse and seeke that lost one vntill he finde it So is it the will of our Father that is
the first borne c. We see heere that the Leuites were substituted in the place of the first borne who did first of all execute the Ministers office The Lord if it had pleased him could haue serued the Church with them for euer but for the causes before rehearsed he exempted them from this seruice after that for a small time and a few yeeres he had tryed their obedience to his holy wil and commandement Now in their stead he taketh the Tribe of Leui to minister vnto him and for his Doctrine 1 people We learne hereby The office 〈◊〉 the Ministery is an high and worthy caâ—ling that the office of the Ministery is a most worthy and excellent calling This is that which the Apostle saith writing to the Hebrewes chap. 5.4 No man taketh this honour to himselfe but he that is called of God as was Aaron If then it be an honour to be called to this office it followeth to be an high and honourable calling Likewise writing to the Romanes and declaring that none can preach except they be sent hee addeth out of the Prophet How beautifull are the feete of them that preach the Gospel of peace and bring glad tydings of good things Rom. 10.15 And instructing Timothy touching this office he saith This is a true saying If a man desire the office of a Byshop he desireth a worthy worke and afterward in the same Epistle cha 5.17 Let the Elders that rule well be counted worthy of double honour specially they who labour in the word and doctrine Seeing then the Ministery is an honour as the Priesthood of Aaron was seeing the office is a worthy worke and seeing the feet of the Ministers that bring the word vnto vs are beautifull so that they are worthy not onely of single but of double honour it followeth that the calling is exalted aboue many others and ought to haue a reuerent and speciall account among vs. The trueth heereof will farther appeare Reason 1 vnto vs by the force of reasons as so many proppes to stay it vp First we must consider the title giuen vnto them of an Embassadour what greater honour then to be the Embassadour of a Prince The Minister is more he is the messenger of the Lord of hostes Mal 2.7 2 Cor. 5.20 and commeth from the King of kings and Lord of lordes He is in stead of Christ appointed and sent of him to reconcile men to himselfe and to saue them So then the Ministers supply the office and sustaine the person of the Sonne of God who is the word and wisedome of his Father Not that he would haue the Ministery of his word lesse esteemed then if he should speake from heauen with terrible signes of Thunder and lightning but that he might by this meanes teach in a more familiar manner and so make the better tryall of our obedience Therefore the Apostle saith He that knoweth God heareth vs Ioh. 4.6 he that is not of God heareth vs not hereby know we the spirit of trueth and the spirit of errour We must heare the word preached by man not as the word of man but as it is indeed the word of God Thess 2.13 and so set our selues in his presence Hence it is that he saith to the disciples whom he had sent out â—ct 10.33 He that heareth you â—â—rk 10.16 heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me If then the Ministery be an embassage sent vnto vs from God whereby God after a sort sueth to vs for reconciliation it serueth to set forth vnto vs the honour of this calling Secondly the honour of the Ministery is to Reason 2 saue mens soules which of all workes is the highest the holyest the heauenlyest the greatest What other calling can compare with it in this respect Other professions and ordinances respect the good of this life as peace or health or wealth and such like but the end of the Ministery alone is the saluation of soules Paul willeth Timothy to take heed to himselfe and vnto doctrine adding this reason Tim. 4.16 â—biection for in doing this thou shalt saue both thy selfe and them that heare thee It will be obiected we are saued by Christ onely as I haue beene oftentimes answered we haue saluation by no other then by him â—nswer It is true indeed Christ hath performed so much as is sufficient for the saluation of all yet none are actually saued but they onely to whom the benefits and merites of the Messiah are communicated Now his merits are applyed two wayes by the Ministery of the word and by receiuing of the Sacraments for which cause the power of saluation is ascribed vnto them We doe not teach that men are saued by the preaching of the word to driue men from Christ thereby or to build our saluation vpon any other for we preach nothing we regard to know nothing but Christ and him crucified We goe not about to lay any other foundation but the question is of the meanes how we shall come to the sauing knowledge of Christ which is ordinarily done by the sound and sincere preaching of the Gospel so that this calling is a most excellent calling Reason 3 Thirdly this truth is farther confirmed and strengthened by the contrary in that without it ordinarily no man can attaine to saluation as may appeare by the meanes whereby it is effected and by the degrees whereby it is finished None shall be saued but such as are effectually called but what is the Church other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then a company of men called and they are called by the Ministery of the Gospel made powerfull and effectuall by the Spirit of God Ye are called by our Gospel 2 Thes 2.14 to the obtaining of the glory of the Lord Iesus Christ By it our mindes are enlightened to see our owne miseries and Gods infinite mercies and then by it Luk. 1.79 Act. 26.18 Esay 53.1 as by the strong arme of God we are drawne vnto him Againe none are saued but such as are iustified being acquitted from their sinnes and accepted in Christ as righteous and as heires of eternall life But we are iustified by faith and faith commeth by hearing the word of God Rom. 10.17 1 Cor. 3.5 so that the Preachers are the Ministers by whom we beleeue Lastly none are saued but such as are sanctified by the Spirit of regeneration and whosoeuer is in Christ is become a new creature 1 Pet. 1.23 but we are borne againe by the immortall seed which is the word of the eternall God so that we are begotten into him by the preaching of the word In this respect the Ministers are called spirituall fathers 1 Cor. 4.15 because they beget vs as children by the Gospel of Iesus Christ Thus then we see the worthinesse and excellency of this calling and what we are to esteem therof As then we heard
stood that he did euer so much as sauour of any goodnesse that could not abide a faithfull Minister I deny not but he may deceiue himselfe but God is not mocked he may pretend piety but it is nothing but cursed and cankered hypocrisie The word is the seed of regeneration it cannot therfore be that such as haue bin brought to the state of grace and saluation by this precious seed of the word should abase abuse those by whom they haue beene begotten Will a sonne except he do degenerate and become a monster reuile him that brought him into this world and gaue him life and breath So is it as vnnaturall and much more to contemne the spirituall fathers of our soules forasmuch as of the fathers of our bodies we receiue only temporall life but of these eternal It is wel said by one of the ancients Ignat. ad 〈◊〉 that whosoeuer despiseth the Preachers of the Gospel is an Atheist and prophane person and a despiser of Christ himselfe These do not onely sinne against God and against the Gospel but against their owne soules they hinder their owne saluation and the saluation of many others and so make their meanes vnauailable and commit a sinne more heinous and horrible then that of Onan who spilled his seed on the ground least he should giue seed vnto his brother Gen. 38.9 The seed of the word is immortall and remaineth for euer and therefore is of greater price so that they are spirituall murtherers of thousand soules that seeke to spill it and spoile it as water on the earth least it should fructifie in the hearts of men If wee should see a man pull out his owne eyes that he might not see or cut off his eares that he might not heare wee would all pitty his case and say he were running madde But thus it fareth with these irreligious persoÌ„s they make them selues blinde that they might be without seeing they make themselues deafe that they might be without hearing and they harden their hearts that they might be without feeling â—s de Sacer. â—3 cap. 5. This is spirituall and desperate madnesse to despise so great a blessing without which we cannot be saued nor obtaine any good things promised vnto vs. And howsoeuer these men to excuse their owne impiety and to blinde the eyes of the simple will pretend loue and liking to the word it selfe yet they vtterly deceiue themselues for this is one rule to be obserued and learned of vs that whosoeuer abuseth the Ministers despiseth also the Ministery as he that liketh the Phisicke by which he is to be recouered will also make much of the Phisition whose counsell he hath vsed Whosoeuer accounteth not the feet of those beautifull that bring glad tydings of peace will not much esteeme the Gospel it selfe and whosoeuer despiseth the Messenger will not regard the message that is deliuered vnto him For the Ministery is the ordinary meanes wherby it pleaseth God to saue those that beleeue Rom. 1.16 1 Cor. 1.21 Let this be also another rule that whosoeuer account the Ministery of the Gospel as vile in their eyes it shall be easier for them of Sodome and Gomorrah in the day of iudgement then for them Mat. 10.15 and 11.24 yea Christ our Sauiour willeth his Apostles to shake off the dust of their feete â—ct 13.51 as witnesse against them that heare not their words neither receiue their persons Wherefore this also shall be another rule that to abuse the Ministers of the word and esteeme them as the of-scourings of the world whose feet as we heard are beautifull to all the elect because they bring glad tidings of peace and of all good things is an horrible sinne highly displeasing to God greeuously prouoking him to anger and swiftly calling downe iudgement vpon their heads Wherefore hee saith in the Prophet Touch not mine Annointed and doe my Prophets no harme And Moses prayeth to God on the behalfe of Leui â—eut 33.11 to smite thorough the loynes of them that rise against him and of them that hate him that they rise not againe The persons of Embassadours are by law of al Nations sacred and inuiolable Cicer. in Verr. act 1. Orat de Harus resp pro leg Manilia the heathen saw it and set it downe and neuer ceassed to reuenge the wrongs done vnto them both vpon particular persons and vpon whole Cities The Law of God and man sacred and prophane account the iniuries done vnto a messenger as done against him who sent him and therfore they were wont to be safely garded and protected not only in times of peace but amiddes the weapons and naked swords of the enemies Dauid reuenged most sharpely the iniuries and indignities offered to his Embassadours with the ouerthrow of the Ammonites 2 Sam. 10. and neuer did he shew the like exemplary punishment in that extrem manner Do earthly Princes and States reuenge the wrongs offered to their seruants sent out by commandement and commission from them and shall we thinke that the Lord of hostes the king of kings who is the God of vengeance will suffer the opprobries contumelies and contempts offered to his messengers to goe vnpunished The Ministers are the high Embassadours of God so that they send not themselues but are sent out of him and they execute not their owne willes but his will and therefore the infinite Maiestie of almighty God is violated and abused in the indignities that are offered vnto them and doubtlesse he will auenge his seruants which cry day and night vnto him Luk. 18.7 8. though he beare long with his enemies I tell you he will auenge them speedily No man offending in this kinde of vnkinde abuses toward them euer escaped the punishments of God How often did God plague his people in the wildernesse when they rose vp against Moses and Aaron the Ministers of God for their good who taught Iacob his iudgments and Israel his lawes When Ieroboam stretched out his hand against the Prophet to lay hold on him 1 Kin. 13 4. his hand wasted and withered so that albeit he put it out yet he was not able to pull it in againe The two Captaines with their fifties 2 Kin. 1.10.12 sent out by Ahaziah to apprehend the Prophet were destroyed with fire from heauen and neuer returned to bring their master word how they spedde The leude and vngracious children that mocked Elisha 2 Kin. 2.23 24 and vpbraided him with his baldenesse were torne in peeces by two Beares that came out of the wood vpon them The people of Israel that misused the messengers of God and contemned the Prophets 2 Chro. 36.16 that spake vnto them early and late were reiected and carryed into captiuity into the land of their enemies Neither is it to be maruelled at Act. 5.39 that God hath sent such strange examples of his wrath and indignation vpon the contemners of his Ministers forasmuch as they are as
of highest descent that euer liued vpon the earth who was not onely of the linage and stocke of Dauid and heire vnto the Crowne Kingdome but the sonne of the eternall God yet he disdained not to serue but vouchsafed to minister in this office and hath giuen example to all posterity that none should account themselues vnworthy of it or it vnworthy of theÌ„ forasmuch as the Gospel began to be preached of him Heb. 2 3 who is the brightnesse of glory and the expresse image of his person and vpholdeth all things by the word of his power Heb. 1 3. Seeing then Princes and Peeres and noble men yea such as haue bene of the Kings blood haue imployed themselues to the Lords seruice seeing sundry of these among both Pagans and Papists haue exercised this function seeing some of the elect Angels were Preachers of the Gospel what a slander and reproch is it for vs that are dust and ashes and wormes of the earth and no better that are called Christians and would be accounted great professers who in so great want of labourers and haruest men to reape downe the corne do bestow our youth rather any way then this that is the best way It is incredible what great good such might do in the church O what a furtherance would it be to true religion and a notable meanes to gaine many soules to God! For how many be there that contemne the Ministery of the word and consequently the word it selfe because for the most part they are meane and poore men that are the Ministers and Preachers of it Euen as when the professers of the truth consist of the lowest sort it hindreth the faith of diuers to consider that none of the rich or of the Rulers beleeue in him but the people that are accursed Iohn 7 4â— so is it in the Ministery also When such as are ignorant of true religion cast their eyes vpon the poore condition of the teachers of it and behold the worshipfull and noble shun it and shake it from their shoulders they are offended and grow into hatred and contempt of the Calling and regard not such as haue taken it vpon them Whereas if the men of great places would stoope downe vnto it if this may be accounted a stooping downe and as well preach Christ as beleeue in him it might be a forcible and effectuall meanes to further and foster true religion Is it not a comfort to all godly parents to see their children well bestowed Can we haue them better bestowed then to serue the Lord and to labour in his haruest and to be made Rulers or Stewards in his house Is there any thing we should reioyce more to see then our sons put in trust with the price of the blood of Christ and by preaching to win many soules and send them to heauen How do men seeke to shroud themselues vnder the cloth of noble men and are glad of places and offices vnder them like to Zebedees childreÌ„ that would sit at the right hand and at the left hand of Christ in his Kingdome But the Ministers are the seruants of the most High they serue the King of Kings and the Lord of Lords then which what seruice can be more holy or honourable The Prophet Haggai complaineth chap. 1 4 that the whole people from the highest to the lowest neglected the building of the Temple and followed their owne profits plesures Is it time for you O ye to dwel in your sieled houses and his house lye waste And therefore he threatneth in the words following to punish those greeuously that were so retchlesse and carelesse for the helping forward of this building Let Zerobabel and Iehoshua with the remnant of the people diligently consider this point and meditate seriously vpon these things And let all haue a tender regard to imploy and set apart some of theirs to worke in the Lords vineyard as painfull labourers True it is some goe about by pilling and polling to bring the Church to beggery and slauery but this ought not to discourage any from seruing in this calling nor to withdraw any of his children froÌ„ preaching of the word The earth is the Lords and the fulnesse thereof Psal 24 1. All the siluer and gold in the world is at his commandement Hag. 2 8. He will neuer leaue nor forsake those that be his He will pay good wages to all that are his seruants They shall be sure of their pay that reape his corne and beare the burden of the work and the heat of the day He hath the hearts of all Princes and Potentates in his owne hand He moued the mindes of pagan and heathen Kings to contribute things necessary for the repairing of the materiall Temple as appeareth in the bookes of Ezra and Nehemiah â—zra 3 7. â—eh 2 8. and therefore he will not suffer such to lack which labour in his spirituall Temple vnder godly and christian Princes Seeing then we ought to make a great account and haue a reuerent estimation of the Preachers of the word and esteeme the Calling giuen them an honorable office inasmuch as Christ the euerlasting Son of the Father the wisest the worthiest the noblest the notablest person beyond all comparison of all that euer were or shall be or are in heauen or earth hath taken vp the office of a Preacher Priest and Prophet to teach the people and to pray for them let vs also further this worke by all the meanes we can and let the Ministers comfort themselues in this their holy vocation hauing a multitude of such excellent predecessors as it were a cloud of witnesses going before them to be examples to encourage them and let vs not be discouraged by the taunts opprobious termes of the vngodly to dislike and forsake our function or to be ashamed of it or to thinke scorne to labour in it howsoeuer many scorne at it as too meane and base a thing for themselues For albeit the Ministery aboue all other callings is most subiect to the contempt and disgrace of prophane and godlesse men yet let vs be assured that as it is in it selfe in regard of the ordinance of God as also of the benefit of it vnto mankinde a worthy and excellent calling so they that enter into it shall be honoured of all those which are the children of God Let vs tread those disgraces contumelies vnder our feete and be so farre from being dismaied at them that rather we ought to account our selues happy for them Mat. 5 11 12. Seeing we are thereby made conformable not onely to the Prophets and Apostles of Christ but to our Sauiour himselfe and shall in the end be like vnto him in glory and eternall life Yea we are assured that in the middest of al disgracings and defacings of vs we are the sweet sauour of God not only in them that are saued but in them also that perish â— cor 2 15 16 And albeit we
spend our strength in vaine and for nothing yet our iudgement is with the Lord and our worke with our God Esay 49 4 5. In the meane season let our labour be answerable to the greatnesse of our calling that so we may be worthy of that honour Vse 4 Lastly seeing the function of the Ministery is of great excellency and dignity we must vnderstand that great gifts are required in the Ministers and they must in a good measure be qualified thereunto This vse doth the Apostle make 1 Tim. 3. The office of a Minister is a worthy worke therefore he ought to be of blamelesse conuersation and apt to giue instruction to the people He must shew both integrity of life and light of doctrine which is as the Vrim and Thummim that the Priest did beare on his brest-plate of iudgement Exod. 28 30. It is the best harmony that can be made when life and doctrine agree together otherwise we are as iarring cymbals Hence it is that the Prophet speaking of the Couenant of life and peace made with Leui Malac. 2 6 saith The law of truth was in his mouth and iniquity was not found in his lippes c. and he did turne many away from iniquity The Ministers are called by Christ both the light of the world and the salt of the earth In like manner Paul exhorteth the Elders of Ephesus Acts 20 28. Take heed vnto your selues and to all the flocke ouer the which the holy Ghost hath made you Ouerseers 1 Tim 4 16. to feede the Church of God which he hath purchased with his owne blood They must take heed to themselues by liuing well and to the flocke by feeding well with wholesome food They must shew themselues patternes of good workes Titus 2 7 8. If the calling were meane meane gifts would serue to furnish them that are chosen and exalted to that calling but seeing it is great we ought to labour after great gifts and to be adorned with worthy graces They that watch ouer soules ought to haue a quicke and sharpe sight that they may descry the crafty wiles and guiles of Satan They ought to haue a wonderfull care of their duty that are to attend the flocke of God day and night and be able to teach all and to deale with all sorts of men as Math. 13 52. He must be a Scribe taught of God No young scholler a workman that needeth not to be ashamed who see and try his worke diuiding the word of truth aright They must be able to seeke out that which is lost able to strengthen the weake able to heale the sicke able to binde vp the broken No skill is sufficient for these works to be the Lords husbandmen to dresse and husband the Church that it become not an vnfruitfull and barren wildernesse No skill in vs is sufficient to make vs the light of the world Math. 5 the salt of the earth the builders of Christs body the coworkers of God 1 Corinth 3 19 the Embassadours of Christ 2 Corinth 5 20 the Stewards of the house Titus 1 7 the fathers of the Church 1 Corinth 4 15 the fishers of men Math. 4 19 the Ministers of the Spirit 2 Corinth 3 6 the builders of the Temple the Shepheards of the sheepe Eph. 4 11 the planters and waterers of the garden 1 Corinth 3 6 7 the watchmen of the City Ezek. 33 7. Heb. 13 17 the Trumpetters of the host and the stars of the firmament Reuel 1 20. Dan. 12 3. The City of God which is the Church is a more glorious and beautifull worke then is the fabrick or frame of the whole world besides On the other side see the misery of blinde guides and the mischiefe that commeth by dumbe dogs yea the desolation that cometh vpon the people that haue such Pastours or Shepheards they are altogether vnworthy of that calling No man will make him his horsekeeper that hath no knowledge nor skil in horsemanshippe nor any experience that way nor his Cooke that cannot tell how to dresse his meate nay not his swineheard that is no better then an Image or Idoll and cannot tell how to guide or gouerne them And yet behold the simplicity and sottishnesse of the world and wonder at it They regard not to commit the soules of men that are most precious to such as we wil not willingly commit an heard of bruite beasts to be kept Ezek 33 6. The watchman that is blinde and dumbe and the City that setteth vp such an one shall perish together and our Sauiour testifieth that if the blinde leade the blinde both shall fall into the ditch Mat. 15 14. Woe vnto such leaders woe vnto such as are thus led These make this a base calling as if Ieroboams Priests were fit enough that were taken from the lowest of the people CHAP. IIII. 1. AND the Lord spake vnto Moses and Aaron saying 2. Take the summe of the sonnes of Kohath from among the sonnes of Leui after their families by the house of their fathers 3. From thirty yeares and vpward euen vntill fifty yeares old all that enter into the host to doe the worke in the Tabernacle of the Congregation 4. This shall be the seruice of the sonnes of Kohath in the Tabernacle of the Congregation about the most holy things IN this Chapter we haue an other numbring of the Leuites howbeit it is in another kinde then the former in the former chapter For in the third chapter the Tribe of Leui is numbred according to the persons but in this chapter it is numbred according to their office and Ministery so that there is a great difference betweene this and the other True it is Difference betweene the numbring in this chapter and the former in them both this Tribe is numbred but not this Tribe onely nor all the same persons nor yet to the same end We saw before a generall enumeration of the families of the Leuites as they succeeded in the roome of the first borne who had beene separated sanctified to the worship of God to the Ministery of the word to the seruice of the Church and to the spirituall gouernment of the people so that as well the first borne as they are numbred But in this chapter onely the Leuites are numbred not all nor any of the first borne who were now freed and exempted and fully discharged from that ministration Againe in the former chapter all the Leuites are numbred from a moneth old vpward but in this onely such as were fitted by their yeares to vndertake and execute the office of the Ministery which lawfull age is heere defined and determined to begin at thirty and to end at fifty yeares Lastly that numbring in the former chapter was to another end and purpose then this There they were all numbred frō one moneth that it might be knowne what ouerplus there was of the first borne but heere they are accounted from 30. yeares old to 50. that
the conscience They haue not their names in vaine they are not idle sounds of vaine words but they offer the signification of some duty to be performed and leade to the consideration of some thing to be practised as Shepheards call to their remembrance to be busied in feeding watchmen to proue to them that they ought to haue a vigilant care of the City of God and to be on their watch tower Messengers that they must not doe their owne businesse but his that sent thē So they are called Elders 1 Tim. 5 verse 17 19. 1 Pet. 5 verse 1. Acts 14 verse 23. and 15 2. and 16 4. and 20 17. to imprint and engraue in their hearts the cogitation and consideration of the care wisedome sobriety and stayednesse that ought to bee in men of that calling all which gifts are for the most part proper to that age for dayes shall speake and the multitude of yeares teach wisedome Iob 32 verse 7. And therefore they are resembled vnto them not because they are so alwaies in age but because they should bee like vnto them and haue the properties and qualities of them Reason 2 Secondly the Ministery is an high calling of great weight and worthinesse of great excellency and importance standing vp not only in the place of the people to offer vp their praiers but in the roome of God to declare his will to the people If then the worke bee so worthy if the office be so weighty if the calling be so honourable then it followeth by a good and necessary consequence that such ought to bee well fitted and filled with wisedome grauity and sobriety that vndertake it This is the reason vrged by the Apostle 1 Tim. 3 1 2. He that desireth the office of a Bishop desireth a worthy worke a Bishop therefore must be vnblameable vnreproueable Who is it that mindeth to build an house but hee will looke out a fit workman for his purpose Or who will commit the gouernment of his family to an vnwise Steward that knoweth not how to mannage the affaires thereof to giue euery one his portion in due season Thē much lesse ought the Church of Christ to be committed to vnwise vnlearned vndiscreete men that are ignorant both how to rule it which way to reforme it Thirdly such as are called to this office Reason 3 must be carefull to looke vnto their waies that their calling be not blemished and their Ministery reprehended so that they ought to beare themselues worthily and wisely Euery one in the profession must labour to adorne the Gospel and walke vnblameably in the middest of a naughty and crooked generation Philip. 2 15. It is required of wiues to be chaste and keepers at home that the word of God be not blasphemed Titus 2 5. and of seruants to count their masters worthy of al honour that the Name of God and his doctrine be not euill spoken off 1 Tim. 6 ver 1. Much more then ought the Ministers to magnifie their office to beautifie their calling to watch in all things and to make full proofe of their Ministery 2 Tim. 4 verse 5. They ought to shine as bright and burning candles and as Christ saith they must bee lights of the world Math. 5. being set as a City vpon an high hill which cannot be hidden Hence it is that the Apostle saith Giue no offence in any thing 2 Cor. 6 3 4. that the Ministery be not blamed but let vs in all things approue our selues as the Ministers of God in much patience in necessities in distresses c. If onely our persons should be blamed and receiue a checke the matter were the lesse but the Ministery it selfe shall be reproched and the ordinance of God reuiled and therefore we ought to looke more carefully circumspectly to our waies that haue the eyes eares tongues of all men turned toward vs. Their eies are fixed vpon vs to behold our actions their eares are prepared to heare whatsoeuer they can of vs their mouthes are opened and their tongues vnloosed to speake euery where of vs so that we are set as vpon a stage can by no means couer our persons or our practises from the sight and knowledge of all men Lastly the Ministers is to vtter the word Reason 4 of wisedome whereby both himselfe and his hearers shall bee made wise vnto saluation The Apostle putteth Timothy in mind that he had beene brought vp in the Scriptures of a childe which are able to make him wise vnto saluation 2 Tim. 3 verse 15. and Psal 119. the Prophet thereby was made wiser then his teachers then his enemies then the auncient Hereupon the Apostle Paul saith 1 Corinth 12 verse 8. To one is giuen by the Spirit the word of wisedome to another the word of knowledge by the same Spirit And in the first chapter of the same Epistle verse 23 24. Wee preach Christ crucified vnto the Iewes a stumbling blocke and to the Grecians foolishnesse but vnto them which are called Christ the power of God and the wisedome of God Seeing then wee are to vtter the words of wisedome so called both because they are the words of the most wise GOD and because they are able to teach vs the truest wisedome we are to speak them as it becommeth them to be spoken to the end that in nothing we may be blamed or ashamed To conclude these reasons and to binde them all in a bundle together forasmuch as the Ministers of the Church are Elders both in name and nature and wee are to vtter the words of wisedome forasmuch as the Ministery that we haue obtained is a weighty and worthy calling and that it ought no way to be blotted and blemished of vs by any vndiscreete and vndecent carriage it followeth that such as are set apart to this work must be men of wisedome moderatiō of experience and excellent gouernment of themselues of their words of their gestures and of their waies whether they be publike or priuate whether they be open or secret whether they be at home or abroad Vse 1 We will now proceed to set downe the vses of this doctrine that we may be benefited and instructed by it First it serueth to reproue diuers sorts of persons that goe against this rule who albeit they be ready to receiue this truth and to approue of it in iudgement yet they transgresse it and crosse it notoriously in their practise The first reproofe Childrē made Ministers in the Church of Rome And here we are to meete with the shamefull abuse and detestable corruption that is too common in the Church of Rome where children and boies haue beene admitted and ordained to Ecclesiasticall dignities before they had any vnderstanding what the office requireth or how it can be discharged Thus hath the Byshop of Rome that challengeth to be the high Priest of the world the Vicar of Christ and the successour of Peter prophaned this calling and promoted
Let no man despise thy youth but be thou an example to the beleeuers c and 2 Tim. 2 15. Study to shew thy selfe approued vnto God a workman that needeth not to bee ashamed rightly diuiding the word of truth And afterward verse 22. Fly youthfull lustes but follow righteousnesse faith charity peace with them that call on the Lord out of a pure heart When Elies sonnes light headed persons medled with the sacrifices the people began to abhorre the offerings of GOD 1 Sam. 2. There are many seuerall branches of this vse Branches of this vse sorted out into many particular points First euery Minister must consider how precious his calling is and what person hee sustaineth that he is as the mouth and messenger of God to the people and the Interpreter of his will he is as it were the Lords hand in separating betweene the precious and prophane the holy and the vnholy he is to keep the people out of the snares of the diuell and therefore not to deliuer them as a prey vnto him through his euill life Secondly they must often enter into this meditation with themselues that they are as actors vpon a stage or as beacons set vpon an hill to giue light to othets They are seene afarre off and a little blemish is soone espied in their coats Euery thing that they speake or doe is obserued and marked so that some follow them and others carpe at them some are greeued and offended others reuile the whole Ministery for the sinne and scandall of a few Thirdly let vs labour to stop the mouthes of the enimies that are ready to open them against their actions and persons and thereby take occasion to blaspheme the Name of God and the glorious Gospel of Christ and thorough their euill life wound the truth it selfe Heereby they shall be meanes to gaine them to the faith that such as receiue not the truth nor the loue of the word may without the word beholding the pure and holy conuersation of the Ministers thereof imbrace the word On the other side the prophane liues and leud examples that many in that calling giue do make the true religion stinke in their nostrils and become loathsome and noisome vnto many and so lay a dangerous stumbling blocke before such as being blinde are made more blinde and being haters of good things are more hardened in heart Woe be to such as giue offence it must be that offences come but woe to them by whom they come Math. 18 7. These are glad to lay hold vpon euery small occasion to speake euill of the word wayes of God as also of the Ministers Ministery and the profession of the Gospel The Apostle admonisheth the Minister 1 Tim. 3 7 that he must haue good report of them that are without lest he fail into reproch and into the snare of the diuel We ought so to behaue our selues that the enemies of God and his word may haue no iust cause to speake against vs or to complain of vs through our desert But if we be without fault and haue the testimony of a good conscience to witnesse with vs it ought not greatly to trouble vs though we be burdened and borne downe with false reproches calumniations nay rather we haue matter of reioycing offered vnto vs if we suffer for righteousnesse sake Math. 5 10 and we must boldly go forward through good report and euill report Cor. 6 8. alwaies bearing about in our body the dying of the Lord Iesus that the life also of Christ Iesus might bee made manifest in our body Lastly it is the duty of the people to yeeld them reuerence and to make a good account Vse 3 of them in regard of that weighty and blessed worke that is in their hands This is a notable signe and fruite of our loue toward them For if it be required of the Ministers to bee thus qualified it followeth that they ought to haue the honour and estimation that is fit for them as Leuit. 21 8. Thou shalt sanctifie him therefore for he offereth the bread of thy God he shall be holy vnto thee for I the Lord which sanctifie you am holy And the Apostle 1. Thess 5 12 13. saith We beseech you brethren to know them which labour among you and are ouer you in the Lord and admonish you and to esteeme them very highly in loue for their workes sake c. We shewed before how basely and brutishly euery base brutish companioÌ„ accounteth both of the Minister and of his calling as we saw in Ahab in the Captaines and sundry others and all this falleth out because they rebuke and conuince the world of sinne as Ieremy found by experience and acknowledgeth chap. 15 10. Woe is me my mother that thou hast borne me a man of strife and a man of contention to the whole earth I haue neither lent on vsury nor men haue lent to me on vsury yet euery one of them doth curse me This duty hath many branches vnder it as it were diuers sciences that come out of one roote First we must pray for the Minister that the Lord would giue him wisedome knowledge in all things â—ranches of â—s vse 2 Tim. 2 7. Consider what I say and the Lord giue thee vnderstanding in all things There is a carnal and fleshly wisedome which is corrupt and diuellish and there is a wisedome which is true and heauenly We must desire such onely as is grounded on the word of God Secondly the Church must take notice what her power and authority is in chusing of Ministers It hath no absolute authority to ordaine whom it listeth and then to obtrude them vnto the people but it is hemmed about and compassed within certaine lists and limits out of which it ought not to wander any way Thirdly it is the duty of the people so to vse themselues toward their painefull carefull and faithfull Ministers that they may take occasion to reioyce in their calling and charge ouer them that they may see they haue not laboured in vaine as Hebr. 13 ver 17. Obey them that haue the rule ouer you and submit your selues for they watch for your soules as they that must giue an account that they may do it with ioy and not with greefe for that is vnprofitable for you Nothing doth effect this more then when we profit by their labours and fructifie by their husbanding of vs and when we gaine knowledge faith repentance and saluation by their Ministery This doth refresh the weary spirits and cheere vp the heauy hearts of the Ministers who are oftentimes made sad and exceedingly humbled by the ignorance and prophanenes of a peruerse people But when they see the word of God cast behinde mens backes and though the seed be plentifully sowne yet nothing commeth vp but weeds and thistles so that the field yeeldeth nothing but a croppe of cares then they hang downe their heads their ioy is gone their crowne
is taken from them and they go mourning all the day long This we see oftentimes in the Apostle Paul 2 Corinth 2 verse 3. where he testifieth this affection I wrote this same vnto you lest when I come I should haue sorrow from them of whom I ought to reioyce hauing confidence in you all that my ioy is the ioy of you all It is a common case with the Ministers that labour aboundantly they receiue sorrow at their hands that ought to haue reioyced them and haue much affliction from those that should minister comfort vnto them And afterward in the same Epistle he saith chap. 12 verse 20 11. I feare lest when I come I shall not finde you such as I would and that I shall bee found vnto you such as ye would not lest there be debates enuyings wraths strifes backbitings whisperings swellings tumults and lest when I come againe my God will humble me among you and that I shall bewaile many which haue sinned already and haue not repented of the vncleannesse and fornication and lasciuiousnesse which they haue committed The Minister hath no other true and hearty reioycing but the growing of his people forward in good things The Apostle saith What is our reioycing euen you in the day of the Lord 1 Thess 2 verse 19 20. and chap. 3 verse 7 8 9. If they stand fast the Ministers are aliue Col. 2 5. Wee cannot render sufficient thankes for the faith loue patience and encrease that we see in the Church when the kingdome of Satan is cast downe and the kingdome of Iesus Christ is set vp The contrary is the greatest greefe and sorrow anguish and vexation of spirit that can be This also hee doth often complaine of as Galath 4 verse 19. My little children of whom I trauell in birth againe vntill Christ bee formed in you And in the Epistle to the Philippians chap. 3 18. Many walke of whom I haue told you often and now tell you euen weeping that they are enemies vnto the Crosse of Christ. Fourthly the hearers ought to ioy in the ioy of their Ministers 1 Cor. 2 13. But many please themselues in nothing more reioyce in nothing more then in the heauinesse and sorrow of their Minister nay they delight to disturbe and disquiet to vexe trouble him and offer him daily occasions of affliction Thus did the Iewes deale with the Apostles they killed the Lord Iesus their owne Prophets and haue persecuted them that preached the Gospel 1 Thess 2 15. They can neuer profite by him whom thus they spurne at and despise The Nazarites that heard Christ could not beleeue his word because they cōtemned and hated his person Luke 4. Fiftly we ought to be ready to heare and obey in all things deliuered and made known vnto vs out of the word We must not single out what we list in part to follow and cast from vs another part of the word but whatsoeuer we heare whether iudgements or promises let vs say with Hezekiah The word of the Lord is good Esay 39 8. that thou hast spoken Lastly let vs loue them sincerely and heartily this will cause reuerence and regard of them let vs account them as our spirituall fathers 1 Cor. 4 15. Though ye haue ten thousand instructers in Christ yet haue yee not many fathers for in Christ Iesus I haue begotten you through the Gospel Moses speaking of old age giueth this precept to young men that they rise vp before the hoare head and honour the person of the old man Leuit. 19. The Ministers are Elders of the Church and the Fathers of our soules to whom we owe reuerence as a due debt vnto thē forasmuch as they watch ouer vs for our good But we can neuer reuerence those whom we do not loue Let vs not say as Ahab did touching Michaiah I hate them It is the common practise of the world to hate those that reproue them and to account them our enemies that tell vs the truth We loue to be flattered and desire to haue pillowes sowed vnder our elbowes according to the saying of the Prophet Amos chap. 5 10. They hate him that rebuketh in the gate and they abhorre him that speaketh vprightly We would sleepe securely in our sinnes and goe to hell with ease We cannot abide to be rowsed vp nor be disturbed in our euill waies This is the cause that the Ministers are hated accounted men of strife and contention But if we did indeed loue our selues we would also loue them if we had any care of our soules they would be most deare vnto vs that watch ouer our soules and desire nothing more then to bring vs to saluation Euery man by the light of nature will loue those that loue him and it is no singular thing but let vs assure our selues there is no loue comparable to the loue of our soules and they loue our soules that seeke to gaine them to God and to put them in possession of heauen If we knew these things aright and had a true feeling of them we would esteeme of the Ministers of God as our fathers and the word which they teach as the seed of regeneration 5. And when the Campe setteth forward Aaron shall come and his sonnes and they shall take downe the couering veile and couer the Arke of the Testimony with it 6. And shall put thereon the couering of Badgers skinnes and shall spread ouer it a cloth wholly of blew and shall put in the staues thereof 7. And vpon the Table of Shewbread Exod. 25.30 they shall spread a cloth of blew and put thereon the dishes and the spoones and the bolles and couers to couer withall and the continuall bread shall bee thereon 8. And they shall spread vpon them a cloth of scarlet and couer the same with a couering of Badgers skinnes and shall put in the staues thereof 9. And they shall take a cloth of blew and couer the Candlesticke of the light and his Lampes and his tongs and his snuffe dishes and all the oile vessels thereof wherewith they minister vnto it 10. And they shall put it and all the vesselles thereof within a couering of Badgers skinnes and shall put it vpon a barre 11. And vpon the golden Altar they shall spread a cloth of blew and couer it with a couering of Badgers skinnes and shall put to the staues thereof 12. And they shall take all the instruments of Ministery wherewith they minister in the Sanctuary and put them in a cloth of blew and couer them with a couering of Badgers skins and shall put them on a barre 13. And they shall take away the ashes from the Altar and spread a purple cloth thereon 14. And they shall put vpon it all the vesselles thereof wherewith they minister about it euen the censers the flesh-hookes and the shouels and the basons all the vessels of the Altar and they shall spread vpon it a couering of Badgers skinnes and put to
but Christ accounteth it a great and capitall sinne He willeth his disciples to shake off the dust of their feet as a witnesse against those that wilfully contemne this ordinance of God as if the earth it selfe were infected and the places of their abode corrupted by the contagion of their sinnes and in the next Chapter he maketh such to be worse then the Sodomites For the contempt of the word is an abridgement of all sinne gathered together in one Woe vnto vs for this neglect and contempt of the word we are so farre from trembling at it that some wil not step out of their dores others are content to come but they are so farre from shewing reuerence that they fall fast asleepe and will not be awaked These vnreuerent actions and gestures shew they regard it not neither are touched with a feeling of it Do these men tremble when the Minister reproueth sinne Do they examine their hearts whether they be guilty or not Doe they say vnto their owne soules What haue I done Alasse â—erem 8 6. how can they when they haue heard nothing Neither let them go away in the darke and seeke to couer their drowsinesse of spirit vnder the name of an infirmity or weaknesse that is in them for they are not sometimes ouertaken with it but make a daily practise of it they neuer striue against it but nourish it in themselues as those that are delighted in it They cannot say they doe that euill which they would not Rom. 7 19. but that which they would do They frame their bodies and settle them of purpose to sleepe and so they may doe it closely that they be not espied they regard no more They neuer call themselues to an account what they haue heard nor whether they haue bene ouertaken this day neither if they haue doe they resolue with themselues they will sinne no more If euer they had truely repented of this sinne they would endeuour not to bee ouercome againe by it If euer they had bene truely sorrowfull it would bring foorth in them a watchfulnesse ouer themselues and a care to preuent it in time to come The last abuse is in carelesse comming and shamelesse departing out of the Church and separating our selues from the Congregation before it be dismissed and dissolued We vse to reproue those and complaine greatly of theÌ„ when they are inuited as guests to a feast that come too late and make the rest of the company to stay for them or make haste to be gone away before the feast be finished We desire that all our neighbours that are inuited should sit downe together and arise vp from the table together The worde of God is a continuall feast the exercises of our religion are as a dainty banket wee should come vnto them as men do to good cheere feed hungerly and heartily vpon them The Prophet witnesseth concerning his owne practise that he had gone with the multitude into the house of God with the voyce of ioy and praise as they that keepe a feast Psalm 42 4. Is it so with vs Doe we flock together to the hearing and handling of holy things as wee doe vnto a feast If wee did hunger and thirst after the word of God as we do after bodily food wee would be as greedy to be partakers of the one as we are forward to taste of the other But the case is with vs as it fareth with those that haue full stomackes wee desire not spirituall food and therefore make no haste vnto it Now one commeth and then another now one droppeth away and then another and they thinke they haue tarried too long This is an open protestation or proclamation that we are weary of holy things and loathe them more then Israel did Manna These men are Church-sicke â—ill men acâ—unt the â—hurch as a â—son or Sermon-sicke a common disease among common hearers The Church is with them as a prison they are as weary of staying in the Church as the malefactor is of lying in prison for as the prison holdeth them where they would not be and from the place where they would be so doe prophane persons account the Church as a place that restraineth their liberty that they cannot doe what they would do nor be where they desire to be nor resort to that company that they better affect nor follow those sports and delights wherein they take the greatest pleasure The faithfull in former times haue accounted it a punishment to bee driuen from the house of GOD but these men account it a sore punishment to be there They desired to dwell in it all the daies of their liues but we care not if we neuer come thither They iudged it the greatest famine to want the word but if we bee held neuer so little a time from our dinner we complaine as if wee were like to starue They longed to haue the Sabbath day come Psal 84 2. but these men would faine haue it ended and thinke it to bee the longest day that is in the yeare and the most tedious Secondly it is the duty of the Minister to preach the word administer the sacraments Vse 2 with all due regard and respect to the person they sustaine and the things that they meddle withall We must do nothing that may make our Ministery fruitelesse and bring it into contempt but seeke to adorne it and beautifie it by all reuerent carriage of our selues in it and in the discharge of the duties of it This hath many branches First Particular branches of this vse it behooueth vs to set our selues in Gods presence and consider that we are his messengers speake in his name and are as it were his mouth How shall the hearer learne that in his hearing hee hath to do with God and commeth to heare what he shall say vnto him by our mouthes Acts chapter 10 verse 33. if we doe not remember that we stand in the place of God and do after a sort represent his person This is the counsell that the Apostle Paul giueth to Timothy 1 Tim. chap. 2 15. Study to shew thy selfe approoued vnto GOD a workman that needeth not to be ashamed rightly diuiding the word of truth Whensoeuer we get vp into the Pulpit before all things we must know being placed in that office whose message we deliuer and that if we speak not vprightly as becommeth his Maiesty wee must giue a reckoning vnto him Wherefore we must so teach as if God were present with vs as if a Secretary should speak before a Prince for he is his instrument who is Lord ouer al. We must be able to make this protestation before men and Angels I stand heere as it were a chosen vessell before the Lord to beare his Name vnto his people I am not to bee the messenger of mine owne words but to be his mouth I must lay aside whatsoeuer passions are in me vtterly disclaime mine owne affections that
in those that follow yet there was a legall impurity and a ceremoniall vncleannes in them putting them in mind of the foulenes of sinne Thirdly such as haue touched a dead carcase must also goe out of the hoste these were also vncleane for a certaine season The first sort to wit of the lepers was infectious the two latter were accounted vncleane and abominable in respect of the law and ordinance of God that forbade those ceremonies vntill the time of the restoring of all things and yet some of them could not be auoided as the touching of the dead These are the parts the manner followeth shewing that this commandement is generall and toucheth all ages and sexes yong and old male and female Prince and subiect rich and poore there must no partiality be vsed God will haue none of these vncleane persons to be spared or suffered among his people from the king that setteth on his throne to the begger that lyeth on the dunghill Hereupon Moses saith both male and female ye shal put out without the campe shall ye put them And in the booke of Deuteronomy it is said Deut. 24. â— Take heed in the plague of leprosie that thou obserue diligently and doe according to all that the Priests Leuites shal teach you as I commanded them so ye shall obserue to do Remember what the Lord thy God did vnto Miriam by the way after that ye were come forth out of Egypt She was the sister of Moses and Aaron had gone before the women in singing the praises of God for their deliuerance at the red sea yet when she spake against Moses Num 12.14 she was shut out from the campe seuen dayes according to the law Leui. 13 4â— All the dayes wherein the plague shall bee in him he shal be defiled he is vncleane he shal dwel alone without the camp shal his habitation be The practise hereof we see in Gehazi the seruant of Elisha because he had taken two talents of siluer contrary to the wil of the Prophet he said vnto him 2 Kin 5.27 The leprosie of Naaman shal cleaue vnto thee and vnto thy seed for euer and he went out from his presence a leper as white as snow In the seige of Samaria by the Syrians it appeareth that foure leprous men dwelt out of the citie who for feare of that great and mighty hoste abode at the entring in of the gate 2 King 7.3 and were the first messengers of glad tidings that the enemies had broken vp their campe in haste and were fled away When Ahasiah presumed in the pride of his heart to execute the priests office the Lord smote the king 2 King 15. â— so that he was a leper vnto the day of his death and dwelt in a seuerall house Thus we see how this law was executed without al respect of persons or degrees and estates of men high and low bond and free master and seruant The reasons of the former commandement follow which are two in number the one drawn from the nature and condition of these vncleane persons the other from the person and presence of God The former reason concerning the foulenesse of the leprosie in these words lest they defile their camp may bee thus concluded If the lepers defile the places of their abode then they are to be remooued But the lepers defile the places of their abode Therefore they are to be remooued The conclusion of this argument is the commandement it selfe mentioned in the 2 verse so also is the second part in the end of the same verse The first proposition is to be supplyed The next reason drawne from the Lord himselfe in these words I dwell in the mids of them is thus concluded If God dwel among his people then no vncleane thing is to be tolerated among them But God dwelleth among his people Therefore no vncleane thing is to be tolerated among them The parts of this argument are partly expressed and partly vnderstood as we shewed in the former that went before and therefore need not be repeated Thus much of the commandement the execution heereof followeth in the 4. verse set downe first generally and particularly Generally the children of Israel did so Particularly they put them out of the campe as the Lord spake vnto Moses Now whereas the tents among the Israelites were threefold one of the Tabernacle another of the Leuites the third of the Tribes 〈◊〉 in Nume â—5 sundry of the Hebrews hold that such as were leprous were banished from them all three that such as had running issues were suffered in the campe but neither in the court of the Tabernacle nor among the tents of the Leuites and that such as were defiled by touching the dead were onely banished and excluded out of the court of the Tabernacle and the Tabernacle it selfe But these are more curious speculations then well grounded obseruations whereof the Hebrew Rabbins are full and seeme to be ouerthrowne in this place where they are thought to be established forasmuch as Moses ioyneth all these 3. together and turneth them out of the host â—biect Before we proceed to handle the doctrines of this diuision it shall not be amisse for vs to answer one obiection which we will do briefly and that is whether God in requiring the lepers to be put out of the campe doe respect the bodies of his people or not forasmuch as the leprosie was a contagious and infectious disease â—nswer I answere I am not ignorant how diuersly diuers men doe carry this and vnderstand hereby that God as a prudent and prouident Lawgiuer giueth wholesome counsell and direction lest contagious diseases should creepe among the people and so infect one another But this is too weake a coniecture and collection reacheth not to the purpose nor attaineth to the intent of God who respecteth the soule rather then the body For he doth not in this place giue counsel as a Phisition that prouideth for the health of his patient but he dealeth as a Physition of the soule and therefore vnder these outward rites and ceremonies he would traine them vp teach them to giue themselues to holinesse of life to study to attaine vnto and acquaint themselues with purity and to beware of all filthines and vncleannesse This appeareth in the example before set downe of such as were driuen from the company and society of men being stricken with the leprosie by the hand of God Besides this reason is rendred of their casting out of the hoste lest they should defile the campe in which the Lord dwelled Lastly we see that such as haue issues in the flesh such as touch the dead which are no infectious diseases and the one no disease at all are ioyned with the leprosie in this chapter so that the drift intent of God in this place is not to prouide for the body or to keepe the people in health and strength but for the
soule that they may be preserued from sin from the infection of sin Now if any aske whether the disease of the leprosie be not contagious and therfore whether it be not expedient that all such as are taken and touched with it should be barred and banished from the society of men I confesse this is true and conuenient ought to be so but this was not the chiefe and principall end that God respected and therfore this is left to the Physitians and Masters of that profession to iudge according to the rules of art and experience God committed the matter to the Priests that they should order all things according to the directions giuen vnto them it had beene much safer to haue committed and commended the matter to such as had iudgement in that faculty Moreouer we must consider The leprosie of three sorts that as this disease was foule and filthy vgly and feareful so there are three sorts of it named in the law to wit the leprosie of the body the leprosie of the garments and the leprosie of the house so that it is most probable according to the opinion of the learned that the Iewes in a proper and peculiar manner vnknowne to vs at this day and vnknowne to the Iewes themselues at this day were troubled and tormented with this disease Euen as we that are cast into the last age of the world haue diseases that follow some sinnes which in former times were not knowne to the Physitians themselues And heereupon no doubt prophane writers tooke occasion to deuise sundry lyes and slanders against the whole nation of the Iewes as if it were hereditary vnto them and that all the posterity of Abraham were full of botches and blisters and itches and therefore were driuen out of Egypt by force Ioseph antiq lib. 9. lest they should corrupt the rest with their infection This forged surmise had ancient Authors to rest vpon Cornel. Tacit. Iustin lib. 38. and is as likely to proceed from the Egyptians themselues a proude and hauty people as from any other who being ashamed of the plagues that were sent among them and inflicted among them and desirous to blot out the memory of the reproch of their nation and of the vengeance of eternall God turned the iudgement of scabs blisters that fel vpon theÌ„ from themselues to the people of Israel as if they had infected them were for that cause compelled to banish them out of Egypt lest they should corrupt the whole countrey with their maladies But if this had bin the true reason of their departure why did they retaine them so long among them and in the end bestow vpon theÌ„ siluer and gold iewels and precious stones thereby spoiling themselues to enrich their enemies or why did they persecute them with such hatred at the red sea that themselues were drowned Furthermore among the curses that God denounceth to bring vpoÌ„ his people for the contempt of his word disobedience to his lawes Deut. 28.27 he threatneth to smite them with the botch of Egypt and with the hemrohds and with the scabbes and with the itch whereof they should not be healed Lastly if the people of God had beene haunted and vexed with any such filthy diseases the Lord would neuer haue established such sharpe and seuere lawes among them the like whereof were not to be found among forreine nations whereby such were separated from the company of men as had any loathsome and noysome vlcers and sicknesses following them yea if any suspition did arise they were seuered and sundered from the rest for a time vntill the trueth were throughly knowne and found out as appeareth at large in the booke of Leuiticus Verse 2. Command the children of Israel that they put out c. Heere we haue a plaine and expresse commandement of God charging Moses to put out lepers vncleane persons from the Congregation The Apostle Paul speaking of fornicators and incestuous persons that were vncleane liuers vncleane in body and in soule vseth the same word Put out such from among you 1 Cor. 5.13 thereby Doctrine 1 shewing what God intended by this Ceremony Obstinate sinners are to be cast out of the Church the substance whereof teacheth this truth namely that obstinate sinners are to be cast out of the Church All open offenders and vnreformed persons by the dreadfull and direfull sentence of excommunication as it were by the two edged sword of God are to be cut off from the fellowship of the Church and from all the priuiledges that belong vnto the faithfull This ordinance of God hath good ground vpon the separation mentioned in this place which was not commanded as a ciuill policy to keep the whole from the sick but as a part of Ecclesiasticall discipline inasmuch as the Priests the sonnes of Aaron had the whole knowledge of the cause as well the shutting of them out as the receiuing of them into the hoste as we shewed by sundry examples before There are that draw the originall of this Church-censure euen from Adam whom the Lord cast out of Eden and set an Angel at the entry of the garden who by shaking the blade of a glistering sword feared him from re-entring and suffered him not to touch or taste of that tree which was a Sacrament of life vnto him The like doe the Hebrew interpreters obserue touching Caine Gen. 3.24 whom the Lord cast out and banished from the face of God Gen. 4.14 as the lepers were cast out of the fellowship of men For what else is the face of God but the place appointed for his worship where he was wont to appeare to the Fathers and where Adam and his family met together to serue him and to sacrifice vnto him And al â—his was before the law when the sons of God were manifestly distinguished from the sonnes of men Gen 6.1 In the time of the Law we haue many ceremonies to this purpose We see that the vncleane were kept from comming to the Tabernacle from entring into the Temple from the partaking of the sacrifices and from eating the Passeouer Num 19. â— 20. and 9. â— So in another place the Lord threatneth that he shal be cut off from his people that being vncleane eateth of his sacrifice and that the sacrifice shal profit him nothing nor be accounted to him to take away his sinne but that it shall remaine vpon his owne head These are no obscure types darke shadowes but liuely pictures and patternes that represent vnto vs the nature of excommunication Let vs come to the new Testament Mat. 16.13 and 18.18 The vse of the keyes to open and shut and the words of binding and loosing come directly to this purpose And as this trueth is taught by precept so it is farther enlarged and warranted by sundry examples Abraham is commanded to cast out the bond woman her son Ge. 21.10 â— out of his family which was
iudgment vpon the vnbeleeuers and impenitent persons Great is the authority of Princes and Rulers of the earth They may banish from their kingdoms such as are offenders but they cannot banish and exclude any from the kingdome of God They may binde the hands and feet of the body but they haue no power to binde the soule and conscience The Magistrate may say Take his body but the Minister may say Let him be deliuered to Satan Lastly we see from hence that those Churches are deceiued that cast from them this holy ordinance of Christ Iesus they are as a body subiect to many diseases yet want a soueraigne medicine to cure them For albeit they haue the Christian Magistrate to assist them and to resist euils yet his iudgement is externall not internall he may punish he cannot amend and reforme Euery Church therefore ought to haue this remedy to take away euill out of Israel The second point in the description of excommunication is â—e second 〈◊〉 of the deâ—ption that it must bee executed vpon him that is a member of the Church For as it is the sentence of the Church so it extendeth onely to such persons as are professours in the visible Church and haue giuen their names to Christ and submitted themselues to the doctrine and discipline thereof This is expresly grounded vpon the words of the Apostle 1 Cor. 5 11 12. If any that is called a brother be a fornicator or couetous or an idolater or a drunkard c with such a one eate not 2 Cor. 2 6. For what haue I to doe to iudge them also that are without Doe not ye iudge them that are within In like manner Christ in the Gospel prescribing this spirituall physicke to recouer dangerous sinners saith If thy brother trespasse against thee From hence we learne what person is to be excommunicated to wit such an one as was called our brother and registred in the number of the children of the church For how can he be excommunicated that is cast out of the communion who neuer was in the communion Wherefore it belongeth nothing at all to those that are out of the church as Turkes Persians Iewes Pagans and other Infidels that were neuer baptized in the name of the holy Trinity neyther had entrance into the church This censure concerneth such as are reckoned among brethren and not accounted strangers from the faith and aliants from the Common-wealth of Israel Hence it is that when Paul had written in an Epistle to the Corinthians that they should not keep company with fornicators lest they should thinke he wrote this of all the fornicators of this world he expoundeth himselfe that he vnderstood it not of all wicked persons in generall for then they must needs goe out of the world Verse 10. but of such as were members of the church and would needs be called brethren These are they that giue scandall to the enemies of God and his Gospel through them the Name of God is blasphemed the church is contemned slandered the word is reuiled the weake are offended and the rest of the parts infected and therefore deserue worthily ro bee excommunicated The church taketh care of all her children shee is as a carefull mother and tender Nurse that hath promised to bring them vp to see them rightly ordered and gouerned and therefore ought to vse all good meanes for their recouery that their spirit may bee saued in the day of the Lord. Againe we are put in mind heereby of the folly and corrupt dealing of the Church of Rome who directly crosse the doctrine of the Apostle and set themselues in the place and seate of God For as they haue defiled the most holy ordinances of God the word praier sacraments and worship of God so they haue horribly abused the institution of excommunication as wee shall see farther afterward The truth is they haue nothing to doe with excommunication they are fallen from grace they haue denyed the faith they haue defiled themselues with Idols they will not haue Christs righteousnesse imputed vnto theÌ„ they set vp their owne works seeke iustification by theÌ„ they will not receiue Christ to be their onely King and Priest they will merite saluation for themselues and therefore they are not a true but a false Church But excommunication is the Churches right it is none of theirs that are not the Church so that albeit they curse vs and banne vs euery yeare yet it hurteth vs not forasmuch as the curse that is causelesse shall not come But suppose they were the true Church and wee out of the Church who hold all that refuse to be subiect to the Popes supremacy to bee no Church at all how commeth it to passe that they dare excommunicate vs who neuer were of their communion and do not belong to their iurisdiction They teach we are out of the bosome of the Church and Paul affirmeth that the Church is not to iudge them that are without they are therefore abusers and prophaners of this ordinance euen by their owne confession Let them either admit vs to be parts of the true Church or else remit vs to the iudgement seate of God who iudgeth them that are without 1 Cor. 5 13. For as a Prince draweth out the sword against none but his owne subiects so is this censure to be drawne out against none but such as are subiect vnto it that is the Church If the Church proceed any farther it may be said vnto it Who made thee a Iudge and Ruler ouer them Lastly let not vngodly persons atheists that are out of the Church bee encouraged heereby to continue in sinne neither let any enuy their freedome and liberty because they are not to be touched with Church-censures but rather let them consider that they shall not escape scotfree they haue God the Father high possessor of heauen and earth a sharpe and seuere Iudge against them and all their euill deeds for theÌ„ that are without God iudgeth who wil giue to euery one according to his deserts Thus much of the second point The third part of the description Let vs go forward in the description The third thing necessary to be obserued in excoÌ„munication is that the person offending bee conuicted of some greeuous hainous crime either against the first or second Table of the law Hence it is that the Apostle nameth not onely whoremongers couetous drunkards railers 1 Cor. 5 11. and extortioners but also idolaters so that as well hereticks and worshippers of Images sorcerers and enchanters and such like brethren as drunkards and adulterers are to be excommunicated In like manner Christ himselfe expresseth not the seuerall kindes of sinnes for which the brother that offendeth is to bee excommunicated but contenteth himselfe to say onely in generall If thy brother trespasse against thee So the Apostle Paul teacheth Tit. 3.10 A man that is an hereticke after the first and second admonition
reiect Hereby then we see that a man is not to be excommunicated and put out of the Church for euery trifle or for euery sinne but for scandals and offences that are notorious A master will not discharge out of his house a seruant that hath serued him for euery trespas neither doth the Magistrate draw the sword for euery breach of the law So ought it to be with the officers of the Church Again excommunication must not be vsed at the first but as the last remedy A Chirurgeon accounteth lancing searing cutting a desperate cure When he commeth to his patient and findeth swelling and soares in the body he doth not by and by proceede to cutting off an arme or legge he vseth first purging and other gentle meanes to try whether he can do any good that way or not So should it be with vs according to the counsel and commandement of Christ he requireth priuate admonitions exhortations priuate reproofes and rebukes and then two or three with vs Mat. 18 1â— that in the mouth of two or three witnesses euery word may be established There is required of vs patience and much lenity waiting whether he will by this meanes be amended Lastly we may gather from hence that whiles sinne is secret and vnknowne no man can bee excommunicated but then onely when it is made publike and manifest vnto all Now then it is made publike when the Church is acquainted with it The fourth point in excommunication The fourth part of the description is this that it stretcheth to him only that cannot otherwise be brought to repeÌ„tance The cause then why the church is compelled to proceed so farre against some of her children is obstinacy impeniteÌ„cy For when there is in such offenders both open wickednes whereby the Church is offended notable stubbornenes wherby the church is contemned so that they can by no meanes of the word publikely of the admonitioÌ„ priuatly be reformed excommunication must follow of necessity that hereby if it be possible some good may be wrought in them Hereupon Christ himselfe saith If he neglect to heare the Church let him be vnto thee as an heathen or a Publican Mat. 18 17. Such therfore as haue offended and truly repent of their sins giuing euident testimonies of their vnfained conuersion ought to be spared not censured to be comforted not terrified to bee retained in the church not reiected cast out of the Church Secondly this sheweth that impenitency is a most greeuous sin and next to infidelity the greatest For as faith is the mother of repentance so is an vnbeleeuing heart the cause of impenitency Of all iudgements that God bringeth vpon the sonnes of men none is greater then the want of repentance to haue an heart that cannot repent To fall into whoredome drunkennes are greeuous sins and wound the conscience weaken our comfort and assurance howbeit to continue in them without feeling of them and turning from them is worse then the committing of the sins themselues This made the Apostle say Rom. 2 4â— Despisest thou the riches of his goodnes and forbearing and long suffering not knowing that the goodnesse of God leadeth thee to repentance But after thine hardnesse and impenitent heart thou treasurest vp vnto thy selfe wrath against the day of wrath and reuelation of the righteous iudgment of God Among all the blessings of God giuen vnto vs wee must make great account of a soft and tender heart which the Prophet calleth an heart of flesh opposed and set against the stony heart Such are soone checked and controlled Lastly wee learne from hence to make a difference betweene sin and sin and betweene sinner and sinner All men fall into sin and if we say we haue no sin we deceiue our selues and make God a lyar Neuerthelesse some are penitent sinners they hate their sins and doe with might and maine striue against them They fight against them as against their enemies Others cherish sinne in themselues and are resolued to continue in them They make no conscience of them and cannot be brought to repent for them Such are not fit to be held members of Christ and Citizens of the kingdome of heauen therefore iustly deserue to be cast out of the church â—fth â—f the deâ—on The fift point containeth and includeth in it the substance of excommunication namely that it driueth impenitent offenders from the visible and outward communion of the Saints from whence also it hath his name Open sinners and scandalous liuers are not worthy to liue among the faithfull nor to come to publike prayers nor to be partakers of the Sacraments nor to be admitted to the assemblies of the Church forasmuch as they would prophane all they touch as Adam the tree of life and therefore was driuen out of the garden Hence it is that Christ would haue vs account them as heathen and Publicanes The Gentiles for religions sake were enemies to the church and therfore in religion the Iewes were to abstaine from their society fellowship whereas in common affaires of this life they were not so restrained â—t the â—icanes 〈◊〉 The Publicanes were such as had receiued an office from the Romanes to whom the Iewes were subiect to gathet tribute being as it were Collecters of subsidies taskes and tallages impoled vpon the Iewes who thought it vnfit and vniust that they beeing the Lords people should pay tribute and custome to the Gentiles as appeareth in the history of Hezekiah and of Ioachim in the bookes of the Kings and by the question propounded vnto Christ in the Gospel â—h 22 17. Is it lawfull to giue tribute vnto Cesar or not Wherfore they were accounted the enemies of the people and the betraiers of their owne Nation they coupled them with sinners and hated theÌ„ vnto the death albeit they professed the same religion and oftentimes met together in the place of Gods worship They abhorred these and could by no meanes brook abide these men who for the most part were extreme couetous and catch-polles â—e 19 8. exacting more then was due for them to receiue or the people to pay howbeit they hated them not as the enemies of their religion but as men of a wicked offensiue life The Apostle likewise decreeing and determining what should bee done with the incestuous person willeth the church to deliuer him to Satan 〈◊〉 5 5 7 13 to purge out the old leaueÌ„ and to put away from among themselues that wicked person Heereby then we see that these obstinate offenders are to be separated froÌ„ those good things which the Lord commandeth communicateth in his church as the word sacraments praiers These are holy things for holy and sanctified persons but they are as filthy swine to whom holy things may not bee cast and as dogs to whom the childrens bread doth not belong Now one of the cheefest ends of the censures of the Church is
of service for his misbehauior and misdemeanor whither shall we go or who shal receiue vs we must say as the disciples did to Christ To whō shal we go thou hast the words of eternall life Iohn 6 68. The Churches of God haue all cast him out whom one hath cast out and therefore he is become a member of Satan and a limbe of his Church For as God hath his Church so the diuell hath his chappell If we be not parts of the Church of God we belong to the Synagogue of Satan It were good therfore that all those that are Church-officers would look to this and haue a great care that no excommunicate persons such as they heare or know to be excommunicated in other places as wel as those that dwell among themselues doe shroud in themselues as the guests that had not on his wedding garment came vnto the feast Mat. 22 12. When they are cast out of the Church and cannot resort to their owne parish they betake themselues to other beeing ashamed to be of no Church albeit so long as they stand in that estate their hearing and praying are abhominable Let not vs therfore harbour any such vnruly and disordered persons who shake off the cords of discipline from their shoulders suffer not themselues to be tyed with any chaines of order and obedience Lastly to these things we might adde sundry decrees and constitutions established by humane lawes and ordinances of Princes the which albeit they bee not instituted of God and expressed in his word yet they are not contrary to the word but serue to adde farther strength to these things and to set forth the horrible and hideous condition of such persons as are put out of the Church to the end that such as will not be won by a loue of the word may by encreasing of the punishment as it were by doubling of the strokes be made to stand in more feare They are reputed as outcasts and outlawes we heard before that they were out of Gods protection now we must vnderstand that they are out of the Princes protection and haue no benefit by the law Others shall haue actions against thē but they against none others may sue them and recouer their right from them but they can wage law against none They are not allowed to dispose of their goods and to make their last will and testament to set their house in order They are not thought worthy to be witnesses to testifie any truth for whatsoeuer commeth out of their mouth is holden either false or suspected They are not to be buried in Christian buriall but as they are out of the Church in their life so they should not come neere it after their death and as they would not liue among the faithfull so their bodies should not lie among the faithfull nor come into the sepulchers of their fathers that they might not bee honoured either dead or aliue Thus standeth the case with these wicked mē this is the fearefull condition of such as are iustly excommunicated they are shut out of the Church where only saluation is to be sought and can be found as heathens and Turks they are accounted as dogs and swine to whō holy and heauenly things doe not belong they haue no title or interest to the kingdome of God they are excluded from Christ remain vnder the subiection of Satan they haue no right in the priuiledges of the Church they haue not God for their Father they haue not Christ for their Redeemer and Sauiour they haue not the holy Ghost for their Comforter and Sanctifier they haue not the Church for their mother they haue not the faithfull for their brethren they haue not the Angels for their guard they haue not the vse of the word and praier with the Saints they haue no remission of sins Iohn 20 23. and therefore can looke for no resurrection to life and immortall glory for that they are in worse case then dogges then swine then toads then serpents while they stand in that heauy state They are bound on earth and therefore do remaine fast bound in heauen Wee haue profited well if we haue learned to feare the bloody stroke of this censure which woundeth deeper then a two edged sword If any say how can the Church of God deale thus toward any Obiection which is a louing and tender mother not an vniust stepmother I answer the Church of Christ is not onely a tender mother to the obedient Answer but a sharpe executioner against the disobedient hauing vengeance committed vnto her of God to correct and punish nay without repentance vtterly to destroy Hence it is that Salomon in his most excellent song describeth it to bee comely as Ierusalem and terrible as an army Cant. 6 7. and Psal 149 6 7. Let the high praises of God bee in their mouth and a two edged sword in their hand to execute vengeance vpon the heathen punishments vpon the people Hence also it is that Iude exhorteth the church in taking pitty of some to saue others by feare pulling them as it were out of the fire Iude 22 23. But the Church in those daies had no other meanes to strike any feare into the hearts of stubborne persons obstinate offenders that were as it were firebrands halfe burnt and consumed but by this Ecclesiasticall punishment Such are to bee cured with mercy compassion as sin of ignorance and infirmity but such as otherwise are incurable must be terrified affrighted as it were with the stroke of a thunderbolt and the flash of a lightening and the force of a sword that if it be possible they may be saued with feare and terror True it is the meanes of feare are two Two waies meanes to put men in feare Rom. 13 4. the one ciuil by the power authority of the Magistrate who beareth not the sword in vaine against offenders as the Apostle teacheth If thou do euill be afraid for hee beareth not the sword in vaine for he is the Minister of God a reuenger to execute wrath vpon him that doth euill This meanes which is in it selfe an wholesome preseruatiue the Church wanted at that time and therefore it cannot bee vnderstood in this place The other meanes is spirituall which indeed is that which the Apostle meaneth respecting the soule not the body This is of three sorts Three censures of the Church and all of them haue their proper time and place and vse and obiect according to the nature of the offence and party offending to wit admonition suspension and excommunication The first is admonition or exhortation to amendment which also is ioyned with reprehension and denuntiation of Gods iudgements against the party not repenting This is done with words alone The practise heereof we see in God toward Adam Gen. 3 11 and toward Caine Gen. 4 6 7. The abuse of it we see in the high Priests Scribes Acts 4 18.
cut off a part then to bring the life of his patient into danger So should it be in the Church it may be willing and desirous to keepe it selfe within the degrees of admonition exhortation reprehension rather then to proceed to the vtmost to wit to excommunication Wee must remember to take heede of extremity and be sure alwayes to temper seuerity with compassion setting the example of God euermore before our eyes who in iudgment remembreth mercy Haba 3.2 The Church hath the helpe of the Christian Magistrate he wil take order and make lawes that the obstinate shall be chastened if any presume to contemne the first second and third admonition so that the sword of excommunication shall seldome and sparingly bee drawne out â—tractat de â—â—municat as it hath fallen out in many Churches But when these will not serue and suffice the Church ought to proceed further lest contagion as an infectious disease enter in among the sheepe of Christ to the destruction of many soules Lastly it is euident that this discipline prescribed by Christ deliuered by the Apostles and practised by the Churches ought to haue place in euery congregation and where it is not let the Pastour supply that want by his duty and diligence in teaching and preaching of the Gospel which is as his fanne to blow the chaffe away and as the shrill trumpet waxing louder and louder to make them afraid Especially we must beware lest we shold condemne that to be no Church where there is want of this censure or where it is not duly executed as if there could be no schoole without a rod. This was the opinion of the Donatists in former times and this the sect of the Anabaptists holdeth at this day which is as absurd as if one should say that it could not be a sound body that neuer had member cut off nor that be a good Physitian that neuer came to cutting and caulterizing neither that an expert Chirurgion that vseth not a saw and other tooles to pare away and to open If we haue the right vse of the word let vs submit our selues vnto it which is able to cut off the head of sin as with a sword and to burne vp our corruptions as with violent and deuouring fire and to breake in peeces the stony hearts of such as goe forward in their iniquities as with an hammer Verse 3. Both male and female shall ye put out After that we haue set downe the particular parts of Gods commandement touching putting out of the campe the lepers and such as had issues and them that were defiled by touching of the dead we are now come next in order to the manner of the commandement shewing how farre it is extended it layeth hold on all sorts and degrees both male and female And we shewed before diuers examples of the trueth heereof in the beginning of this Chapter from whence we might obserue that the ordinances of God must be handled without partiality and respect of persons The word of God serueth not onely to reprooue the lowest and poorest but as well the highest and chiefest And the Ministers of God haue their office committed vnto them to reprooue sinne for all and not sow pillowes vnder the elbowes So ought it to be in the censures of the Church But to passe ouer this point let vs come to the reasons seruing to confirme the former doctrine whereof the first is that because sinne defileth therefore the obstinate sinner is not to be suffered The strength of this reason enforceth the putting out of the Church the leprous that is sinnefull persons in consideration of the nature of sinne that it is filthy and infectious So that the consideration of the contagion of sinne ought to mooue the gouernours of the Church to remooue such out of it as are of a corrupt and wicked life But to omit this also we see how he expresseth the nature of sinne it defileth their campes and it defileth three wayes persons actions and places From hence we are to learne that all sinne is foule and filthy vncleane and loathsome Doctrine All sinne is contagious vnto men and foule in the sight of God Lamen 1.9 Zach. 13.1 infectious and contagious in the sight of God Heereunto commeth that which Moses saith Leuit. 18.24 Defile not your selues with any of these things for in all these the nations are defiled which I cast out before you The Prophet Ezekiel warneth the people of Israel to take heed they did not defile themselues with idoles Ezekiel 20.18 Our Sauiour reproouing the hypocrisy of the Scribes and Pharisees maketh the point plaine with which we deale Matth. 15.19 20. Out of the heart proceed euill thoughts murders adulteries fornieations thefts false witnesse blasphemies These are the things that defile a man but to eate with vnwashen hands defileth not a man Heereunto we may adde directly to the purpose the exhortation of the Apostle Paul 2 Corinth 7.1 Hauing these promises dearely beloued let vs cleanse our selues from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God And in the Epistle to Titus chap. 1. ver 15. he saith Vnto the pure all things are pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled The Apostle Iames calleth sinne filthinesse and superfluity chap. 1. verse 21. whereunto we might adde sundry other places Zeph. 3.1 Reuel 21.27 and all of them ayming at this that as all sinne is contagious vnto men so it is also foule and filthy in the sight of God Let vs see this yet farther assured and confirmed Reason 1 vnto vs by the word of GOD first by such comparisons as the Scriptures vse to expresse the nature of it It is as an vncleane cloath Esay chapter 64. verse 6. We are all as an vncleane thing and all our righteousnesse are as filthy ragges and we all do fade as a leafe and our iniquities like the winde haue taken vs away It is compared to the blood of pollution for which the menstruous woman was put apart seuen dayes so that whosoeuer touched her was vncleane vntill the euen Ezek. 16.6 9 12. Leuit. 15 19. We come into the world more defiled in soule then polluted in body and more vnsauory in the nostrils of God then a dead carrion lying long in a tombe is stinking in the nostrils of men Matth. 23.27 28. Can you name any thing more vnsauory and vnwholesome then these things who doth not loath them at the naming of them and yet sinne is more odious and abominable then all these Reason 2 Secondly all sinne defileth the soule more then mire and dung can defile the body and garments of those that are soiled with it It defileth the person that doth commit it and continue in it without repentance it polluteth and prophaneth the actions of greatest deuotion in the seruice of God The Prophet Haggai saith Hag. 2.13 If one that
vnto the ende of the world Let vs euermore lay hold on this especially when wee see the enemies of the Church multiply and to affront the true seruants of God the presence of God must stay vs vp and support vs in the middest of all dangers Vse 2 Secondly this teacheth vs this good duty that we take heed we do not defile our selues with the pollutions of sinne For how shall we dare to commit sinne that is so highly displeasing in his sight forasmuch as hee is with vs to behold vs and all our actions Nothing is more loathsome to GOD then the filthy stench that sinne casteth vp in his nostrils so that we should hate it in all men but especially in our selues with a perfect hatred euen more then the diuell of hell himselfe True it is many men cannot abide to heare him named they defie him in words but they doe not deny him in deeds We hate him as he is deformed not as hee was formed not as the creature of God but as he is degenerate from his originall estate He is the creature of God but sinne is the worke and child of the diuell Iohn 8 44. he is said to be a lyar from the beginning and the father thereof and as he is the father of lying so also of all other sinne He is saide to bee a murtherer from the beginning and the Pharisies are charged to bee his children Gen. 3 15. The wicked are named his seede and Caine is said to be of that euill one because he slew his brother 1 Iohn 3 12 We must therefore be afraid of sinne and be as vnwilling to entertaine it as to entertaine a childe of the diuell If once we lodge it it will not be easie for vs to dislodge it if once we suffer it to fasten vpon vs it will bee very hard to loose his hold againe It wil sticke fast vpon vs as pitch and defile vs also as dirt and dung The means to bridle and suppresse it is to set before vs the presence of God The Subiect will doe nothing vnseemely in the presence of his Prince nor the childe in the sight of his father We are alwayes in Gods eye hee beholdeth all things that are done of vs. This is that of which Moses putteth the people in remeÌ„brance Deut. 23 14. The Lord thy God walketh in the middest of thy Campe to deliuer thee and to giue vp thine enemies before thee therefore shall thy Campe be holy that hee see no vncleane thing in thee and turne away from thee No vncleane thing like to the vncleannesse of sinne it is worse then all excrements which we doe loathe and abhorre It driueth him from vs that he will no longer walke among vs to do vs good Thus speaketh Phinehas the sonne of Eleazar the Priest to the Tribes that inhabited beyond the Riuer Iosh â—â— This day we perceiue that the Lord is among vs because ye haue not committed this trespasse against the Lord now yee haue deliuered the children of Israel out of the hand of the Lord. Where he prooueth that they had rightly learned and also reuerently regarded the presence of God because they had learned thereby to abstaine from sinne which is abhominable and filthy before him For this cause the Apostle saith 2 Cor. 6 17. Come out from among them and bee ye separate saith the Lord and touch not the vncleane thing and I will receiue you Then he promiseth to dwell in vs and to walke among vs he offereth himselfe to be our God to account vs to be his people All men will in words confesse that they beleeue the presence of God in all places and his all-seeing eie reaching and stretching ouer all persons howbeit this confessing in word is not an argument of sound beleeuing in hart forasmuch as many acknowledge it with the tongue that do vtterly and openly deny it in their deeds If his presence worke in vs a conscience of sin and a care to please God in all things it is an euident token that we are good Schollers remember this lesson well which is heere deliuered vnto vs touching his presence euery where Let vs oftentimes examine our selues by this rule and know that wee haue so farre profited in the doctrine of it as it brideleth our corruption in vs and no farther If we be loose in life and euery where prophane neuer regarding what wee doe or what we speake or how we breake out into all wickednesse we may well talke or tattle of Gods presence but wee turne him into an Idoll and with the Epicures make him sit idle in heauen to know all things but to regard nothing Lastly it is our duty to haue a care to promote Vse 3 his worship and seruice in all things to farther it and to cut off all impediments and hinderances that stand against it This is the vse that is often made of this doctrine as Exod 25 8. Let them make me a Sanctuary that I may dwell among them Where the Sanctuary of God is there will hee be where it is not well looked vnto but wholly neglected there is he gone from that people and departed This we see in the words of Dauid exhorting and commanding all the Princes to helpe Salomon his sonne in building of the Temple 1. Chron. 22 18 19. where he saith Is not the Lord your God with you and hath he not giuen you rest on euery side For hee hath giuen the inhabitants of the Land into mine hand and the Land is subdued before the Lord and before his people now set your heart and your soule to seeke the Lord your God arise therefore and build yee the Sanctuary of the Lord God to bring the Arke of the Couenant of the Lord and the holy vessels of God into the house that is to bee built to the Name of the Lord. As they had experience that hee was among them so he would haue them goe lustily forward in furthering of his worship the meanes of it Could their enemies haue taken the foile and beene deliuered as a prey vnto them who had so long dwelt among them and taken deepe roote in the earth as a Tree that could not be shaken with the wind except the Lord had beene with them and holpen them and fought their battels for theÌ„ Thus they were assured of Gods presence with them and therefore they ought to bee sttong and couragious in promoting his glory and setting vp his seruice that he might remaine among them and neuer depart from them To this purpose speaketh the Prophet Haggai when hee saw the wonderfull backwardnesse of the people of Israel in building the Lords house that they gaue themselues to their owne profits and pleasures but let the Temple lie waste chap. 2 4. Be strong O Zerubbabel saith the Lord be strong O Iehoshua sonne of Iosedech the high Priest and be strong all ye people of the Land saith the Lord and worke for I
am with you saith the Lord of hosts There hee gaue them visible signes of his gracious presence and was not called vpon in vaine which mercy is called dwelling among them This vse hath many branches First wee must giue cheerefully for the building preparing of a place decent for him to be serued So did the people in the time of Moses God must haue a fit place for his seruice Our churches are as the Tabernacle and Temple to the Iewes they are as an house to him They must not be suffered to decay Secondly the prophaners and spoilers of the places of his worship are worthy of seuere punishment forasmuch as God accounteth of it as a spoiling of himselfe Mal. 1. If any were asked whether they would spoile God himselfe or not they would deny it and constantly auouch it and be offended with them that should affirme it neuerthelesse if we be carelesse of the meanes of his worship he accounteth it as sacriledge and condemneth it as a robbing of himselfe Thirdly seeing it is the house wherein hee dwelleth it teacheth with what zeale forwardnesse with what desire and delight we should resort vnto it with what reuerence we should remaine in it and how vnwillingly we should depart from it before the end of those holy exercises Touching our ioy in comming to it the Prophet Dauid testifieth in many places when he was hindered by his persecuters that he could not be present in the CoÌ„gregation of Gods people he was sore troubled and greeuously complaineth of it Psal 42 1 2. Hee came to the house of God as we goe to the house of our neighbour being inuited to a feast So Psal 26 8. Lord I haue loued the habitation of thy house and the place where thine honour dwelleth And Psal 122 1. I was glad when they saide vnto me let vs goe into the house of the Lord. Thus ought it to be with vs we should loue it aboue all other places delight in it greatly rather then elsewhere We should neuer be weary of it Touching our reuerent behauiour when wee are come we learne it by Iacob he had no sooner perceiued the presence of God but he was touched with feare Gen. 28 16 17. Surely the Lord is in this place and I knew it not and he was afraid and said How dreadfull is this place This is none other but the house of God and this is the gate of heauen When we come to tread in the Lords Courts wee must be striken with feare and set before vs his presence and say to our owne soules in a comfortable meditation of it Surely the Lord is in this place We must not thinke onely we shall meete with men there like vnto our selues but there we shall meete with the Lord himselfe and shall haue his presence And thus did Cornelius stir vp himselfe and the rest that were to heare Peter Acts 10. And touching our departure it ought not to be before the end as we haue shewed at large elsewhere The latter end belongeth vnto vs as well as the beginning and then peraduenture wee may heare that which wee shall neuer heare againe The Word is no more at our choise to deuide to chuse what we will heare and what not then the Sacrament If wee should see a man at the Lords Supper wheÌ„ he had receiued the bread which is one of the outward signes to depart out of the Church before he had receiued the cuppe containing the wine which is the other signe all men would bee ready to condemne him of intollerable contempt and that most iustly The whole word preached and all the praiers that are offered vp to God belong to vs as well as the whole Sacrament God will not haue vs know a part onely of his will but all his will and learne his whole counsell If the Subiect should deale so vnreuerently in hearing his Prince speake as we vnconscionably deale with God when he speaketh he might well gather he were contemned The Minister therefore must make an end of speaking before we should make an ende of hearing the word that hee deliuereth vnto vs from the mouth of God Verse 4. And the children of Israel did so and put them out c. The commandement that God gaue to Moses of putting out these vncleane persons out of the Campe together with the reasons wherby it is confirmed hath hitherto beene handled Now we see in these words the execution thereof set downe generally and particularly they did put them out and suffered them to remaine no longer among them When God had once decreed and determined they should be remoued they durst not permit them to haue any residence with them The commandement was giuen vnto Moses the execution of it is done by all Israel The Gouernors pronounced the sentence the whole Congregation gaue their consent It was done in their presence and they did approue of it Doctrine No Church ought to tollerate open offenders This practise teacheth vs this doctrine that no Church should suffer among them open wicked persons to liue vnpunished and vncensured No Church ought to tollerate winke at or beare with any filthy liuers or vncleane persons or notorious offenders among them as Deut. 23 17. There shall be no whore of the daughters of Israel nor a Sodomite of the sonnes of Israel The Corinthians are sharply reprooued because they suffered one incestuous person to liue among them 1 Corinth 5 1 2. It is reported commonly that there is fornication among you and such fornication as is not so much as named among the Gentiles that one should haue his fathers wife and ye are puffed vp haue not rather mourned that â—he who hath done this deed might be taken away from among you So the Apostle giuing rules of direction to the church how to liue Eph. 5 3 5. saith Fornication and all vncleannesse or couetousnesse let it not be once named among you as becommeth Saints such haue no inheritance in the kingdome of heauen and of God Christ our Sauiour reprooueth sundry Churches in the Reuelation that suffered wicked persons to rest in their bosome did not cast them out Reuel 2 14 20. as namely the Angel of the Church in Pergamus and the Angel of the Church in Thyatira therefore he had a few things against them so that we may conclude that no Church can without blame and blemish tollerate among them such as are wicked liuers and notorious offenders This truth may be farther strengthned by Reason 1 many reasons For first it is a comely thing for the Saints of God to do so that as they differ from heathen men so they may differ from heathen meetings Moses teacheth that they ought to put out euill from them because they are an holy people Deut. 23 14. The Apostle would not haue fornication and vncleannesse to bee once named among them because so it becommeth those that are Saints to do Eph. 5 3. Now they were
walke in innocency or at least sinne of infirmity But whatsoeuer the men are when they waxe impenitent the Church must spew them out as an vnprofitable burden that lieth vpon the stomacke It reproueth those also that would not haue the poore complained off or brought before theÌ„ whatsoeuer they commit and how much soeuer they offend because they are not able to fill their purses or to pay their fees or to giue them mony These are such Officers as regard their priuate gaine before the churches good and measure all things by their owne profit not by the Churches benefite and seeke to enrich themselues not to reforme the offender and to aduance their owne estate not to promote the glory of God But the Church ought not so much to looke vpon the persons of men whether they be high or low rich or poore as vpon the cause not so much what they are able to pay as what their sinnes deserue following the example of our heauenly Father who rewardeth euery one according to his desarts Lastly Is no Church to tollerate any open Vse 4 offenders among them then they must vse the censure of excommunication as an ordinance of God not an inuention of men and not onely know the nature and vse of it but practise it to the glory of GOD and to the good of others This is it which our Sauiour Christ hath left and commanded to be executed among vs Math. 18 verse 17. If he shall neglect to heare them tell it vnto the Church but if he neglect to heare the Church let him be vnto thee as an heathen man and a Publican This vse hath many particular branches but before wee come vnto them wee are to make it appeare that in this place Christ our Sauiour speaketh of excommunication For the words themselues going before and following after are plaine and euident In the circumstances before it is manifest that hee spake of priuate admonition this heere deliuered is a publike censure that was done before two or three this before many And afterward our Sauiour saith Verily I say vnto you whatsoeuer yee shall binde on earth shall bee bound in heauen and whatsoeuer yee shall loose on earth shall bee loosed in heauen What is it to binde What it is to binde loose but when the Church knoweth a man to be frozen in the dregges of sinne separated from the spirituall communion of Christ and the Church and made the bondslaue of Satan to pronounce and declare him to be an impenitent person and to remaine as a captiue bound in the chaines of Satan and to keepe him out of the Church as a prisoner kept in prison vntill by this sharpe remedy he be healed brought to repentance as it falleth out to the elect who are alwaies bettered by it And what else is it to loose then when the Church seeth by the true fruites of his repentance that hee is freed deliuered and loosed from the hands and bands of Satan by the mighty power of Christs Spirit to pronounce him set at liberty to haue communion fellowship with the members of Christ Let vs now come to the seuerall points to be obserued in this ordinance First obserue what excommunication is that we be not deceiued in the practise of it passing ouer those that ought not to be passed ouer and striking those that ought not to be striken For sometimes they are smitten with the sword that deserue not to be touched with the scabbert and they feele the bluntnes of the backe that deserue the sharpnesse of the edge Excommunication therefore is an action of the Church performed in the Name of Christ whereby a brother greeuously offending and remaining impenitent is separated from the Communion of the faithfull in those things especially that pertaine to the worship of God ayming thereby at the good of the Church the saluation of the excommunicate person and at the glory of God No man ought to deny that this authority is giueÌ„ to the church or to make any doubt of it and so call it into question Obiection But peraduenture some man will say that Christ saith not Let him bee to the whole Church an heathen or a Publicane but to thee against whom he hath trespassed and to whom he will not be reconciled whereas excommunication separateth from the whole body Answer I answer this is a friuolous obiection and a poore shift to shake this holy ordinance of God in peeces which is not able once to stirre and remoue out of his place For no man ought to bee esteemed and accounted as an heathen and Publicane of any particular member who is acknowledged by the whole Church to be a brother and communicateth with other of the brethren in all the priuiledges of the Church And as though he hath not offended the Church Zâ—nchi lib. 1. in quart praeep cap. 19. who beside the offence whereof he was reproued and wherewith being now reuealed and manifest he hath hurt the Church hath beene stubborne and obstinate against the same nay stubborne stiffe-necked obstinate and obdurate against the word of God by which hee was conuinced and exhorted The Church hath not one cause and I another to esteeme of him and to iudge of him but we proceede by one and the same rule Seeing therefore the whole Church hath the same cause which I haue why he ought to be reputed as an heathen and a Publican to wit sinne committed and perpetrated and ioyned with stiffenesse and stubbornnesse with contumely and contempt what reason can bee rendred the cause beeing common why hee should be to me alone as an heathen and Publican and not also to the whole Church Moreouer the ende why hee ought to bee vnto me as an heathen a Publican is the same with the Church in all respects namely that the brother not repenting nor returning should be ashamed and as it were by force compulsion be drawne driuen vnto repentance Therefore as well to the whole Church as vnto me he ought to be as an heathen and a Publican that is an excommunicate person so that vnder the person of one we must vnderstand the whole Church as if Christ had said Let him be vnto thee and to all the brethren and to the whole Church as an heathen and a Publican They theÌ„ that restraine these words Let him bee vnto thee to one member of the Church alone are like to the Doctours of Rome who because Christ said to Peter To thee will I giue the keyes of the kingdome of heauen Math. â—â—â— conclude that they were giuen to Peter alone that thereupon they may builde the foundation of a counterfeit and supposed supremacy whereas he gaue them to all the Apostles alike as if Christ had said I commit the keyes to thee and to the rest of the Apostles and to their successors So when he saith in this place Let him be to thee as an heathen and a Publican he meaneth
lifted vp himselfe against the LORD of heauen So when wee behold any cut off from the society of the Saints and doe not feare the same sentence it argueth that we are as members benummed and want that liuely feeling which ought to be in the members The fourth end is that those punishments which hang ouer the Church for sinne may be auoyded For so long as they that deserue to be excommunicate remaine in the Church God is prouoked to plague that Church as we saw before in the example of Achan Iosh 7.11 When the Church hath done what lyeth in them to do God is appeased and his wrath turned away as we noted by the zeale that Phinehas shewed against the adulterer and the adulteresse Numb 25.7 Psal 106.30 he stood vp and executed iudgement and so the plague was stayed Lastly the glory of God which is the ende of all good things is another end of excommunication This the Church ought to aime at and if this be before their eyes that are the gouernours of the Church it will keepe them from declining either to the right hand or to the left hand both from sparing the guilty and from punishing the guiltlesse from winking at the sinnes of great ones and censuring the faults and infirmities of those of low degree too sharpely from winking at great beames in some and hauing Eagles eyes to pry into the motes of others This will make vs walke in the beaten path of Gods word If then â—or 10.31 in the least things as our eating and drinking we must do all to the glory of God how much more ought we to respect it when wee are to deale in so serious and weighty a cause For his name is honoured and glorified in the saluation of the Elect and in the iust condemnaon of the reprobate both which are furthered by this ordinance of excommunication being rightly vsed 5 And the Lord spake vnto Moses saying â—â—â—it 6.3 6 Speake vnto the children of Israel When a man or woman shall commit any sinne that men commit to doe a trespasse against the Lord and that person be guilty 7 Then they shall confesse their sinne which they haue done and he shall reoompense his trespasse with the principall thereof and adde vnto it the fift part thereof Leuit. 6.5 and giue it vnto him against whom he hath trespassed 8 But if the man haue no kinseman to recompense the trespasse vnto let the trespasse be recompensed vnto the Lord euen to the Priest beside the ramme of the attonement whereby an attonement shall be made for him 9 And euery offering of all the holy things of the children of Israel which they bring vnto the Priest shall be his 10 And euery mans hallowed things shall bee his whatsoeuer any man giueth the Priest Leuit. 10.12 it shall bee his The first part of the Chapter hath hitherto beene handled touching the putting of lepers and other polluted persons out of the hoste the second part followeth concerning falsehood committed wherby our brother is damnified beguiled and deceiued to the 11 verse Our neighbour trusteth vs and reposeth confidence in vs at our word but we often make no conscience to deceiue and defraud him so it may be to our owne gaine and commodity against the common rule that nature taught the Gentiles themselues Whatsoeuer yee would that men should doe to you doe ye euen so to them for this is the Law and the Prophets Matth. 7.12 In this diuision therefore we are to consider two things first the promulgation of the law instituted of God to amend and correct this fault Secondly the application of this particular to the generall law touching the Priests maintenance The law is first propounded and enacted and then amplified by a prouiso or exception set downe by way of preuenting of an obiection The substance of the Law is this If any man or woman haue dealt falsely with his brother in any part of his goods by circumuenting of him fraudulently or detayning any of them wrongfully whereby he is iniured and God is offended so that his owne conscience accuseth him witnesseth against him this course is to be taken he must seeke to blot out and wash away his trespasse and offence which he hath done three wayes First by confession secondly by restitution thirdly by reconciliation First he must confesse his sinne and craue pardon from the bottome of his heart he must submit himselfe vnto God and acknowledge freely willingly what he hath done knowing that he can by no meanes hide his sin nor by any colour keepe it from the sight of God It booteth him not to deny it or defend it or excuse it or diminish it or turne it ouer vpon others If he would receiue pardon and forgiuenes it is necessarily required of him that he vse hearty confession both of this and all other trespasses and transgressions Secondly we must make satisfaction to him whom we haue wronged and from whom we wrested any thing It is not enough to make open confession vnto God vnlesse also wee make actuall restitution vnto men For the sinne is not pardoned except that which is taken away be restored Wherefore that the party offended should be recompensed and the party offending should be punished hee must together with the principall make good the dammage and put a fift part more thereunto and giue it vnto him against whom hee hath transgressed This is done to discourage iniurious persons and to make them afraid to doe wrong whether by fraud or violence For if they should onely restore the principall they knew if their offences were found out they should be no losers Thirdly he must seel â— reconciliation and atonement with God by offering vp of a ramme in sacrifice which figured out the suffering of Christ and offering vp of himselfe once vpon the Crosse for the discharge of our sinne and appeasing of the wrath of his Father It is in vaine to make satisfaction vnto men except we know how God will be satisfied and it shall profite vs nothing to be at peace with men except we be at peace with our God This is the enacting of the Law an exception is annexed by way of preuention For the offender that hath trespassed against his neighbour might obiect and say How can I restore that I haue taken it may be the party is dead it may be he hath neither sonne nor daughter neither brother nor kinseman may I not then lawfully conceale it and iustly retaine it vnto my selfe I answere nay the Lord answereth Thou shalt by no meanes detaine the goods that are not thine own if thou look for any good at my hand as if he should say when thy neighbour is any way damnified let the losse be recompensed and the damage restored prouided alwayes and be it farther enacted that if the owner be dead or vnknowne and he haue none of his kinred and aliance liuing to be his heire it shall not
the Scribes because they confessed this point of Gods power for they did rightly affirme Allem â—â—tise of the power of Priâ—hood 〈◊〉 sins chap. 1. that none could forgiue sinnes but God onely Luke 5 20 21 but this was their error in that they did not acknowledge Christ to be God who in the person of the Mediatour euen in the state of humility while he liued heere and was conuersant vpon the earth might by his diuine authority forgiue sinnes as likewise by the same power he did heale sicknesses and diseases among the people God then doth properly and absolutely forgiue sinnes committed against his law and eternall Maiesty The Minister by his appointment doth assure all penitent sinners of the forgiuenes of their sinnes through the mercy of God and the merits of his Sonne Iesus Christ and therefore in this sense he is said to forgiue sinnes as he is also said to saue mens soules 1 Tim. 4. â—â— to whom he preacheth saluation An Embassadour is said to make peace or warre when he declareth according to his commission his Princes pleasure and determination touching eyther of them The Kings Deputy or Lieutenant hauing warrant from him offereth and granteth pardon to rebels or other offenders when notwithstanding he doth onely make knowne the Princes pleasure in remitting their offences and releasing their punishments forasmuch as it is in the Princes power onely to pardon traitors transgressors The Minister of the word as Christs Deputy or Lieutenant is said to reteine or remit sinnes euen as the Priest in the time of the Law is said to make the Leapers cleane or vncleane â— â— 7 His sentence touching that disease was but declaratory pronouncing who was striken or who was healed by the hand of God he had not power himselfe to strike or to heale to lay it vpon any or to take it away from any person So it is the ordinance of God that the Ministers should be declarers interpreters and expressers of his will and word concerning remission of sinnes â—giue sin â—e a â—ne not properly pardoners forgiuers and remitters of sinnes for then they must also take away sinnes as though the sentence in heauen did depend vpon the sentence on earth whereas the censure of men must depend vpon the sentence of God To forgiue sinnes properly is to take them away and to remoue the punishment But God only can do this to God therfore alone let vs flie of him let vs looke for mercy and from him let vs neuer goe to any man If we haue recourse vnto him we shall finde mercy in time of need which is better then thousands of gold and siluer This is able to appease the inward trouble of a distressed conscience and ministreth sound comfort to the afflicted soule that is humbled and cast downe to the gates of hell If wee hadde all the iewels and precious stones that can bee found wee were not able to buy out the punishment of one sinne The Prophet saith Ps 49 6 7 9. They that trust in their wealth and boast themselues in the multitude of their riches none of them can by any meanes redeeme his brother nor giue a ransome to God for him c. The value worth of the whole world is too vile and base to answer for one trespasse for it cost more to redeeme one soule It could not be done with siluer and gold and such like corruptible and transitory things but with the precious blood of Christ â—1 19. as of a Lambe without blemish and without spot If we would come before him with burnt offerings and calues of a yeare old or would thinke to please the Lord with thousands of Rams and ten thousand riuers of oyle or perswade our selues that wee can make satisfaction for the sinnes of our soules by the fruite of our bodies euen by giuing our sonnes and daughters wee deceiue our selues and know not the greeuousnesse of sinne nor the infinite wrath of God nor the exceeding value of the death of Christ nor the endlesse torment due vnto sinne nor the vnspotted purity of the law of God which is transgressed by it If we had all things and wanted his mercy we haue nothing if once we haue it it is sufficient to couer all our infirmities and to blot out all our iniquities according to the saying of Salomon Prou. 16 6. By mercy and truth iniquity is purged and by the feare of the Lord men depart from euill Such as neuer felt the burden of sinne neuer regard the benefit of mercy but such as haue their hearts in any sort touched with it acknowledge them blessed that finde it and all those miserable that are destitute of it It is not instruments of musicke it is not dainty fare it is not outward delights it is not merry company it is not riches or honours or friends or nobility or pleasures or sports and pastimes that can alay and appease a troubled minde perplexed conscience Dauid wanted not any of these he was the sweet Singer of Israel he might haue his consort he could not want mirth and musicke of singing men singing women yet he preferred a drop of mercy before all these he followed not the practise of Saul who when an euill spirit sent of God vexed him and disquieted his minde listned vnto them that told him of a cunning Musitian to play before him but he neuer sought to God nor craued mercy at his hand and therefore albeit he were eased for a time yet his trouble returned more fiercely vpon him then before and ended in a fury and frenzy so that nothing could pacifie or appease him This is the common course of the men of this world if at any time their hearts accuse them and sinne begin to terrifie them iudgment presse sore vpon them they seeke by merriments and drinkings feasts and their companions to put that terror away And this is the onely counsell their friends can aduise theÌ„ to take Like friends like counsell carnall friends carnall counsell But they and their friends are greatly out of the right way and are wholly ignorant of the true meanes of coÌ„fort All sound comfort commeth from God and from his word All sound dofort commeth from God 2 Corin. 1.3 and therefore he hath this title giuen vnto him to be called the Father of mercies and the God of all consolation He sendeth his holy Spirit into our hearts wheÌ„ they are cast downe who by way of excellency is called the Comforter Iohn 14 26 16 26. He wil not leaue vs without comfort if we craue it of him We must goe vnto him and neuer giue him ouer He is a fountaine that can neuer bee emptied and drawne dry Besides we haue his word which being reuerently heard and read is able to raise vp and cheere vp our heauy hearts The Apostle sheweth that the Scriptures were written Roman 15 4. that we through patience and comfort of
the tongue is a signe and testimony that the heart hath forsaken them so on the other side the shutting vp of our mouthes and hiding of our sinnes is an euident token that as yet wee lye in them and haue no purpose and resolution to depart froÌ„ them We haue neuer truely repented vntill our iniquities be confessed When Dauid had numbred the people and his heart did smite him for it he cryed out O Lord I haue sinned exceedingly â—4 10. in that I haue done now O Lord I beseech thee take away the trespasse of thy seruant for I haue done very foolishly If then we would assure our owne hearts that we haue truely repented of our sinnes and do not yet lie wallowing in them as a sow in the mire let vs by this fruite of our lips confession to God assure it If we do not assure it this way we shall neuer be sure Fiftly this confession tendeth to the glorification Reason 5 of the Name of God The hiding of our sinnes and the smothering of them as fire vnder the ashes dishonoureth him wheras by reuealing of them his Name is honoured forasmuch as we make manifest thereby the glory of his mercy of his patience and of his iustice Of his mercy in sparing of vs and shewing compassion toward vs. Of his patience in long forbearing of vs and waiting for our repentance whereas he might haue suddenly destroyed vs. And of his iustice by acknowledging that if he should punish vs and proceed against vs we had our desert he should do vs no wrong that so hee might be iust in all his doings Psal 51 verse 4. This is that reason which Ioshua vrgeth vnto Achan Iosh 7 verse 19. My sonne giue I pray thee glory to the Lord God of Israel and make confession vnto him and tell mee now what thou hast done hide it not from me Where we see he ioyneth giuing glory to God and making confession of sinne together so that the one cannot be separated from the other For sinne doth no more serue to the dishonouring of God then the sincere confession of sinnes serueth to the glorifying of his Name and as the committing of it causeth his Name to be blasphemed so the confessing of it causeth his Name to be honoured and magnified Such as cannot repent of their euill waies do by their hardnesse of heart and obstinacy of mind more dishonour and reproch the Name of GOD then by committing most greeuous sinnes For to settle the heart vppon wickednesse with a purpose to continue therein and so to oppose himselfe against grace against the calling and threatnings of God is no better then to accuse God of lying and iniustice Of lying whiles he calleth vs vnto him and denounceth his iudgements against vs. Of wrong and iniustice whiles he chastiseth vs for our sinnes and doth not spare vs. Vse 1 The doctrine being thus fully confirmed the vses arising from hence are to be learned And first it serueth to reproue sundry abuses of those that faile in the performance of this duty â—stre â— Among which enormities the corrupt practise of the Church of Rome is not the least who abuse this doctrine of confession and make it as an hooke to catch mens goods to know all mens secrets and consequently a meanes to enrich themselues and to empouerish others Hence it is that they teach auricular confession to bee necessary vnder the paine of damnation for euery one that receiueth the Sacrament of the body and blood of Christ immediately before it First they will haue all men confesse Against auricular confession and then they must heare Masse a fitte doore to such an house And what are their Priests for the most part to whom they send vs to make confession but ignorant persons not able to minister a word of comfort in due season Are wee to acknowledge all our sinnes vnto him that hath an eare to heare vs and not a tongue to instruct vs But many of their Cleargy are vnlearned and yet of greater learning then conscience so that men ought no more to reckon vp their sinnes to such confessors then in sicknesse to take counsell of one that is ignorant in physicke Wee haue shewed before that the Priest cannot properly pardon sinne forasmuch as he cannot pronounce pardon and forgiuenesse to any man except he be truely contrite and penitent before God But God onely and the party penitent know and vnderstand the contrition of the heart without which the dearest sellers and setters out of pardons dare not say that a sinner is pardoned For hypocrites may dissemble in their confessions and by their dissembling deceiue such as haue the quickest sight and the greatest knowledge and the deepest iudgement who by all their skill are not able to diue downe into the secrets of the soule If then God onely know the heart 1 King 8 39. and vnderstand the imagination of all thoughts of the children of men how can their Priests simply and absolutely take vpon them to forgiue sinnes seeing they are not able to iudge of the soundnesse and sincerity of the heart Neuerthelesse the consciences of these men are so seared and so senselesse that without any colour of truth or shew of godlinesse they are not ashamed to teach Allen of the power of Priesthood chap. 9. that the want of their popish penance will driue all men either to desperation or to security and presumption whereas the cleane contrary is an euident truth For the doctrine concerning that supposed and pretended Sacrament offereth manifest occasion both of presumption and of desperation as might be made plaine by many examples Of presumption in them that are carnally minded Of desperation in them that haue broken hearts and tender consciences Such as are secure it maketh them more secure and such as are too much cast downe already it driueth them directly toward the pit of hell For the one thinketh with himselfe that hee hath a very easie remedy for his sinnes and that hee need not to trouble himselfe much with them nor breake one houre of sleepe for them nor forbeare one iot of pleasure to be eased of them hee can quickly discharge them and easily disburden them into a Priests eare and thereby hath a pasport giuen him to commit sinne afresh the other The part of popish penance considering the impossibility of confession to be perfourmed and the vnsufficiency of the satisfaction enioyned which notwithstanding are made the parts of this counterfeit Sacrament can finde no comfort in the Priests absolution Obiect 1 But they obiect that after Christ was risen againe he sent out his Disciples and breathed vpon them saying Receiue yee the holy Ghost whose soeuer sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye reteine they are reteined Iohn 20 22 23. I answer Answer they can neuer establish their shrift out of these words but doe plainely shew that either they want their eiesight or else they
we offer no hard measure vnto the messengers of God lest we make our selues guilty of insurrection and rebellion against God and of resisting his will forasmuch as we shall answere vnto him for this sin committed with an high hand Let vs remember the saying of Christ touching the Ministers of the word Ioh. 13.20 Verily verily I say vnto you he that receiueth whomsoeuer I send receiueth me and he that receiueth me receiueth him that sent me Heere are three persons named and ioyned together that are receiued the seruant the Lord Iesus and the heauenly Father He that receiueth and entertaineth one of the 〈◊〉 â—aketh them altogether he that receiâ—eth the seruant receiueth the Lord he that admitteth the least admitteth withall the greatest of them as Christ himselfe speaketh That which ye haue done to the least of my brethren ye haue done to me Reuel 3.20 If any were asked the question whether he would willingly open the dore to Christ and sup with him when he commeth vnto vs standing at the doore knocking and desiring to be admitted of vs he would answere We would haue him to dwell with vs to reigne ouer vs we would reioyce to see him come vnder our roofe And if we should be charged to stoppe our eares and to pull away our shoulders and to refuse to hearken vnto his voyce and to make him dance our attendance without the dores as if he were a stranger to vs and we strangers vnto him we would complaine of great wrong done vnto vs and say we were notably abused But hereby we are to try our selues as gold is by the touchstone we must measure our affection to Christ by our affection to his Ministers if we receiue the Lord we must for his sake entertaine his seruants Besides this order is to be obserued in the receiuing albeit the Lord Iesus be the sender yet first of al we must receiue the seruant that is the Minister and then the master himselfe For marke this that Christ doth not say hee that receiueth me receiueth the Minister whoÌ„ I send vnto you but contrariwise He that receiueth him whom I shall send receiueth me On the other side whosoeuer refuseth one of these refuseth them all ioyntly together he that refuseth the least of them refuseth the greatest as at the last iudgement Christ shall say Matth. 25.45 Inasmuch as ye haue not done it to one of these little ones ye haue not done it to me It is a vaine pretense and friuolous excuse to surmise that wee loue the Lord Iesus the shepheard of the sheepe when we reiect the Ministers of the word that seeke to make vs of the number of his sheepe and to bring vs home into the sheepefold If then none do receiue the Lord Iesus but such as receiue his Ministers the number is smal of those that entertain Christ whatsoeuer they think of themselues or howsoeuer they glory in themselues Vse 2 Secondly this doctrine serueth for reproofe of sundry abuses and grosse corruptions The measure which we mete to the Ministers of God is mete to God himselfe which first meeteth with those that excuse their contempt of the ministery of man The first reproofe and say If we had the Lord himselfe present among vs we would heare him and doe all to please him They do deceiue themselues and teach their tongue to lie For learne this of me and set it downe as a certaine rule Whosoeuer receiue not the seruant will not receiue the master himselfe He that regardeth not to heare him that is sent will not respect him that is the sender of him He that doth kill the seruant would also put the Lord himselfe to death if hee were able The reason is because the hatred of the Lord is the originall cause of hatred against the seruant so that they persecute the seruant for the Lords sake We know the parable of the vineyard let out to vnthankefull husbandmen Marke 12.1 The labourers caught the seruants and beate them Ver. 4. they handled them shamefully and killed some of them but did they entreat any better their masters onely begotten Sonne and heire when he came among them No they said among themselues This is the heire Come let vs kill him Ver. 7. Ver. 8. and the inheritance shall be ours so they tooke him and killed him and cast him out of the vineyard True it is no man is so prophane to vtter such reproachfull and blasphemous words against Christ Iesus nor so desperately giuen ouer to all wickednesse to say openly in the audience of all men Let vs kill him but if they would take notice of their secret corruptions and examine their inward thoughts they should find as little loue to the Lord as they beare to his Ministers and when they contemptibly vse the one they spitefully hate the other Hence it is that Stephen reproouing his persecuters that would seeme iealous of the Law Actes 7.52 ioyneth these two together and maketh them walke hand in hand one with another the persecution of the Prophets and the murthering and making away of him that is the head of the Prophets Which of the Prophets haue not your fathers persecuted and they haue slaine them which shewed before of the comming of that Iust One of whom ye haue beene now the betrayers and murtherers Where we see that the betraying of the Lord and the euill intreating of the seruant are sinnes neere of kin so that the one springeth from the other If then God account that done to himselfe that is done to his Ministers he wil bring them to a new account that neuer set themselues in the presence of God when they are to heare his word The Israelites could not abide to heare the voyce of God that shewed it selfe in fearefull manner but desired that Moses might speake vnto them if they should heare him speaking vnto them againe they should die Exod. 20.19 It is Gods great mercy to speake vnto vs by men subiect to the same infirmities that we are Let not vs abuse his goodnesse and contemne his word reiect his Ministers forasmuch as the contempt of them is ioined not only with the contempt of his ordinance but also with the contempt of his person Secondly The second reproofe it reprooueth such as regard not what they say vnto them neither care for the words that come out of their mouthes whether it bee word of promise or of threatning whether of exhortation or of reprehension whether of peace and reconciliation or of warre and euill tidings whether of ioy and gladnesse or burdens and yokes of punishment heauy to beare These thinke and perswade themselues that they haue to doe onely with men and are not guilty of any contempt against God but they are greatly deceiued and shall one day know that they despise not the word of mortall man but of the almighty and eternall God Hence it is that we are charged on the contrary to take
heed how we heare Luk. 8 whē we come into his house Christ teacheth that in hearing the Ministers we heare him and in refusing them we refuse him Math. 10. The Apostle commendeth the Galatians for the performance of this duty that they were as carefull to heare him as to heare Christ himselfe chap. 4 14. My tentation that was in my flesh ye despised not nor reiected but receiued mee as an Angell of God euen as Christ Iesus What could he say more for them Or how could he better set foorth their zeale then to giue this testimony of them that they accounted of him in regard of his paines in the Ministerie not as an ordinary man not as a faithfull Minister onely not as an elect Angell onely but as Christ himselfe the head of men and Angels whose person he did represent and whose Church he did feed with wholesome doctrine This example should all of vs follow this doth the Lord require of all true Christians that they receiue his Ministers as his Messengers and reuerence them as himselfe in regard of their doctrine and haue thē in singular loue for their workes sake This we see to be worthily practised by Cornelius as well became a religious Captaine and a deuout Christian Acts 10. ◠10 33. We are all heere present before God to heare all things that are commanded thee of God Loe how great the dignity of the Ministery of the Church is loe how great the excellency of the Ministers of God is we must heare them as if we heard God forasmuch as they are sent of him they preach his word they deliuer no more then they haue receiued and he hath commanded them to publish it in his Name But alasse it is most horrible to behold the contempt that they suffer and the basenesse that is cast vpon this calling which is one of the causes of those greeuous plagues and iudgements that are brought vpon the world The disgrace and ignominy vnder which they lie greeueth the hearts of all the godly and not only greeueth their hearts but pierceth the Clouds and doth not onely pierce the Clouds but reacheth vp to heauen and doth not onely reach vp to heauen but entreth into the eares of the Lord of hosts and not onely entreth into his eares but doth stretch it selfe vnto God himselfe and returne vpon Christ the Prince of all Prophets which ought indeed to pierce and enter into the hearts of all prophane persons and serue to terrifie all those that reuile them and speake all manner of euill against them for the truths sake Let vs remember the saying of the Apostle touching the Thessalonians 2 Thess 2 13. When ye receiued the word of God which yee heard of vs ye receiued it not as the word of men but as it is in truth the word of God which effectually worketh also in you that beleeue This is a worthy commendation of this Church and a notable example which we ought to set before vs to follow it so that we must heare the word as Gods word whose force it carrieth with it Many heare it that do not heare it as Gods word It is a rare thing to finde such an hearer Some heare and then rage and storme when they are reproued Acts 7 57 17 18 and 22 23. Others refuse to heare at all and thinke such as make conscience of hearing to be more curious precise then there is cause Others embrace the word but yet not as the word as we see in Papists and hypocrites The Papists affirme that the Scripture or word written hath no authority in it selfe except it be allowed approued of the Church What other thing is this then to embrace the word but not as the word The hypocrites also doe not receiue the word with due reuerence nor expresse it in true obedience as their life doth witnesse against them These haue men onely in their thoughts and haue not God in their sight they may be said after a sort to receiue the word but they cannot be said to receiue it altogether as the word For if they did seriously and earnestly acknowledge it to bee of God and to haue him the author of it they would not leade their liues in that loose manner that they do Thirdly it reproueth those that contemne the doctrine of the Gospel The third reproofe for the poore and obscure conditiō of the Ministers that preach it For what I pray you was the estate of the Apostles Were they rich and renowned in the world Peter and Iohn going vp together into the Temple at the ninth houre of praier answered the lame man that expected to receiue something of them Siluer and gold haue I none Acts 3 6. Were they much befriended applauded of men The Apostle declareth and complaineth that all men had forsaken him and no man stood with him 2 Tim. 4 16. And Christ himselfe foretelleth that they should bee hated of all men for his Names sake Math. 10 ver 22. Were they honoured and magnified aboue others Or did they liue at ease and in pleasure Paul spareth not to paint out their life 1 Cor. 4 9 I thinke that God hath set foorth vs the Apostles last as it were appointed to death for wee are made a spectacle vnto the world and to Angels and to men Were they clad in purple and fared they deliciously euery day Did they dwell in gorgious houses and Princely pallaces In the words following he telleth vs how it fared with him and the rest of his brethren they were not attired in soft raiment they did not surfet through excesse Verse 12. but euen vnto this present we both hunger and thirst and are naked and are buffeted and haue no certaine dwelling place And yet notwithstanding these manifold aduersities and trials the Sonne of God pronounceth of them He that heareth you heareth me and iudgeth the wrongs to be done to himselfe which they suffer Let not vs therefore require honour or riches or glory or pompe or outward dignity in the Ministers of the Gospel but rather consider the goodnesse of God toward vs who knowing that we are not able to beare and abide his infinite Maiesty hath instituted the Ministery of his word that by men equall vnto vs and like to our selues he might teach vs his will and instruct vs in his word We shewed before that when the Lord himselfe in his owne voice preached to Israel at Mount Sinai they were so terrified and afraid that they asked for Moses that he might speake vnto them If the matter stood thus with them that had seene the wonders of God in the Land of Egypt and not many daies before had passed the red sea as it were by dry land what shall befall vs if he should vtter to vs his terrible voice as a most mighty thunder If then we heare patiently and obey readily the word that is brought vnto vs by weake and fraile man it
is a seruice that is well pleasing in his sight forasmuch as we shew thereby that we do not depend on the pleasure of men but rely our selues vpon the authority of God And as it is the praise and triall of a good subiect who is content to beleeue and obey the lowest messenger and least officer that commeth vnto him with a message and commandement from his Prince so heereby it appeareth that we are true Citizens of the kingdom of God his adopted children if we heare his word with feare and reuerence albeit it be preached vnto vs by the meanest and poorest of all Gods seruants On the other side as it is a note of contempt toward the Magistrate himselfe to disobey or resist any Serieant or seruant that commeth from him how base soeuer he may seeme to be so wee make our selues guilty of rebellion and high treason against GOD when wee despise such as speake in his Name and contemne them that haue authority committed vnto them from the most high All such as loathe the truth for the Teachers sake when their owne consciences conuince them that it is the word of God which soundeth in their eares let them assure themselues and perswade their owne hearts that the contempt of their persons redoundeth to the Sonne of God yea to the Father himselfe Let them marke this point weigh it diligently who take it hainously when they are reprooued of men equall vnto them or inferiour to them or if they be contemptible to the world by reason of their poore estate The fourth reproofe Lastly it reproueth those that go about to shake the faith of many and to weaken the assurance and certainty of our saluation hauing the promises thereof propounded vnto vs in the doctrine and by the writings of the Apostles Hence it is that sundry scoffers and prophane spirits aske the question who is Paul and who is Peter or what is Iohn that wee should of necessity beleeue them Who gaue them authority or whence haue they power in the Church to set downe and prescribe vnto vs a rule of faith The doctrine that now we deale withall serueth very fitly to stoppe the mouthes of these Atheists and containeth a soueraigne preseruatiue against the poison that they offer vnto vs inasmuch as Christ the eternall Sonne of God maketh them his messengers his witnesses his heraulds to spread abroad his sauing health and auoucheth that he speaketh in them acknowledgeth himselfe to be author of that truth which they deliuer Gal. 1 8. so that if an Angell from heauen should preach any other Gospel then that which they haue preached to the Churches hee must bee holden accursed This therefore we ought to apply vnto our selues and gather as an argument of great comfort that when remission of sins and eternall life are promised to them that are truely penitent and lay hold vpon Christ by a liuely faith according to the doctrine of the Apostles we must assure our selues it is the voice of Christ and he will ratifie it in the highest heauens Neither is this true onely touching the Apostles themselues that had their calling from God and not from men and were conuersant with Christ in the daies of his flesh but likewise of all the faithfull Ministers of Iesus Christ that haue the keyes of the kingdome of heauen committed vnto them When we assure forgiuenesse of sinnes to those that haue contrite and broken hearts it is no doubtfull or vncertaine assurance but grauen with a diamond and written as it were with a pen of steele to continue for euer forasmuch as it is the assurance of Christ and of God himselfe The voice of the Minister is not the voyce of a priuate man but of one that is a publike person it is as the voice of Christ himselfe Art thou humbled and cast downe for thy sinnes and doth thy soule cleaue vnto the dust He sendeth his Minister vnto thee and putteth the word of reconciliation into his mouth so that if thou vnfainedly turne vnto God be as well assured of the mercy of God toward thee as thou heardst Christ himselfe say vnto thee as he did sometimes to the sicke of the palsie Sonne bee of good cheare Math. 3 2. thy sinnes be forgiuen thee Againe when the Ministers of God on the other side doe threaten and thunder out the sentence of condemnation against the vnbeleeuers and such as cannot repent this also is no lesse the voice of the Sonne of God which no power of the world nor authority of man can hinder or call backe forasmuch as whose sinnes they reteine they are reteined Iohn ◠This iudgement howsoeuer it be either denied or derided or doubted off among the vngodly yet will Christ make it good and execute the same vpon them to their confusion This doctrine reacheth to the true Ministers of the word who haue their calling from God his word As for the Bishop of Rome that challengeth sole authority to forgiue sinnes and will haue all his decrees and decretals no lesse acknowledged then the word of God it is more then childish and ridiculous For he hath nothing common with the Apostles and cannot proue his succession wherein he glorieth by any sound reasons and yet arrogateth more vnto himselfe then GOD gaue or the Apostles tooke or the Church acknowledged to be due vnto the Apostles forasmuch as the Lord tied thē by an expresse commandement that they should teach the people to obserue those things which he had commanded them Vse 3 Thirdly this serueth to informe the Ministers that it concerneth them much to adorne their calling and to magnifie their Ministery that it bee not blemished and euill spoken off through their default This ought aboue all other things to be a spur vnto vs in our sides and as a fire kindled within our bowels to inflame our hearts with a zeale of Gods glory with a loue of his people with a care to discharge our office committed vnto vs with an earnest desire to encrease the kingdome of Christ Iesus For seeing God accounteth vs as his owne Embassadors sent out to do his wil and vouchsafeth to ioyne our labour with mans saluation we are bound in duty and conscience to preach the Gospel truely purely painefully sincerely and soundly It is required of vs not onely to teach but to teach the truth and to teach the truth with a right affection For we can neuer challenge the names and titles of being the Messengers of God vnto our selues and to be respected as the person of Christ himselfe except we preach the pure word of God and commend to the Church the pure doctrine of Christ If wee preach corruptly and make merchandise of the word of God and mingle wheat with chaffe and good corne with darnell or that which is worse we are not to bee accepted receiued as Christ but to be reiected and refused as false teachers that speake in their owne
names and not in the Name of God They cannot say Thus saith the Lord but this I say vnto you not heare ye the word of the Lord but heare ye my word not that which God commandeth to obserue that do ye but keepe my word â—h 15 3. the commandements of men the traditions of the Elders the superstitions of the Fathers and such like humane ordinances wherby they make the word of God of none effect This carrieth no authority to the consciences of the hearers but it is as a sword that is blunt whose edge is turned that it cannot cut or enter into the flesh The word thus deliuered can neuer open the corrupt heart of man or do any good vnto the conscience If then we do not teach the flocke of God both by sincerity of doctrine and by innocency of life we shew our selues to be messengers of Satan not the Ministers of God to be false Prophets not true Teachers We are ioynt labourers with God and therefore he will be sanctified in all that come neere vnto him He feedeth the flock by our hands he conuerteth the soules by our Ministery and he saueth the hearers by our preaching and therefore we must not cause our office to be hated and contemned but by all meanes maintaine the dignity and authority of it to the vttermost of our power It is not only the corrupt doctrine but the euill life of the Ministers that maketh their calling to be vile and void in the eyes of worldly men If the persons that preach it be prophane they reiect Ministers Doctrine and Calling they set al at nought and let all alone And this is the deepe pollicy and subtilty of Satan wheÌ„ he dareth not openly oppose himselfe against the doctrine that is according to godlinesse nor encounter with the word of truth hand to hand he goeth to worke another way that he may cunningly vndermine it to which purpose he striueth to make it hatefull and contemptible by occasion of the Ministers and he duely obserueth their errors their faults and failings that with some colour he may cauill and so countenance his euill proceedings Christ our Lord and Sauiour did well and wisely foresee this and carefully did preuent this The treachery of Iudas was well knowne to the Iewes themselues hee betrayed his master forsooke the Apostles Mar. 26 27. ioyned with the Pharisies and in the end hanged himselfe This must needs bring a great scandall and much hinder the proceeding of the Gospel cause the Disciples to be euill spoken off and the truth it selfe to be reuiled Besides the Apostles might be afraid lest all their labour should be in vaine Wherefore to the end the Lord might adde strength courage vnto them and represse the slanders calumniations of the enemies of the Gospel and withall leaue a perpetuall direction vnto the whole Church that no man should refuse the purity of doctrine for the impurity of the liues of such as are the Teachers he vttereth and oftentimes repeateth this sentence Verily I say vnto you he that heareth you heareth mee Math. 10 40. Luke 10 16. Iohn 13 20. and he that heareth me heareth him that sent me he that despiseth you despiseth me and he that despiseth me despiseth him that sent me In these words he establisheth the authority of the Apostles doctrine and reprooueth all those that iudge of the doctrine by the Ministers and esteeme of the truth by the teachers For euen as Kings and Princes will not lose their right nor diminish the authority of their commandements albeit their Officers or Embassadors should exceed their calling and goe beyond the bounds of their commission in like sort whatsoeuer the Ministers of the Gospel shall be yet the word alwaies remaineth the same the promises and threatnings that are written in it shall be ratified by it we shall be iudged at the last day We must turne vnto it that shall not bow and bend to vs. For all flesh is as grasse and all the glory of man is as the flowre of grasse The grasse withereth and the flowre thereof falleth away but the word of the Lord endureth for euer 1 Pet. 1 24 25. To conclude therefore we must not cast our eyes so much vpon the Ministers that are the disposers of the mysteries of God as vppon the author of the Ministery which is the Lord himselfe neither be so carefull and attentiue to heare their voice as Christ himselfe speaking in them in whose Name they are Embassadors Doubtlesse they shall incurre the displeasure of God and receiue greeuous punishment whosoeuer are euilly affected to the Ministery of the word and their impiety shall detract and diminish nothing from the worthinesse of the doctrine it selfe which directeth vs to one God through our onely Mediatour Iesus Christ and teacheth vs to serue him with a true faith with a pure life with a loue vnfained Vse 4 Fourthly we ought from this ground of doctrine heere deliuered to giue them double honour and not withhold from them the wages of their worke and the recompence of their labours that is due vnto them but as euery labourer must haue his hire so ought the Ministers aboue the rest that labour in the word and doctrine to be maintained of the Church As the Church dependeth vpoÌ„ them for their allowance so they depend vpon her for their maintenance Thus the Pastour and the people do feed one another as a flocke of sheepe nourisheth the Shepheard who eateth the milke of them cloatheth himselfe with the wool of them and againe the Shepheard coucheth them into greene pastures and leadeth them by the still waters The people feed him with the bread of this life he feedeth theÌ„ with the bread of euerlasting life They minister to him in carnall things he to them in spirituall things They cannot lacke him in regard of their soules hee cannot be without them in regard of his body Thus then they do feed one another or at least ought to do If he receiue food of them and giue none vnto them againe he robbeth them of their goods and murthereth their soules If they on the other side receiue food of him so that they be taught of him and yet make him not partaker of a part of their goods they robbe him and cause him to depart from them and so become murtherers of their owne soules as if they did lay violent hands vpon themselues or rather as if they did famish themselues by refusing bread prouided for them inasmuch as where vision ceaseth there people perish Prou. 29 18. Nay the Lord accounteth of this sinne in another kinde and nature he chargeth such Church-robbers to be robbers and spoilers of God no lesse then they that stand by the high way and take a purse I doubt not but very many will be ready to scorne this comparison say What Do you liken vs to theeues Do you make no better of vs We are true
not Calfe or any Cattell should vndergo the punishment for sinne because the soule that sinned shall die the death Ezek. 18 verse 4. and the threatning must be true that because man sinned he should die Gen. 2. Thou shalt die the death So that it was necessary eyther that all man-kinde by reason of sinne must perish euerlastingly Heb. 9 15. or else Christ the Mediator of a better testament must become a surety for vs and satisfie the wrath of God kindled and conceiued against vs for sinne If any aske the question Question if the blood of Buls Goats could not take away sinne why did God command them to be offered and to what end were they appointed I answer Answer this was not done in vaine but to good purpose For albeit they could neuer take away sinne nor purge the conscience from dead workes yet they serued fitly to shadow out the death of Christ and to assure the heart that it is washed by the blood of the Messiah This was a notable comfort to the people of God from the beginning taught them to looke for redemption through him Obiection If it bee farther said that God speaketh euery where in the Law that the blood it selfe of Buls and Beasts clenseth and purgeth sinne as Leuit. 17 11. The life of the flesh is in the blood and I haue giuen it to you vpon the Altar to make an attonement for your soules for it is the blood that maketh an attonement for the soule I answer Answer that place speaketh not properly but sacramentally as in the new Testament he calleth in the institution of his last Supper Math. 26 26. the bread his body because it is a figure of it so in this place to the outward signe he giueth the name of the thing signified and to the type he ascribeth the proper effect of the blood of Christ which onely is the blood that is able to make attonement for our sinnes Otherwise those offerings of beasts should be called in vaine Heb. 9 24 10 1. the similitudes and shadowes of good things to come As for those heretikes that dreame that those oblations did really and indeed clense away the sinnes of the fathers not by their naturall operation but by the acceptation of God and therefore were not types of Christs sacrifice washing away sinne they are euidently conuinced by the places before alledged and throughout the Epistle to the Hebrewes Obiect If any aske how these can bee figures of Christ seeing GOD witnesseth in his word that he neuer required them When hee commeth into the world he saith Sacrifice and Offering thou wouldst not but a body hast thou prepared me in burnt offerings and sacrifices for sinne thou hast had no pleasure Psal 40 7. Heb. 10 verses 5 6. If then God would haue none of them how could they be the figures and images of better things I answer Answer God may be said to allow them and yet to disallow them to reiect them and to regard them in diuers senses Hee willed them as he commandeth them and commendeth them as a sweet sauour vnto him performed in faith and as types referred to the comming of the Messiah and the time of reformation Heb. 9 10. On the other side he may be said to refuse and reiect them for these three causes First when the manner of doing is euill doing that which God requireth but doing it in a corrupt manner to wit without faith and obedience as the Prophets in euery place reprooue the sacrifices of hypocrites wicked persons as Esay 1 11 12. I delight not in the blood of Bullocks or of Lambs who hath required this at your hand Your new Moones and your appointed feasts my soule hateth and the reason of this is rendered in the words following Verse 1â— Your hands are full of blood Againe God would not that they should remaine continue for euer but that though they had place in the Church for a time they should ceasse at the coming of the Messiah Therfore Christ being come into the world and manifested in the flesh God willed theÌ„ no longer but would haue them abolished And this sense doth the Apostle principally intend in this place that the shadowes must giue place when the body it selfe was come in person Lastly it may after a sort be said that God neuer willed them that is approued allowed of theÌ„ as the principall part of Gods worship and as the very price of our redemption the ransome for our sins our reconciliation vnto God albeit he would haue them obserued of his people and vsed for a time as certaine rudiments rites to bring them to Christ to confirme their faith in him Let vs shut vp this with the comparison that the Apostle expresseth Heb. 9 13 14. If the blood of Buls and of Goats and the ashes of an heifer sprinkling the vncleane sanctifie to the purifying of the flesh how much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge your conscience froÌ„ dead workes to serue the liuing God In these words he compareth the shadow the body the type the truth the ceremony and the substance together Doctrine Christ Iesus hath made aâ— attonement between Gâ—â— and vs by hâ—â— blood FroÌ„ hence we learne this doctrine that the blood of Christ taketh away our sins reconcileth vs to God the Father Christ Iesus hath in the performance of his Priesthood freed and deliuered vs from the guilt punishment of our sins This appeareth euidently vnto vs by considering laying before vs the end the parts and fruite of his Priesthood The end of the Leuiticall Priest-hood and of this figured by it was to offer sacrifice for the ignorances Hebr. 9 â— that is for the sins of the people The distinct parts of it are two satisfaction and intercession His satisfaction consisteth partly in suffering and partly in obedience The second part of his Priesthood standeth in intercession in that he is become our perpetuall and perfect Aduocate that therby God might be appeased for them and we reconciled vnto him The fruite thereof is this that we are deliuered redeemed ransomed iustified and freed from the guilt of sin from the burden of ceremonies from the curse of the Law from the wrath of God and from feare of condemnation This truth is taught in many places Ioh 1 29. Iohn seeing Christ coming vnto him saith Behold the Lambe of God which taketh away the sin of the world And the same Apostle in his first Epistle chap. 2 ver 1 2. If any sinne we haue an Aduocate Iesus Christ the righteous and hee is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole world Likewise in the Epistle to the Romanes the Apostle magnifying the mercy of God and setting out the merites of Christ he saith chap. 3 verse
peace when there is no peace So then we must know that wee make our selues accessaries to other mens sinnes except we admonish them for albeit we are to conceale their imperfections yet we are not to abstaine from admonitions If any be fallen through infirmity Gal. â— 1. they that are spirituall must restore such a one by the spirit of meeknesse considering themselues lest they also be tempted If any man doe erre from the faith we must labour his conuersion assuring our selues that he which conuerteth a sinner from the errour of his way shall saue a soule from death and shall hide a multitude of sinnes Iam. 5 19 20. It is our duty therefore to couer their frailties while there is hope of amendment but if by this meanes the sinne concealed bee not reformed and repented of we are bound to proceed farther euen in loue and charity to declare it and make it knowne to those that may correct the persons and amend the sins So did Ioseph deale toward his brethren Gen. 37 2. He brought vnto his father their euil report And Christ saith If he heare not thee take with thee one or two more that in the mouth of two or three witnesses euery word may be established Mat. 18 16. 15. Then shall the man bring his wife vnto the Priest and hee shall bring her offering for her the tenth part of an Ephah of barley meale he shal powre no oyle vpon it nor put frankincense thereon for it is an offering of iealousie an offering of memoriall bringing iniquity to remembrance 16. And the Priest shall bring her neere and set her before the Lord. 17. And the Priest shall take holy water in an earthen vessell and of the dust that is in the floore of the Tabernacle the Priest shall take it and put it into the water 18. And the Priest shall set the woman before the Lord and vncouer the womans head and put the offering of memoriall in her hands which is the iealousie offering and the Priest shall haue in his hand the bitter water that causeth the curse Hitherto we haue spoken of the allegation or propounding of the cause which is put in the former words Now wee must goe forward to see the proceeding in it how it is decided and determined wherby it commeth to passe that the same which before was doubtfull vnknowne and vncertaine to wit whether the woman were defiled or not now becommeth plaine and manifest That which from the beginning was knowne onely vnto God and the persons themselues that sinned or else are suspected to haue sinned is made knowne to others both to the Priest and to the whole Congregation This is done two waies first by setting downe such things as goe before the triall secondly by adding such things as are ioyned more neerely with it The things going before are of two sorts to wit the workes or actions that are vsed and then the words that are spoken The actions vsed are in this diuisioâ— the words of execration that are vttered are to bee considered afterward These workes that are commanded and are here in order rehearsed in the text do concerne either the duties of the husband or of the Priest to whom she was brought First the husband must bring his suspected wife to the Priest with an offering to wit the tenth part of an Ephah of barley meale that is an Omer as appeareth Exod. 16 36. but he is charged to powre no oile vpon it nor to put any frankincense to it forasmuch as it is an offering of iealousie and bringeth iniquity to remembrance either committed or supposed and suspected to be committed Before we proceed any farther we are from hence to answer sundry questions that may be Question 1 asked and demaunded in these words For wherefore is the husband charged both to accompany and bring his wife and to set her before the Priest that triall might be made of her and not rather some other man I answer â—â—swer first because he supposeth himselfe to be iniuried and no man else and therefore seeing it most concerneth him it is fittest to be done by him Or if he be not wronged he wrongeth his wife by needlesse suspitions Besides he was to be an eye-witnesse either of her innocency or of her guiltinesse that he might esteeme of her accordingly and know where the fault resteth in himselfe or in his wife Lastly it behoueth that the people of God be free not onely from crime but from suspition of crime and to abstaine not onely from euill but from all appearance of euill 1 Thess 5.22 as we shall shew more at large afterward Question 2 Againe it may be asked why hee bringeth barley meale rather then other and why without oyle and incense I answer â—â—swer is was an offering of the lowest and meanest graine vsed of the poorest of the people forasmuch as this was a signe that should put the woman in mind to humble her selfe being now brought by her husband not onely into the presence of the Priest but into the presence of the Lord himselfe It must be offered without oyle and frankincense because they haue no affinity or concord with this matter neither was this offering of the nature of others Oyle did signifie the graces of Gods Spirit and therefore it is said that Christ was annointed with the oile of gladnesse aboue his fellowes Psal 45 7. Heb. 1 9. Psal 133 2. Incense was a signe of sweet sauour and delight that we should take in the seruice of God and of Gods acceptation of his guifts and our duty performed vnto him in his Sonne Christ Psal 141 2. where the Prophet saith Let my praier bee directed in thy sight as incense and the lifting vp of my hands as the euening sacrifice so that neither of them did accord or agree with this oblation wherein there was no gladnesse nor ioyfulnes of heart forasmuch as the cause or originall of it was sadnesse pensiuenesse and discontentment And this is the reason rendred by Moses himselfe verse 15. For it is an offering of iealousie not an offering that they could goe vnto with alacrity and cheerefulnesse For wheresoeuer there is either a party suspecting or a party suspected there can be nothing but feare sorrow care and a traine of such like tormenting affections Thirdly heere is mention made of the tenth Question 3 part of an Ephah The question heereupon may be asked what the Epha was a measure much vsed and oftentimes mentioned in the old Testament both in the Law and the Prophets I answer Answer the first place that mention is made of it to my remembrance is at the gathering of Manna when the people were in the wildernes where it is said that euery man was stinted and had an Omer for his allowance and Moses addeth in the end that an Omer is the tenth part of an Ephah Exod. 16.36 If then we learne what an Omer was we may quickly easily and readily know
that he giueth of taking a fine of Catholikes by way of punishment for not comming to Church as the Pope doth a yeerely pension to punish the harlots it is a very vnequall comparison and he dealeth with vs as in the former reason It is of necessity saith Christ that scandals must come therefore the stewes must be permitted That is one false conclusion Another is like vnto it It must be permitted therefore it must be let alone without punishment so that they vnderstand a thing that must needes come to be all one with this a thing of necessity must be winked at and left without punishment So touching their Recusants the comparison is many wayes faulty First if the penalty were duely inflicted vpon these his friends it would pinch them sting them much more then the payment which the Pope receiueth from the stewes forasmuch as the Curtezans make such a gaine of that filthy market and sale of their bodies as that they pay that mony with ease such is the custome they haue comming in Secondly the Papists are not suffered openly to haue their Masses nor to exercise idolatry nor to haue places allowed them in one certaine place in all cities and countries as harlots are permitted to commit whoredome freely and to recouer their hyre by action at the Law in case any deny to pay the price agreed vpon betweene them If they had free liberty giuen them to practise their superstitions it were somewhat that is said of them but forasmuch as they are restrained the comparison holdeth not Thirdly the Papists cannot make an apparent gaine aboue that which they pay for their not comming to Church and therefore it differeth much from the Popes punishment who allow them the meanes to enrich themselues by the ouerplus that they retaine to themselues Before we shut vp this point Reasons against permitting the stewes let vs vse some reasons against this sufferance of open whoredome not to be suffered in any Christian Common-wealth and therefore wheresoeuer the Gospel of Christ is openly professed and freely receiued the stewes and brothel houses are pulled downe and are dispersed and scattered away as cloudes before the Sunne First no Magistrate may suffer any sinne ordinarily vnpunished froÌ„ generation to generation and take a yeerely rent for it which impeacheth the glory of God hurteth the Church and annoyeth the Common-wealth but to suffer vnchast women in a certaine place and to permit the people without danger of law or feare of punishment to resort vnto them is ordinarily to suffer sinne vnpunished therefore the Magistrate who is the Minister of God bearing his person and ministring his iustice and executing his sentence may not and cannot without contempt of God suffer vnchast women in his kingdomes dominions forasmuch as he carrieth not his sword in vaine Rom. 13. but is an auenger in wrath to him that doeth euill Againe as no man in generall so no Magistrate in particular may doe euill that good may come thereof whose damnation is iust saith the Apostle Rom. 3.8 But to permit a stewes and to take a rent not one halfe of their foule and filthy gaines to the end that adultery may be forborne is to doe euill that good may come of it forasmuch as to commit any sinne is to doe euill Gal. 3.12 and to faile in any thing is to transgresse the Law Iam. 2.10 and not to punish when we ought to punish as we see in Saul that spared the Amalekites 1 Sam. 15. and in Ahab that suffered Benhadad to escape out of his hand whom the Lord had appointed to vtter destruction 1 King 20.42 Therefore no Magistrate may suffer whoredome to goe vnpunished vnder what colour and pretence to what end and purpose so euer he do it though it should be to remedy a greater euill Moreouer it is vtterly vnlawfull to lie albeit it might redowne to the glory of God Rom. 3.7 and therefore I may not suffer my brother to lie if by lawfull meanes I may keep him from it We may not in Gods cause speak iniquity or vse deceit Iob 13.7.8 Will you speak wickedly for God and talke deceitfully for him wil ye accept his persoÌ„ wil ye coÌ„tend for God Much lesse therfore accept the person for auoyding adultery and take yeerely rent of the stewes Lastly no Magistrate may openly suffer that to be which God hath expresly saide in his word shall not be but it is expresly and directly forbidden to suffer a whore in Israel Deut. 23 17.8 Leuit. 19.29 and to take the wages of an whore for his house and therefore for the Church This sinne is abominable to the Lord and draweth downe his wrath wheresoeuer it is committed and therfore albeit they say that in iudgement they do not alow it yet in the iudgement of God and his word they maintaine it and so much the rather because the prohibition of marriage in sundry Orders beareth sway among them What thing will not these men presume and be bold to defend that spare not to open their mouthes and sharpen their pennes to maintaine incontinent liuing and confessed filthinesse Or when may we thinke they will beginne to reforme the Church of God that in so long a time cannot redresse their open stewes It was truely said by Bernard Sam. 〈◊〉 Caâ—â— Take once from the Church honorable marriage and the bed vndefiled and thou fillest the same full with Brothel-houses with keeping Concubines with incests with pollutions with wantons and with all sorts of filthy persons how then is not he guilty of these horrible abhominations that forbiddeth marriage yet calleth himselfe the Vicar of Christ the head of the Church and the holy One of Israel We must abandon vaine and vicious remedies which are more grieuous then the manifest diseases Tertullian Tertâ—â—â—â— animo testifieth truely that stewes are execrable and accursed before God And the Emperour Iustinian notwithstanding all forged necessity falsly named pollicy Auâ—â—◠〈…〉 streightly commandeth that harlots be banished out of all townes Secondly seeing God is the punisher of all Vse 2 whoredome and vncleannesse it is our duty to eschew harlots as the most dangerous creatures in the world It is well said of Salomon Prou. 2.18 Their house tendeth to death and their pathes vnto the dead And afterward chap. 23.27 he saith An whore is a deepe ditch and a strange woman is as a narrow pit and therefore it is good to keepe our selues from falling or entring into the same So in another place he describeth the practises the allurements and the deceits of such Prou. 9.15.16.17.18 She sitteth at the doore of her house on a seat in the high places of the citie to call passengers who go right in their wayes who so is simple let him turne in hither and as for him that wanteth vnderstanding she saith to him Stollen waters are sweet and bread eaten in secret is pleasant but he knoweth not that the
performed by and by we are not to prescribe to God his seasons hee knoweth when to strike and how to punish It is well said by the Prophet Hab. 2 3. The vision is yet for an appointed time but at the end it shall speake and not lie though it tarry waite for it because it will surely come it will not tarry For albeit God may seeme to vs to deferre the time or to forget his seruants yet he will try our patience and obedience as wee see in the place named before Heere is the patience and faith of the Saints Reuel 13 10. We must not make too much haste but wait for the accomplishment of those things hauing withall a liuely faith and full assurance to beleeue that in Gods appointed time they shall come to passe He is faithfull that hath promised and cannot lye he is true of his word that hath spoken and cannot deceiue Woe therefore vnto all those that deale vniustly and violently with Gods inheritance they touch his annointed and they that do them harme do touch the apple of his eye so that they cannot escape vengeance Ver. 28. And if the woman bee not defiled but be cleane then she shall be free In the former verse Moses hath shewed the punishment that shal come vpon the guilty person which punishment is sutable to the sinne committed thereby to cleere his owne iustice and to terrifie all persons from committing sinne In these wordes wee haue matter of wonderfull great comfort for the innocent person For howsoeuer GOD setteth downe diuers hard and heauy threatnings as greeuous burdens to be borne against all wicked and vngodly persons yet hee is euermore carefull of his children that they be not oppressed with sorrow and ouermuch heauinesse of minde forasmuch as hee hath a remnant that call vpon him Luke 7. wisedome is alwaies iustified of her children Behold heere a contrary effect and operation in drinking of these bitter waters according to the contrary condition of those that dranke of them Such as were guilty of the sinne of adultery they turned to their horrible destruction and became as it were rank poison their bellies swelled their thighes rotted and the parts which they had shamefully abused miserably perished But such as were indeed innocent suspected without iust cause and accused without due proofe and examined without sufficient triall of the fact committed through the iealousie of their vncharitable husbands and had kept the marriage bed vndefiled those bitter waters should not be bitter vnto them they should not hurt or hinder them at all neither worke any dangerous effect in them but rather bee wholesome and healthfull vnto them God himselfe the iust GOD and the maintainer of iustice will bring the truth to light that was hid in darknesse and turne the hearts of their husbands toward them so that they should liue in godly loue and charity together and see to their endlesse ioy and comfort the fruite of their bodies the hope of their houses the staffe and stay of their age I meane their children the heritage of the Lord. Wee learne from this first promise Doctrine that God maketh knowne the innocency of his seruants God wil mâ—â— the innocency of his seâ—uants â—roâ—â— For howsoeuer the faithfull may be falsely accused and haue many slanderous imputations laide vnto their charge yet God will make their cause to bee rightly knowne and discouer the truth in despight of their enemies This is confirmed vnto vs by many examples in the old and new Testament Ioseph being solde into Egypt was greeuously accused by his mistresse and cruelly imprisoned by his master impudency and incontinency in the one cruelty and credulity in the other Gen. 39 â—â— were the causes that he was put into prison in the place where the Kings prisoners lay bound his case might seeme now to be desperate and he to be for euer in displeasure and out of fauour and no hope left vnto him to be deliuered from thence where his feete were held in the stockes and he laid in irons Psal 10â— 1â— yet when the appointed time came and the counsell of the Lord had tried him hee made his cause knowne Gen. 39. The Lord was with Ioseph shewed him mercy and got him fauour in the sight of the master of the prison c. Whereby we see that at the first he was vsed hardly and had fetters of iron cast vpon him as an euill dooer but afterward hee was more mildely and mercifully handled when as his innocency was made knowne The like we might say of Dauid who in all his dealings toward Saul carried himselfe wisely obediently and vprightly as became the Kings sonne subiect and seruant yet he was persecuted from place to place and hated euen vnto the death and hunted as a Partridge vpon the Mountaines yea he found no rest for the soles of his feete like the Doue sent out of the Arke in the time of the flood and ouerflowing of the waters Gen. 8 9. But when Saul saw that the lap was cut off from his garment and the speare and pot of water that was at his head taken away he said to Dauid Thou art more righteous then I for thou hast rendred me good and I haue rendred thee euill and thou hast shewed this day that thou hast dealt well with mee forasmuch as when the lord had closed me in thine hands thou killedst me not c. but my soule was precious in thine eyes 1 Sam. 24 18. and 26 20 21. So did God deale with Ieremy when he was slandered and falsely accused to be a conspiratour and to weaken the hands of the people and when he was cast into prison the Lord raised vp some to fauour him who made his case knowne and he was deliuered Christ Iesus was charged to be a blasphemer of God an enemy of Caesar an author of sedition and a disturber of the peace howbeit his greatest enemies that sate in iudgement of him pronounced him innocent and confessed that the Pharisees and Priests for enuy had deliuered him I will adde one example more and that shall be the blessed Virgin who being betrothed to Ioseph before they came together as man and wife shee was found to be with childe by the holy Ghost Math. 1 18 19 20. Then she began to be suspected of incontinency and Ioseph being a iust man and not willing to make her a publike example was minded to put her away seretly What then doth God leaue her destitute and him perplexed her in suspicion and him in his resolution to depart from her No for as she was innocent and not faulty of that crime so did he make her innocency and integrity knowne for whiles he thought these things behold an Angel of the Lord appeared vnto him in a dreame saying Ioseph the sonne of Dauid feare not to take Mary thy wife for that which is conceiued in her is of the holy Ghost All which testimonies make
would be thought no strange thing to any but a ground whereunto all persons yeeld against which none dareth oppose himselfe howbeit if we come to their workes and examine their waies into which they are entred we shall see it is farre remooued from their hearts and innermost parts We are not therefore to flatter our selues in our sins as though no eye saw vs or no eare heard vs as the maner of the prophane and vngodly is who say who seeth me I am compassed about with darknesse of the night the walles of the house hide me no body can behold me what need I then to feare There is not one of an hundreth that maketh any bones at sinne so he may cary it away cleerely and closely smoothly and secretly from the sight and knowledge of the world They stand more vpon their credite then vpon their conscience and regard more the shame of men then the feare of God But what shall it profit a man to hide his sinnes from men when they lie open to the eyes of God Nay albeit we thinke our selues neuer so sure and secret yet we doe but deceiue our selues forasmuch as our owne conscience as a thousand witnesses will not be bribed to hold his peace but will reply against vs within our owne bosome and say vnto vs I see thee I wil not keepe thy counsell I will accuse thee I wil bring in euidence against thee I will indite thee and condemne thee So long then as we haue a conscience what are we the better though we haue no body priuy to our sinnes for if our owne heart condemne vs God is greater then our heart and knoweth all things Ioh. 3.20 The coÌ„science is as a watchman set ouer vs to marke all our thoughts â—â—cond E. that pryeth narrowly into vs that nothing at all can escape him It is as a Scriuener that alwayes holdeth a pen of yron in his hand to write vp all that passeth from vs who doth so firmely ingraue it that nothing shall be able to blot it out It is a faithfull remembrancer to register and record all our actions nothing can escape him that was done or thought or spoken a thousand yeeres agoe This serueth to reprooue all such as thinke to delude God and to hide their dealings from him as the adulterer supposeth to goe in the darke the theefe and murtherer in solitary places but the Lord in his word preuenteth such peeuish and foolish conceits Psal 10.11.13.14 He hath said in his heart God hath forgotten he hideth his face he will neuer see it wherefore doth the wicked contemne God he hath said in his heart thou wilt not require it But thou hast seene it for thou beholdest mischiefe and spite to require it with thine hand the poore committeth himselfe vnto thee thou art the helper of the fatherlesse Thus we see God is not in all his thoughts So in the 94 Psalme 〈◊〉 78. which we cited before bringing in the vngodly to speake thus The Lord shall not see neither shal the God of Iacob regard it he reproueth them in this manner Vnderstand ye brutish among the people and ye fooles when wil ye be wise They then are deceiued that thinke to escape Gods sight and knowledge Salomon complaining of such as speake euill of Princes and those that are in authority Eccle. 10.20 declareth that rather then it shall be kept secret the fowles of the ayre shall discouer it Eccle. 10.20 and that which hath wings shall tell the matter that is it shall certainely come to light and be set in the sight of the Sunne that all men may see it Much more then will God himselfe finde infinite meanes to lay open the thoughts of our hearts so that nothing shall escape him If Elisha by the Spirit of God was able to disclose the secret counsels of the king of Syria that he plotted and contriued in his secret chamber 2 King 6.12 Shall not God then lay open our secret sinnes that we commit or can we hide them from his sight His eyes are in euery corner of the earth He seeth not as man seeth nor looketh vpon the countenance but God beholdeth the heart euen he that formeth the spirit within him Secondly let no man sin with hope of concealement Vse 2 neither thinke to escape when hee hath sinned He saw the sacriledge of Achan though he committed it secretly none of the people could accuse him or detect him God commanded euery family to appeare before him apart and if hee had not taken him and singled him out neither Ioshua nor the Elders of the people could haue knowne him by all their wisedome and gifts of discerning Iosh 7 1. It was God that found him out that tooke the accursed thing it was not in the power and policy of man to bewray the theft He discouered the hypocrisie of Ananias and Sapphira their counterfeit liberality toward the distressed members of the Church They were taken to be most earnest beleeuers most forward professours and most zealous Christians such as gaue example of a good life vnto others seemed to shine as goodly lights in the firmament neuerthelesse the Spirit of God that searcheth all things did make manifest the hollownesse of their hearts and therefore Peter inspired with knowledge from aboue saith vnto them How is it Act. 5.3.9 that yee haue agreed together to tempt the Spirit of the Lord or why hath Satan filled your hearts to lie to the holy Ghost He saw into the treachery of Iudas when none of the disciples could espie it For when they sate at the Passeouer and Iesus reuealed vnto them that he should be betrayed by one of them that dipped his hand in the platter with him they were very sorrowfull and knew not whom to suspect but one said Master is it I and another said Is it I Mat. 26 22. Mar. 14.19 All these were detected of hypocrisie and all these were punished by the hand of God most seuerely Achan was stoned with stones and burned with fire Iosh 7.25 Ananias and Sapphira were both of them stricken with sudden death and had no time of repentance giuen vnto them for they fell downe straightway at Peters feet Act. 5.5 10.11 yeelded vp the ghost and great feare came vpon all the Church and vpon as many as heard these things Iudas when hee perceiued that Iesus whom he had betrayed was condemned brought back again the thirty peeces of siluer to the chiefe Priests and Elziers and cast them downe in the Temple and departed and hanged himselfe Matth. 27.5 Wee see an this present place which now we haue in hand how the Lord vsed the bitter waters of iealousie to find but the adultresse We doe not find throughout the whole Testament the like solemnity in the searching out of any sin no not idolatry or witch craft or sorcery or blasphemy or murther neither was the person suspected compelled to subscribe to certaine words
Apostle teacheth Put on the new man which is renued in knowledge after the image of him that created him Coloss 3 â— Would we then know what the true image of God is It is the reasonable soule in man endued with diuine knowledge holines righteousnes such like This image is much deformed for we haue vtterly lost all supernaturall gifts and corrupted those that are naturall therefore our whole life is or at least should bee nothing else but a making vppe of this breach a stopping of this gap and a repairing of these ruines But to leaue these we must vnderstand that the face of God noteth out diuers things somtimes it signifieth the inuisible nature and essence of God as Exod. 33 23. Paraeus Câ—â—â—â— on Roâ—â— Thou shalt see my backe parts but my face shall not be seene that is thou shalt see so much of my glory and maiesty as man in this life can comprehend But no man can see God in his full perfection liue if we cannot look vpon the Sun without dazling and dimming of our eies how should we be able to behold the glory of the eternal God let it content vs to look vpon him in his word in his workes in his creatures and in the face of Iesus Christ our Mediator these are as perspectiue glasses wherein we may after a sort see the face of God though it be darkely yet so far as we can conceiue Secondly it signifyeth the fauour of God as also all his benefites Daniel â— 37 deliuerances and graces which proceede from his good wil as from a fountaine and serue to witnesse his fauour to vs Cause thy face to shine and we shal be saued Psal 80. â— Thirdly it signifieth reueÌ„ge and punishment and the signes of his anger all which do oftentimes appear by the face of man I wil set my face against that man Leuit. 28. â— and I wil cut him off from among his people Lastly it noteth out the place of Gods worship where his face and fauour is perceiued through deliuery of the doctrine of godlines Genes â— â—â— Cain was banished from the face of God of the which Dauid coÌ„plaineth 2 Sam. 26 49. So highly did the seruants of God prize the holy meetings and assemblies of the Saints considering that where two or three are gathred together in his name there is he in the midst of them In this place the shining of Gods face vpon his church people is the refreshing of them with his loue grace and fauour and a traine of other blessings flowing from them as it is expounded in the words following added by way of exposition Be gracious vnto them The last part of the blessing is the giuing of peace This word signifieth sometimes our attonement with God through Christ by whom he is reconciled to his chosen who therefore is called the Prince of peace Esa 9 6. and our peace-maker Eph. 2 15. Sometimes it signifieth peace of conscience which is a most sweet quietnes and tranquility of minde arising of a most comfortable feeling and apprehension of our reconciliation with God as Rom. 5 1. Beeing iustified by Faith wee are at peace with God Sometimes a prosperous and happy successe when that speedeth well and is turned to the best whatsoeuer a righteous man taketh in hand as Eph. 6 23. Peace be to the Brethren and loue with faith from God the father c. And sometimes the mutual concord agreement among Christian brethren â—th 6 22. 34 14. Gal. 6 22. Ps 34.14 In this place I refer it to the second and third significations for it is taken for the peace of a good conscience and an happy and prosperous successe in our godly endeuors enterprises This is a fruite of our attonement with God comprehendeth vnder it sundry other benefites For being once at peace with God through the precious bloode of Christ we are at peace with al other creatures in heauen and earth with the Angels with the godly with our enemies and with the beasts of the field To conclude when it is saide They shall put my name vpon the children of Israel hee meaneth that Aaron and his sonnes should after their solemne blessing lay their hands on the people and by this signe assure them that all these blessings which they had prayed for should fall on them because God would blesse them Touching the order of the words obserue herein two principal points first the forme of blessing secondly Gods blessing on their blessing Tremel â—a in An Numb testifyed by the outward signe of laying on of their hands The forme of blessing is a publike praier to God that he wold blesse his church which stands of 3. points First that God would saue his church and vouchsafe to hold it vp in all dangers Secondly that he would as the sun in perfect glory shine vpon it with his grace and fauour Thirdly that he wold poure out vpon the same the effects of his grace and fauour to wit ioy peace prosperitie which are liuely fruites thereof The second part which is a blessing vpon the blessing is noted by a Ceremonial or sacramental sign which is the laying on of their hands For when the priests had held vp their hands in praier as their manner was while they stood in prayer and praied for the blessing of God vppon the people afterward they put their hands vpoÌ„ them as if they had already obtained a blessing from heauen by their prayers and bestowed it with their hands vpon the people For God promiseth that their imposition of hands shall not be in vaine inasmuch as he wil ratifie make good their word as he doth all his Sacraments and ordinances saying I will blesse them But before we come to the particular handling of diuers doctrines offered to our considerations in this prayer I will point out a few generall obseruations to be marked of vs. As first this forme of blessing is the same in effect which the Apostles vse in their saluations to the Churches when they wish vnto them grace and peace from God the Father and from the Lord Iesus Christ This Apostolicall benediction was drawne from this Blessing which sheweth how well acquainted they were with the doctrine of the Scriptures with the prayers of Moses and of the Prophets whereunto also wee should attend as vnto a light that shineth in darke places Secondly we haue here a fundamentall point of our religion offered to our considerations to wit the mystery of the Trinity of persons and the vnity of the God-head Marbac Comm. on Numb 6. This is gathered by diuers out of these words in that the name of the Lord is 3. times repeated The Lord blesse thee the Lord make his face shine vpon thee the Lord lift vp his countenance vpon thee and yet there are not three Lords but one Lord and therefore he saith I will blesse thee and not wee will blesse
thee This mystery of the Trinity Vnity was taught from the beginning of the world howbeit the fuller reuelation of it was reserued to the times of the Gospel when the light of the truth did shine as the sun at noon daies Math. 3 16 17 Hence it is that at the baptisme of Christ Iohn saw the spirit of God descending like a Doue and lighting vpon him and heard a voice from heauen saying This is my beloued Son in whom I am well pleased and when he sent out his disciples into all the world Math 28 19. he willed them to Baptize in the name of the father and of the son and of the holy Ghost So doth the Apostle speake 1 Iohn 5 7. 1 Iohn 5 7. There are three that beare record in heauen the Father the Word and the holy Ghost these three are one So in this place when he mentioneth the Lord three times it may note out the Trinity of persons and when he saith I will blesse theÌ„ it pointeth out the Vnity of the Godhead and so we learn to confesse and beleeue that there is one God three persons Thirdly we are taught from hence that al good things must be asked of God and of no creatures in heauen or in earth forasmuch as it is hee onely from whom all blessings come If then we feele any wants in our selues as who is it that findeth not manie we know to whom to go Iames 1 17. we are sent to the fountaine or head-spring euen to the Father of lights Hee is able to furnish vs and fill vs with that which we haue not hee is able to increase the measure of that which we haue hee will not see any want to them that are not wanting vnto themselues Fourthly seeing we must aske a blessing from God wee are thereby put in minde that by nature wee lye vnder the curse of God threatned by the Law by which commeth the knowledge of sinne Romanes 3 20. And the same Apostle Galat. 3 verse 10. sheweth that euerie one is cursed that continueth not in all things vvhich are written in the Booke of the Law to do them We are stained and defiled with sin from our birth Psalme 51.5 Iob 14. verse 4. Wee see then what is our naturall estate and condition wee are not heires of blessing wee cannot claime challenge any portion to our selues in any of the mercies of God there is nothing our owne but the curse of God the wrath of God the iudgement of God these wee may truly cal our own these are our lot this is our cup to drinke this is due vnto vs in regard of sin which we drinke in daily as water which we continually swallow as bread Let vs not therefore blesse our selues as if wee had some title to the blessings of God but consider that we lie vnder all the curses of the law Deut. 28 so long as we are vnregenerate or impenitent but when once we are in Christ haue receiued truly to beleeue then we are deliuered froÌ„ the curse and haue right to his blessings Fiftly this solemne blessing commanded in this place to the Priests doeth shadow out Christ Iesus which was sent of God that according to the promise made to Abraham all the nations of the earth should be blessed in him For as they blessed the people when they departed out of the congregation so did Christ wheÌ„ he was to depart out of the world as the Euangelist testifieth Luke 24 50 51. hee led them out as far as to Bethany and he lift vp his haÌ„ds and blessed them and it came to passe while he blessed them he was parted from them and carried vp into heauen All blessings indeede doe come from him and by him and thorough him they are conueyed vnto vs. So then the Office of blessing which vnder the law was committed to the Priests doeth truly and properly belong to Christ Iesus the high priest of our profession Caluin harm in Euang. through whoÌ„ we receiue spirituall blessings in heauenly things Eph. 1. He is the onely author of all blessing yet that his grace might be more effectuall to vs it was his wil pleasure that the priests in the beginning should as mediators blesse in his name To this purpose appertaineth that which is read in Psal 118 26. Blessed be he that cometh in the name of the Lord we do blesse you out of the house of the Lord. The Apostle teacheth Heb. 7 7. that it is a sign of excelency to blesse others because without all question and contradiction the lesse is blessed of the greater therfore when Christ the true Melchizedek and the eternall priest came into the world to offer vp himself it was meete that in him should bee fulfilled whatsoeuer was shadowed out by the Legall figures so that he blessed the Apostles openly with a solemne rite of lifting vp his hands to the end the faithful should fly vnto him so many as desire to be partakers of the grace of God to become rich in all heauenly things Lastly the priests are to blesse the people What then are they able to blesse haue they the blessings of God in their own brest and can they giue them to whom they list no it is God only that can blesse curse True it is this is giuen afterward to Balaam the false Prophet to be able to blesse and curse whom he wil chap. 22 6. As also it is in our daies to the bishop of Rome the true successor of Balaam rather then of Peter with whom he hath nothing like But the priests do blesse by praying for a blessing pronouncing the people of God to be blessed So then we see hereby Math. â—6 â—â— Iohn 20 2â— how the Ministers are said to bind and to loose to forgiue sins to retaine sins not that they haue an absolute power to do these things for it is God onely that properly can forgiue sins it is he that can take away the guilt and punishment of them the Ministers only do it ministerially publishing forgiuenesse and assuring remission of sins to al that are penitent and contrariwise preaching that there is no forgiuenes to the impenitent As then the priests did blesse onely as the Ministers of God so did the Disciples of Christ and so do the Teachers of the Church remit retaine sins onely as the Ministers of Iesus Christ who speake in his name Ver 23. On this wise ye shall blesse the children of Israel Now let vs come to the particular doctrine And first there is laid before our eies a set and solemne forme of praier enioyned to the priests to be vsed commonly and continually in the assemblies Doctrine A set forme of prayers lawfull to be vsed From hence we learne that a set forme of prayer is lawfull to bee vsed whether publikely in the Church or priuately in the family This point is the more strongly inferred from
The naturall man knoweth not the things of the spirit of God because they are spiritually discerned So we may say the naturall man cannot tel how or what to pray but the spirituall man that iudgeth al things knoweth both how what to pray Flesh blood reuealed not the knowledge of Christ to Peter Math. â—â— â— but the Father which is in heauen so flesh and blood cannot reueale to vs what we should aske in prayer but the Spirit helpeth our infirmities Where wee see hee opposeth the Spirite vnto our selues in that which we cannot do we shall haue the Spirit to bee our teacher and to instruct vs how to perfourme it Secondly it is falsely supposed that when wee haue a praier composed to our hands and we reade that praier that then we need not the helpe of the Spirit For need we not the helpe of the Spirit to make vs lift vp our hearts to God to giue vs a feeling of our wants to keepe vs froÌ„ earthly cogitations wandring thoghts to stirre vp faith in vs with assurance to receiue whatsoeuer we desire and many things of like sort the which if they be wanting whether our praier be conceiued or prescribed read in the booke or made without the booke it is of no vertue or value neither doth God accept thereof Secondly this is a great comfort to such as Vse 2 as are weake and yet withall willing to come to the throne of grace to such I say as haue not the gift to conceiue and inuent praier theÌ„selues Let them from this ground heare a word of consolation Let no man discourage such from prayer neither let such discourage themselues For shall they neuer pray or should they neuer fall downe before the Almighty O yes let them come they ought to come if the mercy of God cannot allure theÌ„ let their owne infirmity constraine them If they cannot conceiue a praier themselues shall this excuse them for the intermitting of this duty Let them come to God and vse the praiers of other men As he that could not come vnto Christ by reason of his impotency did not reason thus within himselfe Alas I am not able to goe to him of my selfe I will therefore neuer seeke helpe or labour to be cured Nay he rather reasoned thus as it appeareth by the meanes he vsed I am not able to goe to Christ of my selfe â— 19. I will therefore be borne of others rather then not seeke helpe at all so should we reason I cannot pray of my selfe I will therefore helpe mine infirmity by vsing the benefit of other mens praiers which is no more then to vse the feete of others when we haue not the vse of our owne And as it was all one to him that was taken with a palsie and brougâ—t in a bed to Christ by the hands and helpe of others to be borne to Christ and to be able of himselfe to come to Christ because hee was cured and made able to walke Luke 5 24.25 So should it be to vs if we come vnto Christ whether we come and beg the graces which we want in our owne words or whether we beg them in the words of others it skilleth not greatly neither is it much materiall so that wee doe obtaine It is not the excellency or eloquence of words or variety of matter that God respecteth â— 13 14. we must come euermore in the Name of Christ and for his sake we shall be heard If the man sicke of the palsie had beene able to walke to Christ and not stood in need to be brought vnto him what other gracious answer could he haue looked for then that which he receiued â—5 Arise and walke So if all persons that liue in the bosome of the Church were well able to put vp their owne supplications in their owne words and had the greatest graces of knowledge and inuention what fruite could we reape and receiue of such our prayers but to be regarded and to haue that comfortable answer which Cornelius had and heard Acts 10 4 31. Thy praiers are heard and had in remembrance in the sight of God As then Dauid did admit Mephibosheth to his table though he were lame of his feete so doth God receiue vs though our seruice wee performe vnto him be weake and many waies defectiue as he did those that came to the Passeouer 2 Chron. 30. Lastly we must learne that albeit God allow Vse 3 vs to pray vnto him by the help of others yet we must striue to goe further and labour in all things to grow to perfection Hebr. 6 1. There is no man that hath any infirmity but doth gladly seeke the meanes to remedy redresse the same the lepers to be cleansed the blinde to recouer their sight the lame to walke the deafe to heare not to be able to pray to God and to lay open our wants to him is a great want and a greater blemish and defect in the soule then to be blinde or deafe or lame is to the body O that all had eyes to see this hearts to bewaile it It is allowed to weake Christians to vse set formes as to him that hath weake eyes to vse spectacles But we must not euermore stand at one stay nor be alwaies as children that must bee taught to goe and be stayed vp with the hand of another It is a great weaknesse to be alwayes weake and to continue in our weaknesse all the daies of our life It is our duty to grow in knowledge in iudgment in vnderstanding in faith and such like gifts If any aske Obiect how shall we be able to attaine to this gift and how shall we be furnished to pray according to the present occasion our owne present necessities I answer Answer wee must obserue these few particulars First we must take notice of our particular sinnes that they may be acknowledged Secondly we must labor to feele our particular wants thaâ— we may haue them supplied Thirdly wee must call to remembrance the speciall benefits that GOD bestoweth vpon vs that hiâ— Name may be praised Againe that we should not please our selues too much in our owne ignorance sundry cautions conditions are to be marked in vsing set formes of prayer Cautions to be marked in vsing set â—ormes of prayer as first of all we musâ— labour for the graces and affections shewed in the said prayers by the makers composers and pen-men of them that we may pray with the same spirit by which they did endite them For to pray aright and to make it auailable it is not enough to be present at prayer or to heare a prayer read but we must ioyne attention with our presence and with our attention humility and with humility faith and with faith lifting vp of our hearts to him that sitteth in heauen to whom we pray For many a one that cometh to the place of praier and into the company of them that pray
4.2 1 Cor. 1.31 Lastly to bring the aduersaries of this doctrine once more to plead for vs against themselues They teach that no man can certainly know that he hath true merits without a speciall reuelation or that he shall persist and perseuere in them vnto the end whereupon we inferre and conclude that therfore we may not beleeue that we shall obtaine eternall life for our workes sake for that were to torture and torment mens consciences to set them vpon the racke that were neuer to giue peace to the distressed soule but to leaue it in doubt and perplexity wheras the Apostle gathereth the quite contrary from the doctrine of iustification Roman chap. 5.1 Being therefore iustified by faith wee haue peace with God thorough our Lord Iesus Christ But from the popish doctrine of iustification wee see there followeth no effect of peace no tranquillity or quietnesse of conscience because they are taught to stand in doubt of their reconciliation and attonement with God Fourthly this serueth as a great consolation Vse 4 to such as are carefull to doe good and to shew foorth good workes that they shall in time reape if they faint not This was good Nehemiah assured of and therefore accordingly he desireth God to remember him chap. 13 31.14 Remember me O my God for good and a little before Remember me O my God concerning this and wipe not out my good deedes that I haue done for the house of my God and for the offices thereof And chap. 5.19 hauing declared his care to releeue the poore and distressed among the Iewes and his own conscience bearing him witnesse of his sincerity in this behalfe he prayed to God Thinke vpon mee my God for good according to all that I haue done for this people Obadiah had comfort by the workes of mercy shewed to the persecuted seruants of God who in the reigne of Ahab hid an hundreth of the Lords Prophets in a caue 1 Kin. 18.13 and fed them with bread and water and he had the fruite of it he was the first to whom glad tidings was offered in the daies of famine when heauen was shut vp that it yeelded no raine and was made an instrument to publish it to others No worke shall fall to the ground but come vp in remembrance to our comfort This is as true and certaine touching the workes of euery seruant of God as if the Angel that spake to Cornelius were sent vnto him to say vnto him Thy workes are come vp in remembrance before God Anâ— as God saith that he keepeth the tears of his children in his bottle so he keepeth the workes of his â—â—ildren in his booke This is and so it ought to be a great encouragement to vs in well-doing to consider that the number the greatnesse and the measure of all our good workes shall be registred and recorded by him It is spoken in deed for our capacity for God needeth no writings of record or bookes of account the meaning is he wil neuer forget our good workes but as certainely remember them as if he had put them all particularly in writing Hence it is that the Lord saith so often to the seuen Churches of Asia to whom hee commanded Iohn to write hee knew all their workes nothing was hidden from him nothing vnknowen vnto him Vse 5 Lastly seeing good workes are in so great account with God it is necessary that we learn what good workes are that are pleasing in Gods sight and how they are to be done of vs. For there is more required to a good worke then the bare deed done A good worke is a duty commanded of God What a good worke is performed by a regenerate person and done in faith ayming at the glory of God and the good of man Wherby we see that sundry points are required to make a worke accepted of God First of all the worke must haue the wil of God which is the rule of all goodnesse and righteousnesse to warrant the same that so we may doe them in an holy obedience vnto him For except he appoint them hee doth not approoue them and vnlesse he command them he doth neuer commend them Will-worship is abominable to God and euery where reiected when men thrust vpon God their owne inuentions in stead of his seruice Col. 2.22.23 Deut. 12.32 Euery good work is commanded in the word either expresly or generally God is in vaine worshipped when for doctrines the commandements of men are taught and obserued This reproueth the Romish Religion maintaining â— t a man may do good works which are neuer required or appointed of God and likewise the blinde deuotion and superstition of the people that if they in their worship haue a good intent and think no man no harme they doe a good worke Secondly gooâ— workes must be done by a regenerate person that is in the state of grace that is a member of Christ and borne againe by the holy Ghost If we bee not reconciled to God in Christ made acceptable through him wee are as euill trees that cannot bring forth good fruit whereas no man can gather grapes of thornes or figges of thistles Matth. 7.16 The person must please God before any thing that commeth from him can please him for he had respect to Abel Gen. 4.4.5 and then to his offering but not to Caine and therefore not vnto his offering Hence fal to the ground the workes of Turkes and Infidels and meere ciuill men who often abstaine from outward sinnes liue orderly among men and do works of mercy iustice liberality yet in them they are not good because they proceed from a corrupt heart The like we may say of the workes of all vnregenerate persons bee they neuer so beautifull in the eyes of the world they are but beautifull sinnes in the sight of God whether they eate or drinke or walke sleepe or buy or sell or come to Church or heare the word or pray or receiue the Sacraments the rule of the Apostle standeth for euer Vnto them that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled Tit. 1.15 Thirdly good works must be done in faith because whatsoeuer is not of faith is sinne Rom. 14.23 and without faith it is vnpossible to please God Heb. 11.6 Now there is required in a man a twofold perswasion first an assurance that God hath willed and commanded it to be done for he that giueth almes and yet doubteth whether God would haue him to giue almes sinneth Secondly a perswasion in his own conscience of his reconciliation to God in Christ This is iustifying faith which purifieth the heart and doth fit and inable it to bring forth a good worke There is a double vse of this gift it maketh vs to begin the work well and when it is once done it serueth as a cloake or garment to couer the defects and imperfections of it applying the merits of Christ The last
darkenesse of the night the distance of the place the weaknesse of the sight the excellency of the obiect and the infirmitie of olde age Psal 139 7 8. but nothing can hinder the light of his eye no darkenesse no distance no age Reason 2 Secondly he is infinite in nature he cannot be excluded out of any place wee may shut out the company of men and haply the light of the Sunne but it is impossible to shut out him that is euermore present in euerie place euen as the light is present to those that walk abroad at noon day whether they open their eies or shut them whether they see it or not so the Lord is present to all men though hee be not seene of al yet they cannot go from his presence If then he cannot be farre from euery one of vs it will follow from hence that he must needs know all our workes and words Reason 3 Thirdly he is omniscient hee knoweth all things nothing can be hid from him Prou. Reason 4 15 11. Fourthly he iudgeth all things and all men according to their workes It is his office to be the iudge of all the world Gen. 18.25 therefore he heareth knoweth and vnderstandeth all things 2 Cor. 5 10. otherwise he cannot do righteous iudgement Hee will not proceede vpon the bare and naked information of others or by vncertaine gesse and coniecture but hee iudgeth according to his owne knowledge which is euer certaine and neuer doubtfull Euery iust iudge proceedeth vpon a knowne and manifest cause Vse 1 We inferre from hence that it is in vain for any man to be high conceited of himself like the proud Pharisee seeing God knoweth his estate and condition more truly and throughly then himselfe Miriam and Aaron in this place holde themselues as great Prophets as Moses but GOD knew the pride of their hearts and the vanity of their words He knoweth what each man thinketh in his heart speaketh with his tongue In vaine do any highly esteeme of themselues and ouer-value their owne worthines seeing they are so well knowne within and without to God as he valueth of them so they are indeede and not otherwise If a man know one good thing in himselfe the Lord knoweth ten euill things in him that are sufficient to make him vile abhominable in his sight Of the proâ— Pharisie in the Gospelâ— The hypocriticall Pharisie in the Gospell knew a few things in himselfe which he thought and prized to bee exceeding good but alas the Lord that seeeth not as man seeth knew for these seeming good things many inherent euils that made him hatefull to God The church of Laodicea was very greatly conceited of it selfe saying I am rich and increased in goods and haue need of nothing but the Lord heard this and knew that it was wretched and miserable and poore blind and naked Reu. 3.17 It is not so with men as they value themselues but as God valueth theÌ„ for he knoweth all things yea those things in them by them which they know not or see not in themselues There are three errors which did deceiue the Pharisie in esteeming of himself at too high a price which deceiue also many thousaÌ„ds in the world as well as him The first is his error of comparison Three 〈◊〉 which did â—ceâ—â—e the pharisie in comparing himselfe with another person which was to behold his face in a false glasse For he thought he had found out a man worse then himselfe and this made him come boldly and confidently to God with these words Lord I thanke thee that I am not as other men nor as this Publican Lu. 18.11 This comparison was that wherein he was greatly deceiued he thought himselfe iust and that he must needs be singular good because one stood by him and many others liued with him whom hee thought to be worse then himselfe A second cause of his error was his freedome from some grosse sins of the second Table which he iudged others to be guilty of I am not an extortioner vniust or an adulterer therefore he thought he must needs be a right honest and iust man His third errour sprang from his performance of some duties of religion to God I fast twice in the weeke I pay tythe of all I possesse thereupon he perswaded himselfe that he was truely religious and holy in Gods sight These were his fond conceits and all of them erroneous because he went away condemned by Christ notwithstanding all these gay and glorious workes verse 14. These things touch vs also neerely who are carried away with the same deceitfull pretences For first we also lay the foundation of godlinesse vpon a comparison if we can find out any worse then our selues we take our selues to be simply good men as a wise historian saide of the Popes that the bounty or goodnes of the Pope is praised Guic lib. 1â— when hee exceedeth not the malignity of other men This course will vtterly deceiue vs for when the Lord shal come to iudgment he wil not iudge by coÌ„parisons what we are to such a one but according to his law thogh he find vs better then some other men yet wil he enter into iudgement with vs because hee findeth vs to be worse then we ought to bee by his word wherby we must be iudged at the last day Io 12 48. The second errour deceiuing the Pharisee and others in our age is because they are free from some grosse sinnes and therefore take themselues to bee iust and vpright men if they can make it good that they be no vsurers no vncleane persons no drunkards no murtherers oh then they are as honest perfect men as the best of them all but God wil not saue vs for some euils which we want but condemne vs for those which we haue For though thou want these thou maist abound in other Lastly they thinke if they performe some duties of the first Table which sauour of religion they are in very good case if they can say I heare often I pray often I receiue the Lords Supper they go away with this strong fond conceit that they are to bee holden religious persons This therefore cannot serue our turnes for this we may doe and yet bee proud hypocrites We may pray yet without any feeling zeale or good affection We may heare and yet practise nothing but liue in disobedience We may reuerence the Minister and entertaine him in our houses and yet reforme no sinne that he reproueth We may come to the Lords Table and yet come as Iudas did and goe away as he did that is without a sound heart and a right faith So that we may say of such as Christ himselfe doth Luke 16 verse 15. Ye are they that iustifie your selues before men but God knoweth your hearts for that which is highly esteemed amongst men is abhomination in the sight of God The Lord knoweth how we pray how we heare
and continuance in euill dooing haue quite lost the feeling of sinne in their conscience Euen as a man that is possessed with a frenzy receiuing blow after blow hurt after hurt and wound after wound yet still goeth away laughing because he hath no feeling of himselfe Marke 5. verse 5. Euen so is it with wicked men they haue no feeling of their sinnes their consciences are dead and benummed 1 Timothy 4.2 Thirdly God giueth not repentance vnto them and they can haue no heart to it at all to bewaile and greeue for their sinnes Vntill Christ did looke backe vpon Peter with his Spirit as well as with his eye he had no heart at all to mourne and weepe bitterly for his sinnes Math. 26 75. Thus doth God punish their want of conscience and the feare of his name Behold from hence the difference betweene Vse 1 the godly and the vngodly As there is in the manner of their sinning so likewise there is a difference in the measure of their sinnes The godly do not continually lye in them and adde vnto them from day to day as the Sow that walloweth in the mire It is a most miserable and fearfull condition when men are so farre left of GOD and forsaken in his iustice to multiply and increase their sinnes till they haue filled vp the heape and measure of them so that one sinne toucheth another Hosea chapter 4. verse 2. We haue need continually to seeke vnto GOD and to desire him to stoppe the passage that we doe not proceede in them and augment them after the manner of wicked men and multiply one sinne vppon another This therefore is a very dangerous estate euen neere vnto destruction Secondly this giueth good and sufficient Vse warrant when to iudge a man to be a wicked person If he adde sinne vnto sinne and wee doe finde that hee hath giuen himselfe ouer to remaine and continue in sinne to be euen a slaue to sinne and satan wee may pronounce sentence and giue our verdict vpon him that such a one is a prophane person This we may boldly auouch and auerre without crauing any pardon as one Swallow maketh not a summer so one sinne maketh not a sinner But as we may iudge a man to bee of such a trade if we see him follow it earnestly continually constantly and in a manner to busie himselfe in nothing else if he rise vp early and continue at it vntill night so we way iudge a man to be prophane and wicked if wee see him make a trade and occupation of sin if we see him follow his sinne with greedinesse rising betimes and pursuing the same till night if we see him to be a breaker of the Sabbath a beastly druÌ„kard an vncleane fornicator or an open contemner of the word if he delight in swearing lying and such like sinnes we may iudge him to be a wicked and wretched man such an one as hath giuen ouer himselfe to adde and multiply one sinne in the necke of another It may bee such prophane persons may refraine their sinnes for a time while the hand of God is vpon them yet they are still to be holden as euill men for let God once remooue his hand by and by they fall to sinne afresh declaring plainly thereby that the heart was wicked vnreformed and wholly bent to commit sin albeit they abstained for a short season We see this in the Sodomites which came to Lots house with an intent and ful purpose to commit filthinesse God smote them with blindenesse that they could not do it Genes 19 11. because they could not finde the house yet they were neuer awhit the lesse guilty of that vncleannesse The like we might say of Pharaoh who did take away Abrahams wife into his house the Lord plagued him and his house for it that he could not execute any wickednesse Gen. 12.17 yet he was no lesse a sinner So is it with all wicked persons though they bee restrained by the hand of GOD yet are they not reformed but remaine as euil as they were before Thirdly wee ought carefully to resist the Vse 3 beginnings of sinne and to take heede of entertaining a custome in it Custome becommeth as the Blacke-Moores skinne and the Leopards spots Ierem. 13 23. and turneth into a second nature True it is a man may be drawne by infirmitie to fall but this must admonish vs to beware of continuance in sinne for thereby in short time wee shall become senselesse Sinne cleaueth fast on no man liueth and sinneth not but let vs not harbour it let it not runne too farre or too fast Resist therefore the first motions A little sparke nourished maketh a great flame a little Leauen leaueneth the whole lumpe To giue way to it is as the opening of the flood-gates or as the rolling downe a mighty hill there is no stay of the passage of it Learne to represse euill thoughts before consent if wee haue consented yet let vs not put it in practise and if we haue practised yet repent betimes and lye not in it Iames 1 14. The Apostle Iames maketh many degrees of sinne a drawing away a conâ—eption then the birth lastly death One sinne draweth on another vntill man become abhominable Hence it is that many make no bones of sin but swallow as many as are offered vnto them The common swearer cannot tell whether he doth sweare or not hee vseth it so familiarly and ordinarily that he maketh no scruple of it Lastly let the faithfull grow better better Vse 4 and learne to proceede from grace to grace and from faith to faith Rom. 1 17. and adde vertue to vertue 2 Pet. 1 5 6. and as hee that is vniust becommeth more vniust and he that is filthy becommeth more filthy so let him that is righteous be more righteous and he that is holy let him become more holye Reuelation 22 11. This is a certaine note of continuance and persuerance also of trueth and sinceritie Philip. 3. verse 12. Iohn 15 2. Let vs therefore make a beginning and enter into the practise of godlinesse one good worke shall draw on another and the longer that we continue in the exercise of pietie the more easie shall it bee vnto vs 1 Iohn chap. 5. verse 3. 6 And Ioshua the sonne of Nun and Caleb the sonne of Iephunneh which were of them that searched the land rent their cloathes 7 And they spake vnto all the company of the children of Israel saying The land which we passed through to search it is a good land The sinne of these persons is further declared in these words and the rest that follow They are admonished but they will not bee admonished rather they grow more obstinate and hard-hearted verifying the saying of Salomon Though thou shouldest bray a Foole in a Mortar amongst wheate with a Pestle yet will not his foolishnesse depart from him Prouerb 27 22. Heere wee haue an excellent speech of Caleb and Ioshuah verses 7 8 9.
sheweth in these words the persons to whom they belong of whom they must bee practised they belong euen to the strangers soiourners among the Israelites as well as to the Israelites themselues namely if they were circumcised as it is saide before touching the eating of the Passeouer chapt 9. One law is appointed for the one and the other â—rine The doctrine is this â—hurch is â—e body â—ded the lawes The members of the church of what place people soeuer they are are one entire body and are to bee ruled by the same lawes Exod. 12 48 49. Eph. 1 22. and 3 15. 5 21. Coloss 1 18. To this purpose it is called sometimes a body sometimes a city somtimes a temple and sometimes a family But it may be obiected if it be one body one temple one city one family how is it that we reade of many Churches as of the Romanes of the Corinthians and of the seauen churches of Asia I answer there is one Church but it hath many particular parts as the great Sea though it be one yet there are many parts according to the seueral coasts and countries by which they run as the Britan the French the Spanish the German seas and yet all but one sea â— 1 2. The reasons First the ruler thereof is one God and one Lord ouer all who is blessed for euer This one God hath one church hath prepared for it one place and one saluation Eph. 4 5 6. Secondly the body tied as it were by ioynts and sinewes in the same the members are diuers but they make but one body there is one hope one inheritance one baptisme one faith being vnited by meanes of the ministery Ephes 4 12. They haue the same Sacraments they eate one bread and they drink of the same cup. This inward meanes is one Spirit by which they walke 1 Cor. 12 13. Thirdly they are ruled by one head which coupleth them together For as one body can haue but one head so one head can haue but one body and thogh the members be many yet the body is but one Col. 1 18. Vse 1 The Vses First the tolleration of diuers contrary religions is not lawful As the church is one body so it is to be ruled by one law one law is appointed for all This tolleration and dispensation is like the sowing of diuers seeds together in one fielde or the mingling of linnen and wollen together in one garment as if a Painter should ioyn to the head of a man the neck of an horse 〈◊〉 de art then adde to the body sundry feathers of diuers sorts and make the picture beneath to end like a fish what a monster would this be So this linsy-wolsy Religion consisting of contrary parts not one agreeing to another would make the church a very monster and it is directly contrary to the first and second commandement and the office of the Magistrate appointed and ordained to maintain the pure worship of God Ahab and his people are reproued for halting with God and wauering between his opinions Salomon is reproued for this 1 Ki. 11. and contrariwise the best Kings Iosiah Hezekiah Asa and Iehoshaphat are commended for their constant profession and perseuerance in the same truth Secondly all monuments of idolatry and superstition must be demolished and pulled down and idolaters should be slain Deut. 12.2.3 4. 7 4 5. and 13 1 2. Gal. 5 12. Reuel 2 14.15 20. Good king are reproued for suffering hil-altars and Groues not taking them away Besides it is a means to ouerthrow church and kingdome 1 Ki. 11 19. If a church be corrupt in the foundation of the doctrine and the substance of Gods worship we ought to separate from it 2 Chro. 11 14 Acts 19 9. 2 Cor 6 16. Reuel 18 5. not ioyn as a member with it of the same body This vnhappy toleration is accompanied with sundry mischiefes it sheweth a coldnesse in Gods cause and litle or no zeale in defacing the monuments of idolatry and no hatred of them at all being content to giue the glory of God to another which he wil not haue to be giuen It nourisheth a serpent in the bosom and setteth vp vncertainty of faith and religion leaueth men in a mammering what to do and to which side to ioyne himself maintaineth confusion in Gods worship fostereth schismes troubles seditions and rebellions among subiects breaketh the sweet comfortable knot of the vnity and amity of brethren and lastly bringeth danger to Prince and State It is directly against sincere profession Ioshua 24. verse 19. 2 Ioh. 10 1. The Samaritans serued euerie one the god of his country and so serued not God at all The Apostle saith There is one faith Ephes 4 5. an house diuided against it selfe cannot stand Mat. 12 25. FroÌ„ such separate 1 Tim. 6 3. Now let vs see what may be obiected in defence of toleration First it is said Obiect it giueth to euery one contentment Answer and therefore it is a safety to a commoÌ„wealth I answer Contentment must be giuen by lawful meanes otherwise discontentment is better as iust warre to be preferred before vniust peace Againe Ier. 22 15 16. there is no true safety without Gods blessing and as the heathen Philosopher reasoneth against coÌ„munion of all things Arist pol. lib. 2. so we may against the toleration of all religions He taught That whatsoeuer is cared for of all is cared for of none so wee may say whatsoeuer giueth contentment to all giueth indeed contentment to none Hence it is that there are so many iars and contentions which indeed are the ruine of a kingdom Neh. 2 19 20. from 1. ver to the 16. This was the most diuellish policy of Mahomet to patch vp his Alchoran with shreds of all sorts of errors schismes and heresies borrowed from Iewes and Gentiles that there might bee somewhat to content all persons that so some of all sects might be allured vnto that superstition Secondly Obiect the Iewes warranted by the word did suffer amongst them the idolatrous Gentiles Deut. 14 21. Exod. 12 44. therefore we may do the like I answer Answer priuate toleration in conuersation did not allow any open profession or practise of idolatry in those Nations Deu. 12 1 2 3. Again thogh they by reason of their weake estate suffered many Deut. 7 22. yet afterward in a perfect state we finde not any Lastly some things were tolerated contrary to morall lawes as we see in the case of diuorce for trifling causes and of vsurie to strangers which we may not now tollerate Obiect Thirdly corrupt manners in well-ordered gouernment haue had open tolleration therefore the roote from whence they spring may also which is corrupt religion as tolleration of polygamy and of vsury to strangers Answ I answer first the sequele is false for there is great difference betweene manners and false worship yea betweene
reiect those meanes the greater our sin is and the greater sinners we are if wee breake these bands and cast these cords from vs. The sinnes of the Israelites are often aggrauated and made the more grieuous and heinous because the Lord had sent his prophets among them Ier. 7.13 14. and 11.7 8. and 35.14 Psa 78.17 31 35 56. Matth. 11.21 22 23 24. Dan. 9.5.6 Reason 1 The reasons First because those men sinne against knowledge hauing the word to informe them and their owne consciences to conuince them Knowledge maketh euery sinne the greater Luk. 12 47. Ioh. 15.22 and 12.48 They are like to a man that hath much meat and digesteth nothing Bernard so that it corrupteth in the stomacke and doth him no good at all Now they that haue many meanes for the soule are like him that hath much meat for the body for they that heare much and haue many instructions and yet do not bring forth fruits answerable thereunto their sinne is the greater and themselues thereby made inexcusable Reason 2 Secondly it argueth obstinacy and hardnesse of heart they haue many strokes giuen them but they feel none of them For such as transgresse in the middes of those helpes that serue to restraine sinne do not sin of infirmity or weaknesse but of obstinacy and wilfulnesse Now the more wilfull a man is the more sinnefull hee is and the greater is his sinne This conuinceth our times of much sinfulnesse Vse 1 and in these times some places and in those places sundry persons to be greater sinners then others And why greater Because our times haue had more meanes to preuent and keepe from sinne then other times haue had What could the Lord haue done for vs that he hath not done We haue beene as his vineyard which he hath fenced he hath gathered the stones out of it he hath planted it with the choicest plants and hedged about it that the beasts of the field and of the forrest should not hurt it he may therefore iustly looke that it should bring forth grapes but it hath brought forth wild grapes Esay 5.4 5. Luke 13.6 or as his figge tree which he hath digged and dunged and therefore he may well seeke fruite thereon especially hauing waited with patience for it What hath not God done for vs and to vs to reclaime vs Our times and people haue had many deliuerances from dangers that other times and people haue not had which threatned vs both within and without both forrain and domesticall We haue had greater blessings bestowed vpon vs then others we haue had the word more plentifully preached to vs then others All these we being vnthankefull and disobedient doe make vs greater sinners then others which haue wanted these blessings Thus doe wee turne our blessings to be our bane and Gods mercies to be curses vpon vs. We see many Congregations where God hath risen early and late giuing them his word and faithful Ministers as diligent watchmen to admonish them and to threaten his iudgements are oftentimes more sinfull then other places that haue wanted these meanes and no worse persons in the world then some that liue vnder the standing Ministery of the word God in iust iudgement giuing them ouer to Satan If such be giuen to common and continuall swearing and abusing of the Name of God to contempt of the word and of the Sabbath they are greater sinners then others and are more guilty in his sight and consequently shall be more sharpely and seuerely punished Secondly it admonisheth all that enioy the Vse meanes of preuenting sinne as benefits and blessings the Scriptures and word of God his corrections and chastisements his promises threatnings his patience long sufferance that they labor to make profit by theÌ„ to fulfil all righteousnesse lest God account their sinne greater then others For we must know this whatsoeuer is a sinne in others is a trebble sinne in them because they haue the sword of God to cut the knots and sinewes of sinne in sunder when others haue not had that means We may with griefe speake of many places that Israel hath beene without a teaching Priest and without Law 2 Chro. 15.3 they haue wanted the gracious meanes of saluation to teach to reproue to instruct and to correct therfore no maruell if sinne abound But they that liue where sinne is daily met withall and encountred do make their sinne out of measure sinfull Let vs therefore diligently examine our selues how we are affected at the hearing of the preaching of the word and of the threatnings denounced against our sinnes Vse 3 Lastly learn from hence that the word is neuer preached in vain whether we be conuerted by it or not For it is like the raine and snow that falleth from heauen that returneth not thither againe Esay 55.10 11. So the word of God shall not returne to him as a voide and vaine thing but shall accomplish that which he pleaseth and shall prosper in the thing whereunto he sendeth it But some will say â—iection Then it is better to be without the word then to haue it if mens sinnes be so much the greater because they haue beene so much taught and it may seeme better not to heare it at all â—sw I answere this is true in some sort howbeit not simply in it selfe Let no man thinke his case the happier because hee wanteth the word for as Paul saith they that haue the law if they contemne it shall perish by the law and they that want the Law shall perish without the law Rom. 2.12 Besides they may be said to haue the meanes that want them when they may haue them No man must reiect the word because they that refuse it are made worse by it Would a man be willing to cast away his wealth because he seeth himselfe made worse by it more couetous more cruell more hard hearted more high minded We see no in the example of the rich man Matt. 19. rather then he would cast it away hee would labour for a liberall hand and a mercifull heart to vse it aright so is it in this case Indeed it had beene better wee had neuer knowne the word and the way of righteousnesse by the direction of the word then to depart from it better I say in respect of the end of our estate and the iudgment that hangeth ouer vs yet we should not therefore wish to be without the word but rather to haue a sanctified heart that we may keepe our selues from the sinnes of others Then we will account it an happy thing to liue in such places where the word of God is truly preached Let vs therefore labour to make good vse of the good meanes that our good God hath afforded vs for our good and labour to profite by them in faith and obedience or else our sinnes shall be made so much the greater and consequently our iudgments the greater also 11 For which cause both thou
and all thy company are gathered together against the Lord ◠and what is Aaron that ye murmure against him Heere Moses farther layeth open the sin of Korah and his confederates neither doth hee charge them behind their backs as if he were afraide to speake to them but to their faces that if they had any thing to say they might answer for themselues It is the maner of many men to be liberall of speach of those that are absent but are ready to holde their peace when they are present to plead for themselues Now he telleth them that the contempt of Aaron was the contempt of God and their murmuring against him a murmuring against God We learne hereby Doctrine that to rebell against the message of God to scorne and reiect it To despise and resist the Ministery is to despise and resist God is to rebell against God to scorne and reiect God himselfe Exod. 16.8 1 Sam. 8.7 Esay 7.13 Whatsoeuer is brought vnto vs whether it be the promises of God for the establishment and confirmation of our faith or instructions for our obedience by the messengers and Ministers of God if it be refused and resisted God himselfe is reiected and the Spirit of grace is despited Lu. 10.16 Ioh. 13.20 1 Thess 2.15 16. The reasons because first they come not in Reason 1 their owne name neitheir doe they discharge their owne message they are no other then the mouth of God they come not from themselues neither for themselues their authority and calling is from God Therefore Moses saith in this place What is Aaron that ye murmure against him And the Apostle saith of himselfe the other fellow labourers 1 Cor. 3.5 Who is Paul or what is Apollo but the Ministers by whom ye beleeued euen as the Lord gaue to euery man neither is he that planteth any thing neither he that watereth but God that giueth the encrease is all in all Secondly God doth account all things Reason 2 done to thē in the execution of their Ministery as done to himselfe Matth. 10.40 Hee that receiueth you receiueth me and hee that receiueth me receiueth him that sent me therefore he that receiueth the Minister receiueth with him God the Father It is the duty of all to prepare themselues Vse 1 when they come to the Ministery of the word because then they must consider that they are come into the presence of God himselfe to receiue not so much from the mouth of the Minister as from the mouth of God direction and instruction concerning his will Deut. 5.27 28. Gal. 4.14 1 Thess 2.13 O my brethren if we did beleeue this to be the trueth of God wee would not stumble so much against it and be so often offended at it wee would not reiect it and set so light by it as too commonly we doe Let vs be like to Cornelius Act. 10.33 We must set our selues in Gods presence whensoeuer we begin to heare the word of God We ought as much as we can to suppresse all thought and consideration of men and weigh with our selues from whence the word commeth from whom the messenger commeth in whose Name he speaketh vnto vs. This is a forcible meanes to make vs profit by hearing He that can see in the person of the Minister the person of God and settle his affections wholy vpon God whom he knoweth to be present with him I neuer doubt of that man but he will heare to his saluation Vse 2 Secondly acknowledge from hence that the despising of the word of God the not beleeuing or not consenting to it when it is taught by men like to our selues is one of the greatest sinnes of all other that can fall out among the sonnes of men As it is most common so it is most fearefull and shall receiue the greatest punishment from God Matt. 10.14 15. Act. 13.51 O that all men would take a scantling of this sin by a right consideration of the doctrine which I handle and you heare For the doctrine teacheth that the withstanding of the Ministery of the word and murmuring against his ordinance is an open standing out against God and a resisting of him Can there be greater pride insolency contempt vnthankefulnesse rebellion and disobedience then to resist the Lord The Apostle speaking of the Magistrate saith Rom. 13.2 Whosoeuer resisteth the power shall receiue to himselfe damnation if this be true of man much more may we affirme it of God that whosoeuer resisteth him shal bring vpon himselfe swift and sudden damnation For are we stronger then he Now we must vnderstand that all such as set themselues withall their might and cunning against the Ministery of the word they do as it were take God to taske they single him out to combat with all but they shal find in the ende themselues vnequally matched Shall he that is dust lift vp himselfe against his maker shall he that is no better then a blast or puffe of wind contend with him that rideth vpon the wings of the wind and is able to scatter vs as chaffe before the winde O then how fearefull will the account be of many among vs that shew as great scorne and contempt as great security and infidelity as the Iewes did 2 Chron. 36. for which they were carried away into captiuity and swept out of the land of their habitation Such persons do in a manner bid God defiance to his face For when the Minister preacheth God preacheth when the Minister threatneth God threatneth when the Minister promiseth God promiseth when the Minister comforteth God comforteth It is he that speaketh by his seruants the Prophets Heb. 1.1 When they beseech vs to be reconciled God beseecheth vs by their Ministery 2 Cor. 5.20 True it is they speake but God speaketh to vs in them by them This made the Apostle say We then as workers together with him beseech you also that ye receiue not the grace of God in vaine 2 Cor. 6.1 That which is spoken of the Sacrament of Baptisme may rightly be spoken of the Ministery of the word It is said that Iesus came into the land of Iudea and baptized Ioh. 3.23 but it was by the hands of his disciples Ioh. 4.2 The Baptisme was his but the Ministery was theirs So doth the Lord preach vnto vs as Christ then baptized he preacheth to vs by the mouth of his Minister he speaketh whē they speake vnto vs. Such then as yeeld not to the promises or threatnings or admonitions that are offered vnto them what doe they but say plainely I will not beleeue God I will not commit my selfe and mine whole estate into his hands I doe not thinke that he will do as he threatneth This is no other then to giue vnto God the lie to his face Lastly this giueth comfort and encouragement Vse 3 to all the Ministers of God in the thanklesse labours of their wearisome calling God will care for vs howsoeuer men reiect vs. Hee will
euer they were to displease their fathers as if the whole world were gouerned by witches O that these men would be as carefull to please God as fearefull to offend him as for witches they are more afraid of them thē hurt they are but the diuels instruments to deceiue the world the diuell hath vtterly blinded the eyes of these and of many others to make them beleeue that they do those things which they neuer do neither indeed can do The diuell himselfe is Gods seruant or rather slaue to do his will whether he will or no for he can do nothing but what the Lord willeth He ruleth all things by his prouidence the diuell cannot kil a flye except he haue liberty giuen vnto him But to returne to the former point that it is God onely that worketh myracles obserue with me that he worketh two waies somtime by himselfe alone God worketh myracles two waies and sometimes by some other creature By himselfe alone when he vseth no instrument at all as in the creation of the world making al things of nothing without helpe of Angel or other matter So he turned backe the shadow of the diall of Ahaz by himselfe alone and many other such like Againe when it pleaseth him he vseth means as in the myracles wrought in Egypt he did them by the hand of Moses and Aaron But heere we must take heed of two extremes and God is dishonoured by both of them First that we derogate nothing from the Maiesty of God albeit it please him to vse meanes in many of his myracles because he vseth thē freely not of necessity and he is as well able to worke without them as with them Secondly that we do not magnifie the creatures and instruments which the Lord vseth aboue that which is conuenient because that were to set them in the place of God who haue no more power then that which is giuen them from aboue Obiect But some may heere aske the question why doth God vse meanes in working of myracles Why did he vse the holy Prophets and Apostles and sometimes also such as haue no iustifying faith Mat. 7 22 23. as Iudas and others no doubt as he preached so he wrought myracles for he had the same commission with the rest Math 10 7 8. I answer Answer he vseth them not because he standeth in need of them or is tied vnto them but for these causes Why God vseth mean in working of myracles First to teach vs that he approueth the meanes whereby things are brought to passe and he sheweth by his owne example that we should make account of them so that if any neglect or contemne them he opposeth himselfe against the Lord. Secondly to support and vphold mans weaknesse who is not able to looke vpon his Maiesty when he worketh by himselfe as a weake eye cannot see things that are farre off except he put on his spectacles This is plaine in the example of the Israelites Exo. 19 18 19 when they heard the thunder and lightning and the sound of a Trumpet exceeding loud and the Mountaine smoaking they were so afraid that they desired the Lord to speake no more vnto them Exod. 20 19. but that Moses might speake vnto them and they would heare him Thirdly the Lord vseth meanes for the triall of our faith whether we will ascribe the work that is wrought onely to the worker thereof or to the meanes or partly to the one and partly to the other or as some doe all to the instrument and nothing to the principall In the myracles wrought by Christ himselfe wee see how diuersly men were affected for thogh they were effected by the finger of God yet the Pharisies blasphemed Math. 12 24. and said This fellow casteth out diuels by Beelzebub the Prince of the diuels This argueth great corruption of nature and want of faith Obiect And as we haue shewed why God vseth meanes so it may be asked what meanes God vseth in working myracles I answer Answer they are of diuers sorts First such as nay seeme to haue some force and power in them for the working of the myracle 2 King 20 1. When the waters of Marah were bitter that the people could not drinke of them the Lord shewed Moses a tree which when he had cast into the waters they became sweet Secondly Exo. 16 23 ◠he vseth meanes that haue no appearance of any power or vse in the working of a myracle such was the touching of the hem of Chrsts garment which infinite numbers touched Math. 9.21 Luke 8 45. and yet receiued no vertue from thence Such was the lifting vp of the rod of Moses and the stretching out of his hand at the red sea Such was the striking of the Rocke with his staffe at the waters of strife Numb 20. which had no power to make the waters gush out Such was the handkerchieffe of Paul to cure diseases Acts 5 15 ◠19 12. Iosh 6 20 the shadow of Peter by which many were healed For these cures were wrought when the Apostles were absent and knew nothing of them but were busied in other more important workes of their callings Thirdly he vseth such meanes as seeme no way auaileable vnto the worke but rather quite contrary to hinder it as curing the blinde man He spat on the ground and made clay of the spittle and laid vpon his eies Iohn 9 6 11. which might seeme more auaileable to put out sight then to restore it to make a man blinde then to make him see Thus then wee see and learne to acknowledge that euery miracle is wrought by the sole and omnipotent power of God Lastly we learne heereby that we haue a Vse 4 most sure word of the Prophets and Apostles whereunto we must take heed as vnto a light that shineth in darke places We are not cunningly circumuented by deuised fables but we haue the whole doctrine of saluation deliuered in the Scriptures fully confirmed vnto vs. For to what end do all the extraordinary works of God done by the hands of the Prophets and Apostles serue but to make plaine the doctrine which is according to godlines and thereby to worke in our hearts faith and beleefe The myracles of Christ vnwritten Ioh. 10 30 ◠therefore now vnknowne were not vnprofitable to be read vnworthy to be known neuerthelesse these were sufficient When Christ came into the world Esay 9 6. he was many waies wonderfull it is one of his names by which he was to be called he was wonderfull in his person wonderfull in his doctrine and wonderfull in his workes In his person Math. 1 23. Luke 1 35. because of the vnion of his two natures he was both God man In his doctrine the word preached by him because hee taught the way of God plainely Math. 22 1◠cleerely and euidently nay as one that had authority for his word
his mercy that we are not vtterly consumed Lam. 3.22 When Eli heard the punishment that God had determined to bring vpon him and his house for the wickednesse of his prophane sonnes he answered with all humility It is the Lord let him doe whatsoeuer pleaseth him 1 Sam. 3.18 God loueth a broken and contrite heart it is a sacrifice wherein hee greatly delighteth Lastly let vs make our whole life a continuall practise of vnfained repentance and labour for godly sorrow that wee may mourne and afflict our soules for sinne because it is sinne a breach of Gods law and displeaseth him Sinne will not lodge long where it is not cherished and made much off and entertained with delight It is as a ghest that will not lodge in such houses where he is not welcome but if once you make much of him and delight in him then he is an importunate and a shamelesse ghest you shall hardly rid your house of him In the word of God wee finde sundry meanes and motiues to moue vs to enter these meditations Motiues moouing vs to repentance First the commandement of God himselfe so often vrged and repeated Ier. 3.12 and 8.6 and 18.11 This was the voyce of Iohn crying in the wildernesse Repent bring forth fruits worthy amendment of life Matth. 3.8 This doctrine was preached in Paradise to our first parents and was afterward figured out by circumcision before the Law and by their purification after the Law Esay 1.16 Wash you make you cleane Againe such as repent not lye vnder the bondage of Satan they are as captiues prisoners bound to obey his will and to doe him seruice 2. Tim. 2.26 Thirdly such as die without repentance remaine for euer without remission and forgiuenesse They are lost children and must needs perish if they repent not before 2 Pet. 3.9 Luke 13.3 Fourthly the threatnings denounced executed vpon the rebellious and disobedient are made examples and admonitions vnto vs his vengeance iustly fallen vpon others should serue to amend vs 1 Cor. 10.5.6 2. Pet. 2.3 4. Psal 7.11 12. Fiftly the certainety and suddennesse of the last and generall iudgement which shall come as a theefe in the night when the heauens themselues shall passe away with a noise and the elements shall melt with heate and the earth with the workes therein shall bee burnt vp What manner of persons therefore ought wee to be in holy conuersation and godlinesse 2 Pet. 3.10 11. and 2 Cor. 5.10 Wee must all appeare before the iudgement seat of God that wee may receiue the things done in this body whether good or euill This last day is called a day of Reuelation Rom. chap. 2. ver 5. Lastly we must bee all ledde to repentance by the vnspeakable fruits that follow it as pardon of sinnes reconciliation with God peace of conscience hearing of our prayers and in the end blessednesse in the heauens Ezek. 33.11 CHAP. XVIII 1 ANd the Lord said vnto Aaron Thou and thy sonnes and thy fathers house with thee shall beare the iniquity of the Sanctuary and thou and thy sonnes with thee shall beare the iniquity of your Priesthood 2 And thy brethren also of the tribe of Leui the tribe of thy father bring thou with thee that they may be ioyned c. 3 And they shall keepe thy charge and the charge of all the Tabernacle onely they shall not come nigh the vessells c. 4 And they shall be ioyned vnto thee and keepe the charge c. IN the latter end of the former Chapter the people are brought in confessing their sins and crauing pardon of God Wee heard their greefe and sorrow for their sinnes and bewailing their transgressions past and saying Shall we perish vtterly and is there no hope of forgiuenesse Now we haue in this Chapter the answer of God to this question which did proceed from a feeling of their sinne and a feare of present death which they had iustly deserued For Moses declareth how God shewed himselfe reconciled notwithstanding their manifold prouocations he cannot keep his anger for euer but returneth vnto them in mercy when they turne vnto him by repentance The deuision of this Chapter Concerning the which reconciliation we must consider in this Chapter two points first the persons procuring the attonement which were the Priests Leuites attending to the Ministery of the word and Sacraments secondly the things appertaining vnto them and to their charge as also the next Chapter deliuereth such things as belong to the people Now the commandement belonging to them both to wit both to the Priests and Leuites which are heere said to be brethren All the Mâ—nisters ough to be as children Matth 23.8 2 Pet 15. Heb. 13.22 1 Pet 12. is directed to Aaron and not to Moses because this was a meere Church matter Ecclesiasticall not ciuill and his Priesthood was newly ratified to him by the authority of God and by a notable miracle in the flourishing of the Almond rod Chap. 17.8 The summe and effect is this that the Priests should minister in the Sanctuary at the Altar but the Leuites should minister vnto the Priests and both of them both for themselues the people First therefore the charge of the Sanctuary is committed to Aaron and his sonnes and to the ouersight of the Leuites to the eight ver that the seruice of God might not be prophaned either by themselues or by any other lest they made themselues guilty of sinne whereby the Lord would signifie that there was indeed no cause why any should enuy them this dignitie forasmuch as it was ioyned with such danger and difficulty The burden of the Priesthood was so great and lay so heauy vpon their shoulders that they were threatened to be punished if the worship of God which ought to bee performed with all reuerence were prophaned through their default From hence we learne that as euery sin is in it owne nature great so are these sinnes the greatest and most heinous which are committed against a mans particular place and calling wherein God hath set him â—e â—nnes â—test â—e â—ed â— mans ar Iob 2.9 The Prophets denouncing iudgements against sundry persons doe single them out for neglecting of personall duties The Prophet Micah threatneth the Rulers and men of might that they hate the good and loue the euill Who plucke off their skinne from off them and their flesh from off their bones they breake their bones and chop them in pieces as for the pot and as flesh within the cauldron Mic. 3.2 3. Thus also he noteth out the falsehood of the Prophets that made the people of God to erre and cry peace ver 5. The idolatrous kings are most of all taxed for the abuse of their calling not so much for priuate faults as other men but for their erecting or suffring of idolatry which they ought to haue pulled downe yea the good kings are often blemished that way because they reformed not the
euery where of prayers prescribed for the liuing Paul directeth the church how to carry themselues toward the dead but we haue no word of praying for them They that die in the Lord are pronounced to be blessed Reu. 14 verse 13. euen from the time of their death and dissolution and therefore come not into any fire at all whereas contrarywise if we may beleeue the Popish Teachers that blowe the bellowes it is made so exceeding hote that it scorcheth beyond measure all such as are cast into it and little difference betweene that fire and hell fire but in the continuance And if this tale were not handsomly tyed together and the furnace heated seuen times hoter then ordinary fire their kitchins would quickly wax cold But wherefore serue all the purgings mentioned in this place in other places of the Law of Moses but to assure vs that sinne is pardoned in this life and the punishment of sinne pardoned also so that nothing remaineth on our part to be satisfied for that were to renounce and deny the satisfaction of Christ But the Papists The Popish opinion of purgatory making Purgatory neither heauen nor hell but as it were a middle place betweene them both doe teach that such as die in veniall sinne are put in that prison to fry for a season vntill by the prayers of the liuing made to God but specially by almes deedes giuen to the Priests and Iesuites and by the pardons and indulgences of the Popes they be released But if Christ haue paid the price for our greatest sinnes how should we not beleeue that he hath much more satisfied for the lesser and they that beleeue not that he gaue himselfe to redeeme vs from the lesser how can they hope or haue comfort that he gaue himselfe for the greater Wherefore this fond distinction of persons of places and of sinnes cannot stand with the word of God And as for prayer for the dead Prayer for the dead doth no good it commeth as a pardon after a man is hanged or as Physicke to the body of him that is departed this life We know how God appointed sundry sacrifices in the time of the Law for all estates in the Church high and low one and other but among them all set downe in this booke and in the booke of Leuiticus we finde none at all no not one offered for the dead doubtlesse either God was very forgetfull of them or else this doctrine was not then hatched The liuing are commanded to pray one for another but neuer for the dead for that were to pray with the foolish virgins Lord Lord open vnto vs when the dore is shut Matth. 25.10 11. And doubtlesse the Church of Rome in this point haue a faith by themselues for not only we of the reformed Churches haue forsaken them The faith of the Greeke Church touching Purgatory but the Greeke Churches also renounce such a Purgatory as the Papists imagine for they deny any purging fire to be after this life such as is materiall and corporall For albeit some of them thinke that there is a middle condition wherein some remaine after death abiding in darkenesse without enioying the light of Gods countenance and are holden in a state of sorrow as it were in a prison vntill by the mercy of God and the prayers of the faithfull they be deliuered and incline to this opinion that the lesser sinnes of men dying in the state of grace are remitted and forgiuen after this life without any punishment at all of fire or any other kind by the meere grace and goodnesse of God yet notwithstanding they confidently pronounce that no Scripture or Councell hath deliuered a double punishment by fire after this life and therefore let all the Romanists and such as adhere vnto them take heed lest while they dreame of a temporary fire they mistake themselues and fall into the euerlasting and vnquenchable fire Matth. 3.12 and 18.8 Now to make this more plaine I will set downe such strong and important reasons as were exhibited to the Councell of Florence and are propounded by others D Field in â— Append. pâ— 25. whereby the foundation of that doctrine is shaken in peeces and falleth to the ground To this purpose obserue that as some little good in them that haue great and mortall sins hath no reward at all by reason of the preuailing euill which is found in them so small sins in them that haue great graces workes of vertue are not to be sharpely punished the better things ouercomming and ouerswaying them Againe the wils of men that are dead and departed hence are either changeable or vnchangeable there is no third can be imagined If they be changeable then they that are good may become euill and they that are euill become good so that neither the good shall bee vnchangeably happy nor the euill vnchangeably miserable but that the dead may fal from the top of happinesse to the depth of misery and contrariwise rise from the bottome of misery to the height of all happinesse If they be vnchangeable then they are not capable of any amendment for he that is corrected from going astray is set aright being brought to dislike that which he liked before and to loue that which he hated before and neither of them can be found in a wil that is vnchangeable Another consideration is drawne from the parable of the rich man and Lazarus in the Gospel where Christ Iesus sheweth that the poore man so soone as he was dead was caried by the Angels into Abrahams bosome and the rich mans soule so soone as hee was dead was found in the torments of hell Luke 16.22.23 There is no middle place of temporal torment as there are but two sorts of persons so but two sorts of places one dying in the fauour of God the other out of his fauour so there are but these places heauen for the one and hell for the other Besides it is no way iust that the soule alone should be punished for the sinnes of the whole man but Purgatory presupposeth a sole punishment of the soule without the body which notwithstanding neuer sinned without the body If it be iustice in God to punish the soule for the supposed veniall sinnes how should it not sauour of iniustice to let the body goe scotfree and suffer nothing For what cause or colour can they suppose or surmise why the body which hath had part and fellowship in the sin and should haue part fellowship in the glory after the forgiuenesse of sinne should haue no feeling at all or suffering of the punishment that purgeth our sin Furthermore it is more proper to God to reward good things then to punish euill because he visiteth the iniquities of the Fathers vpon the children to the third and fourth generation but sheweth mercy to thousands Exod. 20 5 6. 34 7. Numb 14 18. Ier. 32 18. If then it be necessary to be
yea the least sinne lyeth vnder the curse and wrath of God Now they that are wretched and accursed are adiudged worthy of death by the sentence of Christ himselfe the Iudge of the world Matth. 25.41 and none can bee free from this curse of the Law but by the death of Christ Gal. 3.13 and hee dyed not onely for the greatest but for the least sinnes 1 Iohn chapter 1. verse 7. the least of them cost him dearely or else we must haue payed deare for them This point was expressed vnto vs before chapter 15. verse 30. for as the soule that committed ought presumptuously or with an high hand must bee cut off from his people so if ought bee done by any man through ignorance verse 24. a yong bullocke shall be offered for a burnt offering to be a sweete sauour vnto the Lord and thereby an attonement shall be made verse 25. Now by this offering of euery priuate man or of the whole Congregation they were taught that themselues had indeed deserued death and that they were deliuered by the sacrifice of Christ as the Lambe that taketh away the sinnes of the world represented by the blood of these sacrifices This is so plaine throughout the whole Law of Moses that the sinnes committed thorough errour and ignorance euen the least they could doe were neuer remitted and forgiuen vnto them but through the benefit of the Mediatour Christ Iesus who suffered death for them and therefore the smallest sinnes deserued death and made the committers guilty in the sight of God If any should answer vnto this that it doth not appeare that an offering was alwayes offered for the least sinnes of all because some were wont to be washed away with water let him know that by that washing and by that water the blood of Christ also was signified as well by the death of the sacrifices as the Apostle teacheth Heb. 9.10 11. and he ioyneth the blood and water together and with both the people were sprinkled verse 19. So then not onely they are pronounced accursed as some of the Iesuites cauill Durae contr â—â—bitak p. 279. that commit most horrible sinnes as murther adultery and the like but he that continueth not in all or else we shall frustrate the whole discourse and disputation of the Apostle A Iesuiticall shift And therefore this is but a Popish shift to help at a dead lift For the Galatians might answer that they had all or the most part of them abstained from those heinous crimes and coulde not bee touched iustly with them and therefore they might haue iustification by the Law Against this iustification by the Law the Apostle doth purposely reason that none can be iustified by the Law because none can keep the Law and he is accursed that continueth not in all things Forasmuch therefore as all are pronounced to be cursed and execrable vnto God which commit the least and smallest sinne and that they are worthy of death that are cursed and execrable it followeth that euery transgression of the Law is worthy of death Obiect But Bellarmine obiecteth the saying of the Apostle Iames chap. 1.18 Sinne when it is finished bringeth forth death therfore vntill it be finished it doth not bring forth death Answer But he should conclude Sinne before it be perfected doth not deserue death for these are two seuerall points and both rest to be prooued First of all this is a weake collection Sinne once finished gendreth death therefore not finished it doth not gender death If a man should reason in this manner the reasonable creature is mortall therefore the creature except it haue reason is not mortall he should conclude fairely but falsely for the beasts and make them noble creatures Or thus All Princes though they be Gods deputies and vicegerents and susteine his person yet are mortall therefore men except they sustaine the person of God are not mortall These we see are weake consequences and yet they are altogether like to our aduersaries as shall appeare if wee consider the wordes and circumstances of the Apostle For his purpose is to describe the proceeding of sinne in vs and to declare that our sinnes are not to be imputed vnto God but to our selues to our concupiscence which seeketh occasions on euery side stirreth vp euill desires bringeth foorth actuall sinne and then sinne leadeth the way to death howbeit from hence we cannot gather that sinne bringeth not death vnto vs except it be finished But what shall we say of euill thoughts that neuer come into act As for example the Pharisees thought and taught that except a man did commit murther and by shedding blood did take away life he was not guilty of eternall death and except he committed adultery he sinned not against the Law But Christ himselfe sheweth that whosoeuer is angry with his brother vnaduisedly is guilty of death and he also that looketh on a woman to lust after her Matt. 5.22.28 Neither of these commit the outward deed and yet because they haue giuen consent the Papists themselues hold that they are guilty of eterall death therefore a sinne committed in thought onely deserueth death albeit it be not finished in the worke euen by their owne confession and themselues being iudges It were endlesse to follow these fellowes and to trace them out in all their shifts they haue so many windings and turnings which argue a bad cause but one more I cannot passe ouer that Bellarmine will haue sinne finished to be nothing else but sinne consented vnto and that concupiscence shall not be sin except it bee consented vnto neither yet bee worthy of death But this is directly against the Apostle and against his owne doctours For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ia. 1.18 signifieth to perfect fulfill by worke And so doth Thomas Aquinas vnderstand the same and others also Aquin. Comment in Iacob 1. Gagnae in Iacob 1. But to turne him out of these cauils we will for this time grant so much as he requireth what then will hee answere concerning originall sinne It is already defined in the Councell of Florence that they are worthy of eternall death that are onely guilty of originall sinne albeit they haue not sinned after the similitude of Adams transgression Rom. 5.14 That is which neuer committed actuall sinne So then to reason in this sort Sin finished bringeth forth death therefore except it bee finished it bringeth not forth death is a false conclusion Consider this yet farther by another contrary saying of the same Apostle touching good deedes chap. 1.12 Blessed is the man that endureth tentation for when hee is tryed he shall receiue the crowne of life No man can reason from hence thus The man that endureth tentation when he is tried shal receiue the crowne of life therefore hee that is not tryed shall neuer receiue that crowne And yet this hath the same force and looketh the same way with
receiued Thus he dealt with Dauid whom hee greatly fauoured and aduanced to the kingdome when he fell into grieuous sins 2 Sam. 12.9 10. Thou hast killed Vriah the Hittite with the sword and hast taken his wife to bee thy wife and hast slaine him with the sword of the children of Ammon Now therefore the sword shal neuer depart from thine house and I will raise vp euill against thee out of thine owne house So soone as Salomon set vp idolatry and wrought wickednesse in the sight of the Lord he stirred vp aduersaries vnto Salomon 1 King 11. â— 14. and afterward rent the greatest part of the kingdome out of the hands of his sonne This serueth to conuince all such prophane persons as presume of Gods patience and abuse his mercy to all loosenesse and licenciousnesse saying God is mercifull and yet continue in their sinnes But we must know that as he is mercifull so hee is iust as his mercy is toward the penitent so his iustice is toward the obstinate who spareth not his owne people that forget his Law and therefore will deale more fiercely against strangers Vse 3 Thirdly measure not the fauour and loue of God toward our selues or others by outward blessings or outward crosses by prosperity or aduersity which come alike to the godly and vngodly Nay oftentimes the wicked flourish when the faithfull are in great misery as Psal 73.3 4 5. So Salomon teacheth Eccle. 9.2 Therefore Christ our Sauiour correcteth the wrong iudgement of the disciples supposing that such as Pilate slew were the greatest sinners of all the rest that dwelt in Ierusalem because they suffered those things Luke 13.1 2 3. If then we would find sound comfort in our hearts and feele vnfained testimonies of Gods fauour towards vs wee must not seeke for them in outward blessings or in want of outward blessings both which are common to the godly and vngodly but in ioy in the holy Ghost in remission of sinnes in repentance from dead workes in the spirit of adoption in faith in Christ in peace of conscience which passeth all vnderstanding As for other things place not thy heauen and happinesse in them if blessings come receiue them thankefully if crosses learne to beare them patiently Fourthly wee are hereby put in minde to Vse 4 search our owne wayes to suruey our owne hearts and to prooue by the touchstone of the word our owne thoughts words and workes that we haue conceiued spoken and done what we haue iustly deserued if God in iustice should proceede against vs examining seriously our owne life mourning bitterly for our sinnes past and turning vnfainedly vnto God with all our hearts This duty is vrged by Ieremy the Prophet Lam. 3.39 40 41 42. This is the marke that God shooteth at this is the end that he respecteth euen by his afflictions to bring vs home to himselfe not to destroy and confound vs for euer Heb 12.5 10. Let vs not dispise the chastenings of the Lord nor faint when we are rebuked We haue had the fathers of our bodies which corrected vs for a few daies and we gaue them reuerence should wee not much rather be in subiection to the Father of spirits who chastneth those whom he loueth and scourgeth euery sonne whom hee receiueth Fiftly let vs labour to strengthen our faith Vse 5 by the word and Sacraments and by such ordinary meanes as hee hath appointed for that purpose Hereunto the Apostle exhorteth 1. Cor. 11.30 To examine our selues and so to eate of that bread and drinke of that cup declaring that the iudgements of God were broken in among the Corinthians insomuch that many were weake and sicke among them and many slept Wherefore whensoeuer wee find the hand of God sore and heauy vpon vs it is our duty to seeke strength of faith by the vse of the word and Sacraments whereby wee shall learne to find out the true cause of those iudgements and submit our selues vnder his hand that striketh vs as a father For the Scriptures serue to direct vs the Sacraments serue to comfort vs Psal 116. â— Without which the Prophet had perished in his afflictions Lastly seeing God chastiseth his when Vse 6 they offend then most assuredly the wicked that are not his shall not escape his reuenging hand If he correct the flocke of his own pasture the children of his owne houshold the citizens of his owne kingdome and the members of his owne body fed at his owne table in this life and made heires of heauen in the life to come really possessing that inheritance with what plagues punishments torments will he visit the rebellion of aliants and strangers If the Lord deale sharply toward these to whom he is a mercifull Father and gracious Sauiour and whom he often preuenteth with his liberall blessings Surely his reuenging wrath full of rage Psal 21.8 2 King 21. shall find out all his enemies whom he wipe will away as a man wipeth a dish turneth it vpside down This is that which Salomon teacheth in the Prouerbs Behold â— 11.31 the righteous shall bee recompenced in the earth how much more the wicked and the sinner There remaineth a day of iudgement when they shall be punished as they deserue either in this life or in the life to come With this the Apostle Peter sweetly accordeth 1 Pet. 4.17 18. The time is come that iudgement must begin at the house of God if it first begin at vs what shall the end be of them which obey not the Gospel of God And if the righteous scarcely bee saued where shal the wicked and the sinner appeare Where we see that God will scourge whip his owne children for their frailties and infirmities appearing in them But he correcteth the godly in mercy the vngodly in anger the godly as a louing father the vngodly as a iust Iudge the godly to amend them the vngodly to condemne them the godly albeeit humbled and cast downe with one hand are comforted and raised vp with another whereas the punishments that fall vpon the heads of the vngodly are but the beginnings of sorrow and as the flashings of hell fire Now the earth is not properly the place of vengeance and iudgement For we must vnderstand that God hath appointed three places earth heauen hell for three seuerall purposes â—ree places 〈◊〉 need for ree seuerall â—poses the earth to be a place of working the heauen a place of rewarding hell a place of punishing earth as a shop of labour heauen as a pallace of glory hell as a prison of torment Notwithstanding rather then sinners should escape and sinne goe vnpunished the Lord wil call a priuy or petty Sessions euen in this life and make the earth his gaile or house of correction If then God will visit their transgressions with such heauy strokes Alas what shall become of al prophane persons vnrepentant offenders obstinate sinners such as contemne God and his word euery
1 Cor. 8 1. lest our knowledge puffe vp and adde to our farther condemnation Therefore the Apostle writing to the Church of the Thessalonians being one of the most goodly and glorious churches that the Apostle planted who aboue the rest of the churches surpassed in knowledge excelled in faith abounded in loue shined forth in obedience yet he saith to them 1 Thess 4 1. and 5 20. despise not prophesie and we exhort you in the Lord Iesus that you increase more more as ye haue receiued of vs how ye ought to walke and to please God We are here in our race we haue not yet attained to the end of our iourny We see how men think they neuer haue riches and substance enough they alwaies account themselues poore and needy and are euer endeauouring to increase better their estate so it should be in true and heauealy Treasure wee should hunger and thirst after righteousnesse Mathew 5 6. Psal 143 1. wee should grow vp in grace and desire euermore greater strength assuring our selues that if we haue an appetite and thirst after the Wel of the water of life we shall be fully satisfied onely wee must vse the meanes that God hath appointed to attaine faith and other sauing graces as earnest prayer reuerent hearing of the Word diligent receiuing of the Sacraments beeing carefull to honor God for that which wee haue alreadie receiued and I am perswaded that hee which hath begun his good worke in vs will perfect the same vnto the day of Iesus Christ As for the peruerse and crooked generation of those that think they haue knowledge enough they manifestly bewray their want of knowledge For as such as haue attained and receyued the greatest knowledge doe finde in themselues the greatest ignorance so such as imagine themselues to be most richly replenished in all knowledge vnderstanding are indeed most sottish and ignorant in the matters of GOD like empty vesselles which make the greatest sound Hereby therfore we shall try our selues whether we haue attained any measure of acceptable knowledge if it worke and kindle in vs a desire of more knowledge if it light vs a Candle to see our owne ignorance and if it teach vs that still our wants are greater then our store The grace of God in the heart is like a grain of mustard seed small to see to at the beginning Matth 13 31. but being once placed planted in the ploughed ground of a fruitful heart it increaseth speedily and spreadeth it self far and neere The master deliuering his Talents to his seruants Matth. 25 25. saith to them Occupy til I come and not hide them in the earth And the Apostle exhorteth Timothy to stir vp the gift in him and to blow the coales lest the graces of God decay as fire is apt to goe out 2 Tim. 1 6. beeing kindled in greene wood The fourth obiection answered Touching the last obiection of hauing already good prayers and good Homilies I answer as they are hated of God and men that make dissention betweene brethren so such as magnifie praier to iustle out preaching which ioyne hand in hand together and walke as friends that are agreed are indeed enemies to them both Indeed we confesse the prayers of the Church are good as it is written My house shall be called the house of prayer Matth. 21 13. but these men little regard them saue to serue their owne turne for few of them make conscience to be present at the confession of sins or absolution of a sinner Nay if they stand at the Church doores they scarse afford vs their presence to come in and if they do we must be deeply indebted to them for their company Now wher they thinke to stop our mouths to choake vs with the Law they crosse the high Ordinance of God slander the good lawes of Princes and sin against their owne soules making the reading of Sermons and exhortations of equall dignity and preheminence with the liuely preaching of the word For first no people vnder heauen should want so far as is possible the preaching of the Gospell it is the commandement of God it is his ordināce necessary for the planting and continuance of a Church which cannot be saide of the other which also are appointed to giue place hold their peace as an inferiour institution when any is present to preach vnto the people Again the liuely preaching of the Pastor applyeth Doctrine and exhortation to the present circumstances and occasions of times and budding of new sins and broaching of new heresies so that according to their manifold windings turnings it is ready to meet them to strike at the very heart and head of them Thirdly there is a great difference in gifts of interpretation exhortation zeale vtterāce memory moouing of affections and such like as the very Heathen haue in another case and kind acknowledged For when the people after the reading of an Oration Cicero de to lib. 2. penned in the perswasible words of human eloquence greatly wondred it was replied Doe you maruaile hearing me reade it What affections would it haue wrought in you if you had heard himself with liuely voice vtter pronounce it As for godly and learned Homilies we doe not condemn or contemn them in the famine scarsity of teaching we know that a cup of colde water is better then no drink and halfe a loafe better then no bread yea as Salomon sayth Prou. 27 ◠the person that is full despiseth an hony-combe but vnto the hungry soule euery bitter thing is sweet yet it is no disgrace or disparagement vnto them to giue place to the preaching of the word as a man may say the Peers Nobles of a kingdome are inferiour to the Prince without defacing of them or that siluer is baser thē gold without disgracing of it Thus much in answer of the Obiections that are made against the preaching of the Gospel being the ordinary meanes which God hath left vnto vs to further our saluation Secondly see Gods mercy to his Church Vse 2 his Decree is concluded his prouidence is determined all things are written in his Booke yet hee will vse men as his owne hand and instruments to doe that which himselfe could worke alone hee will haue them as Ioynt-workers 1 Cor. 3 ◠and as fellow-helpers with him This is a great honour and speciall prerogatiue as the Apostle sheweth We together are Gods Labourers ye are Gods Husbandry and Gods Building And againe 2 Cor. 5 ◠Wee are Ambassadours for Christ as though GOD did beseech you through vs wee pray you in Christs stead to bee reconciled to God It is a verie great honour and dignitie to represent the person of an earthly Prince whose breath is in his nostrils but it is a greater priuiledge and preheminence to stand in the roome of God They are greatly honored that sit in his seat whether in the
and lowest element as it were the dregs and lees of the Vniuerse Reason 3 Thirdly touching the forme of mans Creation they are all made in the image according to the similitude of God which is a certaine band of Nature to knit vs together There is one image and likenesse of God that shineth in all men which we must regard reuerence wheresoeuer we finde it This is it which Moses sets downe Gen. 9.5 At the hand of a mans brother will I require the life of man for in the Image of God did he make man Vse 1 The Vses are these First it serueth to condemne the sundry sects of Monks Friers Hermits and all Cloyster-men that liue apart by themselues in woods and desart places separate themselues from others as if they were borne for themselues alone and not to doe good to others These liue as in another world meÌ„bers of no society parts of no body limbes of no Family of no Church of no Common-wealth Euery man must bring some good not onely to himselfe but also to others chuse some honest and lawfull calling When a man is out of his proper lâ—wfull calling it is as if a member were put out of ioynt or a part of the building were thrust out of order So then that life which is the forsaking of humane society is neither comfortable for themselues nor profitable for the Church nor commendable for the family nor warrantable by the word doing good neither to themselues nor to any other This the Apostle reproueth to the Hebrews Let vs consider one another Heb. 10 24.25 to prouoke vnto loue and to good workes not forsaking the fellowship that we haue among our selues as the manner of some is but let vs exhort one another and that so much the more because ye see that the day draweth neere Secondly it followeth from hence that it Vse 2 is a singular and speciall mercy that grace is offered to some more then to othersome that one nation or kingdome is preferred before another that one place or person is respected aboue another being by birth like and equal and seeing there is no difference betweene man and man by nature It cometh not of our selues that the Gospell of the kingdome and word of saluation is offered vnto vs there is no dignity in vs aboue our brethren This Moses bringeth the Israelites to consider Deut. 9 5. Thou enterest not to inherit their land for thy righteousnes or for thy vpright hart Esau and Iacob were brethren borne of the same parents at the same time yet one was receiued and the other forsaken So the Apostle to the same purpose speaketh Gal. 3 28 There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye are alone in Christ Iesus This therefore must teach vs to acknowledge our own vnworthines to magnify the mercy of God toward vs aboue all earthly things Thirdly we are bound to do good to al men Vse 3 to be seruants one to another in loue to helpe and succour each other in time of need as the Samaritan did him that fel among theeues Luke 18 33. Acts 28 2. and as the barbarous nations did the Apostle True it is the nerer God bringeth men together and the straighter bands of kindred acquaintance society and neighborhood he tieth vs withall the more prompt ready we ought to be to doe seruice one to another But seeing he hath set a kind of brotherhood among all we must loue one another be kind-hearted to al our flesh otherwise we bid battel to God and are at defiance with nature it selfe Notwithstanding if we consider the common trade practise of the world we shal see an open conspiracy to do contrary to the will of God and the secret instinct of nature it selfe For where is this imploiment of our selues to the good one of another Do we not see among brethren many times such diuisions as euery one shifteth for himselfe and shrinketh from another drawing still to themselues without respect of reason without care of honesty and without signe of pitty or compassion So that the wolues are not at such variance neither do the Lyons or Leopards pursue one another as these men do Iuuenal saty 15. lib. 5. But man from man is in daily danger A storme threatneth before it riseth Senec. epist 104 a building cracketh before it falleth a fire smoketh before it flameth euen the dog barketh before he byteth but mankinde hurteth suddainely they are felt oftentimes before they are seene they strike before they warne hauing the shape of men but the minde of beasts This made Salomon to giue out this counsell Prou. 27 10. Thine owne friend and thy fathers friend forsake thou not and enter not into thy brothers house in the day of thy calamity a neighbour neere is better then a brother farre off Where he sheweth that sound and sincere loue betweene brethren is rare and the kindnesse of kinsfolkes tried to be no better then vnkindnesse especially in the day of aduersity Therefore he aduiseth that we goe not to our aliance and kindred in our afflictions to craue their helpe and require their succour inasmuch as the brethreÌ„ of the poore man for the most part hate him and are soone weary of him Nature is oftentimes without good-will but friendship is neuer without good-will Naturall men may proue to be vnnaturall but a friend which is as thine owne soule cannot and therefore ordinarily will sooner helpe his friend then a brother will his owne brother albeit the Son of his owne mother If so little loue be among brethren no maruaile if lesser bee among the rest of mankinde where lesser bandes are to hold them together What maruaile therefore is it that neighbours fo sildome liue as brethren and generally men with men seeing such as are Children of the same father shew no more friendship one to another then wilde beasts But we who besides the common coniunction of man with maÌ„ haue learned Christ haue all one Father who hath called vs to the knowledge of his Name to the inheritance of his kingdome in Christ by the meanes of one faith which is confirmed both by one baptisme being a badge of our engrafting into the body of our Lord Iesus Christ and by his last Supper being a seale of our perpetuall nourishment from him we I say must practise better things Rom. 12 18. and seeke if it be possible to haue peace with all men hauing this double communion both in the flesh and in the Spirit to follow after loue Heereby shall all men know that we are the Disciples of Christ if we loue one another Iohn 13 35. 1 Ioh. 3 14. and heereby we shall know that we are translated froÌ„ death to life if we loue the brethren We must not liue as Wolues and Tygers by rauine and spoile wee must not oppresse one
see in the booke of Kings 1 Kings 1â— in Hiel the Betheliâ—e according to the word of the Lord which hee spake by Ioshua the sonne of Nun. The like we see in Zachariah when resting in the power of nature and the strength of his owne body he beleeued not the Angel be was striken dumbe and could not speake vnto the people Luke 1 20. A memorable example also we haue in the streight siege of Samaria where a Prince answered the man of God and saide Though the Lord would make Windowes in the heauen could it come so to passe 2 Kings â— 19 20. And hee saide Behold thou shalt see it with thine eyes but thou shalt not eate thereof and so it came vnto him for the people trod vpon him in the gate and he dyed The Reasons heere of are euident For first Reason the Nature of GOD is true and vnchangeable Heauen and earth shall passe but one iote or tittle of his word shall not passe but shall bee fulfilled This is that which is vrged afterward in this booke Chapter 23.19 1 Sam. 1â— God is not as man that he should lie nor as the son of man that he shold repent Hath he said and shall it not bee done hath he spoken and shal he not accomplish it Seeing therefore God is vnchangeable with whom is no variablenesse or shadow of turning hee will let none of his words fall to the ground he is in one mind and who can turne him yea he doth what his minde desireth Reason 2 Again who can hinder him or say vnto him Why doest thou thus No might no power no policy can withstand him in his workes albeit men rebell neuer so much and resist neuer so mightily against him There is great power in Princes they are able to bring mighty things to passe and to crosse the attempts of others yet sometimes they are crossed and resisted themselues It is not so with the Lord our God 〈◊〉 33. Who is in the heauens and doth whatsoeuer he will He hath the hearts of all euen of Princes in his own hand â—â—b 21 1 as the Riuers of waters he turneth them about as pleaseth him This made the Apostle cry out 〈◊〉 11.33 â—5 â—9 19 O the deepnesse of the riches both of the wisedome and knowledge of God! How vnsearchable are his iudgements and his wayes past finding out For who hath knowne the minde of the Lord Or who was his Counsellor Or who hath giuen him first and he shall be recompenced And who hath resisted his will So then whether wee consider the nature of God without change or the weaknesse of man without power wee may safely and truely conclude that all the threatnings which haue bene pronounced and denounced by the mouth of God shal be verified and performed without any altering or diminishing of them Vse 1 Let vs apply this to our selues and gather assuredly from hence the wofull estate of all wicked and vngodly men For seeing he doth not dally with vs or scare vs without cause so that all his threatnings faithfully denounced shall be vndoubtedly accomplished how shal they escape so great condemnation as lyeth at the doore and hangeth ouer their head Howsoeuer therefore they put away the euill day farre from them and liue as if God sate idle in heauen beholding all things but punishing nothing knowing all hearts and thoghts but not regarding the workes of men saying We haue made a couenant with death and with hell we are at agreement 〈…〉 16. though a scourge run ouer and passe thorough it shal not come at vs for wee haue made falshood our refuge and vnder vanity are we hid yet hee that dwelleth in the heauen shall laugh the Lord shall haue them in derision For what followeth Your couenant with death shal be disanulled and your agreement with hel shal not stand when a scourge shal run ouer and passe through then shal ye be troden down by it This is that which the wise man saith Eccles 8.11 12 13. Because sentence against an euil worke is not speedily executed therefore the heart of the children of men is full set in them to do euill Though a sinner do euil an hundred times and God prolongeth his dayes yet I know that it shal be well with them that feare the Lord but it shall not be well with the wicked neither shall he prolong his dayes he shall bee like a shadow because he feareth not before GOD. And to the same purpose the Prophet Ezekiel speaketh Chap. 12 22 23 24 25 26 27 28. where the Prophet reprooueth two sorts of persons open deriders of Gods word as if it should neuer be performed and such as prolong the euill daies as if the plagues were for many yeares and should not come in their dayes But God expressely and directly meeteth with them both and bindeth them together in one bundle declaring and making it plaine to their consciences that when he speaketh the word it shall be done and when hee pronounceth a decree it shall stand Thus in all ages of the Church satâ—n preuaileth with the children of disobedience and draweth more to destruction by presumption then he is able to do by desperation Let vs not harden our hearts thorough the deceitfulnesse of sinne Esay 55 6. Let vs seeke the Lord while hee may bee found and cal vpon him while he is neere Secondly let vs ground our faith in the vndoubted Vse 2 performance of those iudgements that are yet to come as that the Lord Iesus at the appointed time will breake the heauens and will come to iudge the quicke and the dead at his appearance and in his Kingdome that the wicked shall rise againe and stand before the barre of Gods throne These things we see not yet accomplished for all things continue alike from the beginning of the creation HeÌ„ce it is that Mockers arise which walke after their lusts and say Where is the promise of his coming 2 Pet. 3 3.4 10. But the day of the Lord will come as a theefe in the night in the which the heauens shall passe away with a noise and the Elements shall melt with heate and the earth with the workes that are therein shall be burnt vp Yea When they shal say peace and safety 1 Thess 5 3. then shall come vpon them sodaine destruction as the trauaile vpon a woman with child and they shall not escape Thus the Prophet Malachi prophesieth Behold the day commeth that shall burne as an Ouen and all the proud Malachy 4 1. and all the wicked doers shall be stubble and the day that commeth shall burne them vp and shal leaue them neither roote nor branch Thus then we see a day of iudgement is decreed and determined and remaineth for the appointed time but at last it shall come and not lye though it tarry wait for it shall surely come and not stay Thirdly wee must not be dismayed when Vse
burthen vpon their consciences pressing them downe that they are found vow-breakers and haue broken their faith and promise made to God Let vs all remember that wee haue vowed to God our selues Deut. 23 21. and take heed we performe that which we haue vowed lest it bee imputed vnto vs for sinne Lastly it followeth from hence that such Vse 4 speciall and peculiar vowes as we haue made vpon particular occasions as euery one hath had cause in time of warre sicknesse necessity trouble and danger we must be carefull to keep and to pay our due and debt vnto God If wee feele our selues slacke and slothfull to good duties we may stirre vp our selues and binde ourselues by some earnest and faithfull promise to God If we be inclined to any vice we are to doe the like If a man haue fallen into whoredome and fornication hee may 2 Cor. 7.11 to bridle and halter his lusts vow neuer to delight in the harlots company If we haue fallen into drunkennesse wee may vow fasting and abstinence yea the abstaining from all hateful houses of drunkennesse being allurements prouocations to the same The oppressor may vow restitution and mercy to the poore Luke 19.8 Dan. 4.24 to stir vp his affection the better to performe it Now in al these we must beware and take heed that we be not rash in the words of our mouth nor hasty to vtter a promise before the most high What a reproach and blemish is it in such as will readily promise much to men and yet performe at leisure little or nothing Doe not all despise such persons But the fault and offence is more grieuous when there is a set and solemne promise made to God and not performed So then we that require true honest and iust dealing toward our selues and promises to be kept to our selues by a day haue wee done the like to God our Lord Let vs enter into our selues and examine our hearts a litle Wee are ready in sicknesse in want in great affliction and aduersity to vow and solemnely to promise if God deliuer vs to glorifie him to be thankeful and obedient vnto him to enter into repentance and amendment of life When a man hath loosely and lewdly spent his time in drunkennes riotousnes idlenes wantonnes enuy hatred contempt of God and his word if God strike him with greeuous sicknes that he feareth death as the messenger sent of God to seize vpon him then doth he tremble then doth he desire that God wold haue mercy vpon him and then doth he make vowes If God restore me to health againe and giue me life I will neuer bee the man I haue beene I haue beene giuen to drunkennesse I will neuer haunt the Ale-house I haue led a naughty life I haue dishonoured God and despised his word I will hereafter obey his voyce and attend to his word I haue hated the children of God I wil hereafter shew my loue to them renouncing my sinnes and liuing to Gods glory Oh what goodly promises are these and how well were it if men did so indeed and how were it to be wished that as they haue opened their mouth vnto the Lord so they would doe according as they haue promised But when God hath heard their prayers and restored them to health marke and yee shall finde that for the most part so soone as they are recouered and are able to craule out of the dores they returne againe to their former wayes 2 Pet. 2.22 as the dog to his vomite and the Sow that was washed to her wallowing in the myre What shall we say of these men Nay what may we not say of them Are they not couenant breakers and greeuous offenders against God They are like vnto Pharaoh King of Egypt when the hand of God was heauy vpon him and his people Exo. 9.27.35 then he humbled himselfe hee confessed the righteousnesse of God the wiâ—kednesse of his people and the heinousnesse of his sinnes Then Moses and Aaron must bee sent for in all haste to pray for him whom hee before despised in his heart and scorned in his talke yet so soone as the plague was ceassed and the hand of God remooued hee hardened his heart and would not let the children of Israel goe But hee dallyed so long with the iudgements of God Exod. 15.19 that he deceiued himselfe and in the end was drowned in the red Sea as the Flye that playeth with the candle vntill she be burned and consumed in the flame So when men haue beene terrified with the hand of God haue confessed with teares their vngodly behauiour and haue promised and vowed to God if he would restore them newnesse of life and repentance from dead workes and yet being restored and recouered being as vile in sinne as loose in life as beastly in behauiour as they were beforr God hath in iustice striken them againe for their vnthankfulnesse so as they haue dyed in fury and frenzy without any appearance of grace or assurance of mercy or remorse of conscience or acknowledgement of sinne or crauing of pardon or hope of forgiuenesse or signe of sorow or ioy of heart or consolation of spirit or purpose of amendment Matt. 27.3.4 but are wholly possessed with a shame of sinne and guilt of conscience and feare of iudgement and the flashings of hell fire Doth not this shew that Gods wrath is heauy against such vnfaithfull persons as breake their oath and falsifie their promise made vnto the Eternall who alwayes keepeth couenant with vs and will not alter the word that is gone out of his mouth Psal 50. â— O consider this ye that forget God lest he teare you in pieces and there be none that can deliuer you Contrariwise to conclude let vs follow the example of Dauid Psal 66.13 14. I will goe into thine house with burnt offerings and will pay thee may vowes which my lippes haue promised and my mouth hath spoken in mine affliction Verse 3. And the Lord heard the voyce of Israel Here is the fruit and effect of their prayer and humiliation shewing also the lawfulnesse and approbation of their vow God accepteth and respecteth them in their distresses From hence we doe learne that God heareth and granteth the prayers of his children Doctriâ— God heaâ— and granâ— the Prayâ— of his châ—dren For howsoeuer sometimes hee deferreth to heare and hearken to their prayers to exercise their faith to kindle their zeale in prayer to teach them whence good things proceed to sharpen their hunger to make them highly to esteeme the graces long begged and to proue them by delay yet in the end God heareth and helpeth he granteth and giueth the things which they aske according vnto his will This the Prophet declareth Esay 65.24 Before they call I will answer and while they speake I will heare And Psal 120.1 I called vpon the Lord in my trouble and he heard me And againe Psal 145.18 19.
in the beginning How precious and sweete was it to our taste How zealous and forward were we in hearing the Lord and calling others thereunto But in these dayes wherein wee haue it continued in plenty and abundance that wee may sit vnder our Vines and Figtrees conferring and reasoning of the wayes of God how many loathe it how many neglect it how few receiue it who doth prize it as he ought to do We are cloyed with the preaching of the word we are hart-sicke of peace and prosperity It were an happy and blessed cure to restore vs to the former dayes of our health This surfet is the common sicknesse almost desperate disease of our Land that all her spirituall Physitions know not which way to turne their hands and their heads to cure recouer her Such as once haue taken a surfet by eating any meate are ordinarily prescribed by the Physition to fast to bring them to a stomacke and appetite againe and whensoeuer the body is distempered by repletion the way to recouer Fernel de morb caus cap. 14. is to take the dyet as the masters of that faculty do affirme So God as the chiefe Physition of the soule when we once begin to loathe and abhorre our meate and to surfet of the food which he sendeth bringeth vpon vs most worthily and iustly the famine of his word And do we not see if we be not altogether blinded how hee beginneth now for our sinnes to dyet vs and many assemblies ranged in goodly order which made heauen and earth to ring and resound with the praises of God to be left as sheepe dispersed abroad and wandring in the Mountaines without a Shepheard This is that which the Lord long since threateneth to his people as one of his sorest and sharpest iudgements Behold the daies come saith the Lord God that I will send a famine in the Land not a famine of bread nor a thirst for water but of hearing the word of the Lord and they shall wander from sea to sea and from the North euen to the East shall they run to and fro to seeke the word of the Lord and shall not finde it c. Amos 8 11 12 13. A great greeuous Thunderbolt throwne downe vpon the heads of all carelesse contemners of the word they shall haue it taken from them The childe that is plentifully and fully fed and hath whatsoeuer he craueth and calleth for at last waxeth wantoÌ„ he beginneth to play dally with his meat he breaketh it into peeces casteth it to the dogs therefore it is necessary sometimes that he should be abridged pinched and cry heartily for it before he haue it So doth God deale with vs when the food of his heauenly word is danled and dallied withall and troden as a vile thing of base worth vnder our vncleane feet he is constrained to take away the benefit of his word ftom vs make vs oftentimes in the anguish of our spirit to call and cry vnto him in the want of it before he restore the same vnto vs againe And yee that are the Lords remembrancers Esay 62 6 7. keepe not silence and giue him no rest vntill he repaire and vntill he set vp Ierusalem the praise of the world Let vs repent and returne betimes eueÌ„ while it is called to day lest the Gospel be taken away from vs. For as we shewed before among all sinnes the contempt of the word is one of the chiefest that cryeth to heauen for vengeance to fall vpon vs. This the Lord Iesus teacheth in many places Whosoeuer shall not receiue you nor heare your words when ye depart out of that house or that City shake off the dust of your feete truely I say vnto you it shall be easier for them of the Land of Sodome and Gomorrha in the day of iudgement then for that City Mat. 10 14 15 and 11 23. Acts 13 51. This serueth to comfort the Ministers in the course of teaching and sheweth how much God esteemeth his Gospel and striketh a feare into all rebellious contemners of his word This ceremony of shaking off the dust from the feet vsed among the Iewes serued to be as a figure of cursing as a witnesse against the inhabitants of that wicked place as if they corrupted the earth and infected the places of their abode with their contagion The Apostles of Christ were not commanded to vse such a solemne kinde of denunciation and detestation against murderers drunkards adulterers theeues false witnesses periured persons such heinous malefactors but against the contemners of the Gospell which teacheth that God is not more offended with any offence then with the contempt of his word therefore he affirmeth that such shall be more greeuously punished theÌ„ the Sodomites who were destroyed with fire and brimstone from heauen Gen. 19 14. This toucheth vs neerely who yet enioy the Gospel and liue vnder the shadow and protection of it let vs remember that we are fallen from our first loue and liking of it let vs repent and do the first works lest the axe being laid to the root of the tree he come against vs shortly and remoue our candle-sticke out of his place except we repent from our harts Ver. 6. Wherefore the Lord sent fiery serpents among the people c. Hee sheweth in these words whence the punishment of fiery serpents came vpon them not by chance or fortune not from the nature of the soile and wildernesse it selfe but from God So then the present iudgement vpon them is amplified by the author The Lord sent them This teacheth that all punishments diseases and iudgements of what sort and condition soeuer are inflicted vpon vs by the hand of God Doctrine All punishments and â—sitations anâ— inflicted vpâ— vs bâ— the haâ— of God Whatsoeuer visitations fall vpon vs and the rest of the sons of men are laid vpon vs at the will pleasure of God This appeareth in Moses when the old world was not spared but a generall flood brought vpon the vngodly God warned Noah to prepare the Arke to the sauing of his houshold and saide Gen. 6 7 1â— An end of all flesh is come before mee I will destroy from the earth the man whom I haue created from man to beast to the creeping thing and to the fowle of the heauen And speaking of the destruction of the Sodomites who were exceeding sinners against the Lord he saith The Lord rained vpon Sodome and vpon Gomorrha brimstone and fire from the Lord out of heauen Gen. 19 24. So â—hen Abimelech King of Gerar tooke away Abrahams wife afterward was constrained by the hand of God to restore her it is said Gen. 21 17 18. God healed him and his wife and they bare childreÌ„ for the Lord had shut vp euery wombe of the house of Abimelech because of Sarah Abrahams wife This point is also at large confirmed Leu. 26 16 17. If ye will not obey me
Captaines and Moses himselfe disdained not to set their hands to worke No doubt many of the people ioyned with them as helpers forward but the principal men and heads of the families are heere named because they did direct strengthen and encourage others that were vnder them by their good example The doctrine arising from hence is this That publicke persons vnto whom God hath granted honor and principality Doctrine All Supeâ— must giue eâ—ample to â— Inferiors and preferred before their brethren are not only to informe their inferiors and giue directions vnto them by word but by their example and practise to go before them All superiors are to teach by example of life as well as by word of mouth their inferiors So then we are all from this example of the zeale of Moses and forwardnesse of the Princes of the Tribes to consider that it is required of cheefe personnes whose heads are aduanced aboue others to haue in them a zeale and forwardnes to further good things in others that so their care may be answerable to the place wherein God hath set them This is proued vnto vs in the example of Eliud one of the Iudges who hauing slaine Eglon King of Moab and knowing there was a greater worke behinde to do it is sayde he blew a Trumpet in Mount Ephraim he assembled the people and he went before them saying vnto them Follow me Marke here how he thought it not enough to shew the Children of Israel what was to be done and to direct them in the way but himselfe ioyneth with them nay goeth before them hee followeth not his owne ease hee seeketh not his owne pleasure he layeth not the burthen vpon them to keepe at home himselfe but being fitted called of God hee began the enterprize and looked for the issue from him His example not onely in speaking but in going before them was very auaileable The like we see in Dauid whose zeale for the Lords house had euen eaten him vp hauing an intent to cal the Arke home to Sion from the house of Abinadab he called the people together â— 6 1 5 he praised God with instruments of musicke he danced before the Arke and gaue a notable testimony how feruent he was and with what ioy of heart he went about it The like practise wee see in Salomons sonne who sate in his Throne when once the Temple was builded when the worke of the Lord was finished and when the people were assembled hee in their sight and hearing doth dedicate the Temple with a fruitfull comfortable and passionate prayer and intreateth the Lords gracious presence when in that holy place they should call vpon him 1 Kin. 8 22. The like forwardnes in the workes of the Lord wee finde in Iehoshaphat Hezekiah Iosiah Ezra Nehemiah Zerobabel Mordecai and sundry others these went before others in zeale and accounted it a shame reproch vnto them to be matched in goodnesse of those whom they ouer-matched and ouer-mastered in greatnesse This made Iosua say who was Gouernor of the people I and my house will serue the Lord Iosh 24.15 This made Dauid say Psal 101 2. I will walke in the vprightnesse of my heart in the midst of my house This made the Apostle say 2 Thes 3 7. speaking of the idle that walked inordinately and would not worke Ye your selues know how yee ought to follow vs for wee behaued not our selues inordinately among you vrging his owne example to prouoke and pricke them forward Reason 1 This truth will yet further appeare vnto vs when we shall consider how it is proued and vnder-propped by strength of Reason â—irst it is the Lords dooing to make them a distinct people and order by themselues Hath he aduanced them to no purpose had he no end in choosing them from among their brethren and setting them in degree of dignitie before them We know that all Gods workes haue som end which he respecteth he worketh nothing idlely euery action hath his special and proper end His separation of them to rule in the Land or Church is that they should execute the things that concern Gods glory with all zeale This we see in the booke of Ester ver 4 when she was desirous to shrink backe and not aduenture her selfe beholding the hazard of her life and the danger of death before her eyes except the king did graciouslie respect her and fauâ—urably hold out his golden scepter Mordecai presseth her with this reason Who knoweth whether the LORD hath brought thee to the kingdom for such a time And Nehemiah aimeth at this in chap. 6. ver 10 11. where being counselled to hide his head and to shut the doores of the Temple vpon him because the enemies would come sodainely vpon him and slay him hee opposeth his calling Should such a man as I fly Who is he being as I am that would go into the temple to liue I will not go in As if he shold say God hath promoted me to this place of honor hath brought vpon me the dignity that I neuer looked for and therefore I will aduenture to stand out in the discharge of the worke of the Lord inasmuch as promotion commeth neither from East nor West but from him Secondly such as are aduanced aboue others Reason 2 lye open to wrath and iudgement as well as others Albeit they bee great in the world and can plead with men yet they cannot pleade with the Lord seeing the greatest men lye open to the greatest punishments If therefore they would not kindle Gods wrath against themselues against their houses and against their posterities they must go before others in all godlinesse and instruct them by word and by example This is the reason that king Artashasht vseth Ezra 7 23. Whatsoeuer is by the commandement of the God of heauen let it be done speedily for the house of the God of heauen for why should he be wroth against the realm of the King and his children So in Num. 25 4 9. the Lord commaunded a thousand of the Rulers of the people to be hanged before him against the Sunne because they stayed not the people from ioyning themselues to Baal â—cor In like manner because Eli reformed not his sonnes but suffered them to run forward in their sins who through their extreme wickednes caused all Israel to abhorre the offerings of the Lord his house was destroyed 1 Sam. 2 31. his sons were slaine and himselfe brake his necke with a fall from his seate The Vses are these First of al see how comfortable Vse 1 it is to all inferiours when the Lord blesseth a land and people to giue them faithfull Rulers godly Princes zealous Nobles righteous Magistrates painfull Ministers by whose example and practise they are led and guided to all wel-doing It is an ancient saying Of what disposition soeuer Princes are â—laudianus the people will not be vnlike â—hem Experience in all ages and places teacheth vs
faith is vaine ye are yet in your sins 1 Cor. 15 13 14 17. So if there be no beleef in Christ nor truth in religion nor knowledge of God nor saluation of soules the foundation of al goâ—lines is shaken and the word of God is made of none effect Wherefore those Atheists and godlesse persons which hold in iudgment affirme in words auouch in disputation contrary to Scripture Nature Lawes and common reason that there is no God at all ought worthily according to their deserts to dye the death Murtherers and malefactors theeues and robbers for their owne offences haue the reward of death are carryed to the place of execution of how much sorer punishment suppose you shall they bee worthy that coÌ„mit high treason against God murther the soules of men tread vnder foote the Son of God and count the blood of the Testament as an vnholy thing and do despite the Spirit of Grace Of which sort there are too many that finde greater fauour then such as better deserue it And first the vniuersality of Religion Reasons against Atheisme dispersed ouer all places entertayned of all persons embraced acknowledged at all times prooueth it to be no deuice of man Wee haue read and heard of diuers and sundry Nations and people that haue liued without Lawes without Magistrates without Mariages without Garments without Houses without ciuility and common honesty wandering nakedly vppe and downe in holes and caues of the earth but neuer of any Nation or people so barbarous and beastly from East to West or from North to South Cicer. de nat â—â—or lib. 2. Osâ—r l. 3. de rebus gest Emma which were without God without Religion without worshippe without prayers or without sacrifices Albeit there bee indeede diuersities and differences in theyr Religion beeing destitute of the knowledge of the true God but there hath bene no Region without some Religion which prooueth it could bee at the first entertained and afterwards retayned by no compact or conspiracy amongst men Besides wee may reason from the spirituall Natures that reason and experience teach namely that there is a diuell and his angels set vpon mischiefe and going about seeking whom they may deuoure Arist Top lib. 6. cap. 3. Contraries compared together do receiue light and luster one from another as blacke layde to white and vertue matched with vice are better seene and manifested what they are All lawes diuine and humane all Nations both Iewes Gentiles Cicero de legib lib. 1. euen the twelue Tables of the Romanes decreed against witches and sorcerers which haue familiaritie with diuels and worke by euill spirits And we see by Witches and Coniurers that sathan is stronger and mightier then wee If then the deuill haue a spirituall nature and be our enemy hee would haue brought desolation and destruction vpon vs had there not beene a Soueraigne and superiour power aboue him to restraine his will and to keepe him short But this superiour power can be nothing else but God himselfe otherwise how is it that we are not all destroyed Why doe wee not perish and come to confusion if we stoode at the mercy of this our great aduersary Where as this is our comfort that his power is limited and that he can doe nothing farther then he is licensed and allowed All the hayres of our head are numbred Hee cannot hurt a Sparrow or a Fly without the will of God Hee could not touch the body of Iob before he was permitted Iob 2. verse 6. Hee could not enter into the Swine before he was suffered Matth. 8 verses 31 32. He cannot runne out at his owne liberty but is restrained and reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day Iude 6. Thirdly men in all dangers by sea land in time of sickenesse and in extremity of their distresse by the very light and instinct of nature call vpon God which sheweth that we haue naturally a common notion that there is a God Wee see it not onely in the Children of God 1 Kings 22. verse 32 as Iehoshaphat when by his confederacy and friendship with Ahab he was in danger of sodaine death hee cryed vnto the Lord for helpe in the battaile but in the very Infidelles when a mightie Tempest threatned to ouerwhelme them in the Sea the Marriners being sore afraid they cryed euery man of them vnto his God Ionas 1. verse 5. These principles written in Nature ingrauen in the heart and sealed vp in the conscience of man remaine to giue light as a flash of lightning in the darke night and teach a difference betweene good and euill betweene right and wrong to those that neuer knew the law of God and to such as thorough prophanenesse regard not his wayes Ham and Canaan being both euill men and scoffers at godlynes Genesis 9. verses 22 25. and 23. verse 42 saw it was vncomely and vndecent for their father to ly with his shame vncouered being ouercome with wine Esau though a wilde and wicked man yet hee would not kill his brother Iacob till the dayes of mourning should come for the death of their father Absolon though hee wrought wickednesse in the sight of God and rebelled â—gainst Dauid his Father yet rebuked vnkindnesse and vnthankefulnesse in Hushai toward his friend 2 Sam. 16. verse 17. These generall notions as sparkles kindled in our hearts by the gift of Nature serue to set forth the difference betweene righteousnesse and vnrighteousnesse and to make men altogether without excuse Because when they knew God they glorified him not as God Rom. 1 20 21. Lastly not to vse in an vndoubtfull poynt vnnecessary proofes nor to prooue that the Sunne shineth at noone day Erâ—sâ— conciâ— which were to make a question of that which is without question euery man carrieth a witnes about him to wit his owne Conscience He that hath committed any sinne as blasphemy rebellion murther adultery fornication robbery and such like albeit he can so smother and conceale it that no man liuing know it or can accuse him of it yet oftentimes hee hath a greefe and griping in his Conscience and feeleth the very flashings of hell fire the which prooueth inuincibly that vse which now we vrge against all Atheists whatsoeuer that there is a God before whose iudgement seate hee must one day stand and answere for his fact and fault which hee hath so heynously committed Neyther let any say that this commeth thorough the guiltines of the Law shame of the world and feare of punishment for let them haue security giuen them from all Law a discharge from all reproach and freedome from all punishment yet a murtherer should neuer bee quyet his Conscience would euer beate and whip him trouble and torment him affright and follow him vp and down in all places and open his own mouth to betray and bewray himselfe For GOD hath many wayes to discouer most secret sins and most close dissembling
pressed sore vpon him he sought to the witch at Endor which had a familiar Spirit raysed vp the diuell in the likenes of Samuel The like is approoued vnto vs by the practise of Amaziah King of Israel in the second book of the Kings the first chapter and the second verse When hee was fallen thorough the Lattice window in his vpper Chamber which was in Samaria and thereof grew sicke vnto the death hee directed Messengers to goe and enquire of Baallzebub the god of Ekron whether hee should recouer of this his disease So did Haman likewise an enemy of the Iewes and one of the race of the Amalekites thirsting after the blood of Mordecai and the destruction of the whole Church dealt by Sorcerie for to effect his intended purpose Ester chap. 3 verse 7. And cast Pur that is a Lot to know when hee might haue a luckie and prosperous time to enterprize this businesse Moreouer it is noted by the Prophet that when Nebuchadnezzar King of Babell was come out of his kingdome with a mightie hoast and stoode at the parting of the way doubting vnto what place he should go whether against the Ammonites or against the Tribe of Iudah as in the one and twentieth chapter of Ezekiel and the eleuenth verse He consulted by Diuination and made his Arrowes bright he consulted with Idolles and looked in the Liuer Heereunto commeth the threatning denounced against the Egyptians by the Prophet Esay in chapt 19. verses 3 4. The spirit of Egypt shall faile in the middest of her and I will destroy their counsell and they shall seeke at the Idolles and at the Sorcerers and of them that haue spirits of Diuination and at the Soothsayers And I will deliuer the Egiptians into the hand of cruell Lords and a mightie King shall rule ouer them saith the Lord God of hoastes Thus wee see it was very vsuall with the wicked when they saw no other helpe at hand to seeke vnto witches and to resort vnto enchanters The Reasons hereof are these first Reasoâ— because they want Fayth and beleefe in God they trust not in him they looke not for saluation from him they dare not repose theyr confidence in him This we see in Saul when he had once forsaken God in breaking his commandement by sparing the Amalekites in offering sacrifice in killing the Priests in persecuting the Saints in refusing to consult with God as a needlesse thing and proceeding from one degree of wickednesse to another in the end he sayde vnto his seruants 1. Sam. chap. 28. verse 3. Seeke me a woman that hath a familiar spirit that I may goe to her and aske of her This is that reason which the Spirit of God poynteth out in the first booke of the Chronicles and the tenth chapter Saul dyed for his transgression that he committed agaynst the Lord euen against the word of the Lord which he kept not and in that hee sought and asked counsell of a familiar spirit and asked not of the Lord therefore hee slew him and turned the kingdome vnto Dauid the son of Ishai True it is wee reade in the first of Samuel chapter 28. verse 6. that he asked counsell of the Lord and heere we heare hee asked not counsell of the Lord these are not repugnant and contrary one to another no more then these words in the eleuenth Chapter of S. Matthew and the fourteenth verse Iohn Baptist is Elias and Iohn Baptist is not Elias Christ sayde of Iohn Baptist This is Elias Iohn Baptist sayd of himselfe I am not Elias Iohn 1 21. Notwithstanding heere is no contradiction for Christ vnderstoode it one way Iohn another Christ meant he was Elias in spirit Luke 1 17. as comming in the spirit and power of Elias Iohn meant hee was not Elias in person which the Pharisies thought and imagined So these words seeme contrary in shew but are not in substance and in deed In deed he asked of the Lord but not in faith nor with a purpose to cast himselfe vpon God but in hypocrisie and with resolution to goe to the witch As Ahab consulted with the Prophet of the Lord 〈◊〉 â—2 15. but he was before determined what he would do whatsoeuer the Prophet should say Wherefore that which was not done rightly and religiously is as it were not done at all as the Apostle speaking of vnreuerent comming to the Lords Table saith This is not to eate the Lords Supper 1 Cor. 11 20. Where he denyeth that absolutely which many did corruptly Againe no maruaile if the wicked forsake God in their troubles 〈◊〉 2. betake themselues to Sorcerers and Wizards which are the enemies of God seeing sorcery is the inuention of the diuell and a manifest worke of the flesh If then it came from the father of lyes and be a fruite of our owne corrupt nature it is not strange or to be wondred at that carnall and corrupt men giue themselues ouer to this practise This the Apostle teacheth Gal. 5 19 20. The works of the flesh are manifest which are adultery fornication vncleannesse wantonnesse idolatry witchcraft and such like Seeing therefore euill men want faith ioyning to God purifying the heart working by loue making vp the marriage betweene God our soules and seeing witchcraft is a worke of the flesh it is naturall to naturall men in their distresses to vse vnlawfull meanes as charming figure-casting and such curious actes and artes as are wrought by the deuice of the diuell Now let vs make vse of this Doctrine First Vse 1 this condemneth the common custome and practise of the people in our dayes who when the hand of God is any way on them or theirs when they be strangely visited or their children greeuously afflicted or their Cattle eyther lost or languish with any extraordinary disease at which time especially they should acknowledge Gods ouer-ruling and ouer-swaying prouidence that not a silly Sparrow falleth to the ground without the will of our heauenly Father by and by they send out to that cunning man or that cunning woman so forget God that made them These men will not tarry the Lords leysure nor waite vpon his mercy for ease and comfort they will haue present helpe or else they will runne to the diuell resort to witches and fetch health out of hell it selfe This is the folly and vanity of such as know not God neither acknowledge that all things are disposed according to his purpose and good pleasure Let vs beware of this sinne which is a forsaking of the true God a renouncing of helpe from his holy place and an entertainment of familiarity with the diuell which is the very height and top of all iniquity This the Lord himselfe teacheth Leuit. 20 6 7. If any turne after such as worke with spirits and after soothsayers to go a whoring after them then will I set my face against that person and will cut him off from among his people Sanctifie your selues
haue bought a Farme and I must needs goe out and see it I pray thee haue me excused shewing heereby that the cares of the world the deceitfulnesse of riches and the commodities of this life are lets and pull-backes from embracing the Gospel The Reasons of this truth are very apparent Reasâ— First the profits and pleasures of this present life are as ranke thornes that choke the precious and immortall seede of the word of God that it cannot grow vp in our harts For when once they are receiued into the soule they choke the truth of God and giue a checke to the Spirit of God These two can neuer lodge together so fast as one springs the other withereth This our Sauiour teacheth in the Parable of the Sower where he saith The seed is of the word of God that which fell among thorns are they which haue heard and after their departure are choked with cares and with riches and voluptuous liuing and bring foorth no fruite Lu. 8 11 14. This caused the Prophet to pray vnto God to encline his heart vnto his Testimonies and not to couetousnesse Psal 119 39. Secondly gifts and rewards put out the eyes of those that saw cleerely before â—sâ—â— 2. and stop the eares of those that could heare before and shutteth vp the mouth of those that could speake before If then the receiuing of bribes and taking of gifts be a setting of iustice to sale if they haue force to peruert and corrupt not onely such as are lewd and lime-fingred to draw presents vnto themselues but the wise and righteous then wee must acknowledge them to be dangerous tentations layd before vs of Satan to surprize vs by his wilines This Moses teacheth the Iudges and Officers which were to be chosen in theâ—r Cities Thou shalt not wrest the Law nor haue regard of persons Thou shalt not take any reward for guifts blinde the eyes of the wise and peruert the words of the righteous Deut. 16 19. Neyther let them say though I take rewards I will neuer swarue from Iustice for that is to presume vainely of thine owne strength and to giue the Spirit of God the lye that speaketh the contrary Let vs proceed to the vses of this Doctrine Vse 1 First this teacheth vs not to loue the world nor the things of the world but to beware we be not deluded by the glittring shew of this earthly vanity Take heed of cares and couetousnesse which is an immoderate desire of getting enioying the wealth of this world For it stealeth away the heart of man from God and godlinesse and maketh him bend the whole course of his life on earthly pleasures This is the common sicknesse and disease of this age wherein we liue For giue me one among many that is not ouercome with the pleasures of sin and the profits of the world It stealeth on such as haue sanctified affections and haue escaped out of the filthinesse of the world through the acknowledging of the Lord and seeketh to ouercome them It is so deceitfull and dangerous a sinne that it hath greatly assaulted and fearefully ouercome them after their calling to the truth and profession of the glorious Gospel of Christ our Sauiour and after they haue begun to make some conscience of their life and conuersation Nay such as before their calling and conuersation felt no such desires and cares now begin to be pressed combred and tempted with them For as Satan by all meanes seeketh whom he may deuoure 〈…〉 and how he may hinder the repentance of sinners so when he cannot any longer hold men in horrible sinnes of Idolatry Blasphemy Adultery and contempt of GOD then like a wily and subtle serpent he creepeth in another way before we can espy him then he suffereth vs to hate euill company surfetting drunkennesse riot and excesse but he driueth to another extremity and possesseth vs with distrustfull cares and immoderate thoughts of this world to desire greedily to seeke continually to keepe wretchedly and to depart heauily from the vaine and momentany things that perish with the vse And as this is a secret and subtle sinne albeit deeply rooted yet hardly espyed so is it sildome cured and recouered because men do not much consider of it regard it but please and flatter themselues in it If we would willingly attaine to our former estate and see the danger of this disease consider the vanity and vncertainty of all worldly things compare them with spirituall blessings and they are as dung and dirt matched with gold and siluer acknowledge that nothing is more vnseemly for those whose conuersation should bee in heauen then to be plodding vpon the earth wallowing in the puddle of prophane pleasures Therefore the Apostle Iohn saith Loue not the world neither the things that are in this world c. Ioh. 2 15 16 17. Heereunto commeth the counsell of Paul 1 Tim. 6.17 18 19. Secondly seeing gifts and rewards offered Vse 2 be as a bayte layde vp to entrap the soule let vs refuse them and not hunt after them as the manner of some is Therefore the Prophet saide to his seruant detesting his couetous minde Is this a time to take money and to receiue garments and Oliues and Vineyards and Sheepe 2 Kings 5 26 and Oxen and men seruants and maid-seruants The leprosie therefore of Naaman shall cleaue vnto thee and to thy seed for euer So when Simon the Sorcerer offered to the Apostles mony to haue power to bestow the gifts of the holy Ghost Peter said vnto him Thy money perish with thee because thou thinkest that the gift of God may be obtained with money Acts 8 20. Likewise when the King of Babylon offered vnto Daniel garments of purple and a chaine of gold for the interpretation of his dreame hee would not sell the gift of God but said Keepe thy rewards to thy selfe and giue thy gifts to another to one of thy enchanters that set to sale their superstitions Dan. 5 17. So then the seruants of God must alwayes ayme at and seeke the glory of God and their daily prayer must bee That he would giue them cleane hands and a pure heart Psal 24 4. They must not rashly gape after gaine but follow the duties of their calling with a single and sincere affection knowing That their labours shall not be in vaine in the Lord and that they haue a reward laide vp for theÌ„ in the heauens This was it that Moses looked after when he was come to age refusing the aliance of the King Heb. 11.25 26 partaking with the aduersity of the Church and esteeming the rebuke of Christ greater riches then the treasures of Egypt for he had respect to the recompence of the reward It is enough for vs that we shall bee glorified albeit we be not rewarded at the hands of men Vse 3 Thirdly let vs follow after the best gifts which may further the saluation of the soule Those indeed are good
testimonies of the fauour of GOD blessing them both with spirituall blessings in heauenly things and with temporall blessings in earthly things In regard of benefits belonging to the life to come and accompanying saluation hee sheweth diuers priuiledges bestowed vpon them concerning their iustification sanctification regeneration and comfortable vse of the Word vouchsafed vnto them Touching their iustification hee saith Hee seeth none iniquity in Iacob and hee beholdeth not transgression in Israel Whereby hee meaneth not that they were freed from sinne for if wee say we haue no sinne we deceiue our selues and there is no truth in vs 1. Iohn 1 8. but that he imputeth it not he layeth it not to their charge but he couereth it and freely forgiueth it Hee doth not charge them with it but discharge them from it Hee seeth their sinnes well enough with the eyes of his knowledge but because they are couered in Christ 〈◊〉 in 〈◊〉 31. he will not looke vpon them with the eyes of his iudgment he beholdeth them as wel able to discerne them but not with a purpose to reuenge them Touching their sanctification he saith The Lord his God is with him not onely with his presence but with his grace and Spirit of sanctification For if wee speake of the presence of his essence and being hee is with all persons and filleth all places This Salomon in his worthy and excellent prayer 1. King 8 27. confesseth to GOD saying Is it true indeed that GGD will dwell on the earth Behold the heauens and the heauen of heauens are not able to contain thee how much more vnable is this house that I haue built Heereunto accordeth the saying of the Prophet Ieremy Ier. 23.24 Can any hide himselfe in secret places that I shall not see him saith the Losd Doe not I fill heauen and earth saith the Lord How then is this made a speciall priuiledge and prerogatiue bestowed on the people of GOD to haue GOD with them which is the common condition of all places and persons I answere that in respect of his Natute and being he is no more in heauen then on earth with the godly then with the vngodly in the Church then out of the Church but in respect of his effects and the presence of his grace fauour and protection For as the soule of man is wholly in the whole body and sitteth therein as a Queene ruling in euery member and part of the body in respect of the essence thereof and is no more in the head then in the hand nor in the hand more then in the heele but it is saide to bee especially in the head and in the hart because there it exerciseth most worthy and weighty effects so God is present euery where in the world euen in the wicked and reprobate in respect of naturall gifts of preseruation knowledge and such like But he is present in the godly in more speciall manner by more speciall graces of regeneration and sanctification of faith and repentance ruling them by his Spirit pardoning their iniquities and remembring their sins no more so that howsoeuer he may leaue them for a season to see their owne infirmity and the necessity of his mercy yet he neuer totally and finally departeth from them but returneth in compassion toward them and followeth them with his louing kindnes vntill he haue brought them to eternall life In these respects he is said Numb 14 42. 2 Chro. 5 7. to be farre from the wicked and not to come neare their habitation Touching the next priuiledge which is his word he saith The ioyfull shout of a King is among them that is he ruleth them by the Scepter of his Word which soundeth shrill among them as the blast of a trumpet whereby is wrought in them both faith and sanctification Touching temporall blessings he painteth and pointeth out the long experience which his people haue had of his mercy in sauing them and of his power in ouerthrowing their enemies This he sheweth by a particular example of his wonderfull deliuerance from the tyranny of the Egyptians who could not holde them in that slauery and bondage but were constrained by great wonders and grieuous plagues to let them go And as he deliuered them from the hard and heauy yoke of their oppressors so he armeth them with strength as with a shield against all their enemies and fenceth them with his mighty hand as the Vnicorne is with his borne so that al the diuelish deuices that diuelish men can practise can no more preuaile against them then poyson against the Vnicorne For we reade partly in the holy Scriptures and partly in other authors that haue searched out the nature of foure-footed beasts both of the strength of the Vnicorne and of the nature of his horne to expell poyson This is it which the Lord himselfe speaketh in the book of Iob Iob. 39 12 13 14 15 Psal 22 22 and 92.11 Esay 34 7. Will the Vnicorne serue thee or will he tarry by thy cribbe Canst thou binde the Vnicorne with his band to labour in the furrow or will he plough the valleyes after thee So the Prophet Dauid describing his enemies resembleth them for their cruelty to the Lyon for their strength to the Vnicorne Aelian lib. 16. hist animal cap. 20. Likewise all men agree about the Vnicornes horne Writers doe confesse and experience doth confirme that it hath force to expell poyson therefore his horne being put into the water purgeth it and driueth out the poyson that he may drinke without harme if any venomous beast happen to drink therein before him So the Israelites are compared to the Vnicorne in this place partly in respect of their owne strength who whilst they were obedient to God and serued him with a faithfull heart could not be ouercome of their enemies but stood victorious and inuincible against all dangers and partly because no hurtfull or noysome arts vsed against them should be able to worke their confusion Now to the latter point which respecteth the person of Balaam he acknowledgeth that notwithstanding his sorcery and diuellish diuination he was destitute of all power ability to hurt them by his enchantments therfore saith There is no sorcery against Iacob nor southsaying against Israel that is the people of God which were his posterity Some vnderstanding these words as if the people were praised and commended because they were not giuen to sorcery and such like superstitions as GOD condemneth in the Law and had forbidden to be among his chosen people Deu. 18 10. but the meaning of Balaams words rather seemeth to be this that the elect people of GOD were so protected from aboue that no sorcery or southsaying could haue any force against them to doe them hurt This mercy of GOD was so great so maruailous so miraculous in the eyes of the very infidels their enemies that from hence forward Balaam resolueth to leaue his Magicke and extoll the workes of GOD toward
and wee in comparison of him as dust and ashes as vile and base vassals This is the reason vsed vrged by the Wiseman Eccl. 5 1. So the Apostle saith 2 Cor. 5.20 We are ambassadors for Christ as though God did beseech you through vs we pray you in Christs stead that yee be reconciled to God Our Sauior sending out his seuenty disciples and giuing them in charge how to behaue themselues saith Luke 10 16. He that heareth you heareth me and he that despiseth you despiseth me and hee that despiseth me despiseth him that sent me Thus doth the Apostle giue testimony to the faith and obedience of the Thessalonians that when they receiued of him the preaching of God 1. Thess 2 13. They receiued it not as the word of man but as it is indeede the Word of God which worketh in them that beleeue So then to be cold and carelesse herein is a plaine disgrace and meere mockery of God worse then mocking and misusing of father and mother He that hath to doe and to deale with an earthly Prince will bee circumspect in his behauiour how much more ought wee to behaue our selues with all reuerence in hearing the Word hauing then in speciall manner to deale with God who is the author of it and the worker by it Reason 2 Secondly wee shall be iudged by it at the last day being the rule of our faith and of all our actions It is a letter written from God published by his Sonne sealed by his Spirit witnessed by his Angels conueyed vnto vs by by the Church which is the pillar ground of truth This is that which our Sauiour Christ teacheth Iohn 12 47 48. Seeing then 1 Tim. 3 15. it shall be the Iudge by which wee must be tried and the word whereby our soules shall be saued it worthily claimeth and challengeth at our hands the greatest attention to be yeelded vnto it Thirdly negligent and contemptuous hearers shal be grieuously and seuerely punished Reason 3 according to the nature and quality of their sinne The Prophet Ieremy hath a generall rule holding in all things warranted and done by Gods appointment and confirmeth this by a strong reason when he saith Ier. 48 10. Cursed be he that doth the work of the Lord negligētly This is more particularly touched and taught by the Apostle to the Hebrewes chap. 2 2 3. If the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward How shall we escape if we neglect so great saluation which at the first beganne to be preached by the Lord and afterward was confirmed vnto vs by them that heard him To this purpose Christ himselfe denounced and deliuered the greatest threatning of most grieuous iudgments to fall vpon all negligent hearers Math. 10 14 and 11 21 24. Willing his Apostles to shake off the dust from their feet as a witnesse against thew telling them that it shall be easier in the day of account for Tyre Sidon for Sodome Gomorrah then for them So then whether wee consider the person of God that speaketh or the power of the word that iudgeth or the punishment of death that falleth vpon carelesse contemners wee see that wee are all bound to come to the exercises of Religion with all reuerence and attention Let vs now gather some vses that follow Vse 1 from this doctrine First we learne from hence that euery one which commeth to heare the word of the Lord must be perswaded that though it be a poore weake sinfull man subiect to the same passions that we are which is the minister and messenger to deliuer whatsoeuer we heare yet notwithstanding we stand and appeare before the great God of heauen and most mighty Iudge of the world to bee informed and reformed of him and to receiue his word which is able to saue our soules Cornelius the captaine comming with his kinsfolke family friends and whole retinue made this vse which now we vrge saying Acts 10.33 We are all heere present before God to heare all things that are commanded thee of God Hee doth not say we stand heere before thee but we are all present before God nor to heare onely the Apostle but all things that are commanded thee of God to deliuer vnto vs. Thus Paul commendeth the Galathians Gal. 4 14. that they receiued him as an Angell of GOD yea as Christ Iesus It is the high ordinance of God to put his heauenly treasure in earthen vessels 2 Cor. 4 7. That the excellency of that power might be of God and not of vs. Would it not argue an intollerable daintinesse and nicenesse of a wanton stomacke to refuse good wholesome meate because it is brought in platters of pewter or dishes of wood not in vessels of siluer or gold So is it an euident argument of loathing the heauenly Manna when we haue the precious word of God in respect of persons and heare it not for the words sake but according as we fancie and affect the teacher verifying the saying of Salomon Prou. 27.7 The person that is full despiseth an hony combe but vnto the hungry soule euery bitter thing is sweet This serueth to reproue those which come to the hearing of the word as to an ordinary matter and neuer haue any thoght or meditation of Gods presence to keep them in aw but come to heare some newes or some new man vse the practice of the Iewes condemned by the Prophet Ezechiel chap. 33.31.32 They come vnto thee as the people vseth to come my people sit before thee and heare thy words but they will not doe them for with their mouths they make iests c. Vse 2 Secondly this serueth to condemne all abuses vnseemly gestures and vnreuerent behauiour when we come into the house of God True it is the diuell if hee can preuaile will keepe vs from hearing the word and suggest vnto vs matter of profit or pleasure to stop stay vs from resorting vnto the place of Gods worship but if hee cannot so farre obtaine his purpose he will goe with vs and accompany vs thither When we are neerest to that which should doe vs good and further our saluation Math. 13 19 he is ready at our elbow to hinder the word and to worke our destruction Hence it is that many are present in body that are absent in minde forgetting that they haue to do with God and with the meanes of their sanctification They haue their hearts wandring about worldly matters they finde no ioy they feele no delight they taste no sweetnesse they perceiue no comfort nor gladnesse wrought in them in these exercises of their faith but they are rather a burden vnto them and take them as a weight and wearinesse lying heauy vpon them Many come for custome of the time for fashion of others and for feare of punishment whereas if they might be left free to themselues and to the liberty of their owne will
must auoide all light gestures that may bring our Ministery into contempt Many vse in their teaching casting abroad of their armes knocking of the Pulpit lifting themselues vp and immediately sinking downe hemming in the throate rolling of the eyes rubbing of the browes nodding of the head stamping with the feete turning euery way with the body snuffing with their nose fidling with the fingers tuning with the voyce as if they were acting their part vpon the stage or as if they were Fencers playing their Prizes These and such like abuses wee must labour to reforme by vsing aduised deliberation in our selues obseruing what is comely or vncomely what is decent or defectiue in others The world is full of carpers and scoffers Many will sooner marke what behauiour is amisse in vs then what doctrine we deliuer or what is amisse in their owne liues When Iacob sell sicke of his sicknesse whereof he dyed hee gathered his sonnes together to giue them instruction before his death and not beeing able through weaknesse to stand on his feete he raised vp himselfe in his bed and leaned on his staffe that he might shew reuerence vnto the word that he pronounced Gen. 47 31 and 49 33. The like we see in Dauid hee stood vpon his feet to giue honour to the word 2 Chron. 2. To conclude this point as we haue occasions offered vnto vs to speake of God of his iudgments or mercies of sinne against God of the calamities of others we must alwayes remember to speake of the person of God with reuerence of the iudgements of God with feare of the promises of God and comforts of his word with cheerefulnesse of sinne against God with hatred and detestation of other mens miseries with feeling and compassion Thus we shall become most profitable Teachers and thus we shall bee as wise Scribes taught vnto the kingdome of heauen which bring foorth out of their treasure things both new and old Math. 13 52. Lastly we learne from hence not to forsake Vse 5 the exercises of religion for the wickednesse or vnworthinesse of the Ministers Who was it that prophesied in the Name of God in this place was it not Balaam a leud liuer a cursed Idolater a diuellish Sorcerer And yet Balak is commanded to rise vp out of his throne to hearken vnto him with al attention It standeth vs vpon more to regard the matter then the speaker and to marke what is deliuered then the person that doth deliuer it The Pharisies in the dayes of Christ were leud liuers and many of them of other Tribes then of Leui 〈◊〉 3 2 3. yet so long as they sate in Moses chayre the Disciples are commanded to heare them and to obserue whatsoeuer they commanded We must discerne and distinguish the life of the Ministers from their Doctrine As we are not to receiue their doctrine for their good life so we are not to reiect it for their euil life Therfore the Apostle saith Some preach Christ through enuy and strife and some also of good will What then Yet Christ is preached all manner waies whether it be vnder a pretence or sincerely I therein reioyce yea and will reioyce Phil. 1 15 18. Although he were sorry that the Gospel was preached by such men yet he was glad it was preached This serueth to reproue those that will not heare scandalous Ministers nor receiue the Sacraments at the hands of ignorant Ministers Who haue itching eares and after their owne lusts get them an heape of Teachers 2. Tim. 4 3. Who are euer learning and are neuer able to come to the acknowledging of the truth 2. Tim. 3 7. Euill Ministers of corrupt life may deliuer the good things of God So long as they preach the word of God truely and administer the sacraments sincerely according to the ordinance of Christ the wickednesse of their persons cleaueth to themselues If a Prince should send vs a message or offer vs some present by the hands of some messenger that were an euill man would we reiect them for the fault of the person or accept them as the fauour of the Prince So should it be with vs when Gods word is preached and his sacraments administred we must hearken what it is that is preached consider what it is that is deliuered If it be of God we cannot refuse it lest wee be found contemners of his ordinances The people of Israel abhorred the sacrifices of God 1 Sam. 3 11. for the prophane life of the Priests but iudgement is denounced against them for their contempt Verse 19. God is not as man that hee should lye neither as the sonne of man that he should repent c. Hitherto we haue spoken of the entrance of this second Prophesie now we come to the Prophesie it selfe Hitherto in the nature of God is described and expressed vnto vs that he is constant in his mercifull promises toward his Church with whom is no variablenesse nor shadow of turning This is one of the names and essentiall properties of God whereby he is knowne to be God who is vnchangeably good vnchangeably holy vnchangeably iust and mercifull and is found firme and faithfull in all his promises Against this it may be obiected Obiect that he is oftentimes saide in the Scriptures to haue repented as Gen. 6 6 7. 1 Sam. 15 11. Ionah 3 9. How then can God be saide to be immutable vnchangeable I answer Answer the Scripture speaketh of God two wayes sometimes properly and then he is saide to be vnchangeable no variablenesse to be in him and that he cannot repent as 1 Sam. 15. The strength of Israel will not lie nor repent for he is not a man that hee should repent Sometimes vnproperly and figuratiuely for our capacity and because of our weaknesse not otherwise beeing able to conceiue of the high things of God Hence it is that we reade of the eyes eares hands armes the heart of God and such like Not that these parts and members are in God who is a Spirit inuisible and infinite But because wee cannot vnderstand how one should see without eyes or heare without eares or shew strength without armes these parts are giuen to God to teach vs that he seeth all things he heareth all thâ—ngs hee worketh all things in Heauen and earth as pleaseth him Thus is God set sometime before vs as it were turned and transfigured into our nature and as one said Hee hath not these things by nature but by effect Bern. in serm 4 super Cant. The change is not in GOD but in his worke Repentance in him is no perturbation or griefe he knoweth all things and is ignorant of nothing When he is said to repent that he made man the meaning is he determined to destroy him whom before hee had created When hee is saide to repent of making Saul King the meaning is he determined to take the kingdome from him to whom before he had assigned it and whom he caused
he shall not preuaile ouer them for there is no condemnation to them that are in Christ Iesus Indeed God is able to foyle him and destroy him at once and to giue vs a full and finall conquest ouer all the powers of darknesse in a moment if it pleased him but lest we should bee puffed vp in pride and forget our selues lest wee should leaue calling vpon the Name of almighty GOD and the sorrowing and sighing for our owne weaknesse lest we should be besotted with selfe-loue fall asleepe in security the Lord will worke by little and little he will proceed as it were by liâ—â—â— and leuell he will roote out our spirituall enemies by degrees Let vs not therefore looke to be freed wholly from tentations but know that it is profitable for vs to be exercised vnder them And let vs be sober and watch seeing our aduersary the diuell as a roaring Lyon walketh about seeking whom he may deuoure whoÌ„ if we resist stedfast in the faith he will flie from vs 1 Pet. 5 8 9. Iam. 4 7. Let vs put on the whole armour of God that we may be able to stand against all the assaults of the diuell And let vs remember that he is resisted and driuen away not by any superstitious crossing of our selues which is no armor of proofe but by faith by prayer proceeding from faith which are of great force and effect 25 Then Balak said vnto Balaam Neither curse nor blesse them at all 26 But Balaam answered and saide vnto Balak Told I not thee saying All that the Lord speaketh that must I do 27 Againe Balak saide vnto Balaam Come I pray thee I will bring thee vnto another place if so bee it will please that God that thou maiest thence curse them for my sake 28 So Balak brought Balaam vnto the top of Peor that looketh toward the wildernesse 29 Then Balaam saide vnto Balak Make me heere seuen Altars and prepare me heere seuen Bullocks and seuen Rammes 30 And Balak did as Balaam had saide and offered a Bullocke and a Ram on euery Altar Thus much touching the Prophesie it selfe now followeth the last part to wit the issue and effect therof both in Balak and in Balaam For heere we see the King chafing the Sorcerer excusing hee commanding and the King obeying First of al when Balak perceiued that hee was deceiued of his hope and expectation his wrath is kindled and he chargeth the hyreling that if he will not curse the people as he appointed yet he should not blesse them as he had enterprised For the wicked had rather haue the truth of God smothered buried in silence then themselues offended and disappointed The mercenary Prophet excuseth himselfe that he was vniustly accused hauing foreshewed that it was not at his choise to hold his peace or to speak what he would but was constrained by a superior power to open his mouth and to vtter that which was deliuered vnto him After this answer the king taketh him vp into another place to Peor in which Mountaine their Idoll had a Temple hoping that at the last the God of Israel would change his minde and grant his request Behold the peruersenesse of vnbeleeuers who albeit they be crossed in their euill intentions inuentions yet they proceed in their purposes and betweene voide hope and vaine feare hold on their courses in the blindnesse of their hearts Therefore Balaam seeking to keepe his credite and entertaining the King in an expectation of better successe to come reneweth his former practise commanding seuen Altars to be builded and seuen Bullocks and Rams to be prepared to whom the credulous King obeyeth and suffereth himselfe to be deluded by the diuellish sorceries and idolatrous sacrifices of that false Prophet These particular points haue beene before considered and the principall Doctrines arising from hence likewise opened Ierom lib. 2. apolo aduers Ruffin For heereby we see the rage and fury of the enemies to be vnsatiable and vnappeaseable albeit their might be not answerable to their malice nor their power so great as their desire to hurt they are like the sea that neuer resteth but casteth vp mire and grauell No malice or cruelty can be comparable to the malice and cruelty of a naturall man vndertaken for religion or rather against religion and the truth of God The father in this case hath not spared the son Math. 10 35. the brother hath betrayed the brother to death a mans enemies haue beene they of his owne house and they haue beene as wolues one to another Againe we see how euill men albeit they be crossed in their attempts yet will not giue ouer but returne to their former sinnes As the dogge to his owne vomite So deceitfull a bayte is sinne ensnaring the conscience that hardly they returne that are holden in the chaines thereof hauing satan at their elbow to tempt them and their owne corruptions within theÌ„ to helpe them forward Notwithstanding it shal not be amisse for vs to obserue the points laide before our eyes one in the person of Balaam the other in respect of Balak the third in respect of them both Verse 26. Balaam answered and saide vnto Balak Told I not thee saying All that the Lord speaketh that must I do We haue oftentimes noted before that the words which Balaam deliuered he spake as moued and inspired by the Spirit of God his prophesies are not mingled with his owne dreames and deuices as drosse with pure gold as chaffe with cleane wheate or as saw-dust with wholesome meat these came not from the will of man nor proceeded from any priuate motion and interpretation he was guided and directed by the holy Ghost and therefore he saith in this place All that the Lord speaketh that must I do and in the chapter following If Balak would giue me his house full of siluer and gold I cannot passe the commandement of the Lord to do either good or bad of mine owne minde what the Lord shall command that same will I speake Numb 24 13. So then he declareth that in vttering pronouncing these prophesies he was limited and restrained his tongue tyed vp to that which God should put in his mouth Numb 22 38. He was not left at liberty to speake at randon what he would he must speake onely that which the LORD would haue him Doctrine It belongs to the Ministers to deliuer Gods word onely and wholly From hence we learne that it is a duty belonging to all the Ministers whom God hath separated and called to that Office to deliuer the will of God fully perfectly as they haue receiued it of God without adding to it or detracting from it True it is the Ministers of the Gospel haue now no extraordinary reuelations or immediate inspirations God doth not appeare or reueale his word vnto them eyther by dreames in the night or by visions in the day neither do they heare his voyce froÌ„ heauen
the duty the profite more then the labour Some are cruell and sauage wolues not sparing to deuoure the flocke by open violence Some are cunning and crafty Foxes vndermining the faith of the faithfull Many vnstable people that are euer learning and neuer attaining to the knowledge of the truth are greatly offended because of the vanity and variety that is in mens opinions and heereupon they cry out they know not what way to take they know not what doctrine to receiue they do not know in such diuersities what to beleeue This scandall is hereby remoued and this obiection answered For seeing we learne that the end of wolues and seducers is to be occupied about Gods people to ruine them it followeth that the Church of Christ vpon earth shall alwayes haue some of these wolues and false Teachers carrying a shew of lawfull Pastors but indeed are rauening wolues Wolues shall alwayes be in the Church of one sort or other such as teach false doctrine or persecute Gods seruants or louing the hyre more then the sweate or heate of the day and the wages better then the worke and the gaines rather then the paines and labour Christ our Sauiour whē the Pharisies had spoken against him Iohn 7 47. and 8 13. and 9 16 24 and sought both by perswasion and excommunication to leade away the people to make the faithfull wise against their practises declareth his office and person in a Parable Iohn 10 14 30. wherein he compareth Gods chosen to sheepe and himselfe to a Shepheard by this occasion he aduertiseth them of three sorts of Teachers which meddle with the flocke of God the first is a Shepheard the second an hyreling the third a theefe and a robber Christ also testifieth that there shall bee false Christs and false Prophets in the Church that shall deceiue if it were possible the elect of God Math. 24 24. So then we are not to wonder at it as at a strange thing when we see diuersity of iudgements and contrariety of opinions nor by by to say A notable subtilty of the diuell to seduce men Alasse what shall we doe that are simple There are great Doctors of one side and as great Doctors of the other side I will neuer be setled in religion till all be agreed This is a notable illusion of the diuell and a subtle delusion whereby vnder a great shew of wisedom he draweth many to destruction For these men thinke they speake discreetly and wisely and yet they speak most ignorantly and foolishly For wilt thou not resolue of thy religion vntill there be a generall agreement and a full accord of all parts Then thou wilt neuer be setled nor resolued thou wilt neuer bee of any religion inasmuch as thou shalt neuer see that perfect concord which thou supposest surmisest Where the good husbandmā soweth his good seed the enuious will sowe his darnell Math. 13 25. Hence it commeth to passe that in the Church there haue alwayes beene Teachers against Teachers Prophets against Prophets Apostles against Apostles Preachers against Preachers For as God raysed vp his Prophets so hath the diuell his false Prophets as Christ chose his Apostles so the diuell called his false Apostles as God hath his Church so the diuell hath his chappell and as God hath two or three gathered together in his Name the diuell will haue twenty gathered together in his name When God sent Moses and Aaron to worke myracles in the sight of Pharaoh to warrant his calling and to bring his people out of the Land of Egypt the diuell had his two ministers Iannes and Iambres that withstood Moses and Aaron deluding the Egyptians and hardening Pharaoh in his euill When Ieremy had in the Name of God denounced captiuity to be brought vpon the people and determined the time to be seuenty years the diuell prouoked Hananiah a false Prophet to speake in the presence of all the people that within two yeares the vesselles of the Lords house shall be restored the yoke of Nebucadnezzar broken such as were carried away be deliuered out of captiuity Ierem. 28 3 11. When Micaiah prophesied the ouerthrow of Ahab and the scattering of Israel vpon the Mountaines as sheep that had no Shepheard 2 Kings 22 17 22 the diuell bestirred himselfe went out as a false spirit in the mouth of all his Prophets Heere we see Prophets teaching against Prophets and the seruants of God set against the seruants of the diuell This is it which the Apostle Peter witnesseth 2. Pet. 2 1 2. There were false Prophets also among the people euen as there shall bee false Teachers among you which priuily shall bring in damnable heresies euen denying the Lord that hath bought them c. True it is it is a great tentation when wee behold such difference and opposition Moses and Aaron saw the enchanters counterfet the signes and myracles which they wrought by the finger of God yet did they not distrust their calling nor cry out against God A man would thinke Moses and the Magitians to be of equall power and authority and one to bee esteemed as much as the other Thus the vngodly shall alwayes finde something to delude them and to hold them in blindnes Such as will not beleeue the truth shall be fed with dreames and be deceiued with lyes 2 Thes 2 10. Notwithstanding as the rod of Moses deuoured the charmers rod so the truth shall ouercome errors and the light of the Sunne shall abolish the darknesse of the night This the Apostle Paul alledgeth to comfort Timothy and in his person encourageth all the seruants of GOD and Ministers of his word shewing That he will prouide that his truth shall not alwayes be oppressed though it be suppressed for a season yet in the end it shall preuaile 2 Tim. 3 3 8. God will make it to be receiued and entertained when Satan and his instruments shall be confounded Albeit Iannes and Iambres withstood Moses and resisted the truth yet their madnes was made manifest to all Thus then we haue two manner of comforts when we see the truth not receiued Two cōforts when we see the truth of God gainsaid but resisted not beleeued but contradicted First because the Lord vseth vs no otherwise then he hath vsed his Church at all times and in all ages Moses and the Prophets had continuall warre made against them CHRIST and his Apostles were gaine-sayed and withstood therefore let vs take it patiently at this day if we suffer and sustaine the like measure at the hands of wicked and vngodly men For we must not looke that our condition should bee better then of Moses and the Prophets or what reason haue we to expect a priuiledge or prerogatiue aboue them Secondly the end shall alwayes be good the yssue blessed though it greeue vs to fight and the truth sometimes seeme to be in danger yea to be vtterly abolished let vs waite Gods leysure and consider that howsoeuer
youth Shall wee make a mocke of it and a may-game at it These prophane beasts haue filled vp the measure of their sinne and are set downe in the seate of the scorners God alloweth no more liberty in sinning to youth then he doth to age The wise man willeth such to remember their Creator in the daies of their youth Eccl. 12 1. 11. and telleth them that for all the lustes of their eyes the vanity of their mindes the swinge of their pleasures and the lewdnes of their harts God will bring them to iudgement The Apostle teacheth That whoremongers and adulterers shall not inherite the kingdome of God 1 Corinth chapter 6 verse 9. The wise Salomon saith He that committeth adultery with a woman destroyeth his owne soule Prou. 6 verses 22 33. and so is accessary to his owne death And in another place he saith He shall finde a wound and dishonour and his reproch shall neuer be put away and shall wee make a sport of it to delight our selues in it We are admonished by the Apostle Paul that our bodies are the Temples of the holy Ghost 1 Corinth 6 19. so that seeing God vouchsafeth vs this honor to choose our vile bodyes which are dust and ashes earth and rottennesse to make them Temples and Tabernacles for his holy Spirit to dwell in let vs not turne them into filthy stables and vncleane styes and so driue him from vs who would possesse vs as his mansion and dwelling place Heereby then we vnderstand that wee are not to iudge of whoredome after the common opinion of men which make but a sport and pastime of it as we see how scoffers iest at it and despisers of God make a game of it Such mockers were risen vp long agoe in the dayes of the Apostle of whom he exhorteth vs to beware For hauing said that no whoremonger neyther vncleane person hath any inheritance in the kingdome of God he addeth in the next place Let no man deceiue you with vaine words for for such things commeth the wrath of God vpon the children of disobedience Eph. 5.5 6. And this example of the people of Israel which now wee haue in hand in this Chapter is able to strike a terror and feare into our hearts for euer breaking out into this iniquity The life of man is precious and deare vnto God we are creatures created according to his image he taketh no pleasure in our destruction Now in that hee destroyed such a number of his owne Images and Creatures for this sinne must not this sinne of fornication be great greeuous which kindleth such a fire of his vengeance and indignation that flamed out so farre and could not bee quenched but with the slaughter of so many thousands Thirdly it behoueth euery one according Vse 3 to his place and calling to punish this sinne seuerely that so euill may be taken out of Israel But such as haue a light estimation of this sinne which is the cause of the encrease of it do obiect the example of Christ who hauing a woman brought before him Obiect that was sound committing adultery in the very acte would not condemne her nor pronounce sentence of death vpon her but said vnto her Goe and sinne no more Iohn 8 11. Heere our Sauiour seemeth to free her from the law of Moses Leuit. 20 10. I answere this is Popish Diuinity Answer taught in the dayes of darknesse which cannot beare the tryall of the light For this is to make it not onely a venial sinne but no sinne at all Christ forgaue her freely and denounced no punishment at all against her neither of limb nor life nor chasticement nor other mulct bee inflicted vpon her so that if it doe not proue that the Magistrates should not punish whoredome sharply it proueth as well that he ought not to punish it at all if it ought to receiue no correction we cannot acknowlenge it for any transgression Furthermore the Iewes beeing in subiection vnto the Romanes and constrayned to beare the yoke of forraigne gouernment had the ciuill punishments of death eyther wholly taken from them or at least suspended vpon the will and pleasure of their officers which were sildome vpright often corrupted This is it which the Pharisies confesse in the Gospell For when Pilate willed them to take Christ to iudge him after their owne Law although the malice of their hearts and the cruelty of theyr hands were against him yet they sayde vnto him It is not lawfull for vs to put any man to death Iohn 18 31. Lastly the office of Christ was not to be an earthly Iudge to giue sentence of death but to be a Sauiour to call sinners to repentance Hence it was that hee refused a temporall kingdome when it was offered vnto him Iohn 6 15. and denyed to diuide the inheritance when he was requested as wholly impertinent vnto his calling and therefore he said Man who made me a Iudge or a diuider ouer you Luke 12 14. So then this Obiection being remoued it belongs to all Magistrates to be zealous in punishing this sinne and to sharpen the law against this other sins that bud vp and grow apace among vs lest they ouerthrow good Corne. Yea it appertaineth not onely to Magistrates but generally to all men to bring such offenders to open shame that so they may come to amendment of life The Apostle speaking of vnclean liuers saith If any that is called a brother bee a fornicator or couetous or an idolater or a railer or a drunkard or an extortioner with such an one eate not 1 Cor. 5 5 11 and speaking of an incestuous person he chargeth the Corinthians to put him from among them and to deliuer him to Satan for the destruction of the flesh that the spirit may bee saued in the day of the Lord Iesus Such vncleane liuers should bee swept out of the Church of God and haue the sword of excommunication drawne out against them that so they might learne not to transgresse But so long as wee beare with such persons and foster them in the bosome of the Church as the practise is too common neyther are we their friends neyther are we the friends of the Church neyther indeed are we the friends of almighty God For if we were their friends and loued them aright we would seeke their conuersion and repentance wee would vse the meanes to bring them to a shame of their offences to a sight of their sinnes and vnto a confession of their iniquities And if we were the friends of the Church we would labour to separate the vncleane from the cleane and the infected from the sound knowing that a little leauen leaueneth the whole lumpe And if we were the friends of God we would be zealous of his glory and not suffer his Name to be prophaned through the lewde and wicked life of such rotten members For so long as such are harboured in the Church which is the body of
registred vp in the Monuments of the Church for euer as they that carry a marke of theyr iudgment to the tribunall seate of God aforehand If the loue of goodnesse if the wrath of God if the feare of damnation will not bridle them as Atheists respect none of these neyther desiring godlinesse nor beleeuing heauen nor fearing hell yet the perpetuall shame wherewith they and theyr posterities shall be branded should moue them Albeit sinfull wretches be highly magnified in the world yet all their honour and reputation shall bee turned into a blot It was of late yeares accounted a great dignity to be a Wolfie or a Gardiner or a Bonner but now their names are odious for pride and cruelty and they no better then wolues inuading and wasting the poore flock of Christ This the wise man speaketh Prou. chapt 10 verse 7. The memoriall of the iust shall be blessed but the name of the wicked shall rotte This doth God set forth by his Prophet Esay chapter 6◠verse 15. Yee shall cry for sorrow of heart and shall howle for vexation of minde and yee shall leaue your name as a curse vnto my chosen for the Lord God shall slay you and call his seruants by another name We see then that they are greatly deceiued that hope to be famous and to leaue a great name behind them by getting riches and raising vp their houses as the Psalmist speaketh They thinke their houses and habitations shall continue from generation to generation and call their Lands by their names yet they shall not continue in honour but perish like the bruite beast and be no more had in remembrance but to their dishonour Psalme 49 verses 11 12. This is it which Dauid saith in the ninth Psalme verse 5. Thou hast destroied the wicked thou hast put out their name for euer and euer A great name among the sonnes of men is not alwayes a good name and a great name gotten by euill meanes and open wickednes is a great punishment it is a tokē of the wrath of God vpon those that are well spokē of for vngodly deeds This hardneth thē in their sins holdeth then frō true repentance But whosoeuer are giuen vp to hardnes of hart hindred from bringing forth the fruites of repentance haue 2. heauy iudgments lying sore vpon thē howeuer they be as blinde men cannot see thē It is our duty to pray against such a name vnto God not to desire it to our destruction Let vs feare such a name as may make vs reprochful to GOD and to all good men Secondly seeing wee must take heed that howsoeuer the practice be in it selfe lawfull to lay out wicked men in their colours yet wee must not single out men commonly and ordinarily being oftentimes offensiue sometimes causelesse and alwayes dangerous When the Apostle reproched such false teachers among the Corinthians as denyed the resurrection and consequently raised the foundation of Religion for if there bee no resurrection then is Christ not risen and if Christ bee not risen then is the preaching of the Minister and the faith of the people vaine yet he doth not expresse the names of these seducers but sayth If it be preached that Christ is risen from the dead how say some among you that there is no resurrection of the dead 1. Corinth 15 12. And in another place when hee saw his person contemned as base and his Ministery reiected as fruitlesse hee answereth the slander but spareth the slanderer This I say 2. Cor. 10 10 11. that I may not seeme as it were to feare you with letters for the letters sayth he are sore and strong but his bodily presence is weake and his speech is of no value Let such one thinke this that such as wee are in word by letters when we are absent such will we be also indeed when we are present Thus doe other the Apostles Howsoeuer therefore the practice being wisely and discreetly vsed haue warrant from the seruants of God yet we are in doing of it to obserue these rules following First Rules to bee obserued in singling men out by name we must consider our places and callings wee haue not the same liberty granted vnto vs that the Prophets and Apostles had who receiued speciall reuelation from God against many of those which they vncased layde open to the Church and therefore pray to God to confound them to reward them according to their works We must not therfore make a generall rule of it but remember what Christ said to his disciples Luke 9 15. Ye know not of what spirit ye are They pretended the example of Elias but they wanted the spirit of Elias Secondly we must take heed that we mingle not our owne passions with it for then straight way we passe the boūds of measure and moderation It is not enough that our zeale be good but it must bee seasoned with such wisedome that the Spirit of God rule ouer all We must not be mooued with choler and rage with fury and indignation but keep vnder all our affections that they breake not into vnlawful courses Thirdly we must shew pitty and compassion of those that sinne of weaknes and infirmity we must pray to God for them 2 Tim 2.25 that he would poure out his mercy vpon them and to giue them repentance to acknowledge the truth and to come to amendment out of the snare of the diuell Wee must alwayes hope well of such as fall of frailty vntill God shew that he hath cut them off Fourthly it is lawfull to reproue by name when the necessity of the Church vrgeth it and challengeth it at our hands So that it is in great danger vtterly to be corrupted and ouerthrowne vnlesse false Teachers and seducers be bewrayed and manifestly discouered that al men may know them and take heed of them The safety of the Church is especially to be respected of vs and the truth of God must be most deere vnto vs. Lastly there is a warrant to single out such men when ther is no more hope of their conuersion and when they are once growne to open blasphemy Matth. 12 32. to speake euill of and to slander the doctrine that is according to godlynesse vpon hatred thereof and pretensed malice there is no more place for patience wee are no longer to deal with the spirit of meeknes When a man is so farre falne from all Religion to speake euill of the way of godlines and to despite the grace of God malice hath blinded him the diuell hath possessed him condemnation waiteth for him He beareth euident markes of Reprobation God sheweth that there is no hope of saluation in him He giueth knowledge to the Church at somtimes of some particular persons that are castawayes and haue the gate of saluation shut vp against them For otherwise to what purpose is the great and vnpardonable sin against the holy Ghost described in the word vnlesse
practised by Iosiah 2 Chron. 34 16. If they cleaue to this rule they must continue if they haue declined they must returne cause others to returne and reforme what hath bin amisse This the Pharisies acknowledged when they said to Christ By what authority dost thou these things c. Mar. 11 28 and Ioh. 1 19 they said to him Who art thou what sayst thou for thy selfe If it bee in the Gospel of Christ or in the bookes of the Prophets and Apostles we must willingly receiue it and be guided by it if not we must refuse it otherwise wee bring vpon our selues manifest destruction Vse 3 Lastly it behoueth all priuate persons that liue in a Church wherein true Religion and the pure worship of GOD is established to submit themselues to those things that are agreeable to the word howsoeuer they bee not agreable to their affections For as wee must giue obedience to the Scriptures Bernard whether they speake as we would haue them or whether they speake not as wee would haue them so in a reformed Church where a priuat man doth dwell if any thing be commanded by authority either agreeing or not agreeing to our affections yet if the same bee agreeable to the Word of God we must yeeld obedience vnto it If the Church command any thing declining from the Law of God hee must be peaceable in refusing and patient in suffering The weapons of a Christian remembring that the onely weapons of a Christian are supplication to God and to man Besides we must know thus much that whosoeuer refuseth to obey that which hath beene vniformely established and aduisedly and moderatly concluded by the whole what priuat persons soeuer refuse to obey had need to do it vpon a sure ground that the same which they refuse is against the Law of God lest it fall out with them as with those that Austine speaketh off who gloried that they suffered persecution but it was for their faults not for their vertues so they that withdraw obedience ought to do it with a good conscience and vpon a sure ground otherwise they can haue no comfort in suffering nor looke for reward after suffering There haue alwayes bin some things amisse in the Church and no Church is or euer was so perfect but somewhat may be found in it worthy reformation so that Christ may say to it as he did to the Churches of Asia Habeo aduersus te pauca I haue somewhat against thee The best Churches wil quickly decline as wee see it fell out to those which were founded by the happy hands of the Apostles themselues that were the chiefe workmen master-builders 63 These are they that were numbred by Moses and Eleazar the Priest c. 64 But among these there was not a man of them whom Moses and Aaron the Priest first numbred c. 65 For the Lord had said of them c. The conclusion of the whole chap. followeth in these words wherein the former numbring is illustrated by place where it was by the persons that did number were numbred al amplified by the contrary that among al these there was not so much as any one man left aliue that came in the former account but they were all of them dead perished in the wildernes except Caleb Ioshua Heere is a great blessing set down likewise a great iudgmeÌ„t a blessing in multiplying of them a iudgment in chastifing of them thereby to teach vs that God is faithfull and true both in his promises and also in his threatnings Gen. 15 5. For hee had promised to Abraham that he would multiply his seed exceedingly as the starres of heauen he made this hauock of them Numb 14 35. 1 Cor. 10 5 6. brought this desolation vpon them for their often murmurings mutinies wherefore by his promises let vs be stirred vp to faith obedience by his threatnings be feared terrified from sin Moreouer marke from this fearful example of a generall disobedience or rather conspiracy against God Doctrine A whole mâ—â—titude cannoâ— cleare themselues from iudgment that it is not a whole multitude that can shelter themselues from Gods iudgments when they come vpon them though they bee neuer so many or mighty Though thousands thousand thousands muster together ioyne hand in hand yet they are not able to deliuer theÌ„selues The reasons follow The Lord is iust in all his wayes euen in the works of his iudgments Now iustice giueth Reason 1 equal to them that are equal If then all haue sinned as he is iust in punishing one so he will be iust in punishing all This we see in his casting down all the angels from the heauens that sinned 2 Pet. 2.4 Iude 6. in drowning the whole world in destroying Sodome Gomorrha infinite such like examples Secondly as he is iust righteous so he is strong powerful Many men do well deserue to be called iust yet oftentimes they want power as we see in Daniel toward Ioab when he committed murther complayning of himselfe that he was weake 1 Sam. 3 39. the sons of Zeruiah being martial men were too hard for him It is not so with God he is as powerfull as he is iust therefore he will certainly proceed against whole multitudes be they neuer so many or powerful so that none shal be able to escape vnpunished Thirdly the moe they are that offend the greater is the offence and the greater the dishonor done to God no maruail therefore if hee spare not to ouerthrow great companies in his wrath and sore displeasure For as in a ciuil state the greater the number of rebels is the greater is the offence against the Prince so it is in this case the greater multitude of offenders the greater the oence against Gods and consequently the greater iudgment will fall vpon them Vse 1 This serueth to reproue those that walk on boldly in their sins lift vp their heads without feare because they are many in number great in power thereupon thinke they shall be excused because they are not singular sin not alone Alas this will proue a slender comfort when God shal come to take an account of vs certainly no more then this that as wee sinned not alone so wee shall not be punished alone What benefit hath the theefe that is going to the place of execution to see a traine of many others beare him company Is his iudgment any whit the lesse or is his comfort any whit the more So when the Lord shall come against those that haue broken the couenant with him made a league with hel death what shall it help them or ease them to go to hell with company whereas the yelling and crying of one shal rather adde to the torment misery of another If you thinke God will the sooner respect vs because we are many we deny his iustice and deceiue
our owne flesh in the lusts thereof Rom 13 14. If wee should giue the bridle to our flesh it is as a bottomlesse pit that will neuer be filled Secondly such as are planted commodiously in this world must beware that they doe not forget the world to come and they that enioy the earth at will must remember the kingdome of heauen wherein they must onely place the toppe of their happinesse If wee seeke heauen vpon earth we shall neuer finde it in the next life Thirdly let vs vse this world as though wee vsed it not reioyce as though wee reioyce not and weepe as though wee weped not considering that the fashion of this world vanisheth away 1 Cor. 7 30 31. Heere can bee no certainety nor assurance of any thing but in health we haue one foot in sicknesse and in life wee bee at the brinke of death In ioy and gladnesse wee are neere to the house of sorrow and affliction Lastly wee must account of euery day as our last day what is present wee see before our eyes but what is to come wee see not we know not The rich man builded and planted and plotted for many yeares and promised to himselfe a long life vpon the earth but it was saide vnto him This night shall they take away thy soule from thee c. Luke 12. CHAP. XXX 1 ANd Moses shake vnto the heads of the Tribes concerning the chilâ—ren of Israel saying This is the thing which the Lord hath commanded 2 If a man vow a vow vnto the Lord or sweare an oath to bind his soule with a bond hee shall not breake his word he shall do according to all that proceedeth out of his mouth The contents of this chapt and the diuision of it NOw Moses commeth to speeke of such Lawes as are voluntary that is of vowes whereof he setteth downe two sorts one concerning men the other concerning women and sheweth in what persons they are ratified and in what persons they are frustrated Touching the man which is the head of the woman he is charged not to falsify his word or his oath lest hee prophane the Name of GOD which he hath taken in his mouth but to performe his promise that he hath made as Psal 15 4 he shall dwell in the holy hill of GOD that sweareth to his owne hurt and changeth not Touching the woman she is ordinarily and by the Law of nature vnder the power and authority of another Wherfore touching their vowes we must giue iudgment according to the place which they hold and the calling into which they are entred For the woman that taketh an oth or maketh a vow either is in the power of her father or in the power of her husband or in her owne power or else in the power of one when shee vowed and in the power of another when she is to performe it A woman in her fathers power is bound to performe that which shee hath sworne or vowed but conditionally if the father allow of it eyther by his word or by his silence so that the vow standeth if he approue of it eyther by speaking or by holding his peace Qui tacet consentire videtur For heere the common prouerbe is verified Hee that wittingly willingly holdeth his peace doth closely secretly giue his consent But on the other side if the father dislike and disallow the vow she is freed because she is not free And if the woman be married and at the disposition of her husband it followeth by proportion of the former Law that if her husband approoue her vow eyther openly or secretly directly or indirectly by speaking or holding his peace so soone as he heareth it or heareth of it shee is bound to keepe it but if he consent not but disallow and disavow it her vow is voyde and she is to aske pardon of her rashnesse If she be a widow and set free being at her owne liberty and not vnder the iurisdiction of father that bestowed her or of the husband to whom shee was bestowed in marriage she is bound to performe her vow The Apostle teacheth that the woman which hath an husband is bound by the Law to her husband so long as he liueth but if hee be dead shee is loosed from the law of her husband Rom. 7 2. As shee is free to vow so he is bound to pay that which he hath vowed because the promise was voluntary and free and there is none can make it voide Lastly the widow must not thinke her selfe discharged by her new or second marriage but the time of making her vow to wit in her widowhood must be considered and remembred But such as are cut of the fathers power or by death of the husband set free must pay their vowes to the most High without denying or delaying or diminishing what they haue solemnely and aduisedly vowed From hence we may learne how to answere sundry particular questions touching the vowing of men and women Obiect And first the question may be asked what if it be the vow of a sonne or of a daughter vnder their father or one any way vnder the power of another as of a seruant vnder his Master shall that vow be good or such person be bound to performe it I answere Answ a vow must be of things in our owne power but hee that is in the power of his father and of his master is not at his owne hand his will dependeth vpon the wil pleasure of another and therefore Ionathan telleth his father that Dauid had asked leaue of him to goe to Bethlehem 1 Sam. 20 28 for their family had a sacrifice to offer in that citty If then being the seruant of Saul he would not presume to go before he had obtayned leaue of the Kings sonne doubtlesse such vowes are to be held vnlawfull vnlesse his gouernour confirme it or he that hath vowed ratify it when he commeth to be at his owne hand Againe it may be demanded whether such do not sin Quest as vow being in the power of others in not performing their vow True it is they ought not to haue vowed but hauing made the vow do they not sinne except they performe it Answer I answere they sinne in vowing but they do not sinne in their not performing of it wherefore Moses saith afterward The Lord shal forgiue her he meaneth not her forbearing to performe the vow forasmuch as if she should performe it she should set at nought her fathers power authority which God by no meanes will suffer and consequently adde sinne vnto sinne but God will pardon her rash and vnaduised vow which shee had vttered The doctrine from the first words is this Doctrine Vowes to be made to God lawfully or vnlawfully to be preserued that vowes made to God lawfully are to bee performed Deut. 23.21 Psal 76 11 and 66.13 and 50 14 Deu. 12 17. This is further confirmed vnto vs by sundry examples of the
how the houre be spent so it be spent and respect not what they say so they haue said somewhat which is as fond a thing as if hee that buildeth an house should neuer regard with what stuffe he buildeth or hee that soweth whether he sow in the highway among the rockes and thornes or in his field Many there are that goe vp into the pulpit that neuer spend themselues nor waste their spirits nor decay their strength they are rather like those that are halfe asleep or stand vp to tell a tale or to vtter a dreame Whosoeuer is ignorant of the state of his people that neuer considereth hee speaketh to a deafe people that cannot heare but is carelesse in his place endangereth his owne soule and the soule of the people committed to his charge Hee then that would teach aright must put on zeale and be earnest in the Lords cause that so he may worke vpon their hearts and leaue stings in their consciences as Acts 2.37 while Peter preached they were pricked in their hearts and said Men and brethren what shall we doe Wee say commonly that cold coales heate no body It must therefore first come from his owne heart there must be heat there or else there shall neuer come any heate to others We see by experience that cold iron and hote can neuer be mixed together but before they can be tempered they must both of them be well heated in the fire so except the heart of the Minister and of the people be heated hee shall neuer fasten any thing vpon them or worke any good in them It is true it is the worke of the Lord to heate the soule as it is he that warmeth the body this hee doth by instruments the fire and the Sunne so hee doth the soule and conscience by his Ministers and by his word All parents are charged to whet the Law vpon their children Deut 6 7 if parents must do this to their children then much more ought the Ministers of God to be earnest in this duty If any aske wherein this earnestnesse and feruency consisteth I answer not barely in crying out with a loud voyce as many suppose For many men haue no voyce to speake loud and there are many that speake loud who haue little heate or zeale in them Some will be as earnest in alledging a bare testimony of Scripture as others can be in making application These doe it more out of vse or custome then from any feeling or touch of conscience in themselues Seeing then the earnestnesse that we require may be without the loudnesse of voyce and the loudnesse of the voyce may bee without earnestnesse wee must find it elsewhere to wit in the power of the Spirit that speaketh in him It is not the earnestnes of the voyce that is so much required albeit it falleth out many times where the heart is truly affected that there the voyce will be extended to the vttermost and yet euen in a weake voice proceeding from a weak body a Minister may truly shew the zeale of his heart as well as if the word were deliuered with a loud and powerfull voyce and God requireth no more then a man hath 2 Cor. 8 12. The Apostle saith that his bodily presence was weake among the Corinthians and his speach held as contemptible 2 Cor. 10 10 whereby it seemeth he was not one of the sonnes of thunder that had a great voyce neuerthelesse we find that the power and efficacy of the Spirit did both appeare and abound in him So then the Ministers of God must be zealous and feruent in their places that so they may the better discharge their consciences and also bring the more profit to those that are committed vnto them Vse 3 Thirdly it condemneth those that censure the Ministers of God for their earnestnes and zeale in deliuering the word of God Such persons as are ready to commend a seruant that is earnest in doing his Masters will with a good affection will condemne the Minister of God when hee deliuereth the word with such earnestnes These spare not to say to him as Paul did to Festus Act. 26 24 that they preach as if they were mad or beside themselues But if the answere of Paul will not serue and suffice these men who replyed to that accusation I am not mad most noble Festus but speake forth the words of truth and sobernesse Acts 26 24.25 let them take the words of the Prophet Hoseah chap. 9 7 the spirituall man is mad for the multitude of thine iniquity The abundance of iniquity and the obstinacy of wicked men running on in their sinne as a violent flood that runneth ouer the bankes were able to make the Minister mad with crying to them to leaue their sinnes and to forsake their euill wayes when they are so set vpon them that say the Minister what he can and let him cry out as loud as he list they will not abate one haire or a pinne of their pride or remit one houre of their prophaning the Sabbath or drinke one draught nay not one drop the lesse or the couetous person giue one penny or halfe penny the more to relieue the needy members of Christ I say the consideration of this were able to make the Minister euen mad in deliuering of his message which God hath put into his mouth If a father should be beside himselfe for the wickednesse of his gracelesse children would not euery man pitty the father and spit in the faces of those children and hold them worthy of all punishment but what would they say to such children as should go vp and downe and boast themselues that they were the causes of their fathers madnesse Are there not some graceles hearers O that there were not too many that when they haue made their Minister as it were mad with reprouing them that will insult ouer them and glory among their companions that they haue made their Minister preach as if he were madde howbeit if it be for the glory of God and the benefit of his people they need not care nor esteem to be iudged of men or account it any disgrace from the mouthes of gracelesse people to be accounted mad we must walke through good report and euill report it skilleth not therefore though wee be reputed madde so it bee for a good cause for the beating down of prophaning the Sabbath of contempt of the word of oppression pride couetousnes and such like enormities There was not a man more meeke vpon the earth then Moses yet when he came from the mount and saw that the people had sinned he presently grew so angry that hauing the two Tables of the Law in his hand written by the finger of God he threw them downe to the ground and brake them in pieces The people of this generation account their Ministers for a lesser matter then this to bee mad and out of their wittes but while they cry out aloud that their contempt
goe bidde his friends farewell which were at his house and when he had more leysure Christ should be serued So it fared with them that were bidden to the marriage-feast who all with one consent beganne to make excuses the first said I haue bought a peece of ground and I must needes goe and see it another said I haue bought fiue yoke of oxen and I goe to proue them and another saide I haue married a wife and therefore I cannot come Luke 14 18 19 20 Math 22 5. Thus wee see our nature is slow and vntoward to follow the Lord wee shift off and shrinke backe as long as wee can and many goodly excuses our corrupt flesh findeth to linger and put from vs all true obedience to Christ Iesus Faine wee would seeme desirous to follow God to come vnto Heauen but wee are loth to soyle and defile our feete Cant. 5 3 so that we must be violently thrust forward before we will yeeld so sturdy and stubburne our neckes are Ioh. 6 44. Wee see the truth of this in Nicodemus he bare a loue to Christ and a liking to his doctrine but first hee came to him by night for feare of the Iewes Ioh. 3 2 afterward hee waxed more bold in the cause of Christ before the face of the Pharisees and that in the open day thogh he receiued a checke Ioh. 7 50 and lastly he shewed himselfe more constant and zealous in professing himselfe to be one of his disciples in the buriall of Christ The like we see in Ioseph of Arimathea who at the first was a disciple of Iesus secretly Ioh. 19 38 but after declared himselfe manifestly in the costly and honourable buriall of his Master Thus it appeareth that the Kingdome of Heauen is like a graine of mustard seed which is one of the least of all seeds Matthew 13 31 and that the Elect themselues are brought on by small degrees their handes hang downe their knees are weake they goe halting and limping and quickly turne out of the right way they hang off and on a great while they meete with many lettes and incombrances both at home in themselues and abroad in others And albeit for further proofe and certainty of this point it were sufficient to send euery man that knoweth what true vocation and conuersion meane home to his owne dores to examine his owne heart yet consider I pray you briefly the heauenly calling of Saint Austine as it is testified by himselfe in his bookes of confession For when God beganne to speake to his conscience hee felt a world of tentations he was tossed and troubled with infinite combates and conflicts betweene the flesh and the spirit Lib 8. confess cap. 1. 2 7. betweene God drawing on the one side and the flesh the world and the diuell holding backe on the other part His pleasures past presented themselues before his eyes and hee thought hee might prolong the time at length he beganne to breake through this army of enemies and to speake vnto God after this maner Et tu Domine vsque quo qâ—am dâ—u quam â—iu cras cras quare non modo O Lord how long wilt thou suffer me thus how long how long shall I say to morrow and to morrow why should I not doe it now why should there not be an end of my filthy life euen at this houre Then hee was bidden to take vp and reade in the Scripture after which followed his wonderfull and finall conuersion ioyned with much weeping and lamentation This difficulty the Apostle found in his practice that when hee would doe good hee was so yoked that euil was present with him he did delight in the Law of God concerning the inner man yet he saw another law in his members rebelling against the law of his minde and leading him captiue vnto the law of sinne so that he did not those things which he would but the euilsi which he would not he did Rom. 7.21 22 23 29. This should teach vs to call vpon God by earnest prayer that we may receiue of him the presence of his grace the assistance of his Spirit that wee may ouer-stride all doubtes and difficulties that would stay vs and so entangle vs in the snares of sinne Let vs vse all holy and lawfull meanes to strengthen our faith that we may proceede from faith to faith and grow in the graces of God vntill we come to be perfect men in Iesus Christ And let vs not doubt of our calling when we see to the griefe of our hearts and the discomfort of our soules such wants and weakenesses in vs it is not otherwise with vs then with all the faithfull but let vs striue and fight against these lettes which would withdraw our mindes from God and take heede wee quench not the Spirit nor grieue him by whom we are sealed vnto the day of redemption 1 Thessalon 5 19. Ephes 1 30. And although Satan and the world make neuer so much suit vnto vs to entertayne the pleasures of sinne which are but for a season and sing neuer such sweet songs to enchant vs and lull vs asleepe in carnall security let vs stoppe our eares and strengthen our hearts against such lusts as fight against the soule Wee see sundry persons after theyr calling by the preaching of the word and after a long profession of the faith to turne backe againe as the dogge to his vomit 2 Peter 2 22 Prouerb 26 11. 2 Timoth. 4 4 some to theyr vaine company others after the loue of the world the lusts of the flesh the cares of this life and grow to bee more filthy and prophane then they were before Let vs take heed of such dangerous examples their doings are euill theyr fall is fearefull theyr end wil be more fearefull without repentance and practising of their first workes Fourthly we see the people of God before Vse 4 they could enter into the land of Canaan were constrayned to buckle and encounter with sundry enemies the Amalekites the Canaanites the Amorites the Bashanites the Midianites and sundry others Exodus 17 8. Numbers 21 1 and 31 1 2 c. all which in the end they subdued so that not one of them was able to looke them in the face Thus it fareth with all the faithful in this life As soon as wee enter into the race of Christianity by and by we must expect many and sundry enemies that crosse vs in the way some secret that seek to vndermine vs some open that with all violence flye vpon vs and driue against vs both seeke to ouerthrow vs yea such as before our calling seemed our friends and familiars now beginne to reiect and renounce vs now fall to nod the head at vs and to set themselues against vs because it seemeth strange to them that wee runne not with them into the same excesse of riot and therefore they speake euill of vs which shall giue account to him that is ready
the Law though I seeme to repent and keepe her still Poenitentia non agitur sed fingitur as Austine speaketh in another case the Repentance is not true but counterfeit and it may still be sayd vnto mee as Iohn in like case did to Herod It is not lawfull for thee to haue thy vnkles wife Marke 6 18. But it will be sayde Obiection Suppose this marriage be lawfull yet it being in the first degree that is made so it is good not to come neere it that wee may not fall into any that were forbidden as if we see a dangerous pit it were no wisedome to play neere it but rather to keepe our selues aloofe that so the daunger may be the farther from vs as when God had set bounds for the people at the giuing of the Law the people fled euen from them that they might be assured not to transgresse them But this similitude carrieth more colour to mooue then force to perswade Answer For this reason is onely an allusion and if wee marke it well we shall see it is a very vnfit and vnlike comparison If Moses had of his owne head set any other bounds in the Mountaine then those which the Lord himselfe had appointed to debarre the people from neerer accesse it might haue bene some ground to leade vs to the like as by prohibiting the degrees farther off to debarre from the degrees prohibited by the Lord. But Moses did not so albeit being supreame Magistrate he had the same power and being wise he could haue seen the same reason so to do as well as wee Now in that the people departed from the boundes which were set them they did it not to yeeld obedience vnto God or because they would not transgresse Gods Commandement neyther did they it by any direction from Moses neyther is it recorded vnto any commendation of them but it is imputed to the confused multitude of the people and to the feare that enforced them not onely to shunne the bounds of the Mount but to runne backe to their owne Tents whereas doubtlesse they might with more praise lesse reproofe haue holden the bounds prefixed by the Lord then to haue fled from them afarre off Exod. 20 ver 18. Let not vs therefore seeke to be wiser then God or go about to set other bounds then he hath done For this is a sure rule the which we may approoue without feare of danger that the Lords bounds are sufficient for vs to keepe vs in euery good way This we see constantly practised by the Priests and people of Israel for rhe high Priest did keepe the bounds of the holiest place appointed vnto him the ordinary Priests the Tabernacle of the Congregation the people the Courts of the Lords house none of them for a supposed modesty restraining himselfe from the vttermost of the liberty giuen vnto him For the people doe not shunne the doore of the Tabernacle with their sacrifices nor the Priests the veyle of the inner Tabernacle with their daily seruice nor the high Priest the presence of the Mercyseat albeit they were all once driuen out of the Tabernacle and Temple also with feare of the glorious Maiesty of God which there appeared Exod. 20 34. Numb 16 42. 1 Kings 9 11. as the people of Israel were from the Mountaine And if the similitude pretended haue any force wee may argue from it with better consequence after this manner wheras the Israelites are commanded not to approch to the bounds of the Lords Mountaine to touch it vnder paine of death and therefore they for feare did flye farther off lest they should touch the Mountaine and die euen so whereas the people of God are by the Leuiticall law commanded not to approch to any of the kindred of their flesh therein specified to vncouer their nakednesse Leuit. 18 6 vnder the paine penalty of most greeuous punishments it shall be well and wisely done of vs so farre to flye from them that we do not so much as approch vnto them in any inordinate luste of minde but flye all occasions that may draw vs thereunto which course if Amnon had holden toward his sister Tamar he had not perished for presuming so farre within the bounds of the Leuiticall law For the approching neere to her in beholding her beauty and in desiring and enioying her company in place too priuate and inconuenient did draw him on to fulfill his loathsome lust whereof I see not how there could haue beene laide by the deuice of man any stronger barre thē the expresse limits of the Lords commandement which might haue sufficed vnto him may likewise to vs if any feare of God or of his iudgements be before our eyes if these cānot preuayle with vs what may bee hoped or surmised by any new prohibitions deuised by men in the degrees otherwise lawfull Obiect Againe it will be obiected that such marriages prooue vnfortunate and neuer succeed well but eyther parents or children or both repent of it when it is too late I answer this is a very weake reason Answer to argue from the successe and the euent to proue the lawfulnesse or vnlawfulnesse of any matter Ouid. epist 2. of which the very heathen saw the incongruity Thus do some prophane persons argue also against the mariage of the Ministers of the word because many of their children are loose and disobedient whereas though some proue otherwise then they should and their parents would yet do many thousands of their children and childrens children liue in obedience to God and man And by this reason might the mariage of any seuerall estate and degree of men be taxed as vnlawfull So if we cast our eyes vpon the mariages of many cousen germans we shall see thē liue in great vnity and amity in great loue and contentment betweene themselues and bring forth a plentifull encrease of an hopefull and godly issue As for those that doe ascribe the ill successe in families to such matches it is a plaine parologisme à non causa ad causam to note that to bee the cause of ill euent which is no cause at all And in some particulars where some of their children haue not proued in body or minde or in both as was expected as we see the like also in others so I could alledge other causes more to the purpose if I list to enter so farre or to handle this at large Thus do some make a mans profession of true religion and a good conscience to walke humbly before God the cause of his pouerty and decay in his temporall estate the preaching of the Gospel to be the cause of dearth and famine neuer obseruing how many persons haue prospered by seruing the Lord and how great peace and how long plenty and what store of blessings the Land hath enioyed for the plentifull and powerfull preaching of the truth among vs. Lastly it is obiected Obiectic◠that such marriages are many wayes offensiue and that we
manner or sit downe at the table with a Ruler with foule and filthy and vnwashen hands Euery man of any note would be much ashamed heereof and yet it is to be feared that many repaire and resort vnto the house of God with foule and filthy and vnsanctified hearts Howbeit all formall seruice is vtterly reiected They are pronounced to be blessed that are pure in heart Math. 5 8. but the vnpure are accursed The sacrifices performed by the wicked are abhominable he heareth not the prayers of the prophane and impenitent but casteth off as an vncleane thing both them and their oblation God requireth no such sacrifices nor no such sacrificers The Prophet speaking of obseruing the Sabbath of offering vp prayer of bringing oblations and of assembling themselues together saith To what purpose is all this And when you appeare before the Lord who required this at your hands to tread in his Courts His soule hated their appointed feasts and he was weary to beare theÌ„ And wherefore was all this Did not God command all these things Were they not his own ordinances Yes they failed not therefore in the matter performed but in the manner of their performing the things were good but they did them in an euill manner and this did corrupt the whole worke and made it vnprofitable nay hurtfull to the doers What then should they do none of the former thinges Should they neither keepe the Sabbaths nor make prayers nor bring oblations nor offer Incense Must they leaue all vndone because God was not pleased with that which they had done Obserue what the Prophet sayeth afterward Wash you make you cleane put away the euill of your doings from before his eyes cease to do euill learne to do well and then though their sinnes were as Scarlet they shold be made as white as snow Esay 1 18. So then we must not leaue or intermit the doing of good works but put away the euill of our good workes and then God will accept both of vs and of our good workes Secondly it teacheth that as the Leuites Vse 2 in this place when they drew neere to God in the execution of their office must be washed so the Ministers of the word much more must be Lanthornes of light to others shining before the people in holinesse of life as the stars do in the Firmament to which they are oftentimes compared that by walking in an vnreproueable and vnblameable course they may adorne the gospel of Christ which they preach and professe It is not enough for them to bee sound in the faith but they must bee also sincere in life lest it be saide vnto them What hast thou to do to declare my statutes or that thou shouldest take my couenant in thy mouth seeing thou hatest instruction and castest my word behind thee Psal 50 16 17. If then they that preach the word to others do not preach vnto themselues and bring light to others do liue in darkenesse themselues how shall they draw neere to God and execute his commandement in holy manner May not the Prouerbe be turned vpon them Physitian heale thy selfe Luke 4 23. and the reproofe be iustly verified in them Thou that teachest another teachest thou not thy selfe Thou that preachest a man shold not steale dost thou steale And thou that makest thy boast of the Law thorough breaking the Law dishonourest thou God For the name of God is blasphemed among the Gentiles through you Rom. 2 21 22 23 c. Woe then to such as are of offensiue life and lay stumbling blockes thereby before the people to discourage them from the faith to draw them from the truth to opeÌ„ the mouthes of wicked men to speake euill of the name of God of the word of God and of all the true seruants of God We haue a more glorious calling then the Leuites had For if the ministration of death written and engrauen in stones was glorious how shall not the ministration of the Spirit be rather glorious For if the ministration of condemnation be glory much more doth the ministration of righteousnesse exceede in glory and if that which is done away was glorious much more shall that which remaineth be glorious 2 Cor. 3.7 8 â— 11. If then the Leuites of the old Testaments minister after a sort of the letter but not of the Spâ—rit that saw onely the shadow but not the body must notwithstanding neuer presume to handle the holy things of God with vnwashen hands how much more is it required of the Ministers of the new Testament to be of holy conuersation and to labour to bee sprinkled with the blood of Christ as the ceremony importeth least while they preach saluation to others themselues be reprooued and condemned For as a Cooke dresseth and prepareth meate for others and oftentimes tasteth least thereof himselfe being cloyed with the sauour of it so is it with many in the Ministery they prepare the food of the word and breake the bread of life for others but digest nothing of it themselues nor receyue strength and nourishment from it as appeareth in Iudas who was one of the twelue sent out with the rest to preach the Gospel but yet he was the sonne of perdition and perished for euer It is required of the Ministers to bee examples to the flocke 1 Pet. 5 3. that so they may conuince the gainesayers both by their doctrine and by their life If there be not an harmony between these two but that we preach one thing and practise another wee disturbe and distract the faith of the people and worke such a confusion among them when they see our speaking and liuing doe not accord that little or no profit ariseth to the Church by all our labours When our words do cal for righteousnesse and our workes do proclaime vnrighteousnesse what do we but build the tower of Babel Gen. 11 4. and binde heauy burthens greeuous to be borne and lay them vpon mens shoulders but will not mooue them with one of our fingers Math. 23 4. How shal the people follow our example and the liues of their Pastors 1 Cor. 11 1. Phil. 3 17 18 21. 1 Thess 1 6. if we make no conscience to goe before them in the waies of godlinesse Vse 3 Thirdly it is our duty to prepare our selues to the duties which we performe to God wee must clense and purge our hearts and follow sanctification without which no man shal see the Lord Heb. 12.14 The Prophet willeth vs to plough vp our fallow ground that we sowe not among thornes Ierem. 4 3. We must circumcise our selues to the Lord and take away the foreskinnes of our hearts Euery man knoweth euen he that is most simple that if a maÌ„ should cast his seede vpon the earth before it be manured and broken vp it is the losse both of his graine and of his gain Is there any person so weake in iudgement that he vnderstandeth not these things doth not common sence and
reason teach vs how is it then that wee will not vnderstaÌ„d so much in spiritual things that if wee receiue the word with hard hearts that are not broken vp wee lose all the profit of the worke May I not say with Christ If I haue told you earthly things and ye beleeue not how shall ye beleeue if I tell you of heauenly things Ioh. 3 12. And in another place O ye hypocrites yee can discerne â—he face of the skie Math. 16 but can ye not discerne the signes of the times Do yee not know that he which doeth not prepare and plough vp his ground before the seede be committed to the earth doth lose all his labour And do yee not know that whosoeuer receiueth the word into an vnprepared heart cannot looke for any fruite or expect any encrease And yet not one among many is carefull to deale with his owne heart before he come to the house of God or euer considereth what the worke is about which hee goeth or once remembreth with what graces he ought to be qualified If we haue a shew and shadow of godlinesse 2 Tim. 3 â— although we deny the power thereof wee content our selues with it and thinke all is well wee neuer regard any farther search into our soules The inward purity which is the life of our workes is altogether neglected what saide I neglected nay hated scorned taunted reproached and reuiled by the most odious names that malice it selfe can finde it Christ calleth the pure in heart blessed but wee are so far degenerate from al appearance of grace that wee curse such and brand them with all termes and titles of infamy contempt Thus we make our selues like to the Fig-tree which because nothing but leaues were found vpon it was accursed Math 21 19. Now to the end we may search our hearts to the bottome obserue these three rules First wee must consider we haue in this businesse to do with God and not with men and with Cornelius let vs set our selues in his presence and make account we heare the word not of man not of an Angel but of the Lord himselfe Actes 10. Secondly let vs search out our speciall sinnes whensoeuer we come to his seruice let vs be greeued at them and repent for them If we would draw neere to God in such maner as he might draw neere vnto vs wee are taught by the Apostle To purge our hearts and cleanse our hands Iames 4 8. But it may be saide Can we haue pure hearts and shall we not be accepted without them Who then can please God in any duty I answer we cannot attaine to an absolute purenesse this is reserued to the next life when wee shall inherite the kingdome of God prepared for vs. There indeede shall bee nothing but purity piety innocency glory No vncleane thing shall enter into that place the presence of GOD shall fill it with perfect sanctification howbeit here we haue but our measure of purification we haue but a small portion wee cannot attaine to any perfection The Apostle telleth vs Wee haue receiued the first fruites of the Spirit Rom. 8 23. The first fruites were but as an handfull of corne in respect of all the rest of the heape so it is with the faithfull they haue heere a small portion or pittance of grace in comparison of that which we waite for heereafter But is not God able to store vs here with a full measure Hee is able but it pleaseth him to deale thus with vs because thereby his name is most glorified 2 Cor. 12 9 10. thereby wee are most humbled in a feeling of our infirmities and in a sight of our owne imperfections thereby wee are stirred vp to seeke God and to pray to him for a supply of grace which wee want Iam. 1 5. and thereby mutuall loue and charity is maintained and encreased when wee see that we stand in neede one of another Thirdly it is required of vs to vse the means of sanctification It is noted of the Israelites 2 Chr. 30 1â— that they prepared their hearts did seeke the Lord God of their fathers Where we see these two points are ioyned together preparing of hearts and seeking of God And how did they seeke him In his ordinances or else they had neuer found him And his ordinances are the word the Sacraments and the calling vpon his name Thus must it bee with vs and then shall we receiue the benefite that they receiued This shall be a comfort to all that come with sanctified hearts and cleansed affections from all filthinesse of the flesh and spirit Though there be many wants and imperfections found in them yet if they examine themselues 1 Cor. 11 28. proue and try themselues whether they be in the Faith or not 2. Cor. 13 5 if they bewaile their sinnes and reconcile themselues to God they shall bee accepted their workes shall bee crowned and their imperfections shall be couered and pardoned in and for the perfection which is in Christ Iesus our Lord. Verse 10. Thou shalt bring the Leuites before the Lord and the children of Israel shall put their hands vpon the Leuites This is another circumstance belonging to the ordination of the Leuites which was done by imposition of hands This ceremony was ancient and often vsed in the olde and new Testament Iacob vsed this gesture in blessing the sonnes of Ioseph Manasseth and Ephraim Genesis 48. It is vsed at the election of Ioâ—hua who was appointed to be the successor of Moses Numb chap. 27 verse 23. It was vsed by the Priests and Leuites in the sacrifices to signifie thereby that they were consecrated vnto GOD. â—his gesture was retained in the New Testament in sundry actions as wee haue shewed before in the 6. chapter From this example of the Elders of the congregation for it is not to be thought that all the people without difference did it wee learne that the Ministers of the Church were ordained by imposition or laying on of hands Doctrine Ministers wer ordained by layiâ—g on of hands It is noted of the Deacons appointed to looke to the poore that the Apostles prayed for them and then laide their hands vpon them Acts 6 6. Paul willeth Timothy not to neglect the gift that was giuen vnto him by the prophesie with the laying on of the hands of the Presbitery 1 Tim. chap. 4. verse 14. And in the next Epistle hee putteth him in remembrance to stirre vp the gifte of God which is in him by the putting on of his hands 2 Tim. 1 6. This was for the most part ioyned with prayer and fasting Acts 14 23. and 13 3. The worke was great the calling was waightie the giftes were manie required to this calling therefore they vse Fasting to make them fitter to the present action and more feruent to poure out their prayers vnto the Lord of the haruest that he wold send forth Labourers into his haruest The ends of this