iustly destroy thē They remember not to cast themselues vpon his protection they consider not that he may make their bed their graue and neuer bring them to see the light and the Sunne againe They neuer yet truely learned that in him wee liue and moue and haue our being Acts 17 28. Howbeit we that should continually remember the kindnes of the Lord and pray to him and praise him at all times doe for the most part forget him from morning to euening from euening to morning and one day and weeke and moneth after another and therefore it often falleth out that God giueth vs little rest and quiet Deut. 28 67. But in the morning thou shalt say would God it were euen and at euen thou shalt say would God it were morning for the feare of thine heart wherewith thou shalt feare and for the sight of thine eyes which thou shalt see 9 And on the Sabbath day two Lambs of the first yeare without spot and two tenth deales of flower for a meate offering mingled with oyle and the drinke offiring thereof 10 This is the burnt offering of euery Sabbath beside the continuall burnt offering and his drinke offering Heere is the law set downe touching the solemnity of the Sabbath before we had the daily burnt offering in these words wee haue the weekely offering wherein all things are doubled Euery day wee should set aside a part of it to God and cut off somewhat from our owne businesse to lift vp our hearts to him but the seuenth day should wholly bee spent to his glory Before they offered one Lambe now two Lambes before one tenth deale of flower now two tenth deales c. So then we are to speake of the Iewish Sabbath Doctrine The Ievvish Sabbath and the vses therof to our selves and the vses thereof to our selues This was first prescribed and appointed to Adam in the time of his innocency Gen. 2 2 this was the seuenth day from creation It is repeated in sundry other places of the word of God Exod. 16 26 they might not gather Manna vpon this day Exod. 35 2 3. and 34.21 and 31 13. Reason 1 Many reasons are rendred Exod. 31 why they must obserue this Sabbath First it is a signe betweene God and them that it is hee that doth sanctifie them Secondly it is ordained for theyr benefit and commodity and therfore should be holy to them as Christ farther teacheth Mark 2 27. The Sabbath was made for man not man for the Sabbath Thirdly the necessity of keeping it appeareth because they that did not keepe it should surely dye Fourthly it is consecrated to God it is a Sabbath of rest vnto him verse 15. Fiftly the Lord propounded his owne example for hee created the world in sixe dayes then rested the seuenth See more to this purpose in the vses afterward First this rest prescribed in the law that Vse 1 they must do no manner of worke was mysticall pointing out our spirituall and internall rest and cessation from the works of sinne Esay 58 14 and 66 27. We must not do our owne wayes nor seek our own will we must ceasse from our owne workes to follow after the works of God Thus wee begin a spirituall Sabbath in this life or else we shall neuer enioy the eternall Sabbath in heauen We must begin our Sabbath here we shal finish it hereafter Therefore the Apostle saith Hebr. 4 10 11. Hee that entred into his rest hee hath also ceased from his owne workes as God did from his let vs labour therefore to enter into that rest lest any man fall after the same example of vnbeliefe All sinnes are truly and properly our owne workes because we naturally do them and can doe nothing else and we are Satans house wherein he inhabiteth Math. 12 44 we cannot please God but bring vpon our selues by them all miseries and calamities yea death it selfe So then we keepe a true Sabbath when we abstaine from our euill wayes when wee mortifie the deeds of the flesh when wee are quickned by the Spirit to leade a new life when we do those things that are well-pleasing in his sight For what shall it auaile or aduantage a man to abstaine from the works of his hands and the labour of his calling and in the meane season to nourish sinne and all euill in his heart What comfort on the Sabbath can the day-labourer find in resting from his worldly labours if hee labour nothing at all to deny vngodlinesse and all worldly and sinfull lusts What fruite shall the tradesman finde to cease from the workes of his calling when he maketh a trade and occupation of sin vpon that day to cease from making garments for others and not himselfe to learne to put on Christ What benefit hath the Physician to cease his prescriptions and to abstaine from giuing his receipts for bodily health if himselfe seeke not after the health of his owne soule may it not bee truly said to him Physician heale thy selfe Luke 4 23. What shall it auaile the traueiler to cease his trauell and yet neuer require seeke after the kingdome of Heauen What good shall the Inne-keeper or Tauerner receiue by ceasing from their ordinary victualling if they prouide not for themselues the meat that neuer perisheth and the bread that came downe from heauen but famish and pine away their owne soules Or what profit shal arise to such as wil neither buy nor sell vpon the Sabbath day when in the meane season they neuer go about to buy the truth of Gods word Pro. 23 23 not to sell away of their owne corruptions that hinder them from the best things To what end and purpose do we abstain from mustring training of souldiers if we do not learn on the lords day to fight the lords battels against the world the flesh and the diuell which are the most capital and deadly enemies that we haue not to our bodies onely but to our soules And why do we cease to put on our bodily armour our shield our head-peece our sword if wee doe not put on the whole armour of Goe the helmet of saluation the shield of faith the brestplate of righteousnesse and the sword of the spirit that we may stand fast in the day of tryall Eph. 6 16 17. Thus then wee see who they bee that keepe a good Sabbath euen they that learne to rest from sinne and cease from all their euill wayes Secondly the Sabbath also is Symbolicall Vse 2 in that it is a pledge vnto vs of our euerlasting rest in the kingdome of almighty God as the Apostle sheweth in the Epistle to the Colossians chapter 2 verse 17. The Sabbath dayes are a shadow of things to come and Heb. chap. 4 verse 9. There remaineth a rest for the people of God and farther he proueth it out of the Prophet in Psalme 95 where God promiseth not an outward such as was the ceremoniall rest of the Sabbath
and of the Land of Canaan but the eternall rest with Iesus Christ in heauen This do none attaine but onely the faithfull and now we are in the way that leadeth vnto it wee are not yet in possession of that rest 2 Corinth chapter 5. verse 7. As then the passenger doth not sitte still but alwayes is going forward and further vntill he come to his iournyes end so ought wee to make continuall steppes in the faith vntill we come to receiue the ende of our faith which is the saluation of our soules 1 Pet. chapter 1 verse 9. Why eternall life is called a rest Now we must vnderstand that eternall life is called a rest for two causes First because thē and there wee shall rest from all our workes that is from our sinnes for then we shall sinne no more but shall know God euen as we are knowne no euill shall dwell there When the Angels had sinned they were immediately cast out and are reserued in chaines to euerlasting perdition Iude verse 6. Secondly wee shall rest from all troubles and miseries of this life Reuelat. chapter 14 verse 13 and hence it is that this place of rest is called by the name of Abrahams bosome Luke 16 22 23 because Abraham and all beleeuers that are the sonnes of God do there quietly rest and repose themselues as the childe in the bosome of his mother Vse 3 Thirdly it teacheth vs to auoyd all prophanenesse vpon this day of the Lord the works of our callings and the pleasures of our owne hearts are meere prophanations of this holy day Euery one will be ready to confesse that it is a great sinne eyther for the husbandman to goe to plough or for the tradesman to follow his businesse or for the day-labourer to worke or for the handy-craftesman to apply his vocation howbeit for a man to giue himselfe to his sports pleasures and delights they thinke there is some greater liberty Howbeit it seemeth a most ridiculous thing to me that God forbiddeth to the poore man his labour and alloweth to the rich man his pleasure to permit that which is lesse necessary and to restraine that which is more necessary But let vs see what we are to hold as well of the one as of the other out of the Law of God First Adam himselfe was commanded to sanctifie this day which God had blessed Genesis chap. 2 2 and the people in the wildernesse are forbidden to gather Manna Exod. chap. 16 verse 6. For this day is a market day for the soule and a time to prouide spirituall food farre more excellent and precious then Manna Iohn chap. 6 verse 58. 1 Pet. chapter 2 verse 3. Secondly our ordinary buying and selling keeping of fayres or markets on this day to whom we may ioyne those that bring theyr wares and commodities into Church-yards that after morning prayer they may vent them among the people This is another abuse among vs which toucheth the buyers as well as the sellers And if such commodities bee brought vnto vs we ought not to buy them Nehem. 13 15. For what maketh sellers among vs but because they easily finde those that will take their cōmodities at their hands It is certaine if there were no buyers there would be no sellers Thirdly there ought to be no carrying carting vpon this day lest God lay some heauy burden vpon vs too heauy for vs to beare Ierem. 17 21 22. Many carriers offend this way and as they breake the Sabbath themselues so they are the cause of the breach of it to many others Fourthly we must not follow our labours no not in haruest time when we might claime the greatest priuiledge and the season seemeth to offer vnto vs liberty and to giue vs a dispensation yet euen then we must rest prouided that our corne and prouision for the yeere be not in danger to bee lost for then God will haue mercy and not sacrifice Math. 12 7. If wee may saue the goods of others much more our owne And if saue the life of our beast much more our corne wherby our liues are preserued Fiftly they are reproued that wander from their places that runne about after euery pleasure or profite or feast a common abuse prophanation of the day almost in all places Exod. 16 29 these are like prophane Esau who sold his birthright for a messe of pottage Hebr. chapter 12 verse 16 so do they sell the word and sacraments for small trifles These are louers of pleasures more then louers of God hauing a forme of godlinesse but denying the power thereof 2 Tim. chapter 3 verses 4 5. and many of them make theyr belly theyr god Philppians chapter 3 ver 19. And touching theyr profits they take great gaine to be godlinesse not godlines to be great gaine the first Epistle to Timothy chapter 6 verses 5 6. Sixtly the Iewes were forbidden to build the Tabernacle vpon this day which was a place consecrated to God for his seruice and worship Exodus chapter 31. verse 15. It is not therefore lawfull to builde Gods house with materiall stones vpon that day but wee must labour to bee liuing stones built vp a spirituall house and an holy Priesthood to offer vp spirituall sacrifice acceptable to God by Iesus Christ the first Epistle of Peter chapter the second verse 5. Seuenthly they are reproued that keepe a carnall sabbath vnto the diuell not an holy Sabbath to God who spend the time in carding dicing drinking surfetting reuelling and such like This is the diuels sabbath and no better then to serue him The diuels Sabbath They are euill vpon any day but worse vpon this day Saul was offended when he saw Dauids place empty at his Table but how often may our places be seene empty at the Lords Table and in his house Lastly not to regard the hearing of the word whereby wee may encrease in good things and learne our duties to God man The neglect of these duties bringeth many iudgements and curses of God vpon our heads Amos 8 4. Nehem. 13 17 18. Ier. 17. verse 27. Vse 4 Thirdly we must labour to performe obedience to God vpon this day without wearinesse or distraction both publikely and priuately It is our duty to heare the word preached in it 2 Kings 4 23. Luke 4 16 Acts 13 14 15 15 22. We must exercise our selues in the Word and Sacraments pray with the Congregation lay vp in our hearts what wee haue heard meditate vpon it conferre about it and seeke to encrease in knowledge faith and obedience otherwise the Sabbath shall passe from vs without profite We must try our hearts and liues whether we goe forward or backward or stand at a stay If we do these things then shall we be wise obseruers of this day and haue the blessings of GOD come downe vpon vs Exod. 31 13 17. Ezek. 20 12 20. Esay 56 2 3 4 c. and 58 13 14. Ier. 17 24 25 26. Vse
whether they bee good or euill Then shall the faithfull be fully glorified and inherite the crowne of eternall life This howsoeuer it bee oftentimes and faithfully promised of God yet hath bene and is derided of many who shall in the end pay the price of their folly and infidelity feele that Gods truth is stable and surer then the heauens 2 Pet. 3 3 4. This is it which the Apostle Peter testifieth This first vnderstand that there shall come in the last dayes mockers which will walke after their lustes and say Where is the promise of his comming For since the Fathers dyed all things continue alike from the beginning of the Creation But whatsoeuer these Atheists dreame of the glorious appearance of Christ his second comming and howsoeuer they put the euill day farre from them yet the Lord of that promise is not slacke as some men count slackenesse but is patient toward vs and wold haue no man to perish Neuerthelesse the day of the Lord will come as a Theefe in the night in the which the heaueÌ„s shall passe away with a noise and the Elements shall melte with heate and the earth with the workes that are therein shall be burnt vp This we see not yet performed 1 Thess 4 17. neither are we made partakers of eternall life when we shall euer rest remain with the Lord and nothing shall separate vs from his glorious and comfortable presence This doctrine therefore serueth to vphold our faith in this point And whensoeuer we reade of any promise that God hath in mercy made to his Church albeit it be for a time deferred not presently accomplished let vs waite with patience and build our Faith vpon the experience of his former promises which wee see already fulfilled and say with the Apostle 2 Tim. 1 12 I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue coÌ„mitted to him against that day We are sure wee builde not in the aire we beate not the ayre but we builde vpon aâ—sure foundation that shall neuer decay or deceiue vs. For who euer put his trust in him and was confounded Or who did set vp his rest on him and went away ashamed Hence it is that Christ saith Math. 5 17 18. Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them for truly I say vnto you till heauen and earth perish one iot or one title of the Law shall not scape till all thinges be fulfilled This is needfull for vs to consider remember for our faith is often shaken with doubting and infidelity that which we see not we many times beleeue not and so we are shaken through our weakenesse as with the winde but we must make God our rock and rest on his vnchangeable word who is trueth it selfe and cannot lye Secondly seeing Gods promises are so Vse 2 surely grounded vppon the immutabilitie of Gods truth that it is vnpossible that they should faile or he deceiue this teacheth that it is as true that his iudgements shall not faile but follow the wicked at the heeles For God is as vnchangeable in the one as in the other It is a foolish error to imagine that God will vndoubtedly performe the promises of his mercie and not the threatnings of his iustice True it is many presume of his goodnes but they doubt of his righteousnesse This is to set vp an abhominable Idoll in our hearts and to denie the infinitenesse of his glorie and maiesty and to deuise a God made altogether of mercie If God be true in the one he is also as true in the other if hee faile in the one he changeth also in the other This vse is directly concluded by Ioshua in the exhortation that he maketh to the people that they should not ioyne themselues to the idolatrous Nations but loue the Lord their God and cleaue vnto him with full purpose of heart when he saith Chap. 23. ver 14 15. Behold this day do I enter into the way of all the world and ye know in your hearts and in all your soules that nothing hath failed of all the good things which the Lord your God promised you but all are come to passe vnto you nothing hath failed thereof Therefore as all good things are come vpon you which the Lord your God promised you so shall the LORD bring vpon you euery euil thing vntil he haue destroyed you out of this good Land which the Lord your God hath giuen you In which words hee teacheth that his threatnings are of the same nature with his promises and his iudgements as certaine as his mercies 2 Kings 7 1 2 17.18 This appeareth by a notable example which God shewed at the breaking vp of the long siege of Samaria he promised to the faithfull that would beleeue plenty and abundance the next day and hee threatned to the Prince on whose hand the King leaned that he should see it with his eies but he should not eate thereof Here God did promise good and threaten euill Did he shew forth the worke of his mercy and not of his iudgement of his goodnes not of his wrath Yes of his wrath and iudgement for the people trod vpon him in the gate and he dyed as the man of God had said so it came to passe This serueth to shew the wofull estate and condition of all vngodly men vnrepentant sinners for howsoeuer they flatter themselues put away the euill day far from them being deluded and as it were charmed with a proud presumption of Gods mercies yet the threatning of God the curse of the Law and the terror of their conscience which standeth against them shall abide for euer and therefore so long as they go forward in sin and proceed in the wickednes of their hearts they haue iust cause to mourne and lament forasmuch as the threatnings manifested in the word are inuiolable and vnchangeable Let all those that lye in any sin repent while it is called to day hear his voice lest the curse of the Law which shal certainly be fulfilled do seize vpon them and they be carried to vtter destruction The Prophet Esay denounceth many woes against wicked men Esay 5 8 11 18 20 21 22. Wo vnto them that ioyn house to house and lay Field to field til there be no place for the poore Woe vnto them that rise vp early to follow drunkennesse and to them that continue til night Woe vnto them that draw iniquity with cordes of vanity and sinne as with Cart-ropes Woe vnto them that speake good of euill and euil of good which put darknesse for light and light for darkenesse that put bitter for sweet sweet for soure Woe vnto them that are wise in their own eyes prudent in their owne sight Woe vnto them that are mighty to drinke wine and to them that are strong to
Peter They fall by frailty with Dauid but they rise not by repentance with Dauid They sinne with Salomon but they repent not with him 〈◊〉 â—7 They sinne with the Iewes but they are not pricked in heart with the Iewes saying What shall we doe They persecute the Saints of God with the laylor Acts 16.29 but they tremble not at their sin nor seeke to the seruants of God saying Sirs what must we doe to be saued They break out with their tongues and iustifie themselues as Iob but they set not a watch before the dore of their lips Iob 42 6. they doe not abhorre themselues neither repent in dust and ashes with Iob saying Psal 39.1 I will tâ—ke heede to my wayes that I sinne not with my tongue I will keepe my mouth bridled They flye from the presence of God with Ionah but they remember not to pray with him for pardon â—on 1.3 and â— 1.8 acknowledging that such as waite vpon lying vanities forsake their owne mercy Let vs therfore all learne to profit by the fauorable dealing of God toward offenders neither abusing his louing kindnesse nor continuing in sinne nor presuming of his mercy assuring our selues that if the persons receiuing pardon be such as are penitent then assuredly to the impenitent there is no forgiuenesse This the Apostle setteth downe Rom. 2.4 5. The acceptable time of repentance for all of vs is the time present what time we haue to come is vncertain Late repentance is oftentimes constrained and sildome true repentance The longer a diseased man continueth in his sickenesse the harder is his recouery Let vs not delay and deferre our repentance This is the blessed time and the acceptable season To day therefore if we will heare his voyce let vs not harden our hearts in sinne Heb. 3.7 8. Fourthly let vs not spare to seeke the saluation Vse 4 and thirst after the conuersion euen of the greatst sinners Let vs not account their estate and condition forlorne and desperate Neither iudge any before the time 1 Cor. 4.5 vntill the Lord come who will lighâ—en things that are hid in darkenesse and make the counsels of the heart manifest and then shall euery man haue praise of God The husbandman waiteth for the fruite of the earth Iames 5 7 and hath long patience for it vntill hee receiue the former and latter raine Now we are Gods labourers and husbandmen 1 Cor. 3 9.6.7 ye are Gods husbandry and Gods building Paul planteth and Apollo watereth but God giueth the increase So then neither is hee that planteth any thing neither he that watereth but God that giueth the increase Wee are vnto God the sweet sauour of Christ in them that are saued 2 Cor. 2 15.16 and in them which perish to the one we are the sauour of death to death and to the other the sauour of life vnto life This must be our comfort in the midst of all discomforts iniurious dealing and hard measure offered vnto vs to know that euery man shall receiue his wages according to his labour And the Prophet prophesying of the kingdome of Christ that he should spread out his hands all day vnto a rebellious people maketh this his stay and staffe of rest Esay 49 4. I haue laboured in vaine I haue spent my strength in vaine and for nothing but my iudgement is with the Lord and my worke with my God Let vs therefore goe Iustile forward in building vp the house of God preach in season and out of season and commit the fruit of the work and successe of all our labours to the Lord whose word is neuer deliuered nor heard in vaine as the Apostle vrgeth it 2 Ti. 2.24 25 26. Vse 5 Lastly seeing God is mercifull to miserable Sinners as a good shepheard taking them out of the iawes of the Lyon bringing them vnto the sheepefolde and feeding them in greene pastures let vs seeke to be like our heauenly Father in shewing mercy and forgiuenesse toward such as greeuously offend against vs. Euery mans experience telleth and teacheth him the mercy of God to be exceeding great we feele it toward our selues wee see it daily toward others we reade that blasphemy it selfe findeth place for pardon Mat. 12.31 Wee find this to be the nature of God The Lord the Lord Exod. 34.6 7 gracious and mercifull slow to anger and aboundant in goodnesse reseruing mercy for thousands forgiuing iniquity trangression and sinne If we will be the children of God we must resemble our heauenly Father we must expresse the liuely lineaments of his face wee must bee transformed into his likenesse and beare his image in all holinesse and righteousnesse This the Apostle teacheth Col. 3.12 13. To this purpose Christ propoundeth the parable Matthew chapter 18. verses 32 33 35. teaching vs that wee must forgiue small things that receiue the pardon of greater we must remit a sew pence because God forgiueth vs many talents an huge summe an infinit debt But if we will not forgiue nor forget the trespasses done to vs we are stamped in the image of the diuel who was malicious and a murtherer from the beginning we make a law against our selues inasmuch as we shall find the Lord so toward vs as wee deale toward our brethren For there shall bee iudgement mercilesse to him that sheweth not mercy Iam. 2.13 Mat. 7.2 and with what measure wee mete it shall bee measured to vs againe Verse 9. Moses made a Serpent of brasse and set it vpon apole and when a serpent had bitten a man then he looked to the serpent of brasse and liued We saw before how the prayer of Moses was heard and the remedy prouided of God to heale the people We saw in God the greatnesse of his compassion wee saw in the people the fruit of their confession we saw in Moses the grace of meeknesse and gentlenesse suffering all things and enduring all things Heere there is offered to our considerations the obedience of Moses the setting vp of the serpent and the recouery of the people Moses doth not heere consult with flesh and blood neither doth he vse carnall wisedome to bee his counseller which in matters of faith is an enemie to God He doth not reason whether it were likely that a piece of brasse should remedy this biting or whether a dead thing shold giue life but so soon as he receiueth the commandement of God hee prepareth himselfe maketh ready a brazen serpent pitcheth it vpon an high pole the people looke vpon it and are recouered This cure was not by Phisicke or Chirurgery or by inherent vertue in the brasse as in a medicine but by casting vp the eye vpon the serpent and beleeuing the ordinance of God who had appointed the serpent for that purpose We are all of vs from hence to learne and consider That the brazen serpent standing on the pole was a type and figure of Christ crucified Doctrine The
Name If he deliuer his will to his enemies he will shew himselfe to his friends If he vouchsafe to instruct such as be strangers doubtlesse he will open himselfe and reueale his secrets to those that be Citizens of his kingdome If the seruant bee taught by him who doth not know what his master doth he will not passe ouer his owne sonnes who shall be heyres of his inheritance that he hath prepared for them that desire the knowledge of his wayes For he will fulfill the desires of them that feare him hee also will heare their cry and will saue them Psalm 145 19. Thus did Dauid assure his sonne Salomon standing by him when he was going the way of all flesh If thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer 1 Chron. 28 2. 2 Chron. 15 2 3. So when the noble Eunuch repayred to Ierusalem and gaue himselfe to reade the Scriptures that his knowledge might be encreased the word of God dwell plentifully in him the Lord sent Philip vnto him Acts 8.35 who ioyned himselfe to his Chariot and expounded vnto him the way of God more perfectly Likewise when Cornelius the captaine Acts â— a deuout maÌ„ and one that feared God had prayed to God for further knowledge that God who had begun his good worke in him would bring him to perfection he is directed to send for Peter who should tell him what he ought to do verifying the saying of Christ Math 13 12 and 25 29. Vnto euery man that hath it shall be giueÌ„ and he shall haue abundance but whosoeuer hath not from him shall bee taken away euen that hee hath Would we then know why we are ignorant in the wayes of God weake in faith bare and barren in the gifts of God We do not beleeue the promises of God offering himselfe to those that seeke him and opening to those that knocke at his gate neyther hunger and thirst after his graces nor know the want of them in our selues or others Fourthly let vs follow the example of God Vse and do good to those that are euill He maketh the Sunne to rise vpon the euill and the good hee sendeth raine on the iust and vniust so should wee do good to all although especially to the houshold of faith Math. 5 45. Gal. 6 10. Let not theyr vnworthinesse hinder our goodnesse but labour that our light may so shine before them that we may gaine them to the faith heape coales of fire vpon their head Let vs admonish and exhort them with all patience and long-suffering that they may come out of the snare of the diuell of whom they are holden Let vs preach the Gospel in season and out of season and 1 Cor. 9.22 take all occasions to win those that are without that by all meanes we may saue some What though they be not turned and conuerted to God by the preaching of the Gospel we seeme to bestow our labor in vaine Many are enlightened of God that are not saued they attaine to knowledge that neuer grow to faith We are the sweet sauor of God as well in them that perish as in them that are saued to the one we are the sauour of life to life and to the other the sauour of death to death 2. Cor. 2 15 16. And this must serue and suffice to comfort vs and strengthen vs to beare out the heate of the day the weight of the burden that lyeth vpon our shoulders to consider that howsoeuer our persons be entertained our doctrine receiued Esay 4â— and our strength bee wasted and consumed in vaine yet our iudgement is with the Lord and our worke with our God who will reward vs according to our labour Lastly Vsâ— seeing GOD maketh knowne his will and word to wicked and prophane men who are sundry wayes enlightened with many gifts of the Spirit let vs not rest in seeking after common gifts but labor to be partakers of such as are proper to the elect and doe alwayes accompany saluation and eternall life This is it that the Apostle exhorteth vnto 1. Cor. 14 where mentioning diuers gifts of the Spirit as the gift of knowledge the working of myracles the word of wisedome the power of healing the discerning of spirits the diuersity of toongs the interpretation of tongues all whâ—ch are common to al sorts of men both good bad he addeth as the vse that now we teach perswade But desire you the best gifts and I will shew you a more excellent way 1 Cor. 14 30 31. Let vs not therefore content our selues with such knowledge and illumination as the reprobate and vngodly haue but let vs couet such as are peculiar and proper to the elect that we may be the Temples of the holy Ghost that the Spirit of God may dwell in vs not for a time but for euer and dispose our hearts as the owner of the house and gouerne it wholly after his owne will Let vs labour to feele a certaine knowledge of our reconcilation to God in Christ 〈◊〉 3. 〈…〉 5. 〈◊〉 25. 〈◊〉 6. the gifts of regeneration a dying vnto sin arising vp to newnesse of life the grace of hearty praier comfort in distresse and such like which the elect of God finde in some measure wroght in them These are infallible notes of election these are the best gifts that the Apostle vrgeth these are such fruites of the Spirit as wee must delight in and follow after If these be in vs do abound we shall haue that peace of conscience through them that passeth all vnderstanding if these bee not in vs whatsoeuer knowledge we haue beside though we haue tasted of the heauenly gift beene enlightened by the Spirit beene partakers of the holy Ghost tasted of the good word of God and receiued the Gospel with ioy wee shall finde no more sound comfort in them then Balaam did in this place by the reuelation which he had receiued from God 15 Balak yet sent againe moe Princes and more honorable then they 16 Who came to Balaam and said vnto him Thus saith Balak the sonne of Zippor Be not thou staide I pray thee from comming to mee 17 For I will promote thee vnto great honour and will do whatsoeuer thou sayest vnto me Come therfore I pray thee curse for me this people 18 And Balaam answered and saide vnto the seruants of Balak If Balak would giue mee his house full of siluer and gold I cannot goe beyond the word of the Lord my God to do lesse or more 19 And now I pray you tarry ye heere also this night that I may wit what the Lord will say vnto me more 20 And God came vnto Balaam by night and saide vnto him Forasmuch as men are come to call thee rise vp and goe with them but onely what thing I say vnto thee that shalt thou do 21 So Balaam rose vp early
then to keepe the dayes they thought it enough to leaue the works of theyr calling though they did neuer forsake the works of the flesh and therefore he chargeth them that their hands were full of blood verse 15. So is it with vs we rest for the most part in the outward ceremony in honouring God with our lippes and bodily presence in his house we bring no more but our outward eares to heare and neglect the preparation of the heart and yet flatter our selues as if we had done all that he requireth Howbeit God reiecteth and refuseth such duty at our hands hee cannot abide the seruice and sacrifice that is offered in this manner Hence it is that he saith I hate I despise your feast dayes and I will not smell in your solemne assemblies though yee offer mee burnt offerings and your meate offerings I will not accept them neither will I regard the peace offerings of your fatte beasts Amos chapter the fift the 21 and 22 verses Not that almighty GOD hated or abhorred the thinges themselues hee did not reiect their works but the euill of their works Esay chapter 1 verse 16 so he cannot abide that we come before him in that corrupt manner but we assemble for the worse and not for the better and by our corruption turne his sauing ordinances into sinne 16 And in the fourteenth day of the first moneth is the Passeouer of the Lord. 17 And in the fifteenth day of this moneth is the feast seuen daies shall vnleauened bread be eaten 18 In the first day shall be an holy conuocation c. 19 But ye shall offer a sacrifice made by sire for a burnt offring vnto the Lord two young Bullocks one Ramme and seuen Lambes of a yeere old c. 20 And their meate offering shall be of c. 21 A seuerall tenth deale c. 22 And one Goat for a sinne offering c. 23 Ye shall offer these beside the burnt offering in the morning c. After this maner c. 25 An on c. Wee come now to the yearely feasts and sacrifices whereof the Passeouer hath the first place wherein beside the dayly sacrifice they were to offer two young Bullocks and one Ramme and seuen Lambs of the first yeare without blemish for a burnt offering and their meat offering must be of flower mingled with oyle and they must eate vnleauened bread seuen dayes the first day the seuenth must be an holy conuocation wherein they must do no seruile worke Of this feast wee reade at large Exod. 12 18. Leuit. 23 5 7. Deut. 16 1. Of this feast we haue also spoken before at large chap. 9 2 3. And it was of great importance euen the foundation of all the benefits which the Iewes receyued at Gods hands without which they had beene no people separated and dedicated vnto almighty God This Paschall Lambe was not a bare ceremony Vse 1 without doctrine and instruction The Iewes departed in great haste out of Egypt And how not armed or with bannners displayed as if theyr enemies had stood in feare of them but they went out like a company of poore fugitiues or banished persons The women carried theyr children vpon theyr shoulders the men tooke vp theyr stuffe vpon theyr necks and fled out of the Land as Lot did out of Sodome for theyr liues They were a people that had no skill to handle the sword or weapon of warre defensiue or offensiue they had beene vsed like Oxen for labor and like Asses for burden And when they must depart it was saide Get you hence Exod. 12 29 they must trusse vp the Corne they had grownd and bake cakes by the way to eate This solemnity they obserued yearely wherin they did eate cakes without leauen which serued to put them in minde that when theyr fathers departed out of Egypt they were a poore distressed people and ranne away like silly Lambes pursued by deuouring wolues This should teach all of vs that God would haue vs remember such deliuerances out of danger as he hath sent vs. We are apt to forget what he hath done for vs as the Iewes were and therefore we must consider to what end God commanded his people to celebrate this feast euery yeare that not for one day but for seuen dayes together and doth so often vrge it vpon them as we see in the Scriptures And albeit this feast haue no place in the new Testament but is iustly abrogated abolished because the shadow must giue place to the body and the ceremony to the truth yet wee must not thinke the commending of it euery where to the Church to bee in vaine For it serues to put vs in minde both of Gods mercy and goodnesse vnto his Church who though he bring them into sundry perils that are ready to oppresse them yet he is ready to deliuer them out of all yea when things seeme to bee most desperate and also of our duty toward him to giue him thankes for our deliuerances and to praise his Name Secondly from hence it followeth that it Vse 2 was a vaine and friuolous controuersie which troubled sundry Churches and rent in sunder one of them from another touching the keeping of the Passeouer Some would haue it kept on the 14. day of the moneth after the manner of the Iewes and others on the Lords day after lest the Church should follow the Synagogue Victor Bishop of Rome did threaten all the East Churches with the censure of excommunication because they celebrated the Passeouer another day then on the Lords day But Ireneus and other holy Bishops reproued him of obstinacy of pride and arrogancy wrote vnto him that he did not well in that he cut from the vnity of the body of the Church so many and so great Churches of Christ which obserued the order deliuered vnto them from ancient times as appeareth in Eusebius For the Churches of the East pretended that they followed Iohn and Philip and the Churches of the West alledged the examples of Paul and Peter for theyr warrant and one clayme was fully as good and haply as true as the other This strife doth the Bishop of Rome at this day nourish and renew againe that had bene long buried in the graue and couered with ashes by his new Calendar and thrusteth vpon the Church his owne ordinance concerning the obseruatiō of Easter as a diuine precept and consequently necessary to be kept and obserued of the Church vsurping iurisdiction and authority ouer all Churches to rule ouer them and their faith at his pleasure Cardinall Bellarmine going about to establish traditions against the all-sufficient doctrine of the Scriptures auoucheth that we must necessarily beleeue that the Passeouer is to be kept in the new Testament on the Lords day onely because they haue bene accounted heretikes who kept it otherwise and yet this cannot be proued by the Scripture I answer the former controuersie was at the last thus defined and
and spake vnto you but yee would not heare nor answere I saide Obey my voyce and I will be your God and ye shall be my people and walke ye in all the wayes that I haue commanded you that it may bee well vnto you but they would not obey nor encline their eare but went after the counsels and stubbornnesse of their wicked heart went backward and not forward I haue sent vnto you all my seruants the Prophets rising vp early euery day and sending them yet would they not heare mee but hardened their neckes and did worse then their Fathers Thus hee layeth open their sinne therefore no maruaile if that hee threaten to stretch out his hand against them so that the famine should pinch them the sword shoulde slay them the pestilence should waste them the dogges should teare them the wild beasts destroy them and the fowles of the heauen deuoure them Secondly as it reproueth those that refuse to heare The second reprâ—ofe so it condemneth such as onely heare and go no further these rest in it as if they had done their duty and as if no more were required at their hands But know this and marke it that outward seruice separated from inward obedience is not respected but reiected of God This naked hearing is an halting with God which he cannot suffer If we keepe from him the heart he careth not for the eye or the tongue or the eare This is it which the Prophet saith When ye fasted and mourned in the fift and seauenth Moneths Zach. 7 5 6 7 euen these seuenty yâ—ares did ye fast vnto me Doe I approue it Should ye not heare the words which the Lord hath cried by the ministery of the former Prophets when Ierusalem was inhabited and in prosperity and the Cities thereof round about her when the south and the plaine was inhabited To like purpose is Esaiah bold and saith What haue I to doe with the multitude of your Sacrifices Esay 1 11.12 13.14.15 saith the Lord I am full of the burnt offerings of Rammes I desire not the blood of Bullocks when ye come to appeare before me who required this of your hands to tread in my Courts Bring no moe Oblations in vaine Incense is an abhomination vnto me I cannot suffer your new Moones nor Sabboths c. they are a burthen vnto me I am weary to beare them and when you shall stretch out your hands I will hide mâ—ne eyes from you and though you make many praiers I will not heare Were not these his owne ordinances Did not hee appoint the solemne times of his worship and command sacrifices and oblations to be offered vnto him Yes he set them in his Church and was the Author of them but they perfourmed them in an euill manner without faith without repentance without loue without conscience and therefore as they did them God loathed them So may it be saide of our common and customary hearing remoued from faith obedience Who required it at our hands The Lord cannot abide it he cannot suffer it it is a burden vnto him that he cannot beare God ioyneth hearing and obeying together and cursed is hee that maketh a diuorce betweene them This doth the Prophet Ieremy denounce against all hypocriticall hearers chapt 11. Thus saith the Lord God of Israel Iere. 11 3 4 5 Cursed be the man that obeyeth not the words of this Couenant which I commanded vnto your Fathers c. He protested vnto them and their Fathers rising early and saying Obey my voyce yet they would not obey nor incline their eare but euery one walked in the stubbornnesse of his wicked heart thus they made a conspiracy against God and hee brought his curses vpon them Thus our Sauiour teacheth it shall bee with many in the last day that saw his person and heard his doctrine they conuersed and continued with him and were partakers of his miracles and ministry who shall then begin to say We haue eaten and drunke in thy presence and thou hast taught in our streetes Lu. 13 26 27. but he shall say I tell you I know you not whence ye are depart from me all ye workers of iniquity Woe shall then bee to all such hearers and cursed shall their state and condition be These haue an heauier account to make then such as neuer were hearers and neuer had so great mercy offered vnto them Hence it is that Christ pronounced sundry woes against Bethsaida Corazin and Capernaum who had the worde and other meanes of saluation offered vnto them yet liued without repentance and are pronounced to bee worse then the Sodomites For the greater mercies are abused the deeper iudgements are deserued Let vs sette this Capernaum a Citty in Galile before our eyes and looke vpon it as in a glasse that therein we may behold our selues The Lord Iesus was brought vp there and because hee did so much frequent it and was conuersant there many thought hee had beene borne there so that it is called his owne City Mat. 9 1. Secondly the miracles which he wrought there were many he healed the seruant of the Centurion and a man that had an vncleane spirit Math. 8 5. in so much that the Nazarites as it were enuying and repining thereat that that place should be preferred before them saide vnto him Whatsoeuer we haue hâ—ard done in Capernaum do it heere likewise in thâ—ne owne Country Luc. 4.23 thereby implying that the greatest part of his miracles had not beene done among them but among the Capernaites Thirdly there he began to preach saying Repent Math. 4.13.17 Mark 1.14 Iohn 6 59. Luc. 4.31.32 for the Kingdome of heauen is at hand and there he preached of the eating of his flesh and drinking of his blood likewise hee taught on the Sabboth day in their Synagogue with power and authority so that they were astonied at his doctrine In all these respects and priuiledges partly of the presence of his person partly of the working of his miracles partly of the preaching of his Gospel Christ pronounceth that they were lifted vp to heauen Mat. 11 23.24 highly aduanced aboue many other Townes Cities that wanted the seeing and hearing of him but because they became vnthankfull and to all these did not ioyne true obedience hee denounceth against them that they should be brought downe to hell the reason hereof is rendred in the next wordes For if the great workes which haue beene done in thee had beene done among them of Sodome they had remained to this day but I say vnto you that it shall be easier for them of the Land of Sodome in the day of iudgement then for thee An heauy doome and a most fearefull sentence and yet most iust and righteous if it bee weighed in the ballance of iustice The sinnes of Capernaum greater then of Sodome Gen. 19 3. Rom 1 27 28. Ezek. 16. Sodome indeede was guilty of vncleannesse and
albeit Iacob promised the crowne and kingdome to that tribe yet it is not by and by accomplished so that albeit his promises shall all be performed yet they are not straightway verified but are oftentimes long deferred True it is that the tribe of Iudah surmounted all the rest of the tribes at such time as God deliuered them out of Egypt yea Nahasson had the preheminence when the people were to be numbred when the Captaines of the tribes were to be chosen and when the offerings were dedicated in the Sanctuary Notwithstanding all this was but a darke shadow of the former prophesie for Iuda still remained without kingdome and principality Besides the former propheticall speech might seeme to many to carry little trueth or likelihood with it inasmuch as wee see God appointeth Moses of the tribe of Leui to be the gouernour of them After his death and decease Ioshua was Captaine and ruler ouer them who was of the tribe of Ephraim after him succeeded the Iudges who were extraordinarily stirred vp to iudge his people deliuer thē out of the hands of their enemies sometime of one tribe and sometime of another Then came Saul who was chosen king of the tribe of Beniamin all this while there is no mention of Iudah as if the prophecy were buryed in deepe silence and the birthright were vtterly forgotten yet in the end the Lord declareth that his word is not a iest and that Iacob though he were old yet did not dote when he foretold the same But to omit those things let vs obserue that God prouiding heere for the good of his people and the ordering of them appointeth officers and Magistrates ouer them and leaueth them not vnto themselues which would haue bene the occasion of all contention Thus we see how he appointeth a captaine and leader Doctrine 2 ouer euery tribe Magistrates and rulers are needfull to be set ouer the people of God From hence we may obserue that God giueth to his people rulers to fight their battels and to guide them in order and godlinesse Faithfull Magistrates are needfull for Church and Common-weath who are not onely a portion among beleeuers but the chiefe parts and stay of them in well-doing not onely in peace but in warre This we see plentifully proued vnto vs in the booke of Iudges where it is testified that the Lord raised them vp Iudges Iudg. 2 16 18. who deliuered them out of the hands of their oppressors and afterward when the Lord had raised them vp Iudges the Lord was with the Iudge and deliuered them out of the hand of their enemies all the dayes of the Iudge for the Lord had compassion of their gronings because of them that oppressed them and tormented them This is it which Iethro the father in Law of Moses saw to be profitable and necessary for the people when he admonished him to prouide men of courage fearing God men dealing truely hating couetousnesse Exod. 18.21 and to appoint such ouer them to be Rulers ouer thousands Rulers ouer hundreths Rulers ouer fifties and Rulers ouer tennes and to let them Iudge the people at all seasons This is it which Hiram acknowledgeth 2 Chron. 2. Because the Lord hath loued his people 2 Chron. 2.11 he hath made Salomon king ouer them This doth the Prophet Esay testifie chap. 22. Esay 22.20 22 In that day will I call my seruant Eliachim the sonne of Hilkiah the Key of the house of Dauid will I lay vpon his shoulder so he shall open and no man shall shut and he shall shut and no man shall open To these testimonies we might adde infinite others but in fo plentifull an argument these shall suffice to teach vs that the people of God stand in need of Rulers to go in and out before them and to order them in the duties of piety and honesty The reasons are euident First they are as the proppes and pillars of the house and Reason 1 the cause of good order among the people of God and the meanes to keepe them in all obedience On the other side through want of them many abuses are committed and much iniquity is practised While Ioshua liued and the Elders that out-liued Ioshua Iudge 2.7 the people serued the Lord all their dayes which had seene his great workes that he had done for Israel but when they were gone and gathered vnto their fathers the children of Israel did wickedly in the sight of the Lord and serued Baalim And againe chapter 4. Chap. 4.1 The children of Israel began againe to doe wickedly in the sight of the Lord after Ehud was dead And before Chapter 2. Ch. 2.19 and 8.33 and 17.6 and 19.1 and 21 25. When the Iudge was dead they returned and did worse then their fathers in following other gods to serue them and worship them they ceased not from their owne inuentions nor from their rebellious way Adde vnto these the conclusion of this booke In those dayes there was no king in Israel but euery man did that which was good in his owne eyes Whereby we see that so long as God blesseth a land with Princes and Magistrates it is stayed from ruine and destruction but when they are taken away it falleth Reason 2 to the ground and cannot stand vpright Secondly no society can continue without Magistrates neither defend it selfe If an hoste be without a Generall or a city without a Ruler or an house without a gouernour it needeth not forraine force to pull it downe and dissolue it it sufficeth in short time to destroy it selfe and from among themselues will men arise that shall bring it to nothing Parity is the mother of all mutiny and confusion whiles euery one vnderprising anothers value and vertue denyeth to be commanded and being wedded to selfe-loue esteemeth himselfe the best able and most worthy to command in all the company So then whiles men ouervalue their own worth esteem better of themselues then others contrary to the rule of the Apostle Phil. 2 3. they are cast away by the tempest of dissention and torne in peeces as a body without a head by mutual emulations These diseases of a diuided and distracted multitude without vnity and authority of gouernment caused the Lord to take order for his people that when they should come vnto the land which he had promised to giue them Deut. 17.14 and that they should possesse it and dwell therein they should set a king ouer them from among their brethren Wherefore seeing Magistrates are a stay to the people in all well-doing and the want of them is the occasion of all confusion we cannot but conclude them to be so necessary as that they cannot be wanted or spared Vse 1 The vses remaine to be taught and learned of vs. The first reproofe of the Anabaptists First it reprooueth the hellish and more then heathenish Sect of the Anabaptists that ouerturne this order that God hath setled
It is no good report that I heare ye make the Lords people to transgresse But Dauid was loth to displease his sonne but sought to please him in all things and behold what came of it it turned to his hurt and in the end to his vtter ouerthrow If then we lay these seuerall points together that God will shew our election and the election of our seed to stand firmely and onely vpon the purpose of his wil and cut off all occasion of boasting from vs that we are able to deriue grace vnto them lest therby we should ascribe their regeneration conuersiō to our selues so take the glory frō God to whom onely it is due vnto our selues to whom in no sort it is due that God in his counsell purposeth to destroy some of them and that they often want education a good meanes to bring them to God wee may truely conclude this point with which we deale namely that godly parents which doe beleeue haue many times vngracious and vnrighteous children that doe not beleeue This often falling out to the most faithful Vse 1 that desire to leaue an holy seed behind them let vs consider what we are to learne from it And first this sealeth vp this truth as a principle that neuer faileth namely that the father is not saued by the child nor the child by the father The Prophet saith truely Hab. 2.4 The iust shal liue by his faith not by the faith of the father nor by the faith of the sonne but by his owne faith The faith of the godly father shal not saue the vngodly child neither shal the faith of the godly child saue the vngodly father Thus are Gods wayes cleared to bee equall which are oftentimes challenged and slandered to be vnequall This doth the Prophet Ezekiel Ezek. 18.4 5.13 14 17 20. and 33.20 handle at large Chap. 18. and 33. Behold all soules are mine as the soule of the father so also the soule of the sonne is mine the soule that sinneth shall die If a man be iust and doe that which is lawfull and right if he beget a sonne that is a robber or an oppresser he shal surely die his blood shall be vpon him But if he beget a sonne that seeth all his fathers sinnes which he hath done and considereth and doth not such like hee shall not die for the iniquitie of his father he shall surely liue The soule that sinneth it shall die the sonne shall not beare the iniquity of the father neither shall the father beare the iniquity of the sonne the righteousnes of the righteous shal be vpon him and the wickednes of the wicked shal be vpō him Where he sheweth that if the father that is righteous beget a sonne vnlike vnto himselfe the righteousnesse of the father shall nothing profit or auaile him he shall receiue such a recompence of reward as is due to his impiety He mentioneth in this place three seuerall persons the grandfather the nephew and in the middle betweene them both Calui praelect in Ezek. cap. 18 he setteth the sonne of the former and the father of the latter Of them all he setteth downe this rule that euery one shall be rewarded as he hath liued and receiue according vnto his workes The blessing of GOD shall rest vpon all those that are iust whatsoeuer their posterity shall bee as Esay Chapter 3.10 Esay 3.10 Say yee to the righteous that it shall be well with him for they shall eate the fruite of their doings and to that purpose we reade in the Psalme Psal 58.11 Men shall say verily there is reward for the righteous verily he is a God that iudgeth in the earth God is a iust Iudge and therefore rewardeth euery man as his owne life is They therefore doe greatly deceiue themselues that runne into all excesse of riot and thinke to haue mercy shewed vnto them because of the godlinesse of their parents whereas rather this shall serue to heape vppe farther iudgement vpon their heads On the other side it serueth to comfort those that forsake the wickednesse of their parents progenitors forasmuch as god will accept of them and embrace them in the armes of his tender loue and neuer charge vpon them those sinnes nor vpbraide them with the same Blessed therefore are all that walke in his wayes but vnto them that turne away from righteousnesse and commit iniquity and doe according to all the abominations that the wicked man doth all his righteousnesse that he hath done shall not be mentioned in his trespasse that he hath trespassed and in his sinne that he hath sinned in them shall he die Wherefore to conclude it is required of vs not to stand vpon the goodnesse of our ancestors but vpon that which we finde in our selues inasmuch as many of the godly and righteous seruants of God haue had children appointed to wrath and destruction The people of the Iewes gloried and boasted that they had Abraham to their father albeit they did not the workes of Abraham but of their father the diuell Ioh. 8.44 Ioh. 8.44 Hence it is that Iohn the Baptist exhorteth them to bring forth fruites meete for repentance Matth. 3.8 9. and not to thinke to say within themselues We haue Abraham to our father forasmuch as God is able of the stones to raise vp children vnto Abraham It is a vaine thing in earthly things for a man to boast of his predecessors The heathen man could say Ouid. Metam lib. 13. that stocke and ancestors and such things as our selues haue not done we may scarcely cal our owne Much more doeth this holde in heauenly things and in true religion which goe not by kinde or kinne they descend not from father vnto sonne as temporall inheritances doe no man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne and hee to whomsoeuer the Sonne will reueale him Matth. 11. Matth. 11.27 Let euery man labour to know God and to plant the feare of him in his owne heart that so we may liue by our owne faith as his life is maintained and continued by his owne soule Vse 2 Secondly let no man be discouraged though they see their seed vntoward and vngracious Religion cannot be conueyed to children by parents as house and land neither can they leaue it vnto them as they leaue them a possession to descend by a continued succession from the father to the sonne and to the sonnes sonne in one race and generation Godlinesse commeth not to vs by naturall generation Godlinesse is no inheritance from father to sonne but by spirituall regeneration neither hath the first-borne greater title to it then the second That which the Apostle speaketh of the Ministery that Paul may plant and Apollo water but it is God that giueth the increase may be truely spoken of the bringing vp of children in the nourture and information of the Lord. We may and ought
the reason followeth verse 11 12 13 in which God himselfe assigneth the cause why he did take vnto himselfe the Leuites to succeed in place of the first borne For vnto this time the first borne both in the priuate families in the publike assemblies of the Israelites did execute the Priests office as persons consecrated vnto God as we haue shewed and expounded Exod. 13 and 19 chapters and as we shall shew farther in this chapter Hence it is â—w the first â—ne are said be the â—ds that he saith Euery first borne is mine which is to be vnderstood not in regard of the common right of creation as sometimes the earth and all that filleth it is said to be the Lords and all the beasts of the Forrest but they are so called in another respect For the better vnderstanding whereof Things are said to be the Lords in three respects we must consider that things are said to bee the Lords in three respects First in regard of duty and seruice Thus all creatures are the Lords because he is their Creator and maker in regard whereof euery thing created oweth a duty to him as to the great Lord to whom all things visible and inuisible owe their homage as Psal 24. the Prophet saith The earth is the Lords and all that therein is and he rendreth this reason For hee hath founded the world c. Secondly all creatures are said to be the Lords also in regard of that power and authority whereby he ruleth all to which iurisdiction of his all men how wicked peruerse soeuer they be are subiect Thus Cyrus King of Persia though he knew not the Lord yet is said to be the Lords Shepheard and his annointed and to performe all his pleasure Esay 44 28 and 45 1. He did the worke of the Lord ignorantly and blindly yet God was his Lord and he his seruant in proclaiming that Ierusalem should be builded and the foundation of the Temple erected So the Prophet speaking of the world and of all things therein contained saith They continue this day according to thine ordinances for all are thy seruants Psal 119 91. as if he should say All creatures in heauen and earth continue safe and sound euen from the beginning to the present times wherein we liue and so they shall doe vnto the worlds end through thy word and appointment so that as they were created by thy word and are preserued in their estate so they are at thy commandement to do thy will euen as seruants obey their masters Thus the diuelles though they resist him and rebell against him may be saide to be his seruants because they are constrained to serue his prouidence They be farre from yeelding faithfull seruice and dutifull obedience vnto him yet they must stoope downe vnto him he hath in such sort put his hooke in their nose and his bridle in their lippes and his chaine on their hands and his fetters on their feet that they cannot start from him but they shall doe him seruice for the execution of his secret will Therefore the Prophet saith Psalme 135 verse 6. Whatsoeuer the Lord pleased that did he in heauen and in earth in the sea and in all deepe places To the same purpose the Apostle writing to the Philippians and speaking of the power of Christ Iesus who being in the forme of God thought it no robbery to be equal vnto God saith chap. 2 verse 9 10 God hath highly exalted him and giuen him a name which is aboue euery name that at the name of Iesus euery knee should bow of things in heauen things in earth and things vnder the earth and that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of GOD his Father Thus also the beasts of the Forrest are the LORDS and the cattell on a thousand Mountaines Psal 50. Not only because all creatures owe a duty vnto him but because they are gouerned by his rule ordered by his power and ruled by his prouidence Thirdly some things are saide to be the Lords in respect of a propriety and immediate right that he hath in theÌ„ being separate from the vse of man For then they become the Lords when they are alienated from men Thus tithes in the word are said to be the Lords Leuit. 27 30. All the tithes of the Land both of the seede of the ground and of the fruite of the trees is the Lords it is holy vnto the Lord. Where the last words expound the former according to the vsuall manner of the Scripture and shew in what sense tithes are the Lords because the propriety is not in man but in God onely forasmuch as that which is holy to the Lord is separate from man and from his vse and cannot bee alienated by him without sacriledge and vsurpation So in this place the Leuites are saide to be the Lords and the first borne are said to be the Lords not onely in respect of their duty to him and of his power ouer them for thus all creatures are his all people and nations of the earth are his and in these respects not onely the tithes are the Lords but the other nine parts as wel as they But they are sanctified to him and are to bee imployed in his seruice being separated from the vse of man as the rest are appointed and left to the vse of man Thus then the Lord challengeth authority to bestow the tenths of their encrease so that man could not employ them to himself without sacriledge If any of the Leuites sâ—ould be taken from the Altar sent into the wars they had prophaned Gods seruice and abused their persons to another end then GOD had ordained The like might be spoken also of the Sabbath that is the Lords day he claimeth it to his owne vse he separateth and sanctifieth it to his owne seruice The sixe other daies are ours and God giueth vs liberty to call them ours and to bestow them as ours in our owne businesse Exod. 20 9. Reuel 1 10. Such therefore as make no conscience to take the LORDS day from him and vse it as their owne are spirituall theeues and meddle with that which is not their owne If their seruants should deale in such sort with them and imploy any of the sixe daies in their owne worke and leaue their businesse vndone they would quickly complaine of the iniury Or if any of their neighbours should come into their house and take away any part of their goods we would bid them learne to know their owne and be ready to call them theeues But we deale with GOD a thousand times worse then wee would suffer other men to deale with vs. We can take the Lords day nay the Lords daies one after another and spend them about our owne profits and pleasures and vanities and yet neuer consider the wrong iniustice we offer vnto the Almighty Oh that men would lay this vnto their hearts
God Thirdly Touching the vow of single life touching continency and single life which they call chastity they all praise it but not many practise it They think this vow to be very rightly and religiously obserued and that they haue fulfilled it to the ful if they leade their life out of marriage and renounce chaste wedlocke for when they speake of the vow of continency they vnderstand nothing else but single life They suppose it and both openly and odiously defend it The Iesuites teach it to be a lesse sinne to liue in fornication then to marry a wife to be a more heinous sinne for any of the Cleargy to marry a wife then to haue the company of an harlot and to embrace the bosome of a stranger Costerus the Iesuite maintaineth to whom others assent that a Priest that is married sinneth more grieuously then he that keepeth a concubine or committeth fornication The time was when it was made a capitall crime worthy of no lesse punishment then death for a Cleargy man to marry but when the same Law was vrged to be established against such also as entred into stewes and brothel-houses and kept harlots it could not passe but was nipped in the head as the greene hearbes with a frost Thus while they forsweare and forbeare to haue wiues of their owne Vide Epistol Iesuit Dan. Chamieri to auoide fornication they do not abstaine from whoredome and vncleanenesse Thus they preferre abominable whoredome before honourable wedlocke strange flesh before the bed vndefiled and the lawes of men before the commandement of God For no man can vow continency but he to whom it is giuen from aboue to be able to containe and continue a single life as our Sauiour hath taught Matth. 19.11 12. He that can take it let him take it And he sheweth that all men cannot receiue this saying saue they to whom it is giuen So the Apostle to the same purpose saith I wish all men were as my selfe But euery man hath his proper gift of God one after this manner and another after that 1 Cor. 7.7 We haue not in our owne power the things that are Gods the gift of God is one thing the power of man is another againe to be willing is one thing and to be able is another The gifts of others are not in our power but the gift of continency is the gift of another to wit of God Therefore it is not in our power Againe the Scripture commandeth them to marry that cannot abstaine without burning as 1 Cor. 7.2 9. They that cannot containe let them marry Also he saith To auoide fornication let euery man haue his owne wife It is better to marry then to burne And he writeth to Timothy 1 Tim. 5.14 I will that the yonger women marry c. giuing none occasion to the aduersary to speake reprochfully Nothing must be vowed against the commandement of the holy Ghost but they which cannot containe and yet vow continency sinne against the commandement of the holy Ghost Therefore such persons ought not to vow continency Lastly this sort of votaries is a new doctrine or rather dotage For neither vnder the Law of nature nor vnder the Law of Moses did euer any vtter or minister such a vow of virginitie albeit we reade many lawes concerning vowing Leuit. 27. Numb 6. and 30. Deut. 12. and 23. Yet nothing concerning any such matter In the Law of nature it was said Encrease and multiply Ge. 1.28 In the garden of Eden euen in the time of mans innocency God the authour of marriage said that cannot ly It is not good for man to be alone Ge. 2 18. Christ himself thogh he liued most purely and perfectly yet made no vow of continency The like might be said of the Apostles To conclude it is the property of heretikes and the very doctrine of diuells to forbid marriage 1 Tim 4.1 3. and for religions sake to dissolue it Thus did Marcion and the Manichees and therefore are condemned Vse 4 Fourthly we learne from hence a notable comfort hauing assurance that our calling is of God Let euery one looke to the Lawfulnesse of his calling and to the warrant of his worke and be able to approue it to his owne conscience The word of God is able to giue vs peace and comfort We are sure if we doe our duties to meete with many enemies and oppositions How often did the people murmure against Moses was not Eliah esteemed the troubler of Israel was not Ieremy borne as a man of strife and a man of contention to the whole earth was it any better with Christ himselfe and his Apostles The LORD of life was hated and persecuted and crucified being deliuered into the hands of sinners The Apostles were made a spectacle vnto the 2 Cor. 4.9 world and to Angels and to men being sent forth as men appointed to death It fareth not much better with the Ministers of the Gospel who succeede them in the gouernement of the Church they are slandered and reuiled they are mocked and misused and accounted as the off-scouring of all things We shall neuer goe through with the worke of the Lord that is in our hands except we rest in God who hath called vs to the Ministery Thus did Dauid comfort himselfe in the Lord when they would haue stoned him 1 Sam. 30.4 The like we see in the Apostles when they were threatned and commanded to speake no more in the Name of Christ they answered that they could not but speake the things which they had seene and heard Actes 4.19.20 and professed that they ought to obey God rather then man Actes 5.29 The consideration of their calling warranted vnto them from God put comfort into them and gaue them all boldnesse to set themselues against their enemies and made them pray earnestly to Christ Iesus the Lord of the haruest and the great Shepheard of the sheep to stand by them and to bee present with them in the busines he had committed vnto their charge Wherefore whensoeuer we see the trueth of God oppugned and our Ministery any way resisted let vs comfort our selues from hence that we are not vsurpers or intruders into this office but hauing our calling sealed vp vnto vs let vs boldly proceede and goe forward to make known the trueth of God to the consciences of all men That which the Lord saith of the first borne in this place that they are his may bee saide of all the Ministers of the Gospel that succeede them and therefore he will succour and sustaine them If then we finde this in our owne soules that we entred into this calling not as theeues that come in at the window to steale and to kill and to destroy Ioh. 10.10 not as souldiers that seeke their prey and booty to enrich themselues not as idle drones that seeke to liue at ease and in pleasure but to worke in the Lords vineyard and to labour in his haruest 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
If they were demaunded what they thinke of the word and of God the author of the word they would acknowledge the Scriptures to be most true both the promises that are made and the threatnings that are contained in it they would confesse that God is a most iust God euen visiting the iniquity of the fathers vpon the children vnto the third and fourth generation yet it skilleth not what they speak with their tongues so long as we may euen openly reade the secrets of their thoughts and the imaginations of their hearts in their outward practises For touching the word of God it is most true and it cannot be denyed we reade oftentimes that God is also mercifull Rom 2.4 Ephe. 2. we reade of the riches of his grace and bountifulnesse of his abounding in compassions and reseruing mercy for thousands What then or what is all this to them shall we continue therefore in sinne that grace may abound ought not rather the riches of his bountifulnes and patience and long suffering leade vs vnto repentance Shal we after our hardnes and hearts that cannot repent heape vp vnto our selues as a treasure wrath against the day of wrath and the iust declaration of the iudgement of God who shall giue to euery man according to his workes It is a good lesson which the Prophet teacheth vs that there is mercy with God not that we should presume of his mercy and runne into all excesse of ryot but to the end he may be feared Psal 130.4 Hence it is that Moses Deut. 29.20 strippeth all such as flatter themselues with hope of pardon and conceit of mercy and opinion of escaping from that foolish imagination He that blesseth himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst The Lord will not spare him but then the anger of the Lord and his iealousie shall smoake against that man and all the curses that are written in this booke shall lie vpon â—im the Lord shall blot out his name froÌ„ vnder heauen These persons may call for mercy but he will not answere them in mercy they may seeke him early but they shall not finde him because they hated to be reformed and did not chuse the feare of the Lord Prou. 1.28 29. He is very gracious and mercifull slow to anger and of great kindnesse Psal 103.17 18. Howbeit it is to the penitent only not to the obstinate The Prophet saith The mercy of the Lord is from euerlasting to euerlasting and his righteousnesse vnto childrens children to such as keepe his couenant and to those that remember his commandements to doe them Where we see the Scripture maketh a difference and diuision betweene man and man and giueth to euery one his portion so that albeit he be mercifull yet it is to those onely that keepe his commandements For although all be sinners and therby seeke to creepe away closely that way as it were in the darke that they might not bee espyed yet we must know this that some are repentant sinners for whom there is mercy in store some are obstinate sinners the Scripture hath no mercy for them but terrors threatnings and iudgements and punishments because vpon such wicked he will raine snares fire and brimstone and an horrible tempest this shall be the portion of their cup for the righteous Lord loueth righteousnesse his countenance doth behold the vpright Psal 11.6 7. Now such as continue in the course of their sins are ready to beleeue that God is merciful but they beleeue not the Scripture that he is mercifull onely vnto such as repent they perswade themselues falsely that they may run on in euill wayes and yet find mercy at the latter end which is directly contrary to the whole doctrine of the Scriptures And yet these men aske shall we not beleeue the Scripture to be true Whereas they beleeue one part of the Scripture but they call into question another part they lay holde on his promises but they stop their eares against his iudgements nay they doe not so much as beleeue the promises aright neither will learn to whom they are deliuered in whom they shall be verified which sauoureth altogether of infidelity and vnbeliefe Besides as they derogate from the verity of the Scriptures so they deny God after a sort and turne him into a lie make him an idoll to stand stil and doe nothing For to imagine in our heart a GOD wholly compact of mercy that seeth sinne but will not punish it that knoweth who sinneth but will let him alone is to deny the true God who as he is merciful so he is also iust This the Prophet Nahum testifieth in the beginning of his Prophesie The Lord is iealous â—â—m 1 2 3 and the Lord reuengeth the Lord reuengeth and is furious the Lord will take vengeance on his aduersaries and reserueth wrath for his enemies The Lord is slowe to anger great in power and will not at all acquit the wicked c. And heereunto accordeth the description of him Exod. 34 6 7. The Lord God mercifull and gracious long suffering abundant in goodnesse and truth keeping mercy for thousands forgiuing sinne and that will by no meanes cleere the guilty visiting the iniquity of the fathers vpon the children and vpon the childrens children vnto the third and fourth generation Such then as thinke they may proceede and goe forward in their transgressions without controlement or punishment because God is a mercifull God do vtterly deceiue themselues make a snare to entrap their owne soules The wise man saith that to iustifie the wicked and to condemne the innocent are both of them an abhomination vnto the Lord Prou. 17 15. If then he hate it in all the sonnes of men how shall we imagine that the Lord will do or can do either of theÌ„ Let vs therefore so conceiue of God as hee hath taught vs in his holy word let vs not make a counterfeit god nor set vp an Idoll in our heart for he will be serued no therwise then he hath appointed To conclude we must know that whosoeuer denieth 〈◊〉 of the threatnings denounced in the word denyeth a part of the Scripture and as much as lyeth in him maketh God a lyar who will as well execute his judgements as performe his promises forasmuch as hee is faithfull in both And whosoeuer imagineth that God is onely mercifull consequently denieth his iustice hath not the true God for his God but committeth horrible idolatry in coÌ„ceiuing wrongfully of his Maiesty Vse 4 Fourthly seeing such damages and iniuries as are offered to our brethren doe reach to God are condemned as sinnes against him it should teach vs to looke to our own waies to practise iustice and equity toward them to take heed of all fraud forgery falsehood oppression whatsoeuer forasmuch as hee will take an account of vs and bring vs vnto a
all the water in the riuer Iordan or in the wide sea is not able to cleere him and acquit him of putting the Lord of life to death Now if we desire to know how wee may be accessaries to other mens sinnes and draw them as it were with cart-ropes vpon our selues it may be considered of vs in those few words Iussio consilium consensus palpo recursus Participans mutus non obstans non manifestans Whosoeuer is any cause of any vniust dealing is bound to restore such are they that command or counsell or consent to euill such as flatter any in their euill by commending them for it such as are abetters to them receiuing aiding helping and assisting them such as are companions of them and take part with them he that is dumbe and holdeth his peace as if he neither saw nor heard any euill committed albeit he see it with his eyes and heare it with his eares he that suffereth it to be done and doth not hinder it and withstand it being able to doe it Lastly such as seeke shifts and shelters by all meanes to couer euill and doe not disclose the same when they are priuy to it For he that hideth it doth shew therby that he fauoreth it and furthereth it so farre as he can By all these waies we are made partakers of other mens sinnes and not onely doth he trespasse and offend which executeth and practiseth any sinnes but he that is by any of the former meanes a cause or occasion of them Notwithanding among these there is some difference For flattery and counsell praising them that doe euil and counselling them to doe euill doe not alwayes oblige and bind to restitution but then only when it appeareth euidently that vniust dealing hath proceeded chiefly or onely from these causes where he that is principall in the action is principally bound to restitution to wit he that requireth cōmandeth then he that executeth it And concerning the rest to wit such as doe not bewray or not hinder or not reproue a theefe that stealeth are not alwaies bound to restore but then onely when an absolute necessity lyeth vpon them and no great danger follows by this negligence default Lastly it remaineth to shew this doubt whether a mā be boūd to restore by by or whether he may put off and delay the discharge of this duty No man is to delay restitution but by consent Euery one is charged necessarily to hasten restitution so soone as he is able and conueniently may do it God loueth a cheerefull giuer and restorer whereas delay in any good duty argueth an vnwilling minde It sheweth that we are not throughly resolued to do it It maketh vs euery day more vnfit then other It manifesteth that we are more then halfe willing to keepe it by vs still He that hath hired a poore seruant to doe his worke must giue him his hire before the Sunne goe downe Deut. 24 13. And as it is a sinne against iustice to take away another mans goods so it is likewise to deteine it with vs because the owner thereby is hindred from the vse thereof and so a double iniury is done vnto him but no man is allowed to stay any time though it be short in sinne Neuerthelesse if a man be not able to make present restitution he is to craue pardon and desire respit of him whom he hath wronged but without his consent that is damnified he hath no liberty to keepe euill gotten goods that is of ability to make restitution The counsell that Salomon giueth to the man that hath this worlds goods that he must giue speedily and not bid his neighbour come againe vnto him Prou. 3 28. if he haue at the present for him it must also serue as a good direction to him that hath gotten and ingrossed into his owne hands other mens goods he must not say I will restore them to morrow if he be able to do it to day If we be carefull to practise these things which now haue beene rehearsed we shall finde much comfort in them and assure our owne hearts that we haue truely repented of our sinnes Verse 8. If the man haue no kinseman to recompence the trespasse vnto let the trespasse bee recompenced vnto the Lord euen to the Priest In these words we haue an amplification of the former law by way of preuenting an obiection of which we haue spoken before or rather of many obiections together couched as it were vpon an heape For it may be asked What if the party be dead and gone from whom we haue taken The answer is Restore to his childe What then if he haue no child Restore to his brothers children What if he haue no brother or sister Restore to his next kinseman But put case he haue no kinseman at all Restore it to the Lord euen to the Priest As if he should say Though sometimes it fall out that thou shalt finde no kinseman yet thou shalt neuer haue the Lord to seeke neither the Priest whom he hath set ouer you The point then heere to be obserued is this that the Lord and the Priest are put as both one for it is in the originall To the Lord to the Priest so that the restitution to the Priest was a restitution to the Lord. Doctrine Whatsoeuer is done to the Minister◠done to the Lord. We learne from hence that whatsoeuer is done to the Ministers of the word God accounteth it as done vnto himselfe If we doe good vnto them wee doe good vnto the Lord if we do euill vnto them we do euill to the Lord himselfe We see afterward in this booke chap. 16 verse 11. when Korah and his company lifted vp themselues against Gods ordinance and the authority of Moses and Aaron he saith vnto them Thou and all thy company are gathered together against the Lord and what is Aaron that ye murmure against him They thought they had to do with his seruant but he sheweth they had to doe with the Lord. When the people required of Samuel that he would make them a King to iudge them like all the Nations the Lord said vnto him 1 Sam. 8 7. Hearken vnto the voyce of the people in all that they say vnto thee for they haue not reiected thee but they haue reiected mee that I should not reigne ouer them Their gathering together against the Prophet was a muster and mutinie and murmuring against God This is that which Christ spake vnto the seuenty Disciples and to the Apostles before them He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10 16. Math. 10 40. Whereby we see that this is the dignity and authority of the Ministery which God hath established that how meane soeuer the persons of the Ministers are yet he so magnifieth their office that what is done to them is offered vnto him The reasons heereof are most
to wit the glory of God For as he is the beginning of whom are all things so hee is the end to which all things tend and are to be referred inasmuch as he hath made all things for himselfe so that we must conclude with the Apostle Of him and through him and for him are all things to him be glory for euer Amen Rom. 11 36. Let vs know that as wee are not to liue vnto our selues so we shall not die vnto our selues We are not our owne to do what we list for that were to liue to the flesh if we liue wee must liue to the Lord that when we die we may die to the Lord. Let vs consider that it belongeth to Christ to iudge of the workes consciences of others we shall stand to be iudged at the tribunall seat of this common Iudge therefore ought not to iudge one another Let vs not lay snares to entrap and stumbling blockes to offend our brethren and baits to entangle them and hookes to catch them that we may prey vpon them For woe to that man by whom the offence commeth â—th 18 7. which is as much as to lay a stone in the way whereat the vnwary passengers may stumble Let vs walke by the rule of loue and take heed we hurt not our brethren for whom Christ died and as in the members of the body wee fauour and tenderly touch that part which is weake and if need require binde it vp and heale it so it ought to bee in the mysticall body of Christ Iesus that is the Church we must loue cherish and strengthen one another and do seruice one to another Such then as greeue vex hurt and damnifie one another are destitute of charity which is a band to knit vs together Let vs not striue about things indifferent that are neither good nor euill the kingdome of heauen doth not stand in them neither doth the doing or not doing of them simply please God neither doth the saluation of the Church consist in them according to the saying of the Apostle 1 Cor. 8 8 9. Meate maketh vs not acceptable to God for neither if we eate haue we the more neither if we eate not haue we the lesse but take heed lest by any meanes this power of yours be an occasion of falling to them that are weake And in the Epistle to the Romanes hee saith chap. 14 17. The kingdome of God is not meate nor drinke but righteousnesse and peace and ioy in the holy Ghost and 1 Tim. 4 8. Bodily exercise profiteth little but godlinesse is profitable to all things c. To conclude let vs doe those things that belong to peace and beware of strife contention if any man list to contend about these things we haue no such custome neither the Churches of God let vs ioyne heart hand together to edifie the Church as they that build an house do communicate their labors vntill they haue finished and made an ende of their worke But some man may say Obiection Is all manner of iudgement vnlawfull Or is a man in all cases forbidden to iudge I answer Answer No there are some iudgements lawfull and these both are publike and priuate The first is the iudgement of the Magistrate whose office is to try the liues and actions of men that they may punish offenders and reward them that do well It is their duty to sing both mercy and iudgement Psal 101 1. They beare not the sword in vaine Rom. 13 3. but are appointed as well for terrour of euill dooers as for the praise of them that do well The second is the iudgement of the Minister who in the dispensation of the word and preaching of the Gospel iudgeth the actions of his hearers reproouing and condemning them for their sinnes Thus the vnbeleeuer is said to be iudged 1 Cor. 14 24. If all prophesie and there come in one that beleeueth not or one vnlearned he is conuinced of all hee is iudged of all Hence it is that Noah a Preacher of righteousnesse is saide to haue condemned the olde world Hebr. 11 7. When the vnbeleeuing Iewes heard Peter preach vnto them touching saluation through Christ whom they had crucified they were pricked in their hearts and said to him to the rest of the Apostles Acts 2 37 and 14 26. Men and brethren what shall we doe Felix the Gouernour hearing Paul prophesie that is to reason of righteousnesse temperance and iudgement to come trembled and was afraid to heare him any longer being conuinced by the word and his owne conscience The word of God is liuely and mighty it pierceth deepe and entreth into the thoughts discouering the things that are most secret The third is the iudgement of a Christian and faithfull brother exhorting and admonishing vs for our good This is commanded in many places of the Scripture Moses warneth vs that we should not hate our brother in our harts but plainely reproue him and not suffer sinne to dwell in him or to rest vpon him or to preuaile against him Leuit. 19 17. It is our duty to stirre vp one another to good things WheÌ„ an house is to be reared set vp al the neighbours gather together and set to their hands to helpe it forward no man is idle but euery one is busie some by lifting some by carrying others by ordering the whole businesse to finish the frame so ought it to bee among vs that haue a better building in hand wee are Gods building 1 Cor. 3 9. and Gods house Heb. 3 6. If we hold fast that confidence and reioycing of hope vnto the end and therefore as we haue a greater worke in hand so wee ought to bee more faithfull in it and more busie about it exhorting one another while it is called to day lest any of vs be hardened through the deceitfulnesse of sinne Heb. 3 13. and considering one another to prouoke vnto loue to good workes not forsaking the fellowship that we haue among our selues as the manner of some is and so much the more carefull ought we to be hereof Heb. 10 25. because we know the day of the Lord and of our account draweth neere And as wee sit in iudgement vpon others by exhorting of theÌ„ so we doe by threatning and reprouing much more as occasion serueth and need requireth Thus did Iohn the Baptist call the Pharisees Sadduces that came to his baptisme a generation of vipers Math. 3 7. and 23 14 23 25. so Christ calleth the Scribes and Pharisees oftentimes hypocrites desiring to do all things to be seene of men Math. 6 deuouring widdowes houses vnder a colour of long prayer tithing mint cummin making cleane the vtter side of the cup and platter but within were full of bribery and excesse Mat. 23 14 23 25. Thus he painteth them out in their colours that others might beware of them and none be deceiued by them So hee called Herod
secretly purloyning them away and we hold our peace are we not accessary to his theft and partakers of his sin So if wee heare any raising euill reports of him and robbing him of his good name which is more in value then all things in the world are we not slanderers as well as hee while we ioyne with him so become guilty of the same transgression A good name is many a mans liuing take that away and impaire his credite he is vtterly vndone not able to maintaine himselfe you hurt him as much as if you tooke away house and land corne cattell from him or any other thing of worth that is deare vnto him If then it be so rich and precious a treasure we must bee carefull to maintaine our brothers credite estimation being made keepers of his life of his goods and of his good name doing the same vnto him which we desire he should do vnto vs. This is a signe of true loue that we loue him indeed when we will not spare to take vpon vs his iust defence and on the other side it is an euident token of cold loue or no loue at all when wee see them abused and do not regard it the Lord will raise vp others in his righteous iudgement who shall do as little for vs as wee doe for those that stand in need of vs. Vse 6 Lastly as this doctrine hath offered vnto vs sundry good meditations of duties concerning God and our brother so it sendeth vs not away without comfort concerning our selues Are wee slandered and reuiled Are we falsely charged with things which we neuer spake or did Let this be our comfort the time shall certainly come when the slanderers shall be detected and put to silence It ought not to seeme strange to vs when such flying tales are noised abroad rather it might seeme most strange as a great wonder if it were not so The diuell will be the diuell still who is the head and prince of all slanderers and all his instruments will be like him Gods people aboue all others are falsely accused they are not of the world Iohn 15 19. but chosen out of the world and therefore the world hateth them Ioseph was accused to be incontinent Iob was condemned to be an hypocrite Daniel was charged with disobedience Amos of conspiracy Eliah of troubling Israel Dauid of seeking Sauls life Paul was suspected to bee a murtherer Christ our Sauiour was reputed an enemy to Caesar and his Disciples were accused and iudged worthy of stripes and censured to bee mouers of sedition among the people howbeit all this is but as a cloud which will quickly be dispersed as a darke mist that shall suddenly bee scattered away It is a notable comfort to heare these things that GOD will not suffer vs to sinke downe vnder taunts and rebukes of men but lift vp our heads and pronounce sentence of absolution on our side Let it not trouble vs to be condemned of men so that wee be assured to be iustified of God If a man were wrongfully condemned in an action of slander or fellony in an inferiour Court of iustice and there iudged to be guilty of some hainous crime yet if he were sure to bee acquitted and discharged by appeale to an higher Court where he is perswaded hee cannot but haue iustice because there is no corruption of Iudge or witnesse how would he be comforted and how little should the ouerthrow he had taken be regarded forasmuch as hee knoweth the next triall will set all to right againe So is the case with vs. It is our lot and condition heere to bee persecuted and reuiled for righteousnesse sake Mat. 5 1◠1◠and we shall be condemned of wicked men vniustly howbeit this ought not to trouble vs how greatly soeuer they resist vs and rage against vs this is but a condemnation of men vpon the earth wee may lawfully appeale from them to an higher Court and to a greater Iudge When Paul was falsely accused by the Iewes and could haue no iustice at the hands of the high Priests he appealed to Caesar that is Acts 25 12 from inferior Gouernors to the Emperour that was supreme So must we doe when wee are burdened and oppressed by the poison of euill tongues and condemned as euill dooers of all men we know there is a Iudge that sitteth in heauen who will acquit vs when wee come before him and take the cause into his owne hand And if we see not this alwaies accomplished in this life it shall most certainly be performed in the life to come when all the secrets of euery mans heart shall be opened Sometimes he maketh their light so to shine in this world that they reape great fruite of their godlinesse and the Sunne beames as it were to refresh them and make them aliue againe But if it happen not in this life yet it shall not faile in the next life when Christ shall appeare in glory and say Come yee blessed of my Father inherite yee the kingdome prepared for you from the beginning of the world Math. chap. 25 verse 34. When hee shall breake the heauens and come to iudge the quicke and the dead let vs lift vp our heads and reioyce for our redemption draweth neere This is the time of our refreshing heere we are ouerwearied with bearing the burden of other mens malice Then shall all teares bee wiped from our eyes and we shall see as wee are seene and know as we are knowne as we reade Math. chap. 13 verse 43. Then shall the righteous shine foorth as the Sunne in the kingdome of their Father he that hath eares to heare let him heare To this purpose speaketh Paul Colos chap. 3 verses 3 4. Your life is hid with Christ in God when Christ who is our life 1 Iohn 3 ◠shall appeare then shall ye also appeare with him in glory If then our righteousnesse bee couered heere as with a garment and bee hidden as a treasure that is buried in the earth yet our life shall not alwayes lye in obscurity for when the night is past the day will appeare and when falsehood hideth her face the truth will be made manifest Let vs acknowledge the power of God that is able to do this and let vs rest patiently in him that is our stay Let vs not fret our selues because of him that prospereth in his way and bringeth wicked deuises to passe Contrary-wise the vngodly haue from this doctrine matter of sorrow and heauinesse because howsoeuer they rule heere for a time and will not bee controlled they say their tongues are their owne who is Lord ouer them they thinke themselues priuiledged to deuise and disperse what lies they list and none may call them to an account yet God will one day call them to an account when they shall receiue according to their workes For yet a little while 〈◊〉 37 10 13 and the wicked shall not
with a vow for a certain time for dayes or moneths or yeres they to the end of their life account it worse then sacriledge to forsake their dens and cloisters These heere mentioned did consecrate and separate themselues to the Lord onely they to Saint Benedict to Saint Francis to Saint Dominicke and such like counterfeit Saints These entred not into this vow as if it were meritorious and auaileable to obtaine remission of sinnes and euerlasting saluation as appeareth by the sacrifices which they were commanded to offer for their sinne when the time of their vow was expired they affirme that they merit heauen thereby for themselues and can spare an ouerplus for others through their works of supererogation These abstained from wine nay from all that commeth of the grape but they albeit boasting of Angelicall perfection will not be brought vnder this yoke but caratâ benè cute are indeed wine bibbers great drinkers of wine These did nourish their haire and suffered it to grow vntill the end of their vow but they shaue their crownes leauing a little circle in which they greatly reioyce as if it did merit no lesse then the crowne of heauen These came not neere to the dead nor approched any carcasse of their dearest friends to be defiled thereby but they are ordinarily and commonly at burials as willingly as at bankets for while other men mourn they are mery while others weep they sing and as vultures they looke for the death of rich and noble men not so much to pray for them as to make a prey of them Lastly these Nazarites might freely marry wiues as appeareth in Samson and Samuel they vowed not virginity to liue in adultery but it was lawfull for them to marry wiues notwithstanding their vowes Besides they neuer vowed counterfeit pouerty or sottish obedience to any superiours but the Monkes and Fryars abiure Matrimony and detest it not fornication and vncleane lusts contrary to the precept of the Apostle 1 Cor. 7.2 To auoid fornication let euery man haue his owne wife and euery woman haue her owne husband They vow pouerty but the most of them liue pompously and proudly and prodigally And what maner of vow is this to vow to liue by the sweat of other mens labours whereas Paul warneth Ephe. 4.28 Let him that stole steale no more but let him labour working with his hands the thing that is good that he may haue to giue to him that needeth And in another place He that will not labour let him not eat 2 Thess 3.10 Moreouer they vow obedience But to whom to the Generall of their Orders indeed too generall an obedience to their Superiour without respect to him that is Superiour contrary to the precept of the Apostle 1 Corin. 7.23 Yee are bought with a price be not ye the seruants of men What is more common among them then to say I hold of Saint Francis I am of Dominicke I am of Saint Benedict whereas Paul reprooueth such among the Corinthians as would be accounted Christians yet said I am of Paul and I of Apollo and I of Cephas and I of Christ 1 Cor. 1 1◠for is Christ diuided was Paul crucified for you or were yee baptized in the name of Paul Thus we see the Popish doctors doe but dally and delude the world while they would perswade vs that their Monkish votaries are like the Iewish Nazarites wheras the contrary appeareth by this comparison that there is no coherence or communion betweene them any more in nature then in name and as well they may perswade vs that there is a corespondence and agreement betweene the Prophet Eliah and the Priests of Baal nay euen betweene Christ himselfe and the sonnes of Belial Fiftly if these Nazarites had touched the Vse 5 dead or the dead touched them howsoeuer they had passed many weekes or moneths of their vow and were come euen to the ende thereof yet their vow was made voide they were to begin the weekes or moneths of their vow againe ver 12. The dayes of his separation before shall be vtterly lost because he is defiled which teacheth vs a necessary point to bee considered in our obedience and how carefull we ought to be to keepe our selues from the corruptions and contagions of the world that we fall not from GOD because when once we depart from the wayes of righteousnesse all that which we haue done before is out of date it shall not be reckoned in our accounts but be forgotten of God according to the saying of the Prophet Ezekiel chapter 18.20.24 27 28. as these words following testifie The soule that sinneth shal die 18 20 28. When the righteous turneth away from his righteousnes and committeth iniquity and doth according to all that abhomination that the wicked man doth shall hee liue All the righteousnes that he hath done shall not bee mentioned in his trespasse that hee hath trespassed and in the sin that he hath sinned in them hee shall die As on the other side When the wicked man turneth away from his wickednes he shall saue his soule aliue he shall surely liue and shall not die It is not therfore enough for vs to begin wel if we do not continue constant all our labor is lost nay it had bin better for vs if wee had neuer begun We see this in Lots wife what auailed it that she went out of Sodome and trauailed with her husband toward Zoar giuen vnto them as a City of refuge when as shee looked back and was therfore turned into a pillar of salt The like we might say of Iudas what did it aduantage him to preach the Gospell to worke miracles to be an Apostle to bee conuersant with Christ and to sit at his Table when after all these priuiledges hee betrayed his master ioyned with the Pharisies entertained couetousnes shewed himselfe to be indeed a diuel the son of perdition and in the end hanged himselfe What should I speake of Phygellus Hermogenes Hymeneus Philetus Alexander and such like mentioned 2 Tim. 1.15 2 17. 4 14. If then we looke to haue any reward and recompence of our labor hope to attaine to the end of our faith which is the saluation of our soules let vs so runne that we may obtaine let vs so saile in the Sea of this world that we neuer giue ouer vntill wee arriue in the hauen let vs bee faithfull vnto the death that we may receiue the crown of eternall life Lastly these Nazarites were notable Ornaments in the Church and farre separate from the common sort they laboured after perfection of sanctification and striued much to excell others yet when they had ended the daies of their vow 13 14. they must bee brought to the doore of the Tabernacle of the Congregation offer their offering vnto the Lord which teacheth that our best workes such as proceede from the best men and done with the best endeauour of purity and holynesse euen
the whole Tribe as appeareth by the largenes of the offering and by the first Prince that offered Thus we see that they being set vp in high place aboue others do also goe before them and giue them good example in the best things seeke to further them in Gods worship We learne hereby Doctrine that albeit God be to be serued of all Such as are of high st place ought to bee more forward in good things then others and that all persons should shew themselues forward and ready to further the worke of the Lord yet aboue all other the chiefe and heads of the people are to be guides of the way and leaders vnto the rest The Prophet teacheth that vnder the Gospell Kings shall be nursing Fathers and Queenes shall be Nursing mothers to the Church Esay 49 23. Dauid exhorteth Kings to be wise and the Iudges of the earth to be instructed to serue the Lord with feare and to reioyce with trembling Psa 2 10 11. When the people saw the zeale and feruencie of Hezekiah that he spared no cost to further the worship of God it kindled in them a loue to do his seruice and they reioyced exceedingly 2 Chron. 30 24 25. Such therefore as are aduanced aboue the people as the head is aboue the body ought to be more zealous forward in the waies of God then others that are of the lowest sort Thus it ought to be because they must Reason 1 know they lye open to iudgement as well as others if not before others Topheth is prepared of old for the King as well as for the subiect It is made deepe and large as well for the one as for the other Esay 30.33 God accepteth no mans person Nay they are for the most part chiefly pursued and ouer-taken with iudgements as Ezra 7.23 Artaxerxes decreed that all should returne and build the house of the God of heauen For why should there bee wrath against the Realme of the King and his sons And to this purpose it is saide in the Psalme 82 6 7. I haue saide ye are Gods and all of you are children of the most high but ye shall dye like men and fall like one of the Princes Secondly they sinne by their example and giue offence vnto others When they fall they make others fall with them as a mighty Oake casteth downe the low and little shrubs that grow nere it So then they offend not only by their owne transgression as a priuate man but all their actions are exemplary and they bring a great scandall vnto others They are as a city set vpon an hil or as a light vpon a Beacon that is seene farre and neere when they sinne they make others sinne with them For this cause Salomon saith Prou. 29.12 If a Ruler hearken to lyes all his seruants are wicked Thirdly wherefore are they separated in calling and condition and why are they aduanced to honor Is it to magnifie themselues is it to sit at ease or to liue in pleasure or to delight them in their high titles or to please themselues to see others creepe and crouch vnto them No but to be pillars in the house of God and to serue the Church Hence it is that Nehemiah saide Nehem. 6 11. Should such a man as I fly Or who is there that being as I am would goe into the Temple to saue his life As if hee had sayde Should I flye that am a Ruler of the people I will not doe it And Mordecai perswadeth Ester to goe in to the King and to aduenture her life for the deliuerance of the Church by this reason chap. 4.14 Who knoweth whether thou art come to the kingdome for such a time as this Hee putteth her boldly in minde that God had aduanced her to honour and made her inherite the throne of glorie to the end she should honour him againe and referre all the glory she had attained to the setting forth of his glorie Vse 1 This teacheth vs that it is a dangerous state where are no Leaders or Rulers to goe before the people and to hold them in Gods seruice there of necessity godlinesse must decay Iustice fall to the ground and all duties of Religion sinke downe as in an army where are no Commanders in a family where are no Gouernours in a ship where are no Pilots what is there but all disorder and confusion The last part of the booke of Iudges setteth forth the truth heereof at large the Israelites corrupted themselues with Idolatry they defiled the worship of God and God gaue them ouer to a reprobate minde to doe those things which are not conuenient being filled with all vnrighteousnesse fornication and such like wickednesse and what was the occasion of al Iudg. 17 18. 19. In those dayes there was no King in Israel but euery man did that which was right in his owne eyes And it is obserued by the Author of that Booke that the people feared the Lord all the dayes of Ioshua a godlie Gouernour and all the dayes of the Elders that out-liued Ioshua who had seene all the great workes of the Lord but when they were dead and buried The children of Israel did euill in the sight of the Lord Iudg. 2 7 11. and serued Baalim Wee must therefore needes acknowledge the happinesse and blessednesse of that people that haue godly Gouernours such as Moses and Ioshua and Dauid and Iehoshaphat and Hezekiah and Iosiah and such like to teach them and guide them in the wayes of godlynesse This is a great mercy and fauour of God Vse 2 Secondly we may conclude that wretched and miserable is their condition where Gouernors are cold and carelesse in Gods seruice and enemies to the aduancement of his glory The Prophet sheweth that the Chiefe had no knowledge and the great men had broken the yoke and burst the bonds Woe therefore vnto the Land the Lord would visit for these things and his soule be auenged on such a nation as this Ier. 5 5 9. If it be within the walles of a priuate family that zeale be found in the Gouernours it will appeare oftentimes in the lowest seruant which goeth to the doore as in Rhode Acts 12 14. She dwelled in a godly family where manie were gathered together in prayer intreating the Lord to work Peters deliuerance when she heard his voice standing without and knocking at the doore shee could not open the gate for gladnesse but ran in to acquaint them with that glad tidings If Cornelius bee a deuout man and one that feareth God hee shall haue seruants and soldiers to attend vpon him to be deuout also Acts 10 2 7. If the Courtier or Nobleman whose sonne was cured do beleeue his whole house will beleeue also and follow his example Ioh. 4 53. If the Iaylor desire to know how to be saued and if once himselfe become a beleeuer he shall not beleeue alone his houshold will beare him company
and enter into the way of saluation Acts 16 34. Abraham is noted to bee the Father of the faithfull and we see hee was not without a faithfull seruant not onely faithfull to his master but faithfull to God and therefore also to his master This is noted as the chiefe cause that religion so much prospered at Thessalonica when the Gospell was preached and published there the Noblemen did embrace it Acts 17. If the raine once fal vpon the mountaines it will quickly water the vallies that are beneath like the precious oyntment powred vpon the head of Aaron that ran downe to the skirts of his garments Ps 133 2. When the Gospel was preached at Berea and such as were of noble birth tooke hold of it and they that were honorable by calling embraced beleeued it then not a few but many in number followed after them with all readinesse Actes 17 11 12. I am not ignorant that diuers of our latest and lernedest Expositers vnderstand the words otherwise Bez◠〈…〉 Act◠〈…〉 â—iâ—â—n 〈◊〉 Testa Mâ—â—◠〈…〉 and thinke they are called Noble not in regard of their birth or blood but of their beleefe as indeede true Piety is true Nobility and true Religion is the truest Honor. Howbeit I rather vnderstand the word in his proper and naturall signification for these causes First it is not needfull to flye to a figure when the proper signification of a word standeth and contayneth nothing vnder it either against the doctrine of faith or the instruction of life or the truth of the historie Secondly Luke vseth this word in this signification as also others for such as are noble by birth and not otherwise as Luk. 19 12. 1 Cor. 1 26. Thirdly the Euangelist hath relation to that which hee noted before in this chapter where he saith That not a few of the cheefe women beleeued verse 4. that were at Thessalonica howbeit they were more noble that were at Berea who searched the Scriptures dayly whether those things were so Lastly in these words a reason is rendred how it came to passe that the Gospell tooke such good effect and gained so many soules to God Caâ—â—â—◠〈◊〉 in Aâ—â—â— 17. euen because the Nobility and honorable personages gaue their names to Christ were not ashamed to professe it The multitude followed their example as commonlie they do imitate the actions of their Leaders The Poet could say 〈◊〉 Totus Componitur orbis Regis ad exemplum nec sic inflectere sensus Humanos edicta valent quà m vita regentis The people cast their eyes vpon their Rulers neither are they ordered so much by their lawes as they are by their liues O that they which are in authority would consider this that the eyes of all men are vpon them O that they wold seriously bethink with themselues what good they might do by embracing religion and by countenancing them that are truly religious or if this will not enter into them and that their honors do so dazle their eyes that they cannot see the truth hereof O that they would at the least learne what hurt they do what backwardnes they cause what coldnesse in Religion they procure and what floods of wickednesse they bring in Doubtlesse if they did at any time meditate on these things and weigh in indifferent ballances either the one or the other it were enough to turne nay to breake their hearts and to put greater loue and zeal into them of Gods glorie For if the Gouernours of a Family bee luke-warme it may be easily obserued that their children which follow them their seruants which attend vpon them and all the rest of the house which are guided by them are neither hot nor cold And if it fall out that the Heads of the house be prophane and irreligious there is nothing to bee perceyued in that whole family but notable fruites of infidelity swearing blaspheming breach of the Sabbath contempt of the word brawling contention and all kinde of wretchednesse and wickednes If Saul begin to persecute Dauid he shall get many diuellish Doegs to snarle at him 〈◊〉 22 9. 〈◊〉 26 1. 〈◊〉 19. and finde many hollow-harted Keilahites to betray him haue many pestilent Ziphites offer themselues to discouer where hee hideth himselfe in strong holds all as his seruants to helpe him forward in his wickednes If Caiaphas sit in iudgement to arraigne condemne Christ 〈◊〉 26 69. 〈◊〉 14 66. 〈◊〉 â—2 25. 〈◊〉 9 17. all his seruants and his maides will bee ready in the hall and at the doore to set vpon his disciples and to follow the humor of their master so that euen the damosel that kept the doore could not let Peter alone but must assault him How then can we but acknowledge that it is a very happy thing to inioy godlye Magistrates and Christian Gouernours how much encouragement Inferiours haue by theÌ„ and how sweet a liberty they finde cannot be expressed O that we could learne to prize value this blessing as we ought It is not a generall benefit to be found in all places the godly haue oftentimes much disturbance and suffer many taunts and checkes euen for their profession sake in prophane places liuing vnder prophane persons For albeit all Magistrates and men in authority though their office be not great are set vp for the punishment of euil dooers and for the praise of them that do well 1 Pet. 2 14. yet oftentimes they turne the edge of the sword the wrong way Rom. 13 3. and are a terror to good works but not to euill Lastly hauing receiued so great merâ—y froÌ„ Vse 3 God and continued among vs to haue such as are cheefe ouer the people to be cheefe also in piety and to go before them in all good â—onuersation whether they be such as bee in the house or out of the house it is our duty to fal downe before the Lord and to acknowledge this blessing Oh that men would praise the Lord for his goodnes and for his wonderfull workes to the children of men Psal 107 8. So did Hiram the King of Tyre reioyce greatly when he heard that Salomon was annointed King in the roome of his Father and said Blessed be the Lord this day which hath giuen vnto Dauid a wise sonne ouer this great people 1 Kin. 5 17 The like we see in the Queene of Sheba when she had seene his workes and heard his wisedome she said Blessed be the Lord thy God which delighted in thee to set thee on the throne of Israel 1 Kings 10 9 because the Lord loued Israel for euer therefore made he thee King to doe iudgement and iustice And doubtlesse if wee knew the want of such Princes as our brethren and sisters in former times did when they were shut vp in prisons and burned to ashes we would acknowledge the necessity of performing this duty It is recorded in 2 Chro. 17 7. that Iehoshaphat who is renowned
idle and negligent teachers who haue receiued many good giftes Vse 2 graces profitable for the Church of God yet neuer vse them like the couetous person that hoordeth vp great treasures but suffereth no man to be the better for them like the sluggish seruant in the Parable who hid his masters mony in the earth but wold not employ it Math 5.15 25 25. or like vnto those that couer the Candle vnder a bushell that it can giue no light vnto â—â—em that are in the house whereas it should be set vpon the table that all might haue the vse of it and benefit by it Wherfore hath God giuen greater gifts but that such should take greater pains How many are there that desire great liuings but they do not desire to bestow great labour among them Our reward shall not be according to our giftes but according to our labors For as many may haue great gifts and yet bestow little labour so they may haue great giftes and yet haue little or rather no reward except it bee for their negligence Certainly there are many that are rich in gifts who notwithstanding haue but a poore people for they keep all knowledge to theÌ„selues and impart nothing to others Such carrie the bag with Iudas but betray good christians for thirty shekels of siluer They regard not what become of Gods people so that they may enrich themselues who cause the people of God to perish and themselues perish through Balaams wages that sticketh vnto them Esay 56 10. They are dumb dogs that neuer haue enough they cannot barke they run after their own gain They neither enter into the kingdome of Heauen themselues Luke 11 52. neither suffer them that would enter It is a great sin for any to hide their gifts We must be as Iohn the Baptist he was a burning and a shining lamp Iohn 5 35. and the people were willing for a season to reioyce in his light So the Apostles were made the lights of the world Math. 5 14. and they made their lights shine before men For God that caused the light to shine out of darknes shined into their hearts to inable them to giue the light of knowledge vnto others 2 Cor. 4 6. The Ministers are the salt of the earth to season the hearts of men Vse 3 Thirdly it reproueth idle professors that wil do nothing like Demas and the rich glutton that feed themselues enrich their own coffers but will doe no good either in the maintaining of Gods seruice or toward the releeuing of the wants distresses of others Such are as câ—â—â—tous Nabal that would let Dauid being in necessity to haue nothing or like to Laban that grudged that Iacob should haue any thing These do no good but to themselues if to themselues What account wil these giue of their stewardship who forget that they are stewards It had bin better they had neuer receiued any blessings then to make none the better for them no not themselues The earth that is ful of Mines of gold is barren to bring forth any thing else as grasse and corne and trees and herbes for the vse of man so the wretched soule that thirsteth after siluer and gold busieth it selfe day and night to heape vp riches cannot bring forth any other fruit neither do any seruice to God or to the commonwealth or to the church or to himself 1 Tim. 6 â— Couetousnesse is the root of all euill and therefore it is extreame folly to delight so much in it He that is to ascend to the top of an exceeding high Mountaine should do maruellous foolishly if hee should bind heauy burthens on his shoulders and tie bolts and fetters to his feete because whatsoeuer he shal pretend he maketh it manifest that he neuer meaneth to mount vp to the top therof so likewise we being called to dwell in the holy hill of the Lord and to seeke those things which are aboue Psalme 15 â— Colos 3.1 where Christ sitteth at the right hand of his father if we clog and cloy our selues with so many impediments lade our selues with so many burthens of earthly cogitations and practises we shew plainely that our conuersation is not in heauen and that we regard not to ascend vp to that place Rich men therfore that haue receiued this worlds goods and yet wil do no good with their goods are worthily to be reproued because they haue receiued much and are therby enabled to do much good yet wil performe nothing at all Rich men without religion knowledge of God withouâ— loue of his seruice and conscience of holy â—â—â—â—s haue much to answer for themselues They haue a thousaÌ„d times more means to do good then the poore haue yet they do lesse their hands are tied their eares are stopped their eies are closed their hearts are hardned Luke 16 9. They might make to themselues Frends of the Mammon of vnrighteousnes that wheÌ„ they fail they may receiue them into euerlasting habitations but they regard no such friends they make more account of their fading Mammon then they do of those euerlasting habitations They haue more time and leisure to spend in reading the Scriptures and in getting of knowledge then the meaner sort who are much distracted to prouide for their families yet commonly they bestow least time that way and for the most part haue lesse vnderstanding in the best things The Apostle denounceth a woe against such vnconscionable and irreligious men that heape vp treasure together for the last daies Iames 5 3 â— that liue in pleasure vpon the earth that grow wanton nourish their hearts as in a day of slaughter Let all such at the length remember what they haue receiued let them learn to be rich in good workes to do good to be ready to distribute and to be willing to communicate laying vp in store a good foundation for themselues against the time to come that they may lay hold on eternall life And touching the vse of their outward blessings and the employing of theÌ„ to the right end let them remember the words of Christ Luke 11 41. Luke 11 41. Giue almes of such things as you haue and behold all things are cleane vnto you Lastly seeing such as haue receyued outward blessings ought to bee most forward to Vse 4 do good with them we must know that thus also it ought to be in spiritual blessings If we must be faithful in that which is the least wee must much more be faithfull in the greatest and if we be vniust in little we will be vniust also in much God hath in great mercy giuen vs many meanes to abound in heauenly graces so that concerning the time we might haue been such as might be sufficient to bee teachers of others yet we haue need that one should teach vs the first principles of the Oracles of God and haue need of milke rather then of
strong meate Heb. 5.12 being altogether babes and vnskilfull in the word of righteousnesse not hauing our senses exercised to be able to discerne between good and euill They therefore are in a wofull and wretched estate that haue long liued vnder the preaching of the word the meanes of regeneration in this life and of saluation in the life to come and yet are more ignorant faithlesse fruitlesse disobedient and prophane then such as haue had no such meanes nor liued where the sound of the Gospel hath beene so plentifully heard Hence it is that Christ denounceth fearefull woes against Bethsaida Corazin and Capernaum where he had preached many Sermons and wrought many miracles he threateneth to cast them downe to destruction and telleth them that it should be easier for Sodome and Gomorrha in the day of iudgement then for them Matth. 11.24 The Sodomites had an heauy punishment in this life to be destroyed with fire and brimstone from heauen and to taste of a more heauy iudgement of fire and brimstone that burneth in hell and yet those vnthankefull cities that brought not foorth the fruits of the Gospel shall haue sorer iudgment for their disobedience at the day of iudgement when the Iudge of all the world shall appeare to iudge the quicke and the dead If a man after he haue receiued some benefit from another shal presently fly in his face and offer him open wrong and iniury it is certaine that the iniury indignity is much more grieuous then if he had receiued no benefit of him at all so when a sinner hath receiued great and singular benefits from God his sinne is made the greater by offending him What blessing is greater then the word when the kingdome of heauen is offered and opened vnto vs and what sinne can be so great as to reiect it and to account our selues vnworthy of eternall life Let vs therfore take heed how we vse his gifts and endeuour to profit by the meanes that he affordeth vs for our saluation lest it goe worse with vs then with the Turks and Infidels For except our righteousnes exceed others certainely our punishment shall be greater then theirs and then it had bin better for vs that we had neuer heard the preaching of the Gospel then hauing heard it proudly and presumptuously to reiect it 18 On the second day Nethaniel the sonne of Zuar Prince of Issachar did offe◠19 He offered for his offering one siluer c. In these words as also before and in the words folowing we see what is offred to wit siluer and gold they spare nothing they are no niggards they bring the best things that they haue Neither doe they bring the best in a sparing maner but they deale bountifully and liberally The doctrine Doctrine offered the duty required from hence is this We must serue God with the chiefest and choisest things we haue We must seru the Lord with the best things wee haue and imploy the best things that are fit for his seruice and that in a large and liberall maner according to our seuerall places persons callings conditions and abilities We reade that to further the building and furnishing of the Tabernacle men and women as many as were willing-hearted brought bracelets earings rings Exod. 35.22 and tablets precious stones and iewels of gold euery man that offered did offer an offering of gold vnto the Lord no man came empty Verse 27. So did the Rulers Princes yea they were so forward that the workemen complained that the people brought too much for the seruice of the work which the Lord commanded them to make Exod. 36.5.25.1.2 How farre are we from this in our dayes may we say of our times The people bring much more then enough for the worke of the Lord Oh that we might come but one degree behind them that it might be said our people bring enough But we cannot truely testifie so much The Israelites thought they neuer brought enough we thinke we neuer bring too little They offred more thē they were cōmanded we bring no more then we are compelled constrained to bring They brought willingly we giue grudgingly They offered with a glad and cheereful heart we will do no more then Law vrgeth or not so much They brought of the best we think the worst good enough for God and his worship and his Ministers The Prophet Malachi cryeth out against this sinne chap. 1.14 Cursed be the deceiuer which hath in his flocke a male and voweth and sacrificeth vnto the Lord a corrupt thing for I am a great king saith the Lord of hostes and my Name is dreadfull among the heathen The Spirit of God commendeth Araunah for his forwardnes bountifulnes in Gods seruice 2 Sam. 24.22 Let the king take and offer what seemeth him good to the Lord behold heere are oxen for burnt sacrifice and threshing instruments of the oxen for wood all these as a king he gaue vnto the king This also appeareth notably in Salomon touching the building of the Temple 1 King 5.17 and 8.63 and 6.21 22. 2 Chro. 30.24 The king al Israel offered sacrifice with him 22000. oxen 122000. sheepe at the dedication of the house of the Lord. The like we see in Ezekiah and if we go no farther thē to Abel in the beginning of the world he shewed forth the practise of this duty for he brought of the firstlings of his flock Gen. 4.4 and of the fat therof vnto the Lord and if he had had a better thing to bring no doubt hee would haue brought it So that this hath bin the practise alwaies of the best sort to offer in the best manner the best they haue vnto the best that is to the Lord himselfe Reason 1 This they did that God might euermore dwel among them according to his promise Exod 25.3 4 6 8. A great iudgement it is to haue him leaue vs and depart from vs. Nothing driueth him away sooner and causeth him to deny his presence then our dealing deceitfully with him Secondly if we giue not to God of the best the worst sort shall rise vp in iudgement and condemne vs the very idolaters that worship the workes of their owne hands Rom. 1.25 and turne the trueth of God into a lie shall goe before vs into the kingdome of heauen they thinke nothing too much they are content to spoile themselues that they may adorne their idols Exod. 32.2 3. Exod. 32.2.3 The Israelites desiring to haue an image of God to goe before them were content to breake off the golden eare-rings which were in the eares of their wiues and of their sonnes and of their daughters So is it with the Papists they account nothing too deare and precious which they are not ready to bestow vpon their images and such like will-worship Thirdly no man should repine to giue vnto God his own the best things we haue whose are they by right but his
gates that the gates thereof shall open wide and our workes shall enter with vs because they cannot be forgotten but shal come vp into the presence of God Wee see how it fareth with Kings and Princes and great men of this world they haue great traines and troupes of seruants and a goodly retinue that follow their heeles in the streetes O how happy are they if at the howre of death and the great day of account when their honours and their pleasures their riches and their friends their seruants and retainers shal forsake them and all earthly profits shall faile them they haue as goodly a traine of good works to attend and waite vpon them They shall finde much more comfort and peace in these then in all their life they felt in all the other as the wise virgins found much contentment in that they had store of oyle for their lampes Secondly shall good works come into account Vse 2 with God and be remembred of him then on the other side we may conclude that euill workes shall also be remembred True it is we are ready to forget the euils that we commit but God wil neuer forget them no time shall weare them out they are euer fresh in his sight Hence it is that Nehemiah saith Neh. 13. â—â— Remember them O my God because they haue defiled the Priesthood and the couenant of the Priesthood c. And Reuel 16.19 Great Babylon is come in remembrance before God to giue vnto her the cup of the wine of the fiercenesse of his wrath He will remember the sinnes of the wicked and his owne iudgements These though they be great in this world shall not haue their honours and dignities to follow them but their sinnes shall all follow them The swearer shal be sure to haue his oathes and his blasphemies laid before him the adulterer his vncleannesse the drunkard his intemperancy the contemner of God and of his word his prophannesse the couetous person his oppression they shall accompany them vnto iudgement euen vnto hell that there they may receiue the reward and wages that their workes haue deserued It were a great benefit to the vngodly if they might appeare before the iudgement seat of God without their euill deedes and that they could winde themselues out of the company of their sinnes which will be their strong accusers and giue in euidence against them but they cannot by any meanes for they follow them and pursue after them with a loude cry for vengeance and punishment and therefore woe and misery shall befall them that commit them Vse 3 Thirdly we must marke this point albeit good workes be so much regarded yet wee must take heed we giue not too much vnto them nor ascribe any merit to attaine eternall life by faith that it might bee of grace Rom. 4.16 it is the gift of God through Iesus Christ Rom. 6.23 If any of our works should merit then the works that are most glorious and eminent aboue others which the holy witnesses of the trueth of God wrought who did suffer for the Name of Christ and resisted the enemies euen vnto the blood should be meritorious But the Apostle denyeth this vertue to them Rom. 8.18 I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall bee reuealed in vs. If any workes might deserue saluation doubtlesse the workes of righteousnesse but it is the kindnesse and loue of God toward man that the Apostle magnifieth who saueth vs not by workes of righteousnesse which we haue done but according to his owne mercy Tit. 3.5 Eph. 2.8 9. So Paul preacheth Act. 13.48 39. that through Christ we haue remission of sinnes and that by him all that beleeue are iustified from all things from which they could not be iustified by the Law of Moses Againe the Lord Iesus himselfe teacheth vs that when we haue done all that possibly we can we must say we are vnprofitable seruants Luk. 17.10 but he that is an vnprofitable seruant and doth onely what he ought to doe is not in any case of meriting He that will merit any thing at Gods hands must first giue him somewhat and so bind him as a debtor vnto him if no man can hinder him any thing of his owne who oweth all euen himselfe to God of whom he hath receiued all it is certaine that no man can merit any thing before him Rom. 11.35 Who hath first giuen vnto him and it shall be recompenced vnto him againe but no man can doe so verse 36. For of him and through him and to him are all things to whom be glory for euer Amen Now where is no benefit there can be no merit because merit presupposeth a benefit receiued howbeit our well-doing extendeth not to God he can receiue no good turn at our hands 1 Cor. 4.7 Phil. 2.13 Eph. 2.10 When the husbandman bringeth to his Lord the fruit of his own ground he meriteth nothing because he giueth him of his owne Moreouer the Scripture teacheth vs that temporall benefites and deliuerances are not granted and bestowed vpon the faithfull for any desert of any their good deedes Dan. 9.18 much lesse therefore eternall life The Israelites had not the nations cast out before them nor themselues brought in to possesse the land for their owne righteousnesse 〈◊〉 9 5. or for the vprightnesse of their hearts but because he had chosen them set his loue toward them Let vs not therefore trust in our owne workes which when they are at the best are vnperfect and defiled but rather as the very enemies of the grace of God do admonish in regard of the vncertainty of our owne righteousnesse and the danger of vaineglory â—â—â—â—r de iustif 〈◊〉 5. cap 7. let vs rest wholly as the safest way in the onely mercy of God If then this be the surest and safest way let vs all goe the safest way and leaue by-pathes and dangerous passages vnto others He that walketh safely walketh surely There is but onely one life and there is but one right way vnto life namely Christ Ioh. 14.6 The way by workes is a wrong way a false way he shall neuer come to his iourneyes end by the way of his works that is for the merit of his works because eternall life is neuer giuen for them There is no other name vnder heauen whereby we may be saued Act 4.14 Ephe. 4.5 then by the Name of Christ but if our works deserued lifâ— eternall there should be another name to saue vs because the merit of our workâ— is not the Name of Christ but setteth vp our selues in his place or at the least to ioyne a fellow and companion with him in the worke of our redemption This would minister occasion to vs to glory in our owne selues before the Lord as if wee were somewhat and could saue our selues but no man hath any thing wherein or whereof to boast himselfe Ro. 3.27 and
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
to deferre the celebrating of it together with others one is vncleannesse the other is a iourney both of them must bee vnderstood as grounded vpon necessity For to thrust himself into the vncleannes heere ment without a calling or to absent himselfe by a iourney vpon euery trifling occasion thereby omitting the busines of God because he wold further his own busines is rather to be ceÌ„sured very sharply theÌ„ to suffer an excuse vpoÌ„ necessity of whom we may say with Salomon As a bird that wandreth from her nest Pro. 27.8 so is a man that wandreth from his place For there are very many in al places that had rather leaue the Lords worke vndone then spare one day of their owne It is a great matter with them to lose a dayes worke but they regard it as a matter of nothing to rob God of his day that he hath kept for himselfe They had rather goe to a drunken feast abroad theÌ„ to feast with God in his house They had rather go speak to others in their owne affaires then either to God by prayer or heare him speak to theÌ„ in his word on the Sabboth day But to leaue this and to returne to the matter in hand by vncleannes in touching the dead is ment by proportion all other kinds of legall vncleannesse whatsoeuer which signifie the defilements of sin continued without repentance the Lord leading his Church in the minority of it by outward things to inward by earthly to spirituall by the shadow to the body The dead body is accounted vncleane because death which hath seazed vpon it is the fruite of sin wherby men are truely made vncleane The Passeouer was to the Israelites the same that the Supper is to vs the equity therfore and truth of that which is heere described and directed to the people remaineth to vs for euer and teacheth That necessitie brought vpon any by the hand of God Doctrine or by an ineuitable duty of a mans calling Necessity brought vpon any by Gods hand dispenseth with Gods seruice for that time doe for that time free him from the publike exercises of religion and of Gods worship If it be to saue a mans life or to preserue his house and goods from destruction it giueth liberty a toleration and dispensation for the present to leaue the immediate worship of God Such is the immediate hand of God in sickenesse as we see in Hezekiah Esay 38. Such was the case of Dauid in persecution Psal 84. Such is the case of those that are in a long iourney as in this place Likewise whensoeuer the publike meanes are for a time taken away through persecution Psa 74 In time of sicknesse God requireth another duty of vs to wit to looke to our health in danger of life to looke to our safety in danger of our goods to looke to our wealth Reason 1 For whensoeuer God denyeth the meanes his will is that the things themselues should ceasse For other meanes may not be inuented or any other forme then that which he hath ordained as Ioel 1.19 he threatneth that the meat offering and drinke offering should ceasse Whensoeuer the will of God is that these things shall be done he will offer vnto vs and put into our hands the meanes he will giue vs the time and opportunity to do them Secondly it is Gods pleasure to accept of mercy rather then sacrifice Mat. 12.7 Hence it is that to saue from fire and water to preserue life to visit the sick and to look to them is to be preferred and more to be respected then going to the Church or hearing of the word What man shall there be among you saith Christ Mat. 12.11 that shall haue one sheepe and if it fall into a pit on the Sabboth day will he not lay hold on it and lift it out how much then is a man better then a sheepe for the Sabboth was made for man and not man for the Sabboth God ordaining it for our good not for our hurt Vse 1 Hence it followeth that it is not simply the omitting of â—he Sacraments but the neglect and contempt of them is dangerous to neglecters and contemners They shall beare their sinne as they iustly deserue whose default it is The Israelites in the wildernesse were forty yeeres together vncircumcised yet were they to be holden the people of God because they cannot be charged with negligence nor reprooued for any contempt in as much as they wanted leysure being in their iourney or daily expecting the signe of remoouing All the people that came out of Egypt were circumcised Iosh 5.5 but al the people that were borne in the wildernesse by the way them they circumcised not and it is excused or defended by necessity For the Sacraments doe not conferre grace neither are they absolutely necessaâ—y to saluation as if without them a man could not possibly be saued Hence therefore are the Romanists reprooued that do teach that children are damned that dye without Baptisme Children dying without Baptisme arâ— not damned as though all the Israelites that dyed in the wildernesse which were borne there and were not circumcised were condemned no doubtlesse no more then that all which were circumcised were saued True it is Moses was reprooued and was neere to death because he circumcised not his sonne who had time and leisure to doe it Exod. 4.24 and we must take heed of contempt which deserueth a cutting off from the people of God Gen. 17.14 because he hath broken the Couenant Howbeit as it is said in the prouerb Necessity hath no law The grace of Christ taketh away all the sinnes of all beleeuers and therefore the generall guilt brought in by originall sinne Rom. 5. This grace is not tyed to outward signes but dependeth vpon the free pleasure of God This is receiued by faith only as appeareth in the example of Abraham and farther confirmed by the Sacâ—aments Neuerthelesse we acknowledge a necessity in respect of the commandement of God and of the proper end and therfore is with all reuerence and conscience and obedience to bee yeelded vnto Secondly where the ordinary and precious Vse 2 meanes of saluation the preaching of the word and administration of the Sacraments are taken away and remooued as the standard out of the campe or the light out of the candlesticke there the extraordinary and more weak meanes are to be vsed of vs and Gods blessing in such cases is to bee hoped for and looked after In the dayes of persecution priuate reading meditation and conference are blessed of God and his Church maintained continued and encreased thereby yea the beholding of the constant suffering of the holy martyrs was a forcible meanes to worke the conuersion of many and made them in loue with that doctrine for which they suffered and gaue their liues In times of famine when there is no bread left in a citie and the inhabitants are constrained to fare hard and short yet it
he could not be a Priest c. but he is our Priest and sitteth at the right hand of his Father Besides if Christ were present bodily in the bread he were to bee worshipped in the bread and in the mouthes and stomackes of these that receiue and eate the bread but that cannot be without committing idolatry He will come from the heauens to iudge the quicke and the dead not from the bread or from the Altars His body is visible and may be felt and hath flesh and bones as our naturall bodies haue Luke 24.30 We are forewarned by our Sauiour not to beleeue or giue any credite to such as will shew him on the earth and say Loe heere is Christ or loe he is there before his comming againe Math. 24 26. If they shall say vnto you Behold he is in the Desart goe not forth Behold he is in the secret Chambers beleeue it not and shall we beleeue them that tell vs he is in the bread or in the pixe or on the Altar but of this I haue spoken elesewhere Secondly it is not enough to come to the Vse 2 Sacraments and to be partakers of the outward signes the chiefe part that we must look after is Christ Iesus It serueth therefore to beate downe all confidence that we may haue in the outward signe Simon Magus was baptized as well as the rest in Samaria Acts 8 13. but what did that auaile him forasmuch as he remained in the gall of bitternesse and in the bond of iniquity verse 23. therefore he had no profite by it for though his body were washed with water yet his soule was not cleansed by the blood of Christ It is noted of the Israelites by the Apostle that they were all vnder the cloud and all passed through the sea all did eate the same spirituall meate and dranke the same spirituall drinke yet with many of them was not God pleased 1 Cor. 10 5. for they were ouerthrowne in the wildernesse What did it aduantage theÌ„ to be partakers of these benefits They might bring some good to their bodies but they brought no comfort to their soules Al were partakers of the outward signes but all receiued not the grace signified for many of them were destroied It hath alwaies beene euen from the beginning a vain opinion and presumption to ascribe too much to the outward worke of euery ordinance of God We know how much the Iewes gloried in their circumcision and preferred themselues before the Gentiles whom they contemned as if to haue the foreskin of the flesh cut off were enough to make a man to be vndoubtedly the true childe of Abraham nay the childe of God although he did neuer labour to expresse the true circumcision which is the power of it in their hearts Hence it is that the Prophets call them backe continually from this foolish confidence and will them to circumcise the foreskinne of their hearts Deut. 10 1 and be no more stiffe-necked Stephen putteth them in minde notwithstanding the outward circumcision that they were vncircumcised in heart and eares Acts 7 52. As then there is a double circumcision Rom. 2 29 one outward or of the letter the other inward or of the Spirt so may we say of baptisme And as the outward circumcision notwithstanding all their vaine boasting could not profite so must we conceiue no lesse of our outward baptisme if we do not labour when we are come to age and yeares of discretion to be washed and cleansed from sinne in our soules as we were washed with water in our infancy Againe they gloried not a little in the Temple and in the sacrifices offered in the Temple Ier. 7 4. they cryed out The Temple of the Lord the Temple of the Lord this is the Temple of the Lord yet the Prophet faileth not to tell them that they trusted in lying words which should not profit so long as they did not amend their waies and their workes Thus they rested in the deed done as if they had done a meritorious acte that must needs deserue the loue and fauour of God So is it with the ignorant multitude among vs if they come to Church they think they haue done a great work as much as God can iustly or possibly require at their hands But our coming to our Temples or Churches shall little helpe vs except we heare obey and become new creatures This corruption whereof we speake we haue euen drawne from the loines of Adam and sucked it from the breasts of our first mother When Adam and his wife had fallen from God the Lord cast them out of the garden lest they should put foorth their hand and take hold of the tree of life and eate and liue for euer Gen. 3 22. Had the tree any such vertue in it that if they had eaten of it againe it could restore them to life and make them liue for euer No but God discouereth the corrupt iudgement of degenerate man they had an opinion that they should recouer their former estate againe if once they could lay hold of the tree of life they thought all would be well if they might taste of that fruite Thus it is with many in our daies if they receiue the Supper of the Lord they thinke it hath an hidden vertue inherent in it as a medicine that serueth for the body and that they are as sound Christians as the best The like we see in the Israelites at another time when they had receiued an ouerthrow by the Philistims their forces defeated that they brought into the field against them they trusted in the Arke rather then in the liuing God saying Let vs fetch the Arke of the Couenant of the Lord out of Shiloh vnto vs â—â—m 4 3. that when it commeth among vs it may saue vs out of the hand of our enemies They deemed dreamed that the bare bringing of the Arke into the host should defend them and discomfit their enemies They had a vaine confidence in that outward signe of Gods presence but they had poluted the worship of God and no Arke can saue a prophane people So if we be vngodly prophane rebellious though we receiue the Supper euery day it should do vs no more good then to trust to a broken reed forasmuch as it will rather serue to further our condemnation by abusing of it Use 3 Lastly we must take heed how we come to the Sacramens and bring with vs the hand of faith that we may lay hold vpon Christ as well as vpon the bread and the cup. With the hand of the body we receiue these but with the hand of the soule we receiue Christ Here is great comfort ministred to all those that come to the Lords Table aright For as they that rest in the outward signes wherein pride and ignorance meete together depart without any benefit to themselues so all such as communicate aright do receiue Christ and all his benefits then which
but he beginneth to ingrosse into his owne hands the other Trumpet also claiming power to depose and dethrone Princes and to dispose of their crownes and scepters at his pleasure as if all kingdomes were giuen vnto him and it belonged to his right to dispose of them Had Peter any such power or did hee euer claime any such dominion No the Apostle well vnderstood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ forbad them to exercise any such Lordship Math. 20 verses 25 26. Secondly it reproueth those that being summoned by the sound of these Trumpets that is called together by the Magistrate refuse to come Moses by vertue of these Trumpets put into his hands called Corah and his company but that crew answered We will not come vp â—â—b 16 12. but if we would know what became of these rebels some were consumed with fire and others we must seeke for vnder the earth for the earth opened her mouth as they had opened their mouthes against Moses the supreme Magistrate and swallowed them vp their goods their houses and persons yea the Apostle denounceth a fearefull woe against them that perish in the same contradiction gainsaying of Core Iude verse 11. So then if the Magistrate call no man must refuse or deny to come In the naturall body the beginning of all motion is from the head and so it ought to be in the body politike Thirdly it reproueth those that assemble before they were called the former would not assemble when they were called these assemble before they be called The other were too slow and dull these are too quicke and nimble headed So then all must keepe their places and standings they must come when they are called but they must be called before they come The mutinous company mentioned Numb 20 23. when they wanted water stayed not for the sound of the Trumpet but came together in a tumultuous manner but God sware they should not enter into his rest This euill is much worse then the former It is euill not to come when we are called but to gather together without a calling is worse more dangerous and produceth more dangerous effects For they that presume to meete without Moses his precept will not sticke afterward to meete against Moses his person in conclusion also to wrest the Trumpet out of the hand of Moses Therefore the Towne-Clearke said 〈◊〉 19 40. We are in danger to bee called in question for this daies vprore there being no cause whereby we may giue an account of this concourse As if he had said we haue done more then we can well answer seeing we may be endighted of treason or at least of a riot for this dayes worke We must therefore know that euery such Congregation assembled without a lawfull call is no better then a conuenticle whatsoeuer account we make of it Vse 2 Secondly from hence ariseth an instruction to the Ministers of God For as Aaron and his sonnes the Priests of God are commanded to blow the Trumpets so this is an image and representation of the faithfull Preachers and Ministers who by the cleere and shrill sound of the word of God must bring men to the true knowledge of God as 2 Chron. 13 12. where the King of Iudah telleth Ieroboam The Lord is with vs for our Captaine and his Priests with sounding Trumpets to cry alarme against you It is their office to sound the alarme against Gods enemies and to bid defiance against all sinne So the Prophet Esay saith ch 58 1. Cry aloud spare not lift vp your voice like a Trumpet and shew my people their transgressions and the house of Iacob their sinnes Likewise Ezekiel chap. 33 ver 2 3 c. the Ministers are made watchmen ouer the house of Israel if they see the sword coming and blow not the Trumpet the blood of such as perish shall be required at their hands So then they must haue zeale courage and boldnesse to reproue sinne without feare of mens faces and without respect of persons and must strike at it where they finde it Such a one was Eliah that feared not the Kings face but told him it was he and his fathers house that troubled Israel 1 King 18 18. Such a Trumpet was Iohn Baptist who is said to be the voice of a crier in the wildernesse and told Herod it was not lawfull for him to haue his brothers wife Math. 14 4. This reprooueth such as are dumbe dogges and hold their peace such as cannot opeÌ„ their mouthes or say any thing whose breath serueth them not to blow this Trumpet such also as winke at sinne and will not see it such also as rebuke coldly and are afraid to speake whereas they should blow the Trumpet and euen thunder out against obstinate sinners and make them afraid to sinne Iude verse 23 seeking to saue them with feare pulling them out of the fire Hence it is that Amos saith Shall a Trumpet be blowne in the City and the people not be afraid Amos 3 6. Or will a Lyon roare in the Forest when he hath no prey When a Trumpet giueth a sudden signe by the sound of it out of a watch-tower all the people hearken and are troubled and prepare themselues this way or that way according as the Trumpet giueth the token So at the voice of God sounding by his Minister we ought to be attentiue and giue eare and to be moued at the noise of it and as he giueth warning prepare our selues and looke about vs while it is time lest afterward it be too late For God doth not threaten for forme or fashion sake as if he did not purpose to punish neither are his threatnings ordinary words of course forasmuch as the very Lyons themselues do not roare except they see some prey or booty The word is neuer without his effect neither returneth vnto God empty Esay 55 10 11 but it accomplisheth that which he pleaseth and shall prosper in the worke to which he sendeth it As then the roaring and yelling of the Lyon is an assured token of the prey so the threatnings of God are prognostications and fore-shewings of the wrath of God ready prepared Woe therefore vnto those that albeit they heare the sound of the Trumpet yet sit as stones or steele and are neuer a whit moued but passe ouer Gods iudgements and threatnings as if they concerned them nothing at all Thirdly these Trumpets teach vs with ioy Vse 3 and gladnesse to praise God for his benefits bestowed vpon vs. For the Priests were commanded to blow with the Trumpets at their peace offerings and burnt offerings ver 10. and Ezra 3 10. to be a testimony of their spirituall ioyfulnesse and to be a memoriall before the Lord as Leuit. 23 24. In the seuenth moneth and the first day of the moneth shall yee haue a Sabbath a memoriall of blowing of Trumpets an holy conuocation And Psalm 81 3 4. Blow vp the Trumpet
barbarous enemies vsing a barbarous tongue which shall bring vs into slauery and subiection For it is iust with God if we refuse to heare him speaking to vs in a knowne tongue â—â—scal obsâ—ru in 〈◊〉 or 14 21. to compell vs euen against our willes to heare another speake to vs in an vnknowne tongue to the encrease of our misery and to the danger of our soules as he dealt with his owne people for their vnthankfulnes whom he vpbraideth that they vnderstood not his speech â—â—hn 8 43. and therefore armed the mercilesse Romanes against them that spake to theÌ„ in a tongue which they vnderstood not and scourged them by that abhomination of desolation the which chastisement continueth vpon them to this day Vse 5 Lastly these siluer trumpets seruing to sound the alarme in the eares of the people put vs in minde of the last day when all people shall be gathered together and arise out of the earth at the sound of the last Trumpet of God For God will also haue his Trumpet These were blowne by Aaron and his sonnes the last Trumpet shal be blowne by the Archangell Of this we reade in many places of the new Testament of which Christ himselfe speaketh â—â—th 24 â—1 and the Apostle in his Epistles The Euangelist sheweth that the Sonne of man shal send his Angels with a great sound of a trumpet and they shall gather together his elect from the foure windes euen from one end of heauen to another And Paul speaking of the generall resurâ—ection at the last day saith Behold I shew you a mystery we shall not at all sleep but we shal al be changed in a momeÌ„t in the twinkling of an eie at the last Trumpet for the Trumpet shall sound and the dead shall be raised vp incorruptible and we shall be changed 1 Corinth 15 51 52. Likewise the same Apostle teacheth that the Lord himselfe shall descend from heauen with a shout with the voice of the Archangel and with the trumpet of God and the dead in Christ shall rise first 1 Thess 4 verse 16. In the giuing of the law many fearefull signes and tokens of Gods glorious presence appeared that made the people flie away cry out among the rest they heard the noise of the trumpet Exod. 20 18. which sounded long and waxed louder louder chap. 19 1â— This was so terrible that Moses said Heb. 12 19 21 I exceedingly feare and quake but at the day of iudgement when God wil requiâ—e an account of the law and how we haue walked in the obedience of it when euery one shall be iudged according to his workes the Trumpet shal be much louder and the sound of it farre shriller for the dead shâ—ll heare it arise out of their graues This shall cause a greater feare in all then was at the giuing of the law Christs comming to iudgment shall be fearefuâ—l because his coming to iudge the quicke and the dead shall be sudden vnlooked for powerfull and glorious When men shal promise to themselues peace and safety then sudden destruction shall come vpon them as trauaile vpon a woman with childe and they shall not escape 1 Thess 5 3. And as it was in the daies of Noah and Lot when they gaue themselues to a generall security and neuer knew any thing till they were destroied one sort with water and another with fire so shall the coming of the Sonne of man be Mat. 24 37. It shall be also powerfull his first coming was in much weaknesse but this with great might able to sweepe away all his enemies to hell Lastly it shall be glorious for he shall be accompanied with thousands of his Angels that shall attend vpon him as seruants vpon their master ready to execute his will Iude 14. And this his coming shall haue a three-fold effect A threefold effect of Christs comming for there will follow immediately a gathering together a separation and then a iudging First al must be gathered together at the sound of the trumpet both the dead and the liuing they shall rise out of their graues some to euerlasting life some to shame euerlasting contempt Dan. 12 2. After this gathering there shall be a separatioÌ„ Christ sitting in his throne of glory Math. 24 31. the elect shall be set at his right hand the reprobate at his left TheÌ„ shall follow the iudgment it selfe Math 25 33. the Iudge of all Iudges giuing a most iust sentence calling the elect to inherite â—he kingdome prepared for them from the foundations of the world Math. 25 32. Math. 25 41. casting the reprobate into euerlasting torments prepared for the diuel his angels Ver. 11 12. And it came to passe on the twentieth day of the second moneth in the second yeare that the cloud was taken vp c. Here we haue the remouing of the Israelites from the desert of Arabia the stony which bordereth vpon Mount Sinai where they abode for the space almost of an whole yeare during which time the law was giuen the Tabernacle was builded the Priests were consecrated the whol worship of God established In this remouing we must obserue three things the forme and manner of it the care of Moses in preparing prouiding a guide to leade them and the praiers that he vsually and ordinarily made at the beginning of their march and likewise when the Arke rested Touching the first all the people of Israel remoued from their encamping at the foote of the Mounâ—aine Sinai toward Paran the army or great squadron of Iuda led by Naashon taking the Vauntgard followed by Nethaneel and Eliab Leadcrs of the Tribes of Issachar and Zebulun after whom all the rest marched as we haue seene in the beginning of the booke From hence we learne that GOD would haue order obserued among his people Doctrine in all his ordinances Order is to be obserued in all the ordinances of God The Apostle setteth it downe as a precept 1 Cor. 14 40. Let all things be done decently and in order He was glad of the comely order obserued among the Colossians ch 2 5. We saw before how the Lord appointed the Tabernacle to be placed in the midst of all the Campe and the Leuites to attend round about and all these to be compassed on euery side with the rest of the Tribes And if we will cast backe our eies to the first times marke the creation of the world from the foundation of it together with all the parts of it the earth the water the aire the firmament and the heauen of the blessed who can expresse the goodly order which they possesse keep For as they are placed one aboue the other so they are pure subtile simple and notable And as this exquisite order sheweth and shineth foorth in the Elements and the Heauens so doth it in the Angels for as one starre differeth from another in glory so doth one Angell
from another 1 Thess 4 16. There is one Archangell others are called thrones dominions powers and principalities Eph. 1 21. Col. 1 16. The day and night haue their courses sommer and winter haue their seasons one man hath gifts aboue another Michael is called a Prince or one of the cheefest of the Angels Dan. 10 13. When Christ our Sauiour intended to feede the multitude that had continued with him to heare his word he commanded his Disciples to make all sit downe in rankes by hundreds and fifties that is the fiue thousand which did eate of the fiue loaues and two fishes sate orderly in companies an hundred in length and fifty in bredth Mark 6 40. so that he would haue all things euen the most common ordiâ—ary done in order Reason 1 For all disorder and confusion came into the world by Satan and his cheefest trauaile and employment is to make a breach into that order which God hath setled and established He shuffleth and mingleth all together and seeketh to disturb and destroy what he can Reason 2 how he can Againe order is a meanes to preserue euery society the want of it threatneth ruine to euery society When the people were to encounter with the Canaanites they asked of the Lord who should goe vp against them first to fight against them Iudg. 1 1. When a Prophet told Ahab that the great multitude of the Syrians should be ouercome in battell 1 Kin. 20 14. and deliuered into his hands he asked Who shall order the battell and the Prophet answered Thou The word properly signifieth to binde or to tie because good order bindeth and tieth as with a chaine the whole host together and one of theÌ„ to another as stickes â— t are bound together in one bundle Whilest they stand firme and continue close together in good aray they are out of danger if once they disband and fall to rout then followeth a miserable carnage and destruction Besides Reason 3 it giueth beauty comelines to euery action This serueth to reproue such as keepe not Vse 1 their places but breake out of order and will not be held within the compas that God hath set them Euery man hath his bounds set him is enclosed in them as in a circle which he may not passe In the giuing of the Law when the Lord promised to come down in the sight of all the people vpon Mount Sinai Exod. 19 11 Moses is commanded to set them bounds that they may take heed to themselues and go not vp into the Mount or touch the border of it ver 12. if any touched the Mount he was to be put to death v. 13. Euery creature hath his proper place and goeth no farther then the chaine of God suffereth The sea though it rageth yet is held in by this chaine God hath said Thus far it shall go and no farther In the gathering of Manna which was the bread that the Lord gaue Israel to eate Exod. 16 1â— Moses doth set down the order which they must obserue they must leaue none of it vntill the morning v. 19. On the seuenth day euery man must abide in his place no man must go out of his place on that day No man hath any promise of blessing when he keepeth not the order that God hath set him We know how it was with Corah Dathan Abiram when they would encroch vpon Moses and Aaron and the calling wherein God had set them it was their owne destruction Secondly acknowledge from hence that Vse 2 the Church is a blessed company it is the very schoole of good order wherein all things are done in number weight and measure When Balaam had seene the goodly order of this host of God as the Vallies that were spread forth as gardens by the riuers side as the trees of Lign-Aloes which the Lord had planted as Cedar trees beside the waters he cried out in an admiratioÌ„ of this comly decent seemly order How goodly are thy Tents O Iacob and thy Tabernacles O Israel This heathen man Numb 24 this sorcerer this idolater as blind as he was in the matters of God saw and could not but open his mouth to confesse the glorious condition and estate of the Church For who is it that ruleth in the Church and who is it by whom it is guided Is it not God who is the God of order No confusion cleaueth or can cleaue to him he is not the God of confusion he is light him is no darknesse at all 1 Iohn 1 5. He hath set an order among all his works He hath appointed in the Church Pastors and Teachers for the gathering together of the Saints Ephesians chap. 4. Some to teach and others to learne some to speake and others to heare some to minister the Sacraments and some not to minister them 〈◊〉 22 3 4. This made the Prophet Dauid say Ierusalem is builded as a City that is compact together whither the Tribes go vp c. There is nothing but confusion out of the Church The world is full of disorders Vse 3 Thirdly when we see this order interrupted and broken off in the workes of God know that it commeth not of God Acknowledge therein the corruption of man and the worke of Satan What is it that hath brought in trouble and confusion but the sinne of man That therefore cannot be of God FroÌ„ hence it commeth that the creature is subiect vnto vanity Rom. 8 20. not by Gods creation but through mans transgression This haue I found saith Salomon that God hath made man vpright but they haue sought out many inuentions Eccl. 7 29. Neuerthelesse we are assured that as the whole creation groneth and trauaileth in paine together vntill now so it shall be deliuered from the bondage of corruption into the glorious liberty of the sonnes of GOD verse 21. And we for our parts considering the desolations that sinne hath brought in must seeke by all meanes to repaire the image of God so much decaied Vse 4 Fourthly whensoeuer we cannot sound the depth of Gods workes nor iudge of them as we ought when we see to our appearance much out of square as souldiers out of their squadrons we must not condemne the workes of God but accuse our owne blindnesse ignorance forasmuch as God hath made all beautifull in his season Eccl. 3 11. When we behold how the wicked prosper for the most part and are of great power spreading themselues like a greene bay tree Ps 37 35 and on the other side the godly all the day long plagued and chastened euery morning Ps 73 14. we are ready to misiudge misdeeme of these workes of God Dauid confesseth that his feete were almost gone his steps had welnigh slipt v. 2. He began to thinke he had cleansed his heart in vaine and washed his hands in innocency v. 13. Howbeit the waies of God are not as our waies this is therfore our
for the recouery of his nephew Lot out of the hands of tyrants so no doubt they gathered together many seruants of their owne and out of their fathers house by whose helpe they slew the men of that place and spoiled the city See also to this purpose 1 Sam. 15.9 21 24 and 2.27 28 c. Num. 25.4 Ioab offended as the kings instrument in numbring of the people yet Dauid had the chiefe hand and therfore he is punished with the diminution of his people the punishment is proportioned according to the sinne he sinned in numbring of them the number of them therefore is exceedingly lessened for there dyed of the people from Dan euen to Beersheba seuenty-thousand men 2 Sam. 24.15 So in the killing of Vriah Dauid contriued the plot Ioab offered the meanes the Ammonites put it in execution 2 Sam. 11.15 16 17. Howbeit Dauid is charged directly and expresly to haue slaine him by the sword of the enemies and is most seuerely punished 2 Sam. 12.9 10 11 12. What then may some say Obiect Are the instruments of other mens euils without sin are they without fault and to be holden excused because they are not the first and principall doers No they are not without blame For whosoeuer practiseth any euill whether he be principall or accessary is guilty in the sight of God and therefore such as are ministers of other mens euills are oftentimes punished whether they be reasonable or vnreasonable creatures Gen. 3.14 Leuit. 20.15 Exod. 21.28 29 32. Iosh 6.17 Esay 30 22. As God is iust so he punisheth the instruments of iniustice And as he pronounceth a woe against those that pronounce wicked decrees so he hath destroyed those that haue executed them as 2 King 1.9 the captaines and their fifty were destroyed with fire from heauen and yet these were but messengers and ministers of the King Notwithstanding though the instruments doe offend and not escape the chiefe punishment is euer reserued for the chiefe offender Reason 1 For first of all such as are chiefe in gouernment ought to stay their inferiours from euil as the head gouerneth the members Eli is charged with the wickednesse of his sonnes in that they made themselues vile but he restrained them not 1 Sam. 3.13 Such gouernours make themselues the taile and not the head wheras they should order those of their house as the soule ruleth the body Secondly God will require the blood of Reason 2 those that perish at the hands of the gouernours for that which Ezekiel speaketh of the watchman chap. 3.17.18 holdeth proportion in euery ruler the Magistrate is the watchman of the common-wealth the Minister is the watchman of the Church the housholder is the watchman of the family all set as it were in their watch-tower and al must giue an account for such as are vnder them Thirdly the sinne of those that haue the Reason 3 chiefest hand in it is greater then of others as then it is greater so it deserueth the greater punishment forasmuch as the sinne and punishment shall be sutable and proportionable one to the other It belongeth to all especially to such as are Vse 1 superiours to consider this they thinke themselues absolute and that they ought of right to command what they list to their inferiours But as they are superiour in place so they shall also be superiour in punishment if they command any thing against God and his word Euery one therefore must looke to his charge committed vnto him as a field to till and bee good examples to those that are vnder them Pro. 27.23 Psal 78.71.72 Superiority is both an honour and a burden as it aduanceth to dignity so it inferreth and requireth a duty The honour is great but the burden charge is farre greater Vse 2 Secondly it is the duty of all housholders to be carefull to order their families aright and to compell them to serue the Lord The authority that Princes haue in the common-wealth 2 Chro. 14.4 the same haue housholders touching the ordering of their housholds Gen. 25.2 they must reforme abuses purge their houses of them that be vntractable and incorrigible Psal 101.2 In the fourth commandement the master of the house is charged to looke to his family to his seruants and children See see I say heereby the misery of our times and people they suffer those that are vnder them to goe whither they will and to do what they list they neuer do so much as call them to an account where they haue beene or what they haue done whether they haue serued GOD or the Diuell So they haue their owne worke done vpon the other daies they giue thē liberty to all other works vpon the Lords day Lastly there commeth a great blessing vpon Vse 3 their heads that are the chiefe and principall in any good worke that draw on and encourage others in the waies of godlinesse for they shall haue a chiefe and principal reward Happy and blessed therefore are they that gouerne their charges as becometh them Gen. 18 18. Abraham shall be a great and mighty Nation and all the Nations of the earth shall be blessed in him and the reason is added because the Lord knew him that he would command his children and his houshold after him that they might keepe the way of the Lord to doe iustice and iudgement This is a notable commendation of him he was chiefe and one that went before the rest in good things therefore he should chiefly be rewarded O that the like might be said of vs This should stirre vs vp not onely to do good but to be cheefe in doing good to go before others to leade them the way that so we may haue the greater and better reward in that great day Miriam was shut vp from the Campe seuen daies Heere we may behold the mitigation of the punishment inflicted vpon Miriam If we weigh and consider her deserts so hainous was her sinne in equalling herselfe vnto Moses and despising his calling that she deserued to be shut out seuenty times seuen daies but God dealeth not with her according to her deseruings but changeth the perpetuall punishment into a temporal chastisement which should continue not seuen yeares or seuen moneths but seuen daies onely When Vzziah vsurped the Priests office and would needs burne incense vpon the Altar of incense he was striken with leprosie and he remained a leper vnto the day of his death 2 Chron. 26 21. The sinne of Miriam was not much lesse yet God dealt mercifully with her at the entreaty of Moses so that she was cut off from the host onely seuen daies that deserued to be striken all the daies of her life Doctrine All Gods chastisements are with mercy Obserue from hence that GOD doth mingle his chastisements with much mercy and doth not deale with vs according to our sinnes Lament 3 32. Luke 1 v. 20. 2 Sam. 24 verse 13. Psalm 125 3. Marke the reasons heereof First hee
though one be surbordinate to the other yet both of them as good friends ioyne hand in hand and neyther of them ouerthroweth the other The Sunne doth not in vaine rise and set euery day thogh God as the first cause created the light The fields are not in vaine ploughed and sowed by men and watered with the early and latter raine from heauen although GOD bringeth foorth corne out of the earth and giueth bread to strengthen mans heart Psalm 104 verses 14 15. Our bodies are not in vaine refreshed with food albeit God be the life and the length of our daies Acts 17 28. And thouching our soules it is not in vaine to beleeue in Christ to repent from dead works to heare the preaching of the Gospel and to yeeld obedience thereunto although our saluation and eternal life be the free gift of God Rom. 6 23. Secondly whosoeuer is predestinated to the ende Zâ—nch de â—tribut 〈…〉 cap. 2. they are also predestinated to the meanes without which the end cannot possibly be attained Such as are appointed to eternall life are also appointed to the meanes by which life euerlasting may bee got and obtained For almighty GOD hath from euerlasting decreed both the ends and the meanes not the end without the meanes nor the means without the end but both of them and none must make any diuorce betweene these God himselfe hath prescribed vnto vs the meanes to bring vs to the ends all that shall be saued wil carefully vse them No man well aduised will reason thus If it be determined by Gods prouidence that I shall recouer my health there is no need that I vse either food or physicke and if it be otherwise determined I shall vse in vaine the helpe either of the one or of the other forasmuch as Hezekiah receiued such promise of deliuery and recouery yet he must take a lumpe of figges and lay it for a plaister vpon the boyle that he may recouer Esay 38 21. No man in his right mind will argue thus If God haue ordained that I shall come to my iournies end I need not goe ouer the bridge I may leape into the water I am sure I shall be safe and not be drowned Or if it be determined that theeues shall not rob me nor haue any power ouer me I may thrust my selfe into all companies I may trauaile into dangerous places at all houres of the night and though I stand there of purpose they shall not be able to lay hands vpon me nor to spoile me of my goods If this kinde of reasoning be extreme folly how is it that we see not the vanity of the other Lastly as God appointeth good meanes to Vse 5 bring vs to the end of our faith so it is required of vs to beware of euill meanes and euill waies which leade to hell and tend to destruction There are many in the world that perswade themselues they may follow their euill waies with greedinesse and delight and yet that they shall escape death and damnation well enough that albeit they sowe to the flesh yet they shall not reape corruption Thus hee tempted and seduced Eue in the garden that she might eate freely of the forbidden fruite and yet she should neuer die the death but be as God knowing good and euill Gen. 3 4 5 But we must know that God hath linked together as with a brazen chaine that cannot be broken the pleasures of sinne and the punishments of sinne Rom. 6 23 and 8 2. The Apostle ioyneth sinne and death together coupleth them together as the cause the effect for the wages of sinne is death Thus we see the diuels cunning to beguile teaching that we need not to do good things and yet wee shall come well enough soone enough easie enough to heauen and that we may follow euill things and yet we shall escape hell and destruction See more of this afterward chapter 20. 17. And Moses sent them to spie out the Land of Canaan and saide vnto them Goe you vp this way Southward and goe vp into the Mountaine 18. And see the Land what it is and the people that dwelleth therein whether they be strong or weake few or many 19. And what the Land is that they dwell in c. Albeit the Lord had promised to Abraham and his posterity to giue them the land of Canaan for a possession yet hee will haue them beare themselues wisely and warily prudently and circumspectly in the search and viewing of it to enquire into the people their Cities their Land their multitude their strength and so to get a perfect knowledge of them and for this cause doeth Moses so carefully instruct them The doctrine Doctrine The faithfull must deale wisely in all their enterprises Wisedome is a gift required of the faithfull in all their enterprizes to doe nothing headily rashly rawly and ignorantly We must deale not onely lawfully iustly honestly and godlily but wisely prudently politikely Rebecca hearing of the purpose and intent of Esau waiting opportunity to kill his brother and being desirous to preserue them both but especially Iacob conueyed him away Gen. 27 verse 43. The like appeareth in Abigael 1 Sam. 25 18. she preuented Dauid and the mischiefe hanging ouer her owne head and is therefore commended by Dauid himselfe So 2 Sam. 20 16 17 18. And 2 King 4 verse 23. we haue a notable example in the Shunamite she wisely dissembleth the cause of her iourney lest she should greeue the heart of her husband onely she desireth leaue and liberty of him to goe â—o the Prophet So Acts 23 verses 6 7. Paul knowing the great iarre and diuision in iudgement among those of the assembly which consisted of two sorts or sects partly Saduces which denied the resurrection and partly Pharisees which acknowledged it he taketh aduantage of the present opportunity to seuer them and to deliuer himselfe Prouerbs chap. 13 verse 16. Rom. chapter 16 verse 19. For first wisedome is more worth much Reason 1 better then all weapons of warre Prou. 21 verse 22. A prudent man is to be preferred before the valiant and indeed he can do more Hee can by counsell take a City wherein the valiant are and by his stratagems throw downe the bulwarkes and Castles thereof Eccl. chapter 7 verse 12 and cha ver 9 13 14 15 16. Secondly if Gods seruants should not Reason 2 deale wisely they should lie open to euery enemy to be hurt and destroyed to be ouertaken and circumuented in an excessiue hand The times wherein we liue are dangerous the persons with whom we deale are pernicious the sleights of Satan that dealeth against vs are mischieuous his instruments are growne cunning and crafty Prou. 1 verses 11 12. If then wee should not deale as well wisely as lawfully wee should not bee able to withstand them If we should not order our affaires discreetely and with good aduise forecasting the issues and preuenting their attempts we should
any good consequent that though euery sinne in Gods iustice bee adiudged worthy of eternall death that therefore it doth equally deserue it See more of this chap. 19. Vse 2 Secondly from this doctrine receiued it followeth that the punishments of hell are diuers also according to the different desart of sinne Luk. 12 47 48. Math. 23 15 and 11 22 24. They that breake the law and teach others to do the like are twofold more the children of hell then others They are the children of hell that transgresse the law but they that lay a stumbling blocke before others and draw them out of the way are guilty of a farther sin and consequently of a greater punishment Sodome shall be cast into hell but Capernaum shall descend deeper and suffer more This must we lay to our hearts forasmuch as we are like to Capernaum not to Sodome Euery man must receiue at the last day according to his euill workes but Gods iudgements shold not be right if he did iudge sinnes to be equal and punish sinnes equally On the other side we may conclude that there are degrees of glory in the kingdome of heauen which serueth to stirre vs vp to labour to out-goe and out-strippe others considering that we shall receiue a greater reward It is a point seruing to animate and encourage all men in well-doing to know that the Magistrate shall receiue according to his care the Minister according to his paines and euery one according to his duty and obedience in the life to come Vse 3 Lastly hence is a direction for Magistrates seeing offences are different there ought to be a difference in punishment of malefactours All lawes should not be written with blood neither all punishments take away life But if lesser sins should be punished sharply great more remisly it were against the rule of reason and the law of equity Hence it is that Christ teacheth that among the Courts of the Iewes they alwaies punished according to the quality of the offence and did not make an equality among offenders Mat. 5 verse 22. Verse 31. Because he hath despised the word of the Lord and hath broken his couenant c. Here is the description of this sin whereby we see whervnto it tendeth being once entertained Doctrine We learne from hence Sin is come to the height when men are bold to sinne that men are come to the height of sinne when they commit sin boldly and boastingly proudly and presumptuously Esay 3 9. Numb 25 6. 1 Sam. 16 22. Ier. 3 3. Prou. 2 14. The reasons Reason 1 For this manner of sinning is without any signe of grace is done in contempt of God and his lawes as we see in this place Reason 2 Secondly this kinde of sinning doth cry to heauen and calleth downe iudgement so that he cannot but punish it seuerely Gen. 18 ver 20 21. This reproueth the sinnes of our times for Vse 1 as we liue in the light of grace so we are come to the light of sinne because some maintaine sinne and others brag boast of those sinnes that they haue committed and greatly delight in them Psal 52 3 4. Esay 1 23. 2 Pet. 2 15. The sinne of these men is so much the greater because heere we haue the coupling and combining of two sinnes together sinne and the loue of sinne Where there are two strong poisons mixed together there the party is in great danger that drinketh of that potion so it is in this case two sinnes being ioyned in one sinne impudency in sinning that person is much more guilty This boldnesse and impudency is also accompanied with impenitency for certainely he that sinneth with an high hand and with a proud heart caÌ„not repent and leaue his sinne he cannot be sorry for it and turne vnto God but lyeth vnder a great measure and degree of euill Secondly let such as are guilty of these bold Vse 2 and presumptuous sinnes breake them off by true repentance and by reforming such as are committed to their charge For euery sin must be repented off but greater sinnes must haue greater repentance for them therefore wee should labour to repent of all whether they be moe or few greater or lesse once committed or often that so God may passe by vs wheÌ„ his iudgements run through the world Take heed therefore of presumptuous sinnes Some are suddenly ouertaken these sinne Gal. 6 1. but not so greatly as they that runne willfully and violently into euill It is an euill to take the Name of God in vaine though it be in heate and in haste howsoeuer but it is worse to sweare and blaspheme in cold blood in common talke that without remorse The corrupt affection in these is worse then the action of sinne Such as once fall into drunkennesse cannot be excused but they sinne doubly and trebly that delight in drunkennes haunt drunken houses and keepe drunken company and nourish all occasions to bring themselues to commit sinne vpon sinne So it may be said touching the breach of the Sabbath he sinneth that pretendeth some necessity of some great busines and that he is vnwilling to absent himselfe froÌ„ the house of God and doth it sildome but he that maketh a common practise of prophaning the Lords day sometimes by saying at home in his chamber sometimes by walking abroad in his fields sometimes by lying in an alehouse sometimes by sitting at tables cards do offend much more and come into the number of presumptuous sinners Obiect But some peraduenture will aske the question How may a man know whether he sin with an high hand whether he be come to the height of sinne to sinne presumptuously To this I answer Answ it is no hard matter to discern thy estate by these notes â—w to know â—o sinneth 〈◊〉 an high â—ed First whosoeuer disliketh and hateth the word of God may iustly feare and suspect himselfe For he that cannot patiently endure to reade it or to heare it read or preached because it layeth open his sin and as a true glasse maketh his corruptions manifestly to appeare he certainely is a bold and presumptuous sinner So long as a man is content to submit himselfe to Gods ordinance and to be willing to heare his sinnes reproued so long there is hope of such a sinner Againe they sin purposely and proudly and presumptuously that are offended either with the Minister or with a priuate friend that reproues him for his sins These are louers of their sins and are resolued to dwell in them because they hate those that loue them and out of loue admonish them of their euill waies And if peraduenture they haue failed in the manner of their reproofe these by by conceiue that they haue sinned more in reprouing then themselues in committing the acte it selfe Thirdly they are passing apace to tht height of sinne that excuse and lessen their sinnes or else defend them such as say it is no such
resurrection vpon this day Iohn 20. verse 26. Vpon this day did the holy Ghost descend and this was the first day of the creation Vse 1 The Vses follow The sanctifying separating and keeping of the Lords day is a morall duty charged vpon euery soule whatsoeuer wheresoeuer we be in what state and condition soeuer in bondage and exile vpon the land or sea in sickenesse or in health at home or abroad with our selues or with others whether we be high or low Prince or subiect master or seruant bond or free male or female all persons must know that this day must bee sanctified vnto the holy worship of God and be spent in the meditation of holy things It is not as some prophane persons haue saide that fauour of nothing but the world that rich men may keepe the Sabbath but poore men cannot for GOD will haue the poore keepe holy this day as well as the rich As with him is no respect of persons so in giuing his law hee respecteth not persons wee haue not one of the Commandements for the poore and another for the rich but they belong to all as he is God of all and will bee serued of all The Sabbath is morall And if this be not a morall duty then we should haue but nine Commandements that binde perpetually wheras they are often called the ten words Exodus chap. 34 verse 28. Deut. 14.13 and 10 4. and Christ sheweth he came not to destroy the Law but to keepe it and fulfill it Math. 5 17. Againe he saith Hee that shall breake one of the least of the commandements and shal teach men so hee shall be called the least in the kingdome of heauen verse 19. he shall bee shut out of it and haue no place in it But it may be obiected Obiect we keepe not the same day that the Iewes did they obserued the seuenth day from the creation we the first day of the weeke Why then was this day changed and who changed it and whether may it be changed againe Answer I answer first touching the first the reasons of the change are to put a difference betweene the Iewish and Christian Sabbath which could not be so fitly done but by change of the day Why the Sabbath was chāged Secondly to keepe a memoriall of the day of our redemption for as the seuenth day kept a memoriall of the work of the creation so doeth this first day of the weeke of our Redemption as great a worke yea greater then the former for it was more to redeeme vs out of hell then to create vs out of nothing Esay 66 24. Thirdly to free the church from the sacrifices and ceremonies of the Iewes and to take from it they yoake that lay as an heauie burden on the neckes of those that liued in the time of the Law Actes chap. 15. verse 10. which neither they nor their Fathers were able to beare for when this day was changed it was no more tied to the Iewish Sabbath which was solemnized with many ceremonies belonging necessarily vnto it The Iewes were tied to a strict and rigorous kinde of rest they might not kindle a fire throughout their habitations Exod. chapt 35. verse 3. It was also a figure of the euerlasting rest of Gods children in the kingdome of heauen Esay 66 23. Heb. 4 9. It was obserued in remembrance of their deliuerance out of Egypt which fell out that day Deut. 5 15. Exodus 11. It was tied precisely to the seuenth day from the Creation and celebrated with sundry set rites and ceremonies Numbers 28. verses 9 10. Neuerthelesse there is a Sabbath morall and perpetuall a time to bee set apart to the worship of God to the end of the world Who alter◠the Sabba◠The next Question is who altered it I answer Christ himselfe is the author of this change The Apostles often teach that whatsoeuer they taught they receiued it from Christ they learned it at his hand before either by word of his mouth or by reuelation of his Spirit but the Apostles enioyned the first day of the weeke to bee kept as a Sabbath of rest 1 Cor. 16 1. The Church euery first day of the weeke made a collection for the poore which followed the hearing of the word the offering vp of prayers and the receyuing of the Sacraments as a fruite of them Actes 2. ver 42. Wherein obserue by the way that the Sabbath was appointed for the benefit good and comfort of the poore not for their hurt or hinderance whereby as God is glorified so the poore are encouraged to tender their seruice to God this day and the mouthes of those carnal men are stopped that would haue the rich keep the Sabbath but not the poore If any say collections for the poore were lawful Obiect and might be made any day as well as on a Sabbath I answer Answ the Apostle doth not onely say that then collections were made but this was made an Apostolicall ordinance and institution to bee done that day especially for hee commandeth the Corinthians to obserue it that day as hee had ordained it in the Churches of Galatia 1 Corinth 16 1 2. So then because he gaue such order wee may conclude it to be an ordinance The Apostles also assembled themselues vpon this day for performance of diuine duties Actes 20. verse 7. They kept this day for a Sabbath neither kept they orderly any other sauing when they came into the Synagogues of the Iewes who were so addicted vnto the Law of Moses that they would meete vpon no other day Besides it is said of Christ that after his resurrection hee taught his Disciples whatsoeuer belonged to the kingdome of God as Actes 1. verse 3. but the alteration of the Sabbath belongeth to Gods kingdome The last questiō remaineth whether it be in the liberty of the Church to change the day againe I answer it is not For as it was not at the first chāged without the authority of Christ and his Apostles directed by Christ who is Lord of the Sabbath Math. 12 8. so it can receiue no farther change without him or them But if the Church had this power thē the Church might well be said to be Lord of the Sabbath Againe the times and seasons are in Gods hand Act. 1 6. but they should be left to the Church as a treasure to dispense if it might dispose transpose the Sabbath at her pleasure Againe one day to be kept in seauen is morall perpetuall otherwise if once we depart from this simplicity that we be not tied of necessity vnto it a mā may say that one day in seuē weeks or in seuen yeares is enough and so at length it shall be said we are not bound to meete together publikely aboue one day in an hundred yeares Therefore I set it downe as an vnchangeable rule that the obseruation of one day in seuen not in fiue or one in fifteene but one in seuen
neither more nor lesse is morall but if it should euer be changed againe we could not keepe the iust number of one in seuen but at the first change the proportion and morality would be broken â—ct If any aske how then was it changed at the first I answer â—er the Iewes that beleeued altered not the morality of one in seuen albeit they changed the day which was ceremoniall For in the first change they kept two Sabbaths together to wit the Iewish and the Christian yet without breach of the former proportion The Iewes kept the seuenth day for the week past we take the first day which is next to it and so keepe the Sabbath for the weeke to come they obserued that day in memoriall of the worke of creation which was past we christians keeping as we haue great cause the remembrance of the worke of redemption begin our Sabbath at the resurrection of Christ for the time following And thus was the day altered without breaking the morality of one day in seuen which is vnpossible euer to be so changed againe The Princes of Iudah are charged to change the boundes and landmarkes Hos 5 10. God hath set stakes and boundes as it were to compasse and inclose his Sabbath by appointing the time and limiting the season therefore to remoue this is as great an offence to God as to pull vp the pales and hedges of the ground is a trespasse to man If then we take vpon vs to appoint another day of our owne it cannot be called the Lords day but mans day or our owne day or the Churches day And it may be said of vs as Esay 1 12. Who required these things at your hands To set vp another day is to appoint a strange day like to Nadab and Abihu that offered strange fire If any say we may serue the Lord as well vpon another day I answer so might Nadab and Abihu consume the sacrifice with strange fire as well as by that preserued on the Altar yet they were punished of God because they altered his institution as we haue seen before Secondly this reproueth sundry sorts of persons Vse 2 that offend against this doctrine Of all the commandements of God none are more often vrged and yet not one is or hath beene more despised and transgressed The breach of the Sabbath is the maine sin of the world a generall euill spreading farre and neere an iniquitie abounding in euery congregation as if God had neuer spoken anything touching a Sabbath or as if it were a meere ordinance of man Nay humane inuentions and traditions are ordinarily better obserued and more regarded then this commandement of GOD. Now it reproueth especially three sorts First The first reproofe such as make the Lords day which should be the market day of the soule a day of vain pleasures and carnall delights a day of sports and recreations thinking it enough if they follow not the workes of their calling For wherefore are the workes of our ordinary vocations forbidden vpon the Sabbath and why are we restrained from them not that they are vnlawfull in themselues but because they take vp the minde and suffer it not to bee emploied in Gods businesse The same may be said of our owne pleasures much more which naturally we follow with more greedinesse and earnestnesse And it is well obserued that the multitude had rather goe to Church then goe to worke yet had rather go to play then to the Church This is the disposition of the greatest part especially of seruants and of the younger sort who commonly make no other reckoning of this day then as of a day of riot and reuelling of gaming and drinking neuer intending the worship of God which ought then especially to be performed Thus is the commandement turned vpside downe and that day which should be kept holy to the Lord is spent in the seruice of the diuell If they haue beene at the Church in the forenoone they dispense with themselues to serue Satan in the afternoone But as Christ telleth vs that none can serue God and Mammon so no man can serue GOD and their pleasures on that day Secondly The second reproofe heere are reproued such as seeme more ciuill then the former but yet take liberty to follow their owne businesse ordinary affaires Such are they which go or ride about their worldly matters to buy to bargaine to sell to talke with others robbing God of his day to spare one of their owne God hath kept but one day in the weeke to himselfe and euen this also we take from him and grudge at it to giue it to him like the rich theefe that hauing many sheepe of his owne yet killed his neighbours that had but one 2 Sam. 12 4. The third reproofe A third sort are reproued who thinke it enough if they obserue so much as is enioyned by lawes and in iunctions of men if they be at morning and euening praier they thinke they giue to the Lord a large allowance and iustifie themselues as if they were good obseruers sanctifiers of the Sabbath Such men take liberty all the rest of the day to do what they list pertaining to theÌ„selues whether to their profit or to their pleasure Thus they make it partly the Lords day and partly their owne howbeit there is no parting of stakes with him We cannot properly call it the Lords day except wee make it wholly to be his and consecrate it wholly to his worship Vse 3 Lastly it is our duty to remember this day before hand that so wee may euery way fit our selues to the sanctifying of it and therfore the Lord said Exodus 20 8. Remember the Sabbath day to keep it holy Our nature is very forgetful of this performance of holy duties and therfore we haue need to think of them before hand God hath giuen vnto vs sundry commandements but he commendeth the Sabbath to vs especially aboue all the rest he dealeth with vs like a master that giueth many precepts to his seruant but willeth him to remember one aboue all the rest So it is with the Lord he saith Thou shalt haue no other Gods before me Exodus 20 3. Thou shalt not make to thy selfe any grauen Image verse 4. Thou shalt not bow downe thy selfe vnto them nor serue them verse 5. Thou shalt not take the name of the Lord thy God in vaine ver 7. But aboue all these Remember the Sabbath day to keepe it holy For indeede the right obseruation of all the rest consisteth in the due regard of this How can we learne obedience to the rest vnlesse wee be carefull to keepe this day Or how should we be able to practise them to know what God requireth except we giue attendance at the posts of his house to heare his voice We must euermore remember the precept of the Apostle Col. 3 2. Set your affections on things aboue and not on things vpon
that the Lord hath sent me to doe all these workes for I haue not done them of mine owne mind 29 If these men dye the common death of all men Or if they be visited after the visitation of all men then the Lord hath not sent me 30 But if the Lord make a new thing and the earth open her mouth and swallow them vp with all that appertaine vnto them and they go downe quick into the pit then ye shall vnderstand that these men haue prouoked the Lord. 31 And as soone as hee had made an end of speaking c. In these words see the willing obedience of the people to the former Commaundement They were willed to separate from the Tents of those wicked they doe separate and depart from them by and by they gate them vp from their Tabernacles And Moses doth notably confirme them in their obedience by foretelling both the death Doctrine the maner of the death of these rebels We learn from hence God alwayes warneth before hee striketh that God neuer bringeth any greeuous iudgement vpon any people or nation nor vpon any priuat person but hee doth alwaies first forewarne the same and foretelleth it God alwayes teacheth before he punisheth and hee warneth before hee striketh Amos chapt 3. verse 7. Luk. 13 verse 7. 1 Kings 22 17. We reade that the world was once drowned by water and it shall be destroyed the second time by fire Of the first destruction we finde that he foretold it vnto Noah before euer hee brought it vppon the face of the earth Gen. 6. verse 3. Heb. 11. verse 7. 1 Pet. 3.20 And touching the second destruction of the world by fire GOD hath not left vs ignorant but in diuers places of the Scripture hath set it downe vnto vs 2. Pet. 3 7 10. Reason 1. The Reasons hereof are partly in regard of the godly and partly in regard of the vngodly Touching the first he would not take his owne people at vnawares because hee loueth them and would haue none of them to perish but would haue all come to repentance 2 Pet. 3 9. that so they might preuent his iudgements Amos 4 12. Secondly touching the vngodly and such as are not the Lords they shal thereby be made without excuse their mouths are stopped and the iustice of God is cleared they hauing nothing to answer for themselues or to accuse God of any vniust dealing Iohn 15 22. These men therefore must learne to accuse themselues because they had warning but they would not bee warned he would haue healed them but they would not bee healed Ier. 20 6. 51.9 1 King 22 25. Vse 1 Acknowledge from hence the great mercy and wonderfull patience of God whose maner is alwaies to giue warning before hee send iudgement This the Lord needeth not to doe for vpon our owne peril we are bound to take heed of his iudgements before they come yet so good is our God that hee onely deserueth this title to be called the good Lord as Hezekia calleth him 2 Chron. 30 18. The good Lord pardon euery one that prepareth his heart He wold haue vs preuent his punishments before they fall and to send out our prayers as Ambassadors to God to treate of conditions of peace with him He doth not play the part of a subtil enemy to steale vpon vs at vnawares forasmuch as before he striketh he alwaies forewarneth that thereby he might saue all those that belong vnto him and bring vpon others iust condemnation How graciously dealt he with Korah and his fellowes with Dathan Abiran How often did Moses warne them Who is it then that ought not to confesse that God willeth not the death of a sinner Or who can deny but that these malefactors perished most iustly Vse 2 Secondly when we see any ouertaken with any iudgement we must confesse that God is true as in his promises so also in his threatnings If his desire were not that we should preuent them doubtlesse he would neuer giue warning of them If he had a will and purpose to destroy vs he would not tell vs before hād both that he would bring them and shew vs the way how to auoide them There is no man that can iustly say that the silence of God and the holding of his peace is the cause of his security he causeth a trumpet to sound the alarme before hee set himselfe in battell array against his enemies For his manner is neuer to come with any iudgement but he alwaies sendeth a warning peece before Obiect But some man will say It was thus indeed in the time of the prophets but wee haue no Prophets in these daies to foret l things to come as in former times they had and therefore we haue no such direction I answer these men as Abraham did the rich man in the Gospel An wer that his brethren had Moses and the Prophets among them If they will not beleeue them neither will they be perswaded although one rose from the dead Luke 16 31. True it is that Moses and the Prophets were dead long before but his meaning is they had the bookes of the Law and the writings of the Prophets before them they were read preached in their Synagogues euery Sabbath day Acts 15 21. So I may truly say that wee haue Prophets among vs and all that contemne them shall know there hath bene a Prophet among them Ezek. 33 33. For we haue the holy Scriptures wherein are contained the workes of the Prophets and Apostles and beside these GOD hath giuen vs his Ministers that they should as it were put life againe into the dead Prophets that is that they should open declare vnto vs those things that are doubtful and obscure and therefore if any bee admonished by them that such such iudgments shal come and they threaten plagues according to the generall directions which they haue in the word Deut. 28 15 16. Leuit. 26.15 16. Let vs not withstand the Spirit speaking in them for it is the wonderfull goodnesse of God that he vouchsafeth to send them vnto vs and to tell vs before of his iudgements Lastly it is the duty of euery one to make Vse 3 good vse of the word of God to know that God looketh for attention and obedience at our hands that so he may not bee inforced to proceed against vs in iudgement O happy are they that seek the Lord while he may be found and call vpon him while he is neere Esay 55 6. Such then as reiect the Ministery of the word reiect their owne peace and bring vpon themselues sundry iudgements The word goeth before to prepare our hearts and it is a two-edged sword piercing euen to the diuiding asunder of soule and spirit Heb. 4 12. But if we be so hard-hearted made of mettal tougher then brasse and iron Reuel 1 1 that this sword going out of the mouth of God cannot enter into vs hee
by staied and repressed it winneth ground and spreadeth farther like a canker Whereby we see it is an easie steppe and descent from one euill to another as it is to go downe a steepe hill Now the sinne of these men is three-fold First they are as blinde men that cannot see the iudgements of the Lord but accuse Moses of murther and impute to him the death and destruction of those that were buried in the earth consumed to ashes with the fire Moses was onely the Minister of God in their destruction the cause of their owne death was in theÌ„selues as if a malefactour neuer considering what himselfe hath committed should cast the cause of his condemnation vpoÌ„ the Iudge and cry out against him as a shedder of blood Secondly their vnthankfulnesse who will by no meanes confesse that they were saued the day before and sundry times besides from destruction by the intercession of Moses if he had not praied for them they had perished as one man with the seditious For they were all become as one sicke body wherein no part was sound but ful of wounds and bruises and putrifying sores Esay 1 6. They seeke his death that after a sort had giuen them life and they rise vp against him that had beene the meanes of their deliuerance Thirdly as they did condemne the innocent so they iustifie the vngodly both which are an abhomination to the Lord Prou. 17 15. Such wicked persons as God had rooted out of the Land of the liuing and turned them into the earth which was weary to beare such vnprofitable burdens they call them the people of God which were no better then a cursed crue of conspirators against God and such as he had appointed to manage the State Ciuill and Ecclesiasticall These men therefore rising vp in their stead that were fallen into the pit and defending their cause of whom GOD had taken the account doe make themselues guilty of their sinnes are iustly swept away with the iudgements of God Doctrine We learne heereby The wicked will not bee warned by former iudgements that such is the corrupt heart of wicked man that it will take no warning by former iudgements though they be neuer so fearefull and euident They had often seene how great things God had wrought among his people yet they are blinde and doe not see them they are wilfull and will not regard them they are sottish and will take no knowledge of them Psal 10 5. Esay 22 12 13 Psal 24 38 39. Luk. 19 42. Dan. 5 22. This maketh sinne out of measure sinfull The reasons First because they see God Reason 1 is a mercifull patient God he beareth long and holdeth his peace and therefore they thinke he is like vnto themselues Psal 50 21. so they abuse his patience and will do nothing Secondly they thinke the day of their iudgment Reason 2 is not neere they set it farre off from them It may be it may come in time but they hope there will be peace in their dayes Ezek. 12 27. The people iudged that the Prophet had prophesied for many daies to come and of such times as were farre off and thereupon they concluded that the daies were prolonged and euery vision failed Thirdly they loue their owne sinnes and Reason 3 out of that great loue to their sinnes they are vnwilling altogether to take notice of any iudgement due to their sinne cannot abide that the Minister or any other should giue theÌ„ warning of the same for they hate him that rebuketh in the gate and they abhorre him that speaketh vprightly Amos 5 verse 10. The vses remaine Vse 1 First of all are men naturally so vnwilling of themselues to set before them Gods iudgements Then this serueth as an admonition to the Ministers that they should often threaten Gods iudgemeâ—â— against the wicked seeing they are so dull aâ—d vnwilling to take any notice of them or to be warned by them God worketh out his iudgements in euery place and he setteth his Ministers on worke that they should cry ouâ—â—nd not spare to publish them and make them â—owne though men be neuer so much hardened in their sinnes sometimes by reason of the profite that they make by their sinnes sometimes by reason of the pleasure that they finde in their sinnes But howsoeuer they be admonished of any iudgement present or imminent they are little affected with it they are ready to say with the Atheists 1 Cor. 15 32. Let vs eate and drinke for to morrow we shall die Let vs alone with our doing for the present and we will take order for those iudgements that are to come hereafter well enough Obiect If any say it behoueth not the Minister to be so feruent and earnest in his reproofes but to handle sinne more gently because many are the worse for sharpe rebukes and few or none the better Answer I answer this is our greefe and causeth vs often to mourne in secret but yet this cannot be our discharge for we must labour to free and deliuer all men so farre as we can from the fierce wrath iudgements of God otherwise their blood would light vpon our heads and be required at our hands if they perish through our negligence It is the nature of the Cocke as some obserue that at the dead time of the night hee croweth most loud and shrill whether he doth so or not I know not but this I am sure of that the Ministers of God ought to do so when they see men to be most dull and dead in their sinnes they should be most earnest and vehement euen at the deadest times of all they must bee most zealous that so they may deliuer their owne soules and not be constrained to answer for the sinnes of those that perish Vse 2 Secondly this reproueth the age wherein we liue of much corruption because it can sleepe so securely at the noyse of Gods iudgements These murmurers in this place had heard the pittifull cry and fearefull noise of those that were swallowed vp in the earth yet they haue already forgotten that which fell out but a day before We commonly say A wonder lasteth but nine daies but behold how they had seene one of the greatest wonders in the world when the earth whose foundation the Lord hath laid to bee firme and stable that it should not be remoued for euer Psal 104 5 opened her mouth and swallowed these vnbeleeuers and they had heard with their eares their outcryes when they descended into the deepe yet this wonder lasted but one day nay not one whole day for on the morrow it was quite out of their remembrance We haue had all sorts of warnings whatsoeuer generall particular by his word by his workes by his iudgements vpon others and vpon our selues yet we take generally and particularly little warning by them How hath God dealt with many of vs and how neare hath he come vnto vs with his particular
as the tree and the fruit so that we may proue the one by the other death by sinne and sinne by death the one giuing light and luster to the other The vses remaine to be considered First see Vse 1 heereby a difference betweene this present life and the life to come Heere the reliques and remnants of sinne as spots and staines in the flesh remaine euen in those that are cleansed by the blood of Christ and washed by the renuing of the holy Ghost But when the faithfull shal be glorified they shal be without blame not hauing spot or wrinkle or any such thing Take heere the best Examples of the best men that haue liued in the best times as Noah Abraham Lot Dauid and Peter yet yee shall see shame in glory darknesse in light folly in wisdome infidelity in faith But when Christ shall appeare and we likewise appeare with him in glory we shall be made like vnto him Therefore the Apostle saith noting out this difference We know in part and we prophesie in part but when that which is perfect is come 1 Cor. 13.9 10 12. then that which is in part shall be abolished Now we see through a glasse darkly but then shall we see face to face Now I know in part but theÌ„ shal I know euen as I am knowne Here we ceasse not to prouoke God and euery day of our life addeth to the number and measure of our sins which should be bitter vnto vs as gall and wormewood but when this corruptible shal put on incorruption and this mortall shall put on immortality and death be swallowed vp into victory theâ— we shall ceasse to sin and shal be as the blessed Angels that are in heauen The feruent desire of the creatures waiteth for these times Rom. 8.19 groning and trauelling in pain euen vnto this present to be deliuered from the bondage of corruption into the glorious liberty of the sons of God Much more therfore should we which haue the first fruits of the spirit sigh in our selues waiting for the adoptioÌ„ euen the redemption of our bodies Vse 2 Secondly we learne that such as say they are without sinne deceiue themselues and as much as in them lieth make God a liar we are depriued of his kingdome wee cannot keepe the Law nor haue iustification by the Law or the works of the Law but are iustified freely by grace and haue need of the benefit of Christs blood If we keepe the law we shal liue by it but if we be transgressors of the law we are vnder the curse For it is written Cursed is euery one that continueth not in all things written in the book of the Law to do them Hereunto commeth that which the Apostle Iohn saith If we say wee haue no sinne Ioh 1.8.10 Rom. 3.10 12 24. we deceiue our selues the truth is not in vs we make God a lyar and his word is not in vs. And to the same purpose the Apostle Paul There is none righteous no not one they haue all gone out of the way there is none that doth good no not one we are iustified freely by his grace thorough the redemption that is in Christ Iesus â—ence falleth to the ground the doctrine of merits that aduanceth proud flesh and lifteth vp the supposed worthinesse of vnperfect workes thereby to procure Gods fauour and euerlasting life The Church of Rome place such an inward and inherent dignity in mens persons as maketh them worthy of grace or saluation Moreouer they dreame of such an excellency in the work as fitteth and inableth them to deserue the fauour of God and forgiuenesse of sinnes But in a sight of our sins and in a feeling of our owne corruptions wee must renounce all merits Basil in Psal 114 Aug in Psal 120. and rest onely on the merits of Christ For when we haue done all we must say and confesse that we are vnprofitable seruants c. True it is God wil reward our works but the reward is of mercy not of merit of promise not of debt of grace not of desert Againe hereby falleth another falsehood of theirs holding that good workes are euery way perfect not stained or tainted with sinne but being tryed in the furnace of Gods iudgement will suffer no losse or detriment But the Prophet prayeth Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified Psal 143 2. Esa 64.6 And againe in another place it is written We haue all beene as an vncleane thing and all our righteousnes or good deeds as filthy clowtes and therefore no good deed of righteous men is without some staine of sin neither can we answer him one of a thousand Lastly we learne that they are deceiued which teach preach a possibility for a man in grace to fulfill Gods law For the Apostle taketh it for a grounded and granted conclusion that the law cannot be fulfilled when hee saith Rom. 8. â— Gal 3 10. It was impossible to the Law to giue vs life because we are vtterly vnable to keepe the condition and therefore God hath sent his Sonne to take our nature vpon him and to abolish sin in our flesh If we could fulfil the law Christ dyed in vaine we might be iustified by the law but Christ dyed not in vaine neither can we bee iustified by the law therfore we cannot fulfill the law Furthermore the Apostle complaineth of his failings defects The law is spiritual Rom 7.14 15 21 22 â— but I am carnall sold vnder sinne what I would that doe I not but what I hate that doe I. I find then that when I would doe good I am thus yoaked that euill is present with me I delight in the law of God concerning the inner man but I see another law in my members rebelling against the law of my mind and leading mee captiue vnto the law of sinne Now whereas many of the faithfull are said to bee iust Gen. 6.9 Iob 1.1 Luke 1.6 and to walke in all the commandements of God without reproofe the meaning is they endeuor to perfection striue to obey God with all their heart and with all their soule as Phil. 3.13 God accepteth the will for the deed and the endeuour to obey for perfect obedience 2 Cor. 8.12 Secondly they exempt themselues from none of the precepts of God but labour to walke in all the knowne points of his commandements albeit they faile in the performance of them ceasse not to acknowledge their owne imperfections Lastly God accepteth them in Christ as perfectly righteous so that albeit their obedience be in it self vnperfect yet is it acceptable to God through Iesus Christ as if it were perfect and his righteousnesse is as truly their owne as if they had wrought it in their owne persons Lastly seeing the most faithfull haue their Vse 3 failings in duties of piety and obedience we must take diligent heed we do not
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
King of Bashan Now let vs come to the first point which is the encounter with the Canaanites in these words 1 And Harad a Canaanitish King dwelling toward the South heard tell that Israel was come by the way of the Spies then fought he against Israel and tooke of them a multitude of prisoners 2 So Israel vowed a vow vnto the Lord and said If thou wilt surely deliuer this people into mine hand then will I vtterly destroy their Cities 3 And the Lord heard the voice of Israel deliuered them the Canaanites and they vtterly destroyed them their Cities and called the name of that place Hormah What Canaanitish King this was whereof Moses maketh mention in this place is vncertaine Some thinke it to be the king of the Amalekites which Moses pointeth out but this carieth no shew or semblance of truth For first the Amalekites long since endeuoured to stop the passage and proceeding of the children of Israel and were destroyed with a great destruction and therefore it is not likely that now they would come out againe to make a new on-set especially seeing the Israelites inuaded not their Land Besides the Amalekites cannot be accounted in the number of the Canaanites Gen. 36 12. inasmuch as they descended not of Canaan but of Esau and so were alied to the Israelites being of the race of Shem. Rather we are here to vnderstand some King of the Amorites who because they came of one common stocke as Moses teacheth Gen. 10 15 16 ate comprehended vnder the Canaanites But to come to the matter it selfe here we see how the Israelites encounter with Harad occasion of the battaile beeing offered by himselfe For when by his espials and scouts sent abroad he had intelligence that Israel approched he leuied an hoast armed them and issued forth against them of his owne accord not chalenged not prouoked not iniuried by the Israelites but himselfe chalenging and prouoking rusheth forward to the destruction of his person and the confusion of his army The successe of this encounter was double First the Canaanites had the vpper hand slew some of the Israelites and tooke many prisoners led them away captiues so that they turned their backes and were not able to stand before their enemies The people of God hauing had this losse taken the foyle do not fret against God nor despaire of his helpe but after this fresh disaster discomfit they reconcile theÌ„selues to God they flie to him by prayer they humble themselues as Ioshua did when the meÌ„ of Ai put them to flight Iosh 7 4 8. saying O Lord what shall wee say when Israel turne their backes before their enemies They vow vnto God to turne nothing of this Kings Country to their owne vse and profite but consecrate and sanctifie all to God destroying their enemies and razing their Cities if hee would grant them victory and deliuer the Canaanites into their hands in whom now was equall their proud insolency and good successe through the former battaile No doubt the Israelites had sinned before against God and not repented of their sinne they prouoked him by their security glorying in their strength trusting in their multitude and puffed vp with the victories which God had giuen them who had fought their battels gone in and out with their armies and couered their heads in the day of slaughter thus lying in their sinnes nothing can prosper God curseth the works of their hands and letteth them see their owne weaknesse and that they should not be able to preuaile against any of their enemies vnlesse God did fight for them according to that in the 127. Psal v. 1 2. Except the Lord keepe the City the keeper watcheth in vaine it is in vaine for you to rise early and to sit downe late and eate the bread of sorrow but he will surely giue rest to his beloued So long as they trusted in their owne strength and number looked not for victory as a blessing from God they could not stand but when they had repented and craued protection from him that is the strength of Israel they ioyn againe their power vnite their forces order their battails resist their enemies preuaile and put them all to flight Rom. 8 38. For if God bee with vs who shall bee against vs But if he be against vs who shall be with vs or who shall pleade for vs It is not the wisedome of the Leaders nor the vertue of the souldiers nor the counsell of the wise nor the planting of munition can any whit preuaile vntill we be reconciled vnto God and God vnto vs. Lastly the Israelites being masters of the field hauing the Cities and persons standing at their mercy they performe the solemne promise and vow made to the God of heauen not to halues or in part as Saul did 1 Sam. 1â— who spared the better sheepe and the fat beasts but they vtterly destroyed their enemies their cities in memoriall of the great goodnes of God hearing them in their prayers and respecting them in their miseries they call the name of y place Hormah that is destruction and confusion This is the principall drift of this diuision Now let vs consider the doctrines that directly arise from this place that our faith may be strengthened our obedience encreased And Harad a Canaanitish King c. We see here how the Canaanites appointed to destruction and to be rooted out enemies to the people of God such as had now filled vp the measure of their sins yet here preuaile against Israel kill some of them and take others prisoners This teacheth vs this Doctrine that oftentimes Doctrine the enemies of the Church preuaile ouer them Enemieâ—â— tentines aâ— suffered 〈◊〉 preuaile â— the Churcâ— I say the enemies of God and of his people who in the secret counsell and purpose of God are vowed to destruction doe insult and triumph ouer the Church and particular parts thereof God correcting the rebellion of his children by them This truth God sealed vp in the beginning by the blood of Abel Caine spake friendly Gen. 4 8 But rose vp desperately against him and slew his brother because his owne works were euill his brothers good So iust Lot vexed with the vncleane conuersation of the wicked for he being righteous 2 Peter 2 â— and dwelling among them in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deeds was notwithstanding carried away captiue by a proud and insolent enemy Genesis 14 Besides the book of Iudges serueth vs as a plentifull storehouse to teach this truth where we see that wheÌ„ the people of God did wickedly in the sight of the Lord serued Baalim and forsooke the Lord God of their fathers which brought them out of the Land of Egypt the wrath of the Lord waxed hot against them he deliuered them into the hands of spoilers he sold them into the hands of their enemies
word of God is preached and deliuered hee speaketh to vs and calleth vpon vs to heare him If then wee would haue God regard vs when we cry to him we must respect him wheÌ„ he calleth to vs. We cry by prayer he calleth vs by his word Therefore it is that the Lord often denounceth and threateneth all impenitent persons that hee will despise them that despise him and will not heare them praying vnto him that will not heare him preaching vnto them as Pro. 1.24 26 27 28 29. Zach. 7.11 12. Mic. 3.4 Prou. 28.9 Of all comforts that we feele in this life none is greater then to pray vnto God in our troubles with assurance to be heard this the vngodly with all their rage and cruelty can neuer take from vs. Therefore this is a sore iudgement when God openly professeth and proclaimeth that hee will not heare our prayers crying vnto him in our miseries When wee are reiected and forsaken of men in our afflictions yet we haue our recourse and refuge vnto GOD and wee are comforted How wretched therefore is the estate of all vnrepentant sinners who stopping their eares at the hearing of the Law doe make all their prayers to be abominable So did God threaten his people to number them to the sword because saith he I called Pro. 28.9 Esay 65.12 and ye did not answer I spake and ye heard not but did euill in my sight and did chuse that thing which I would not If then wee would haue God open his eares to heare vs let vs acknowledge it to be our duty to open our eares to heare him God will neuer stop his eares against any but those that haue stopped their eares against him Vse 4 Lastly learne to acknowledge the greatnesse of Gods mercy and louing kindnesse and returne the praise and glory of his owne workes to his great Name As he hath heard vs graciously so let vs beare our selues thankfully in rendring to him the calues of our lips and offering to him the sacrifice of praise Euen as he filleth vs with his mercy let vs fill our mouthes with his praise and the memoriall of his Name Psal 116.12.13 and 145.18 19 21. and say What shal I render vnto the Lord for all his benefits toward me I will take the cup of saluation and call vpon the Name of the Lord. This vse the Prophet teacheth Psal 145. hauing declared that God sheweth himselfe neere to those that call vpon him and feare him he addeth My mouth shall speake the praise of the Lord and all flesh shall blesse his holy Name for euer and euer If I can say when all men forsooke me the Lord took me vp I haue beene running into the pathes of death and was neere to destruction but thou hast brought me backe shewing me the wayes of life and saluation I haue beene ignorant and thou hast instructed me If I haue this experience of his goodnes so many waies toward me he openeth my mouth to praise his mercy and I can neuer sufficiently magnifie his Name that hath brought so great things to passe for me This practise is likewise taught Psal 107. Psal 107.8 15 21 31. where the Prophet mentioning sundry deliuerances that God sheweth his people in times of famine and in the dayes of affliction by land or by sea he doubleth oftentimes his affection Let them therefore confesse before the Lord his louing kindnesse and his wonderfull works before the sonnes of men He deliuered them the Canaanites and they vtterly destroyed them See heere the vncertainety of warre The Israelites after their ouerthrow fight againe and haue the victory They were at the first ouercome and taken prisoners by their enemies but now they preuaile get the vpper hand Albeit the righteous fall for a time yet they are not cast off for euer Psal 37.24 and 144.1 2. for the Lord putteth vnder his hand Great deliuerances giueth he to his seruants he teacheth their haÌ„ds to fight and their fingers to battel he is their strength and their fortresse their tower and their deliuerer their shield and in him they trust The horse indeed is prepared against the day of battell Prou. 21.31 1 Sam. 14.6 but saluation is of the Lord to whom it is not hard to saue with many or with few This the Prophet setteth downe Psal 81. Psal 81.13.14 Oh that my people had hearkened vnto me and Israel had walked in my wayes I would soone haue humbled their enemies and turned my hand against their aduersaries Heereby we learne that howsoeuer God thinke it meete that his Church lie vnder the crosse yet in his good time hee helpeth he forsaketh it not for euer Doctrine Though â—â— Church lye long vnder the croffe â— God learâ—â— it not for eâ— uer but returneth againe in great mercy and compassion Albeit affliction dwelleth vpon the seruants of God not onely for a moment but oftentimes presseth them for a long season that they haue no breathing time Iob 7.19 No not to swallow their spittle as Iob speaketh yet in due time God is not vnmindfull and forgetful of them Hereunto commeth the saying of the Psalmist Hee endureth but a while in his anger Psal 30.5 but in his fauour is life weeping may abide at euening but ioy commeth in the morning This the Lord expresseth in the Prophet Esay 54.7 For a little time haue I forsaken thee but with great compassion will I gather thee for a moment in mine anger I hid my face from thee for a little season but with euerlasting mercy haue I had compassion on thee We see this point largely declared in the booke of Iudges Iudg 3.8 â— when God raised vp enemies against the Israelites and sold them as a vile thing of base account for whom he tooke no mony yet when they called and cried vnto him he sent them a deliuerer who saued them out of the hands of their aduersaries This appeareth in the histories of Ioseph of Iob of the Church in Egypt of Dauid of Daniel Gen. 41. 1â— Iam. 5 11. Exod. 12 â— Psal 18.1 Dan. 6 23 who first indured shame and the reproach of the crosse yet afterward hee returned vnto them when the time of refreshing came from the presence of God The reasons are plaine First his eares are Reason 1 alwayes open to the cryes of his children hee putteth their teares in his bottle of remembrance and writeth them in his Register Psalme 5â— so that when they cry their enemies shall turne their backs for God is with his This he saith Exod. 2. the children of Israel sighed for the bondage and cryed and their cry for their bondage came vp vnto God Exod. 2 2â— and 3 7. Then the Lord said I haue surely seene the trouble of my people which are in Egypt I haue heard their cry and moane for I know their sorrowes and I will deliuer them verifying that in the Psalme Psal
graces set them at an higher rate make a greater reckoning of them then of al earthly things This appeareth Mat. 13 44 45 46. The kingdome of God is like vnto a treasure hid in the field which when a man hath found he hideth it for ioy therof departeth and selleth all that he hath and buyeth that field Againe the kingdome of heauen is like to a Merchant man that seeketh good Pearles who hauing found a Pearle of great price went solde all that he had and bought it Phil. 3 8 9. So the Apostle Paul accounteth all things losse and iudgeth them as dung that he might winne Christ might be found in him not hauing his owne righteousnesse which is of the Law but the righteousnesse of God through Christ But the vngodly despise the graces of God like the Gadarens who prefered their swine before Christ Math. 8 34 and like prophane Esau Heb. 12 16. who for one portion of meate sold his birthright If they sustaine any damage or losse in their riches and substance of their house how are they greeued and vexed How do they howle and cry out as if they were vtterly vndone What seeking and searching farre and neare is made to finde the same And they are of such impatiency of spirit that they are neuer quiet till they haue found the same What man hauing an hundred sheepe if hee lose one of them doth not leaue ninety and nine in the wildernesse goe after that which is lost vntill he finde it Either what woman hauing ten groats if she lose one groat doth not light a candle and sweepe the house and seeke diligently till she finde it Luke 15 v. 4 8. But if the gifts and graces of GOD decay in them if they lose his fauour and louing countenance if they grow poore and thred bare in spirituall blessings it neuer troubleth their mindes it neuer greeueth their hearts they neuer complaine of any wants for being wholy earthly plodding vpon the world like earth wormes they haue no feeling of the want of heauenly things Would we therefore know a faithfull man from an vnfaithful and would we haue some assured marke and token to discerne the one from the other Marke how they esteeme things that concerne a better life If they reioyce in the word of God as they that finde great spoiles if first they seeke the kingdome of God and his righteousnesse if they labour after the excellent knowledge of Christ and stirre vp the precious gifts of God in them we haue vnfeigned testimonies of their vnfeigned faith But if wee see any contemne knowledge and despise the graces of God if we see them tread vnder their feete the sweete blessings of God as swine do precious Pearles they giue euident witnesse against their owne soules and do carry about them in their owne bosomes a note of horrible prophanenesse Secondly let vs looke carefully vnto our Vse 2 selues and learne daily to call our selues to a reckoning account for the benefits of God which haue beene bestowed vpon vs lest we vnthankfully deuoure and wickedly swallow them vp forgetting both them and the giuer of them â—l 40 6. which are moe in number then the haires of our heads Let vs also learne to feele our owne pouerty and wants Hunger we say commonly is the best sawce so the surest and fittest remedy to recouer vs of this sin of loathing and discontentment is to consider our need and necessity of heauenly graces and what want we haue of the word which is the food of our soules sweeter then the hony and the hony-combe more to be desired then the finest gold yea then all riches more precious then Pearles and all things thou canst desire are not to bee compared vnto it Psal 19 10 and 119 103. Prouerb 3 15. Now we shall neuer be weary of this our wearinesse and contempt of the best things vntill we haue learned as new borne babes to desire the sincere milke of the word of God that we may grow thereby 1 Pet. 2â— 1. Therefore the Prophet calleth such to heare him Esay 55 1. Ho euery one that thirsteth come ye to the waters and yee that haue no siluer come buy and eate come I say buy wine and milke without siluer and without mony Hereunto cometh that which Christ proclaimed at the last and great day of the feast If any man thirst let him come vnto me and drinke Iohn 7 37. This was the affection of the Prophet Dauid Psal 143 5 6. and 63 1 5. I meditate in the works of thine hands I stretch foorth mine hands vnto thee my soule desireth after thee as the thirsty Land exceedingly So theÌ„ when we come to the banquets of God which he hath furnished for vs we must come with hungry stomacks crauing to be satisfied and filled with his dainties We see when men go to a great feast prepared and prouidedfor them whereunto they are curteously inuited they doe not fill themselueS before hand but come with hunger and desire so must we do in coming to the exercises of our religion Seeing then Wisedome hath built her an house killed her victualles and prepared her Table calling vs to come eate of her meate and drinke of the wine which she hath drawne Prou. 9 1 2 5 it is our parts to come to the Word and Sacraments as to the high ordinances of God with a ready minde with a thirsty soule and with a good appetite that we may be satisfied as with marrow and fatnesse He affoordeth vnto vs a plentifull allowance Ps 36 7 8 9. and appointeth vnto vs a liberall diet hee dealeth not sparingly and niggardly with vs but inuiteth vs as his guests to good cheare and bountifull prouision of his word prayer and Sacraments If then God haue denied vnto vs this worlds good that we are driuen to rise early fare hardly at home in our owne houses and sometimes haue scarce a crust of bread and a pot of water yet heere is matter of great contentment and câ—nsolation that we haue such plenty of spirituall prouision prouided for the soule in the house of God whereby we are nourished to eternall life and comfortably taught to beare the penury and distresses of the body A dinner of greene hearbs and Gods word going with it are notable sare For as one saide The Gospel and browne bread are good cheere Lastly Vsâ— consider from this naturall loathing of the blessings and best things of God why GOD especially punisheth those places and people euen because they are fallen into a spirituall surfet as it were into a deadly sleepe and slumber and are clogged and cloied with the store and plenty of that food which God hath giuen them When the Gospel was restored to vs againe as the book of the Law that Hilkiah the Priest found with what ioy of heart and applause of the people 2 King 22 8. with what comfort and courage was it heard
they oppressed him with iniuries and banished him their country and yet behold they are constrained immediately to seeke peace of him and to make a couenant with him so that albeit they hated him and put him away from them yet the King his Captaine are glad to come vnto him Gen. 26 24 25 26. For they feared him and saw certainly that the Lord was with him The like submission we see in Pharaoh albeit he hardened his hart and often had contemned and reuiled Moses yet in the greeuousnesse of the iudgement he sendeth for Moses and Aaron and saith I haue now sinned the Lord is righteous but I and my people are wicked pray ye vnto the Lord for mee that there be no more mighty thunders amd haile Exod. 9 27 and 11 8. Such an example is recorded 1 Kings 13 4 6 touching Ieroboam who albeit he regarded not the word of the Prophet but raged against him and stretched out his hand from the Altar saying Lay hold on him yet when his hand was dryed vp so as he could not pull it in againe vnto him he humbled himselfe greatly in the present feeling of this punishment and besought that Prophet to pray to the Lord his God and make intercession for him that his hand might be restored Thus Saul seeketh to Dauid 1 Sam. 24 21 22. Belteshazzar to Daniel Dan. 5 12 13. Zedekiah to Ieremy Ier. 37 3. The foolish virgins to the wise Mat. 25 8. Haman had conspired the destruction of the Church and thirsted after the bloudy massacre of the Saints of God whose death is precious in his sight yet in the end he saw mischiefe prepared for him he stood vp to make request for his life vnto Queene Ester chap. 3 9 and 7 7. Thus the saying and sentence of the wise man is verified Prou. 14 19. The euill shall bow before the good and the wicked at the gates of the righteous Neither let vs doubt of this truth or greatly maruaile at it For God hath planted imprinted Reason 1 such a maiesty in the person of those that are vnfainedly godly truely religious that the most desperate and despightfull wicked men feare their faces and reuerence their presence If then the vngodly feare them it is no great maruaile though they fal downe before them many times in submissiue manner But the vngodly do often feare them therefore it cannot seeme strange vnto vs if they do some reuerence vnto them This we see in Herod Mark 6.20 He feared Iohn Acts 4 21 and 5 26. knowing that he was a iust man and an holy and reuerenced him and when he heard him he did many things and heard him gladly So when the people saw how God heard the prayer of Samuel they feared Samuel exceedingly 1 Sam. 12 18. Such is the force of innocency that it conuinceth the enemies in their owne consciences and driueth them to do homage and vaile their bonnet to the seruants of God Againe it is the will of God that all such Reason 2 as humble themselues should be exalted and the lowly in heart should be aduanced so also such as exalt themselues should be brought low and therefore it is no maruaile if GOD euen in this life doe many times for the manifestation of his mercy and iustice lift vp the heads of his owne children Luke 14 11. cast downe the wicked vnder their feet Hence it is that Christ Iesus was so much delighted with this sentēce so often repeated by him in the Gospel Whosoeuer exalteth himselfe shall be brought low but he that humbleth himselfe shall be exalted Math. 23 12. Luke 18 14. Vse 1 Now let vs make vse of this doctrine First seeing the vnfaithfull be oftentimes constrained to sue to the faithfull for their helpe as the rich glutton did to Abraham let vs all learne to plant true godlinesse in our hearts and to turne to the Lord with all our soules that we may haue our part and portion in this preheminence and let vs walke worthy of our places and of this priuiledge honour and dignity Seeing almighty God maketh vs spirituall Kings to rule and reigne Reuel 1 6. and often subiecteth the wicked vnder vs let vs not be slaues to our owne lusts and corruptions but rule with authority and dominion ouer them and labor to subdue sinne vnto vs. We see the Princes of this world will not dishonour and debase thēselues with base Offices We are Kings and Princes to God in this life let vs then walke worthy of this dignity as the Apostle vrgeth this duty from vs 2 Thess 1 10 11. The Lord shall come to bee glorified in his Saints and to bee made maruailous in all them that beleeue in that day wherefore we also pray for you alwaies that our God may make you worthy for this Calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power Where we see that after he had set downe the great glory that belongeth to Gods children at the comming of Christ he exhorteth them to walke worthy of their calling seeing it shall be glorious with Christ and the vngodly shall be brought to vtter shame contempt dishonour reproch confusion There is no way to bring any to true honour but to purchase to our selues true godlinesse Therefore the Lord said 1 Sam. 2 30. Them that honour me I will honour and they that despise me shall be despised Old age is rightly honourable but it must bee found in the way of righteousnesse Prou. 16 31. This we see to haue beene in Iob chap. 29 7 8. When I went out to the gate euen to the iudgement seate and when I caused them to prepare my seate in the streete the young men saw me and hid themselues and the aged arose and stood vp the Princes staied their talk laid hand on their mouth Loe thus shall they be honoured that feare the Lord and therfore blessed is the estate condition of the godly Vse 2 Secondly seeing the wicked euen in this life are vrged to seeke mercy at the hands of godly men so that God here vpon earth bringeth downe their heads that before were lifted vp in great pride how much more shall this be verified in the life to come when the redemption of Gods children draweth neere their happinesse shall be perfected then they are appointed to triumph and to haue the victory ouer all their enemies tread the wicked vnder their feet For the true children of of God shall rule and ouer-rule the world and shall trample vpon the kingdome of darknes ouer hell death damnation the diuell the reprobate whatsoeuer setteth it selfe against their peace This the Lord from the beginning taught the Church Gen. 3 15. He shall breake thine head and thou shalt bruise his heele The diuell shall tempt Christ assault his members but not ouercome them whereas Christ shall conquer the power of death and make his
children partakers of his victory And the Apostle Paul confirmeth the same Rom. 16 20. The God of peace shall tread Sathan vnder your feet shortly Wherefore albeit there bee in this life and wicked world many beastly minded men that spread their armes far and neare seeme euen to dazle the eies of others through their riches honors power friends aliance might credite possessions dominion ouer others so that none dare mutter a word against them yet the time is appointed cometh quickly that the godly shall sit in thrones of glory iudge these wicked wretches that haue beene enemies to the Church they shall stand at the bar like poore caitiffes and receiue froÌ„ Christ and his Saints the sentence of condemnation as 1 Corinth 6.2 3. Paul calleth the Saints of God to consideration of this prerogatiue and checketh them that they would submit themselues to the vngodly Doe ye not know that the Saints shall iudge the world If the world then shall bee iudged by you are yee vnworthy to iudge the smallest matters Know ye not that we shall iudge the Angels How much more things that pertaine to this life If then the Lord bring the wicked downe and make them stoope to his seruants in these dayes of their pilgrimage wherein iniquity is often aduanced how much more shal we see our desire vppon our enemies when Christ which is our life shall appeare Col. 3 4. 1 Iohn 3 â— for then we shall appeare with him in glory and bee made like vnto him and see him as he is This the Prophet assureth the Church Mal. 4 2 3. Albeit therefore we be persecuted pursued in this life and finde no rest or refreshing any where yet there shall be a sudden change of our condition when we shall triumph with Christ ouer all principalities and powers that lift themselues vp against God who shal â—â—ue shame and contempt powred vpon them The coming of Christ shall lighten things hidden in darknesse and make a manifest difference betweene the godly and the vngodly Let vs waite for his glorious appearance let vs hold fast till he come that which we haue that no man may take away our crowne This Christ our Sauiour who hath ouercome the world assureth Reuel chapter 2. verses 26 27. Hee that ouercommeth and keepeth my worke vnto the end to him will I giue power ouer Nations and hee shall rule them with a rod of iron and as the vessels of a Potter shall they be broken And the Apostle Peter assureth vs that the Lord is not slack of his coming as some men count slacknesse but is patient toward vs that we should not perish but come to repentance But the day of the Lord will come as a theefe in the night â— 3 8 9 10 in the which the heauens shall passe away with a noyse and the Elements shall melt with heate and the earth with the works that are therein shall be burnt vp Then woe shall be to the wicked then they shall be cast down and neuer be able to rise againe then they shall howle and weepe and lament and neuer bee comforted againe whereas the godly shall lift vp their heads because their redemption draweth neere When it shall be a righteous thing with God to recompence tribulation vnto them that trouble you but to you which are troubled rest with vs when the Lord Iesus shall shew himselfe from heauen with his mighty Angels 2 Th. 1 6. This therefore is a great comfort vnto vs giueth peace to our soules that he will deale with all the vngodly as Ioshua did with the Kings which he had conquered and subdued in battell For he commanded them to be brought out of the Caue where they were hidden and called for all the men of Israel and saide vnto the chiefe of the men of war which went out with him Come neere set your feet vpon the necks of these Kings and they came neere and set their feete vpon their necks and Ioshua said vnto them Feare not nor be faint-hearted but be strong and of a good courage for thus will the Lord do to all your enemies against whom ye fight Iosh 10 24 25. So wil Christ Iesus deale with al our enemies who is the Captaine of the Lords host he will poure shame and contempt vpon them and therefore let vs not stand in feare of them to turne out of the right way and to forsake our profession but be stedfast and vnmoueable abounding alway in the work of the Lord forasmuch as we know that our labour is not in vaine in the Lord. Thus if we be faithfull to the death we shall receiue an incorruptible crowne of glory Vse 3 Lastly obserue and marke how God magnifieth the Ministry and is able to enforce the wicked to the acknowledgement of himselfe and the true Ministers of his word and let this comfort vs in the midst of all contempts and disgraces of our God of our religion of our faith and of our persons Ah we Ministers despised by prophane men let vs marke and consider this and lay it vnto our hearts let vs beare their contempts contumelies thrown vpon vs. In their extremities they shall acknowledge vs they shall reuerence our Calling they shall magnifie our Office our Ministery and Doctrine they shall iustifie vs desire our prayers they shall stoope they shall stoope when it pleaseth God And let this suffice all true Teachers Preachers of the Gospel of Christ that the power of the truth is such as that it maketh the enemy bow the knee vnto it which before seemed to haue no ioynt to bend This is the time which the Lord hath made let vs reioyce and be glad in it when he giueth vs a comfortable experience of this doctrine that the enemies of God and our enemies are driuen to resort and repaire vnto vs and such as made iestes and songs of the word and of the Ministers of the word cry out O Ezek. 33 31. how beautifull are the feete of them which bring glad tydings of good things Rom. 10 15. There is none of vs all poore contemned men that labour in sincerity in the vineyard of God beare the burden of the worke and the heate of the day but sometimes God lifteth vp our heads and honoureth vs in the world that we should not sinke downe vnder the burden and maketh our mortall and greatest enemies beseech vs to be good vnto them and to helpe them in their extremities The people of Israel despised the ministery of Samuel would not hearken vnto him but when they saw the lightning and heard the thunder and felt the raine at that vnseasonable time They feared the Lord and Samuel exceedingly and they saide vnto him Pray for thy seruants vnto the Lord thy God that we die not 1 Sam. 8 7 and 12 18 19. Let this profitable meditation of Gods mercy toward vs deuoure and swallow vp all disgracing and defacing of
body Thirdly in this Type we see the nature of Vse 3 the Sacraments The brazen serpent in it selfe had no operation to work any thing in it selfe it had no vertue to cure or recouer any man of any disease The Sacraments of themselus cannot conferre grace onely they are instruments of Gods mercies which he vseth of his goodnesse toward vs to conuey to vs good things They are as the Kings gracious pardon that sealeth vp vnto vs forgiuenesse of sins so that being by his institution very auaileable wee must frequent thē with a feeling of our wants with reuerence of his ordinances with hungring after his graces with calling vpon his Name to fit and prepare vs to that heauenly worke God could haue healed his people with his word alone without the serpent as well as with the serpent as the Centurion confesseth to Christ Speake the word onely Math. ◠◠and my seruant shall be healed yet he addeth the serpent set vpon a pole for farther assurance of his word and to be a signe of their recouery so God can saue by the Ministery of his word without the Sacraments if it please him yet he addeth and annexeth them as appurtenances to the word to confirme the weaknesse of our faith and to make good the truth of his owne promise And as it was not enough for them to beleeue the word of God to the curing of their bodies the taking away of the stinging of the serpents vnlesse they vsed the helpe of the brazen serpent no more is it sufficient for vs to beleeue the forgiuenesse of sins by Christ vnlesse we labour to strengthen our faith by the Sacraments Nay if any wold not vouchsafe to looke vpon the Serpent being the meanes that God ordained for their recouery it is certaine they regarded not the word of God it selfe that they should liue so if any contemne or neglect the Sacraments being holy seales of heauenly blessings they are plainely conuinced to their faces that they respect not the word it selfe whatsoeuer they pretend to the contrary notwithstanding This we see in Ahaz who neglecting a signe offered vnto him for the better strengthening of his faith is said to tempt God and to despise his word Esay 7 12. The naturall reason of man would neuer beleeue that he should be healed by a serpent of brasse hauing no vertue or vigour in it so carnall wisedome and vnderstanding cannot discerne how a little water sprinkled on the body should be the lauer of regeneration or how a small cantle of bread should bring and conuey vnto vs the body of Christ or a little wine offer and exhibite vnto vs the blood of Christ So that as in this bodily cure both their eye did behold it and their faith did beleeue in like manner in the Sacraments we must shut the eyes of our carnall reason and open the eyes of faith beleeue his word and we shall be comforted For euery man doth in them receiue through the promise of God so much as he beleeueth he receiueth This Christ assureth to the woman of Canaan who had shewed an vndaunted and inuincible faith taking no repulses ouerstriding all difficulties refusing all denials and striuing against all doubts that might arise in her heart saying O woman great is thy faith be it to thee as thou desirest Mat. 15 28. So when two blinde men followed him crying saying O sonne of Dauid haue mercy vpon vs he saide vnto them Beleeue ye that I am able to doe this and when they answered Yea Lord hee touched their eyes saying According to your faith be it vnto you Mat. 9 29. Moreouer albeit the Serpent restored life yet was not life present and inherent in the brazen serpent neither abiding in the matter or resting in the forme thereof so albeit Christ be offered and signified yea conueyed and conferred vnto vs in the Sacraments of Baptisme and the Lords Supper yet he is not carnally and corporally present nor carnally and corporally eaten as the Capernaites imagined ◠60.66 but he is spiritual meat for spirituall men the rest eate the outward signes but are not partakers of the thing signified Thus we see how the consideration of the similitude of the brazen serpent directeth vs in sundry conclusions to be holden and acknowledged touching the Doctrine of the Sacraments of the new Testament Fourthly this present type teacheth vs that Vse 4 we are iustified by faith alone without the works of the Law For as the Israelites stung of these serpents were cured so are we saued as health was offered by the serpent so is saluation by Christ But the Israelites did nothing at all but onely looke vp to the brazen serpent they were not willed to make satisfaction for their rebellion or to goe on pilgrimage nor so much as to dresse and binde vp their wounds but only to behold the serpent set vpon the pole as Christ saith to the Ruler of the Synagogue touching the healing of his daughter Feare not onely beleeue Mar. 5 36 so is it in the saluing of the sores of the soule in the attaining pardon of our sins and obtaining the righteousnesse of Christ There is required nothing of vs touching our iustification and saluation but to fixe the eyes of our faith vpon Christ True it is many other vertues and graces are required to make vp the full perfection of a christian man that he may be complete wanting nothing yet he is iustified and doth stand as righteous in the sight of God by faith onely It is a great weighty controuersie in these daies betweene the Church of Rome and vs what is the cause of life and saluation they ascribe the cause of saluation in part to the merit of our own works and to a righteousnesse inherent in our owne persons and in part likewise to Christ who say they hath made vs able to merit the fauour of God and to satisfie for our own sins We ascribe all our saluation to the mercy of God and the merite of Christ wholly applied to vs by a liuely faith the which manner of sauing vs most fitly agreeth to the nature of God the chiefe Fountaine of our saluation who can abide no pollution neither can any wickednesse stand in his presence who is of pure eyes requireth our perfect obedience so that wanting the perfect righteousnesse of the Law of our owne wee must bee cloathed with the righteousnesse of another whereby we may be saued Euen as Iacob though hee were not by birth the first borne Ambr. de Iacob lib. 2. cap. 1. yet hiding himselfe vnder his brothers garments and hauing put on his coate which smelled most sweetly came into his fathers presence that vnder another mans person he might receiue the blessing of the first borne so is it necessary that we lye hid vnder the precious purenesse of Christ our elder brother that hauing the sweet sauour of his garments our sinnes may be couered with
reserueth wrath for his enemies and taketh vengeance on his aduersaries will helpe to redresse and represse our corrupt affections and make vs able to preuaile ouer them and to withstand them Let vs not recompence like for like let vs not measure euill for euill let vs do good against euill committing our cases and causes to that iust Iudge that alwayes iudgeth vprightly Therefore the Prophet ascribeth this Title as peculiar to God to right and reuenge the quarrels of his Children Psal 94 1 2. O Lord God the auenger O God the auenger shew thy selfe cleerely exalt thy selfe O Iudge of the world and render a reward to the proud It is the proper Office of God to take vengeance on the wicked and vngodly Wherefore the Apostle exhorteth the church Rom. 12 17 19 to recompence to no man euill for euill Dearely beloued auenge not your selues but giue place vnto wrath for it is written Vengeance is mine I will repay saith the Lord So the Apostle Iohn after the foretelling oâ— troubles and persecutions addeth Heere is the patience of the Saints declaring thereby Reuel 14 12 what our armour and what our weapons of defence are to giue vs victory ouer our enemies Let these things stay vs in our afflictions from breaking out into impatiency of spirit and from returning wrong for wrong albeit the vnfaithfull rise vp against vs the Drunkards make songs of vs Psal 69 12. and we suffer reproofe and reproch for the Gospels sake yet he whose cause it is will not suffer the water-flouds to drowne vs neither let the deepâ— swallow vs vp nor let the pit shut her mouth vpon vs. Thirdly it is the duty of his people to praisâ— Vse 3 him greatly when hee auengeth the cause oâ— his Children When they see the wicked punished and those that forget God taken 〈◊〉 the snare of their own hands let them reioyce and be glad and giue vnto God the glory due vnto his name This practise we haue in the Prophet Ps 136 1. speaking of the ouerthrow of Pharaoh in the red sea and remembring the slaughter of sundry mighty Kings yea euen the names of those which we now speake of he prouoketh the people by a most earnest exhortation to giue thankes vnto God for their destruction Praise yee the Lord because hee is good for his mercy endureth for euer Heereunto commeth the praier of the Israelites induring the bitter scornes and reprochfull tauntes of most malicious enemies in the daies of their captiuity who as they demanded an heauie curse against those Edomites Psal 137 7 8. so they pronounced a blessing vpon them that shall vexe and trouble them This appeareth euidently in Ester 9 17. when the Church of God saw a great worke wrâ—ught for them their enimies destroyed and themselues deliuered they reioyced with an exceeding great ioy and kept a feast in remembrance of their deliuerance It is not cruelty to reioyce at the destruction of Gods enemies and to magnify his most great name for it This the Apostle Iohn teacheth Reu. 19 1.2 3 4 5. where the heauenly companies of Angels and blessed soules set foorth their gladnes and triumph that God had iudged the enemies of his people So chap. 18. v 20. O heauen reioyce of her and yee holy Apostles and Prophets for God hath punished her to be auenged on her for your sakes The innocent blood of the patient martyrs so cruelly murthered crieth out for vengeance in the eares of the Lord of hoasts as the blood of righteous Abel and shall not the Iudge of all the world do right It is his office to render into the bosome of his aduersaries seuen fold Now as it is our duty earnestly to desire the accomplishment of his iudgments so when they are performed as surely they will come and not tarry we must glorifie his blessed name with all reioycing that we can conceiue and expresse Lastly this serueth to be a terror to the vngodly Vse 4 when this Doctrine shal sound in their eares that God wil iudge the wicked for persecuting the members of Christ Iesus If they escape in this world the Lord reserueth them for greater iudgement When the Lord Iesus commeth with thousands of his Angels 2 Thes 1.6 7 8.9 hee will render vengeance vnto them in flaming fire and punish them with euerlasting perdition from the presence of the Lord and from the glory of his power This the Prophet assureth Esai 8 9 10 14. 17 11 12 13 14. where by an Ironicall insulting he setteth downe the ruine of the enemies of the Church who albeit theyr rage be restlesse and their malice endlesse yet they shall not stand and their counsels shall come â—o nothing they do fight against God and against his sonne Christ Iesus who is the inuinâ—ible Rocke whereon the Church is builded â—gainst which the gates of hell shall not bee â—ble to preuaile So that whosoeuer shall fall on this stone he shall be broken but on whomsoeuer it shall fall it will dash him in peeces Mat. 21. Thus shal all the vngodly be scattered as chaffe before the winde and swept away as dung in the iust iudgement of God So let all thine Enemies perish O Lord but they that loue him shal be as the Sunne when he riseth in his might Iudg. 5 31. Verse 21.22 Let me go through thy Land We will not turne aside into the Fields nor into the Vineyards c. Heere Moses setteth downe another danger of the Israelites greater then the former remembred in the former chapter Thus one trouble followeth in the necke of another As one deepe calleth to another deepe by the noise of his water spouts Psal 42 7. Wee see heere againe how Israel is driuen to the same exigent they were before After they haue compassed the land of Edom they come to the Amorites and craue of them some help and compassion They seeke comfort and an end of their sorrowes at the hands of Sihon a wretched Idolater an enemy of God and of his people Thus low are the people of God oftentimes brought to stand in neede of the fauour of the vngodly as we haue shewed in the former chapter Furthermore Moses assureth before hand what their behauiour shall be and promiseth to abstaine from all hurt wrong From hence we learne this doctrine Doctriâ— The pâ— God 〈◊〉 â—staine 〈◊〉 wrong â—ries That the people of God must abstaine from al violent incroching vpon the goods and possessions of others they must not intrude them selues vpon their goodes and substance they must keep their hands from robbing and stealing and their hearts from coueting and desiring that which is anothers and not their owne they must not take of all that is another mans so much as a thred or shoo-latchet to inrich themselues Hereunto come the lawes giuen of God vnto his people Exodus 22 1. If a man steale an Oxe or a Sheepe if a man hurt his neighbours field or
2 20. Because this people hath transgressed my couenant which I commanded their Fathers hath not obeyed my voice therefore will I no more cast out before them any of the Nations which Ioshua left when he died that through them I may proue Israel whether they will keepe the way of the Lord to walke therein or not So the Lord left those Nations and droue them not out immediately neither deliuered them into the hand of Ioshua Reason 2 Secondly the people of God trespasse against him so as the Lord cannot roote out their enemies together but leaueth some among them 〈◊〉 20. â—â— 13. as we saw before the Nations were left among the Israelites to be as snares in their paths whips in their sides and thorns in their eyes because they transgressed the Couenant that God had made with their fathers So the Prophet speaketh Psal 81 13 14. Oh that my people had hearkened vnto mee and Israel had walked in my waies I would soone haue humbled their enemies and turned mine hand against their aduersaries Likewise Moses among the curses and iudgments denounced against such as are disobedient to the lawes of God Leu. 26 18 21 24 28 sheweth that when he hath chastened and corrected vs for our sinnes yet if we go forward to despise his ordinances our soule abhorre his lawes he will punish vs seuen times more according to our sins And if wee proceed to walke stubbornely against him hee will then bring seuen times more plagues vpon vs walke stubbornly against vs in his anger The Vses of this Doctrine remaine to bee considered are not to be passed ouer First Vse 1 this teacheth that the prosperity of the wicked cannot assure them of the fauour of God nor secure theÌ„ from his punishments It sheweth indeed the patience and long-suffering of God toward the vessels prepared to wrath to make them without excuse but when they haue filled vp the measure of their sinnes they shall know that GOD hath not forgiuen or forgotten them This the Prophet teacheth Psalm 50 19 20 21 and 73 6 7 18. When thou seest a theefe thou runnest with him thou art partaker with the adulterers thou giuest thy mouth to euill and with thy tongue thou forgest deceit thou sittest and speakest against thy brother and slanderest thy mothers sonne These things thou hast done and I held my tongue therfore thou thoughtst that I was like thee but I will reprooue thee and set them in order before thee O consider this ye that forget God lest I teare you in peeces and there be none that can deliuer you And in another place it is declared that albeit the wicked be malicious speaking wickedly talking presumptuously and setting their mouth despitefully against heauen yet GOD hath set them in slippery places and cast them downe into desolation Wherefore whensoeuer we see the wicked prosper and flourish and the glory of his house to encrease let vs not conceiue euill of God as though he loued vnrighteousnes or fauoured the sinnes of men nor thinke that the wicked shall escape therfore Elihu saith Iob 35 15 16. Although thou saiest to God thou wilt not regard it yet iudgement is before him trust thou in him yet his anger shall visite the euill and call them to an account with great extremity Secondly let them not set their hearts vpon Vse 2 euill But let them seeke the Lord while he may be found let them forsake their wickednesse vngodlinesse and returne vnto the Lord that he may haue mercy vpon them who is very ready to forgiue Esay 55 6 7. What maketh many sinne against God but a vaine confidence and presumption to escape the iudgement of God What maketh them to put off the euill day to make a league and couenant with death but the abuse of Gods patience who doth not presently punish them This the wise man teacheth Eccl. 8 11 13. Because sentence against an euill worke is not executed speedily therefore the heart of the children of men is fully set in them to do euill but it shall not goe well with them hee shall be as a shadow because hee feareth not before God Albeit therefore they seeme to sinne scot-free and without punishment yet the greater patience appeareth to be in God the greater destruction is reserued for them Euen as wheÌ„ the shadow groweth to be longest then the light fadeth and departeth soonest and the night approcheth neerest so when God hath waited a long time for our conuersion the vngodly flatter themselues in their sinnes theÌ„ sodainely is the wrath of God reuealed from heauen against all vngodlines and vnrighteousnes of men so that the greater the stay delay of his iudgements hath beene the heauier will the stroke fall vpon them The punishment is prolonged it is not forgotten Their iudgement is comming and sleepeth not it gathereth force in going The higher the axe is lifted vp the slower it striketh but the deeper it pierceth into the wood If then God do not by and by smite the offender and strike him in the prophanenesse of his wicked heart let vs not be secure and continue in sinne God doth not at once make hauock of his enemies but bringeth them to iudgement one after another Wherefore let vs conclude with the saying of the Prophet Say ye surely it shall bee well with the iust Esay 3 10 11. for they shall eate the fruite of their works woe be to the wicked it shall bee euill with him for the reward of his hands shall bee giuen him Vse 3 Lastly as the bodily enemies of the Church shall be wasted with lingring long lasting iudgements so shall it be with the enemies of our soules The spiritual enemies of our soules and of our saluation are not brought vnder our feet at once to trample vpon them and to triumph ouer them they are brought in subiection by little litle For as these enemies are cast down so our sanctification ariseth As the Corne which the husbandman soweth before it can come to ripenesse and yeeld a plentifull encrease must first take roote shoote into a blade and spring vp by little and little till it bring foorth an eare so is it with the grace of sanctification and newnesse of life The kingdome of heauen is like to a graine of mustardseed which a man taketh and soweth in his field Mat. 1â— 31 32 33. which indeed is the least of all seed but when it is growne it is the greatest among Herbes and it is a Tree so that the Birds of heauen come and build in the branches thereof Againe the Kingdome of heauen is like vnto Leauen which a woman taketh hideth in three peckes of Meale till all be leauened So is the worke of God little and small in the beginning it is as a building that goeth slowly forward there must be much sweating and toyling about it there must be great laboring and hammering before we can
theÌ„ seeing he hath railed on the hoast of the liuing God Whereby it appeareth how he strengtheneth his faith by the experience that he had in time past of Gods helping hand nothing doubting but the same God that had preserued him from the iaw of the Lyon and the paw of the Beare would keepe him in this single combate with that Champion that defied Israel This the Apostle Paul also concludeth 2 Cor. 1 9 10. We receiued the sentence of death in our selues because we should not trust in our selues but in God which raiseth the dead who deliuered vs from so great a death and doth deliuer vs in whom we trust that yet heereafter he will deliuer vs. The Reasons follow First his gifts are freely and frankly bestowed he neuer repenteth Reason 1 of them he neuer changeth nor altereth that which is gone out of his mouth he giueth liberally and reprocheth no man Therefore the Apostle saith Rom. 11. The gifts and calling of God are without repentance so that whom he loueth he loueth to the end Iohn 13 1. and where hee hath once shewed mercy he will perseuere in in his kindnesse and he that hath begun his good worke in vs will perfect the same vnto the day of Iesus Christ He neuer waxeth weary of well-doing but delighteth in the works of mercy When the Lord would reueale to Abraham the father of the faithfull his decree touching the destruction of Sodome he maketh this the reason and motiue to moue him vnto it because he had begun already to shew him mercy Shall I hide from Abraham my seruant that thing which I doe seeing that Abraham shall be indeed a great and mighty Nation and all the Nations of the earth shall bee blessed in him Gen. 18 17 18. If then he neuer repent him of his gifts that he hath bestowed nor reuoketh the riches of his graces that he hath granted Then we see that the giuing of one gift assureth that a multitude shall follow after as Leah said A company commeth Secondly he is mercifull to his enemies and Reason 2 them that hate him to such as neuer seeke after him or the knowledge of his wayes hee maketh the Sunne to shine and the raine to fall vpon the godly and vngodly yea his mercy stretcheth to the beasts of the field and the fowles of the ayre He prepareth showers for the earth he maketh grasse to grow vpon the Mountaines he giueth to beasts their food to the yong Rauens that cry Psal 147 8 9 and 36 6 7. He saueth man and beast so that we may boldly say How excellent is thy mercy O Lord thâ—refore the children of men trust vnder the shadow of thy wings He is mercifull to our bodies in him we liue and moue and haue our being hee hath giuen vs life and breath much more therfore will he be the GOD of our spirits and maintaine our spirituall life with the continuance of his graces and sending fresh supply of his Spirit after he hath once giuen vs faith and wrought our conuersion he which hath vouchsafed some portion as it were the first fruites of his mercy will adde greater store of mercy vnto it as it were store vpon store and heapes vpon heapes The vses are next to be considered First Vse 1 we learne from hence to acknowledge his great mercy that maketh mercy the seale of mercy and one grace as the pawne pledge of receiuing and obtaining a new grace O the vnspeakable mercies of God who can sound the bottome of them or who can ascend vp to the height of them Can any tongue expresse or hart conceiue this goodnes of God teaching vs to draw an argument from his first mercy to a second and from a second to a third alwayes to arise from one degree to assure another to conclude a farther proceeding from the first beginning What man or woman hath not receiued thousands and ten thousands of mercies from the Father of mercies 2 Cor. 1 3. and much consolation from the Father of all consolation and thereby so many comforts to his owne soule to assure him that he will neuer forsake him so that we may boldly with a cheerefull heart say Lord be mercifull to vs because thou hast begun to be merciful we haue receiued much mercy therefore continue thy mercy toward vs not because wee haue beene good and profitable seruants to thee or haue deserued thy fauour but because thou hast beene gracious to vs. If our owne workes if our obedience if our righteousnes were to be made the ground reason to perswade the Lord to haue compassion on vs we should build vpon a weake and sandy foundation our comfort were gone and our hearts should faile vs. For we know our owne wickednesse and our sinnes are euer before vs. But since former mercies are arguments of further mercies and the granting of one grace is a key to vnlocke the ga e and open an entrance for the rest to follow since the first loue is a testimony and token of more loue to be shewed and continued we abound with such arguments to moue his Maiesty blessed be his Name for them whereby we may be assured that he will adde mercy to mercy and fauour to fauour Thus we see how fruitefull the louing kindnesse of God is alwayes producing more as one Corne encreaseth an hundred fold This was the stay and staffe of Paul the Apostle when he was in danger of death and was brought vnto his answer At my answering no man assisted me but all forsooke me I pray God that it may not be laid to their charge notwithstanding the Lord assisted me and strengthened me that by mee the preaching might bee fully knowne and that all the Gentiles should heare and I was deliuered out of the mouth of the lyon the Lord will deliuer me from euery euill work and will preserue me vnto his heauenly Kingdome to whoÌ„ be praise for euer euer Amen 2 Ti. 4 16 17 18. Secondly it is a speciall comfort to the afflicted when they are fallen into diuers tentations Vse 2 For when the Tempter cometh vnto vs and perswadeth vs that God hath cast vs off for euer and that we are none of his tempting vs to despaire of his mercy and suggesting vnto vs our vnworthinesse let vs record and recount Gods former mercies taking sweete comfort therein and stirring vp our selues to praier with assurance to be heard If he go about to perswade our harts by a strong illusion that we are not effectually called or freely iustified and elected or endued with faith and therefore shall be certainely condeÌ„ned let vs neuer yeeld to Satan nor to his Angels neither to their helpers assistants the flesh and the world When we are entised to commit sin yeeld not to the subtilties and suggestions of the diuell but flye from it and follow after the contrary vertue very earnestly When he calleth to our remembrance our sins
in the Morning and sadled his Asse and went with the Princes of Moab Hitherto wee haue heard the message and sending out to this cunning man seeking to draw him to come to curse the people Now followeth the second part of the Chapter wherein is published how Balak preuailed with him by offering him present gifts and promising to him future honors And because in the former message Balaam had rather cunningly delayed then flatly denyed them and rather craftily allured them by protracting the time then withstood them by giuing theÌ„ the repulse to the end they should buy his cunning the dearer as well became a man of his trade and occupation therefore heere the Spirit of God proceedeth to declare how the message is continued the suite renewed and their purpose obtained Wherein we are to obserue these three things First the departure of the Magitian with the messengers Secondly the anger of God for his departure Thirdly the entertainment which Balaam sound at the hands of Balak when he was come vnto him The first part touching the iourney of Balaam hauing obtained leaue or rather wrung it from God by his importunity is contained in the words before remembred and recited wherein behold how the desires of men are kindled encreased by delay Greg. hom 23. and giue them no rest vntill they enioy the things hoped for Balak the King and Balaam the false Prophet are heere described being pointed and painted out vnto vs in very liuely colours Balak proud in his Riches ambitious in his honours prodigall of his gifts scorning to receiue foile or repulse On the other side Balaam base in minde couetous after money thirsting after honour as vnwilling to giue a deniall as the other to take it Wherefore as he sendeth a new ambassage so he imployeth more honorable men to credit and countenance the action the better hee furnisheth them with other gifts he promiseth him in the word of a king to promote him to some place of dignity and omitteth no humane policy to draw him to his lure The messengers mindefull of their charge and commission and considering the waightinesse of the cause doe bend all their wits and set on worke all their cunning to effect the matter committed vnto them they stir him vp to be forward they adde great promises of high honours they allure him with great hope of rich rewards which were effectuall baites to intrap and indeede the mightiest Rhetoricke to perswade and to preuaile with a couetous man This was the Message of the King thus was the employment of the Messengers Now let vs consider the answer of Balaam wherein a man at the first sight would thinke hee carried himselfe most vprightly toward men and most religiously toward God like a true-harted man and a faithfull Prophet hee telleth them If Balak would giue him the Riches and reuenewes of his Kingdome he cannot goe beyond the will of the Lord his God But all is not Gold that glistereth as the Prouerbe teacheth sometimes a subtile Serpent lurketh in the greene grasse A man would likewise coniecture Whether God were not pleâ—â—d with Balaams iourney that when God bad him goe with the Messengers hee was pleased with his iourney but the wrath of the Lord was kindled against him for his disobedience and presumption which was no better then a tempting of God So in this answer of the Wizard we are not to consider the outward sound of the words but the inward purpose and intent of the speaker For his replye is thus much in effect as if hee had said vnto them Why do you thus solicite and importune me Do you thinke it resteth in my will to come or not to come Or if I doe come that I can in this case do what I list Or that the God of Israel is like the gods of the other Nations Hee compelleth me to tarry heere he forbiddeth me to go with you he is stronger then I and I am constrained to obey him You know my desire but it lyeth not in my power to curse your enemies vnles I can charge and charme their God to leaue forsake them albeit the King would giue me a great reward What saide I a rich reward Nay if he would fill for me this Pallace with siluer and gold replenish all his storehouses with treasures I cannot accomplish mine own purpose I cannot performe the desire of mine owne heart The God of the Israelites is too powerfull and mighty for me he it is that restraineth me by whom notwithstanding I must onely worke in this my businesse or else I cannot profit you nor pleasure my selfe nor effect my purpose Neuertheles be not discouraged and discomfited I am yet in good hope to preuaile and I will yet try him the second time although before he vtterly denyed mee to go with you This is the summe and effect of Balaams answer which consisteth of two parts First he stayeth them to be aduised what to do Secondly he granteth their request to goe with them Touching the staying of them when he hath excused his former refusall and deniall to go with the former messengers inasmuch as he could not alter and change the decree of the Lord whom he saw to ouer-rule him in all this busines he promiseth to try him againe whether he could draw him to stand with theÌ„ and to withstand the Israelites And here againe as before v. 8. Iohn 11 9. obserue how bee worketh not in the open day and in the light of the Sunne which is the fittest season to worke in Gal. 5 19 20. but as Coniurers vse to do he chuseth the night season for his purpose For as Sorcery is one of the fruites of the flesh and the worke of darknesse and proceedeth from the Prince of darknes so it fitteth best the children of darknes serueth to be practised in the time of the night according to the saying of him that is the author of life and light Euery man that euill doth Iohn 3 20 21. hateth the light neither commeth to light lest his deeds should be reproued but hee that doth truth cometh to the light that his deeds might be made manifest that they are wrought â—ccording to God Well God appeared vnto â—im and made himselfe knowne vnto him whatsoeuer his purpose and intent were not â—y any force of his sorcery but for diuers and sundry other reasons first Why appeaâ—â— Bolaaâ— Sorceâ—â— because he would put an hooke in his iawes and a bridle in his mouth to stop him from cursing Israel For his whole drift and meaning was to curse theÌ„ in the accomplishment whereof he is hindered and stayed by the appearance of God vnto him Secondly because he would hinder the diuell from giuing Balaam an answer and so deluding him as in former times hee was wont to do when he was hyred and sent vnto for such purposes Thirdly it serueth greatly for Gods glory to make his Name knowne euen among
exquisite and excellent thing in them but the inward and spirituall worship is neglected among them the Name of God is dishonoured the Sabbath is prophaned the Scriptures are abused the doctrine of faith and repentance is buried many open sinnes are maintained amoâ—g theÌ„ If that bee the true relâ—gion which giueth all glory to God the Popish religion cannot bee so whâ—ch giueth all glory to themselues and robbeth God of the honour due to his Name by their doctrine of merits by their works of supererogation which indeed is more then supererogation If it be the true religion that magnifyeth the Scriptures resteth in the perfection of them submitteth all persons causes vnto them and acknowledgeth them the sole and supreme Iudge of all Questions and Controuersies of religion then that must bee a false religio which patcheth other writings and traditions vnto them which in matters of â—octrine flyeth from them which preferreth the authority of the Church before them and â—enveth to be wholly ordered by them If that â—e the true religion which aduanceth the sufferings of Christ and resteth in his perfect Oblation once performed vpon the Crosse Heb. 10 1â— which acknowledgeth Christ to be the onely Sauiour and Redeemer of his people and â—eacheth to relye vpon him alone for our iustification then that must bee confessed to bee a counterfet religion which setteth vppe a mocke Christ and honoureth instead of him the cursed Idoll of the Masse whereby the remembrance of his death is shamefully eâ—uded and the people of God are miserably deluded Learne therefore that all zeale is not true zeale and to hate all euill albeit it haue the appearance of good and come masked vnder the vizard and habite of holinesse For counterfeit piety is double impiety Secondly let vs not bee carried away and Vse 2 seduced with euery vaine blast of false Doctrine but stand constant setled and vnmoueable as they that are builded not on the weak sand but vpon the firme Rocke that cannot bâ— remoued This the Apostle teacheth Heb. 1 9. Bee not carried about wiâ—h diuers and strange doctrines for it is a good thing that the heart bee stablished with grace and not with meates which haue not profited them that haue beene occupied in them This vse is vrged by the Apostle Paul 2. Tim. 3 5. This know that in the last daies shall come perillous seasons for men shall bee louers of their owne selues c hauing a shew of godlinâ—sse but haue denied the power therof turne â—way therfore from such We see how easily the greaâ—est part are carried away with shadowes without substance and shewes without inward truâ—h They haue itching eares after new Teâ—chers and forsake the ancient Teachers that haue fed them with the milke of the word gained them to the faiâ—h of Christ Wherefore it standeth vs vpon to take heeâ— wee be not seduced and deceiued with â—aâ—e Pâ—ophets and to make a tryall of their doctrine by the truth of the Scriptures according to the counsell of Christ our Sauiour Math. chapter 7 verses 15. 16. Lastly it is our dutieâ— to learne to discerne Vse 3 the spirits and to be able to iudge of the Doctrine whether it be of God or not Christ commandeth his Disciples to beware take heed of the leauen of the Pharisies and Saduces Math 1 and 2 â— that is of their doctrine but in another place he chargeth them to heare the Pharisies obey their doctrine sitâ—ing in Moses chaire because they were appointed for the time to be the Teachers of the Church Now then if they must heare and do what they say and yet auoide their mixtures corruptions of sound dâ—ctrine it is required necessarily of the people to discerne betweene the Law of GOD and the leauen of the Pharisies being charged to cleaue to the truth and to forsake error This is that vse which thâ— Apostle Iohn vrgeth 1 Iohn chap. 4. verse 1. Deâ—rely beloued beleeue not euery spirit but try thâ— spirits whether they bee of GOD For many false Prophets are gone out into this world And in the second Epistle chap. 7 8. hee speaketh to the same purpose Many deceiuers are entred into this world which confesse not that Iesus Christ is come in the flesh looke to your selues that wee lose not the things which we haue done but that we may receiue a full reward Hereunto likewise cometh the exhortation of Eliah to all the people that were seduced by false Prophets 1 Kings 18 21. How long halt yee betweene two opinions If the Lord be God follow him but if Baal bee hee then go after him And the Apostle Paul chargeth the Thessalonians to try all things and to hold fast that which is good 1 Thess 5 21. This condemneth the Church of Rome of sacriledge that take from the people the key of knowledge and nuzzle them in ignorance as the mother of deuotion accounting it sufficient that they beleeue as the Church beleeueth and credite in all things theyr Pastours and Teachers and forbid them all tryall of the doctrine deliuered vnto them But the Scriptures require of them the spirit of discerning 〈◊〉 12 2. â—il 1 10. â—ph 5.15 17. and all iudgement that they may allow those things that are best and that they may bee without offence vntill the day of Christ to take heed that they walke circumspectly and wisely that they may vnderstand what the will of the Lord is and beware that they be not seduced And it is no excuse to the people beeing misled and misguided to say Thus haue I bene taught and instructed For when the blinde leade the blinde they both fall into the pit of destruction Mat. 15 14. So that if they embrace not faith vnto saluation but withdraw themselues vnto perdition they that follow false Teachers are sure to perish as well as they that leade them the way or rather out of the way and if the Watchman see the sword drawne 〈◊〉 33 8. and iudgement comming and blow not the Trumpet albeit the blood of the people shall bee required at his hands yet they shall also be taken away in their sins Verse 5. The Lord put an answer in Balaams mouth Heere is set downe the Author of his Prophesies He sought a cursing but God put in his mouth a blessing so that the spirit of Prophesie is sometimes giuen to wicked men as appeareth in Saul sundry others Wherefore it is said God put his word in his mouth not in his heart He hath God plentifully in his mouth but his heart was farre from him so that he speaketh not farre otherwise then his Asse spake before because God compelled him against his will to vtter that which he put in his mouth â—â—rine 〈◊〉 are 〈◊〉 â—â—â—eâ— to â—â—uiâ— oâ—â—e 〈◊〉 Heereby we learne that Gods truth is oftentimes enforced and drawne out of those that know it not nor beleeue it Prophane men of an euill spirit are constrained
compelled to giue testimony and witnesse to the truth of God the Lord as it were wringeth and wresteth it out of the mouths of those that be ignorant of him as we see how Balaam in this and the chapter following vttereth excellent and heauenly things albeit against his will of God of the enemies of God of the Church prospering and flourishing thorough his fauour yet he was lewd in life and prophane in heart louing neyther God nor his truth This we see in the Sorcerers in Egypt when they saw and felt the plague of Lice but could not with their enchantments bring foorth the like they confessed This is the finger of God Exod. 8 19. This appeareth farther in the history of Gideon when one of his enemies had told a dreame to his neighbour which hee had dreamed his fellow answered and saide This is nothing else saue the sword of Gideon the sonne of Ioash a man of Israel for into his hand hath God deliuered Midian and all the Hoast Iudg. 7 14. This likewise we see in the Centurion and souldiers that were with him watching Iesus Math. 27 54 when they saw the renting of the veyle the trembling of the earth the opening of the graues the cleauing of the stones and arising of the dead bodies they feared greatly saying Truely this was the Sonne of God Hereunto cometh the confession of Caiaphas an enemy to Christ and to the doctrine of saluation which he persecuted for hee vttered a Prophesie of the death and passion of Christ Ioh. 11 49 50 51 52. It was an extraordinary motion of God that guided his tongue to Prophesie of Christ So he spake afterward in theÌ„ that cryed out at his arraignement Mat. 27 25. His blood be vpon vs and vpon our children which was plentifully performed in its time and season The like we may obserue in Pilate when he was admonished by the Iewes to amend this title of Christ set on his Crosse Iesus of Nazareth the King of the Iewes Pilate answered What I haue written I haue written Iohn 19 22. wherein at vnawares hee is made after a sort a Preacher of the kingdome of Christ who gouerned his tongue as heere hee did the tongue of Balaam The Reasons remaine to bee considered Reason 1 First to leaue the wicked without excuse when they heare the truth For God neuer leaueth himselfe without witnesses no not among the Infidels as the Apostle declareth Acts 14 16 17. Now if the powring downe showers of raine sending the fruitfulnes of the earth feeding all creatures with bodily food be the Lords witnesses and testimonies of his power how much more is the word of God which is the sauour of life vnto life to all that beleeue Forseeing God opened the mouth of Caiaphas as we shewed before to vtter a Prophesie concerning Christ the obstinate incredulity of the Iewes was conuinced when both the cause and vertue of his death was vttered by their owne high-Priest albeit hee spake it in another meaning Secondly he speaketh often in wicked men to encrease their iudgement and bring vpon Reason 2 them the greater damnation If God had not reuealed his truth vnto them their punishment should bee the lesse This wee see set downe Luk. 12 47 48. This appeareth by the words of Christ to his Disciples Math. 7 23. Luke 13 25 26. Many will say to mee in that day Lord Lord haue we not by thy Name prophesied And by thy Name cast out diuels And by thy Name done many great works And then will I professe to them I neuer knew you depart from me yee that worke iniquity Thus Christ vpbraideth the Cities wherein most of his great works were done because they repented not and telleth them it shall be easier for Tyre and Sidon for Sodome and Gomorrha at the day of iudgement then for them Math. 11 22. Thirdly to strengthen confirme his childreÌ„ Reason 3 in the truth reuealed vnto them Great is theyr wauering and weaknesse when God maketh knowne his word vnto them sealeth it vnto them by his signes and sacraments they are full of doubting and theyr faith is mingled with infidelity as wee see in the example of Gideon Iudg 7 14. God appeared vnto him at the thressing-floore commanded him to goe in his might to saue Israel promised him the victory and strengthened him by the signes that he asked yet he remained fearefull faint-hearted after these so many meanes vsed to giue him courage confirmation Iudg. 7 10. Hence it is that God raised vp one in the hoast of his enemies and guided his tongue to be a Preacher and publisher of his truth telling this dreame of his to his fellow that loe a Cake of Barley-bread tumbled from aboue into the boast of Midian and came vnto a Tent and smote it that it fell and ouerturned it that the Tent fell downe which is expounded and interpreted to be the sword of Gideon Wherby we see that God opened the mouth and directed the tongue of this Idolater for the strengthening of Gideon and the furthering of him in his work Now let vs make vse of this Doctrine First Vse 1 behold heerein the greatnesse of his power Name causing his enemies to professe and acknowledge it We see how they resist rebell against God We see how they abide not to submit their necks to his obedience but cast away the cordes of discipline from them yet he ouer-ruleth them ordereth their tongues and disposeth the words of their mouth to his owne glory This is it which the Prophet declareth Psal 8 1 2. This also appeareth in the example of Saul and of the messengers that he sent to take Dauid For the Spirit of God fell vpon them and they prophesied therefore it was a Prouerb Is Saul also among the Prophets 1 SaÌ„ 10 11 and 19 24. This verifieth the saying of the wise man Prou. 16 1. The preparations of the heart are in man but the answer of the tongue is from the Lord that is howsoeuer a man many times mâ—streth an whole Army of thoghts in his minde as it were in battell array and concludeth with himselfe both what how to speake yet man is ruled by a superior power shal speake as God guideth his mouth not as himselfe purposeth and determineth Seeing therefore God frameth vnfit instruments to his owne purpose and maketh them serue for the aduancement of his owne glory we must conclude againe with the Prophet O Lord our Lord how excellent is thy Name in all the world Secondly it is not hard with God to retaine Vse 2 and reserue a people to himselfe in all ages albeit there be neuer so many enemies albeit the Church bee not alwayes visible to the eye and kept in outward beauty He is not tyed to any Nation people or place Let vs neuer feare the decay or destruction of the Church he that did gaine it to himselfe will maintaine it against all the practises and
the world to be adopted thorough Iesus Christ according to the good pleasure of his will to the praise of the glory of his grace wherewith he hath made vs freely accepted in his beloued as the Apostle teacheth writing to the Ephesians chap. 1 5 6. 1 Pet. 1 2. Thus the Church is builded vpon the vnmoueable rocke that cannot bee shaken The foundation of God remaineth sure hath this seale The Lord knoweth who are his 2 Tim. 2 19. Now let vs see what vses wee may rightly Vse 1 conclude out of this doctrine thus confirmed First we learne from hence that the opinion of those is condemned that bring in vniuersall grace vniuersall election of euery one vniuersall redemption of euery one and vniuersall vocatiō of euery one to the sauing knowledge of the Gospel For whereas the Church is as it wore the Parke of God impaled in from other waste Land or rather the Paradise of God wherein the wilde beasts of the Forrest may not enter this Doctrine pulleth vp the Pale and taketh away the enclosure laying it in common and ioyning it to the rest of the wildernesse The people of God are the little flocke in respect of the world Luke 12 32. We see frō the beginning of the world there was a difference and distinction betweene the sonnes of God and the sonnes of men Genesis chapter 6 verse 1 betweene the Iewes and the Gentiles betweene the circumcised and the vncircumcised betweene the people of God and those that were no people of his being out of the couenant To some God giueth faith to other he giueth not faith For all haue not faith 1 Thess 3 1. Therefore our Sauiour Christ saith Many are called but few are chosen Math. 20 16 and hee chargeth his Disciples when he sent them out to Preach not to goe into the way of the Gentiles neither to enter into the City of the Samaritanes Math. 10 5. and he sheweth that it is not giuen to euery one to know the mysteries of the kingdome of God Mat. 13 11. So the Apostles in spreading abroad the glad tydings of saluation and working the conuersion of the Nations to whom they were sent to preach the Gospel are commanded to remaine certaine yeares in some Cities because the Lord had much people in those places and when they were entring into other Cities the Spirit suffered them not to publish among them the way of saluation Acts 16 7. Act. 18 10. Vse 2 Secondly we must looke for a full and perfect separation of the Elect from the Reprobate of the sheepe from the goats of the vessels of mercy from the vessels of wrath when the Lord Iesus shall breake the heauens and come to iudge the quicke and the dead Indeed here is some separation made by the fan of his word by the power of the keyes by the fire or furnace of affliction yet still the chaffe is mingled with the wheate the Tares with the Corne bad fish with the good the hypocrites with the faithfull and true beleeuers But when Christ shall come with thousands of his Angels and the heauens be dissolued The bookes shall be opened and things hidden in darknesse shall be disclosed Reuel 20 12. Here a beginning is made but then shall be an absolute perfection and consummation of this separation This is opened vnto vs by the Euangelist Mat. 25 31 32 33. Seeing this separation shall come what manner of men ought we to be in all holinesse of life and conuersation Let vs search and try our owne wayes and turne vnto the Lord with all our hearts that when Christ shal appeare at the great day of the haruest and solemne season of separation we may be found good Corne and not be blowne away by the voyce of his mouth whē he shall blow the chaffe into vnquenchable fire where shall be weeping and gnashing of teeth But if we be not heere separated from the sinnes and corruptions of the wicked whē God separateth the soule and body we shall be separated from the comfortable presence of God we shall remaine with the diuell and his angels for euer neuer to be separated and sundred from them Vse 3 Thirdly this giueth good assurance and comfort vnto them that God will heare their prayers and respect them in their miseries For seeing they are his chiefe treasure Exod. 19 5 6 albeit all the earth be his seeing they are a kingdome of Priests and an holy Nation he will not see them want and stand in need of any thing which hee knoweth to serue for his owne glory and their good This is that vse which Salomon remembreth in his prayer at the dedication of the Temple 1 Kings 8 52 53. Let thine eyes bee open vnto the prayer of thy seruant and vnto the prayer of thy people Israel to hearken vnto them in all that they call for vnto thee for thou didst separate them to thee from among all the people of the earth for an inheritance as thou saidst by the hand of Moses thy seruant when thou broughtst our fathers out of Egipt O Lord God whereby we see that the consideration of the deere account estimation that God hath of his Church separating it to himselfe and calling it out of the world ought to moue vs with boldnesse to draw neere to the throne of grace and to comfort vs with assurance to be heard in our necessities For what can God deny vnto vs that hath giuen vs him selfe Or what can we want that know the loue of God toward vs before wee were Wherefore whensoeuer we are brought into any affliction and stand in need of helpe let vs be mindfull of the mercies of God toward vs and assure our selues that he which hath separated and sanctified vs from our mothers wombe will perfect his owne worke that he hath begun finish it vnto the day of Christ Lastly we must know that it is our duty to Vse flye from all vngodlinesse and worldly lustes and to haue no fellowship with the vngodly nor the vnfruitefull works of darknesse Tit. 2 12. This indeed is pure religion vndefiled to keep our selues vnspotted to the world This the Apostle Paul vrgeth 2 Corin. 6 14 15 16 17 18. Wee know that a little leauen leaueneth the whole lumpe One rotten sheepe infecteth a whole flocke One leaper spreadeth the difease further to the hurt of sundry other Now there is no leauen like to the leauen of sin 1. Cor. 5.6 no infection comparable to the infection of sin no leaprosie so deadly and dangerous as the contagion of sin which bringeth danger and destruction to soule and body Therefore we must not ioyne our selues with the vngodly seeing wee are an holy people to the Lord our God he hath chosen vs to bee a precious people vnto himselfe aboue other people that are vpon the earth Wee are a chosen generation a royall Priesthood an holy nation a people set at liberty that we should shew forth
is added vnto it is the ioy of the seuerall parts and the multiplying of many members is matter of great reioycing to the whole body and cause of stirring of vs vp to the praise of God who quickeneth theÌ„ that are dead and maketh them to bee found that were lost In the naturall body found deformed or defectiue if sight were giuen to the blinde or hearing to the deafe or speech to the dumb if life or limb were restored where it was wanting 〈◊〉 3 7 8. 〈◊〉 â— 24. what great comfort would this bring what great reioycing would it worke So in the mysticall body of Christ when any part or when many parts are added as ornaments of the body and helping to accomplish the number of the elect let vs break foorth into ioy of heart and reioyce that wee haue part and fellowship in this company Thirdly let vs not measure the Church by Vse 3 our owne outward senses When Idolatry and open wickednesse when superstition cruell persecutions ouer-spread all as an vniuersall darknesse couering the earth let vs not suffer our selues to be deceiued nor iudge rashly of Gods people We thinke the Church oftentimes like to perish and to be rooted out of the earth but the foundation of God alwaies remaineth sure and hath this seale the Lord knoweth who are his Therefore the Apostle teacheth That the Lord hath not cast away his people Rom. 11 1 2 3 4 5. When Elias saw the Prophets of God killed and the Altars digged downe God said vnto him I haue reserued vnto my selfe seuen thousand men which haue not bowed their knee to Baal Euen so then at this present time there is a remnant according to the election of grace Wherefore let vs not iudge rashly of priuate persons whether they be in the number of the elect or not much lesse of whole Nations and kingdomes We say commonly he runneth farre that neuer returneth Paul was a persecuter of the Church 1 Tim 1 13 but Christ appearing vnto him made him a Preacher of the Gospel Manasseh was an Idolater a sorcerer and shedder of much innocent blood when hee sate in his Throne and kingdome but hee remembred God afterward in the dayes of his affliction 2 Chron. 33 12. Mary Magdalen who led a wicked life out of whom Christ cast seuen diuels Mark 16 9 had her sinnes forgiuen and loued him much of whom she had receiued so great mercy The theefe that all his life had runne astray Luc. 23.40 and hunted after the goods of other men was vpon the Crosse conuerted to the faith he abhoâ—red his former life confessed his sinnes craued pardon blamed his fellow and longed after the kingdome of God This the Apostle auoucheth concerning the Corinthians when he had taught That neither fornicaters nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkards nor raylers nor extortioners shall inherite the kingdome of God he addeth Such were some of you but yee are washed but yee are sanctified but ye are iustified in the Name of the Lord Iesus by the Spirit of our God 1 Cor. 6 9 10. So theÌ„ we must iudge nothing before the time vntill the Lord come who shall lighten things that are hidde in darknesse and make the counselles of the heart manifest 1 Cor. 4 5. and then shall euery man haue praise of GOD. And let vs not be daunted and dismayed at the great number of the wicked of Atheists Libertines Epicures Idolaters Hypocrites Scorners Blasphemers seeing there is an vniuersality of the elect and faithfull though few appeare to our senses as did to the eyes of Eliah who in heart soule ioyne with vs of whose prayers we are partakers Lastly seeing there are many elected vnto Vse 4 life and saluation let vs vse all meanes to draw others to faith in Christ and repentance from dead works Let vs exhort one another while it is called to day lest any be hardened through the deceitfulnesse of sinne Heb 3 13. Let vs prouoke to good workes and so much the more seeing the day of the Lord draweth neere Heb. 10 25. For what knowest thou O man whether thou shalt win thy brother The husbandman planteth and watereth 1 Cor. 3 7 he tilleth soweth and when he hath done he committeth the successe to God looking with patience for early and latter rayne So must all the Ministers of God which are his laborers preach in season and out of season diuide the word of truth aright and take all occasions to win soules to God And this is that vse which the Lord himselfe teacheth and prescribeth Acts 18 9 10. Feare not but speake and hold not thy peace For I am with thee and no man shall lay hands on thee for I haue much people in this City Where wee see that howsoeuer Paul found much opposition against him at Corinth some resisting and others blaspheming himselfe ready to depart yet the Lord appeareth vnto him and encourageth him to continue his labours with promise of a plentifull haruest a rich recompence of reward that hee should not labour in vaine but be the Minister of life vnto many This is the greatest comfort to the Ministers of God to turne many to righteousnesse This shall be our Crowne and glory in the great day of account when the cheefe Shepheard of the sheepe shall appeare Therefore the Apostle chargeth the man of God to be of a patient spirit gentle towards all men 2 Tim. 2 24 25. suffering the euill instructing them with meekenesse that are contrary minded prouing if God at any time will giue them repentance that they may acknowledge the truth and come to amendment out of the snare of the diuel of whom they are taken prisoners to do his will To conclude let vs remember the saying of the Apostles Iames chap. 5 19 20. Brethren if any of you haue erred from the truth and some man haue conuerted him let him know that he which hath conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sins Where the Apostle teacheth that so manie of vs as haue receyued any gifts at the handes of God it is our duty not onely to vse them to our owne comfort but to labour diligently to profit others that so we may gaine glorie and winne soules to God by furthering the saluation of our brethren It followeth in the Text. Let mee dye the death of the righteous In these wordes is contained the second part of the conclusion of this first prophesie which is Balaams demand and desire that after the end of this temporall and mortall life hee may rest with the Saints and obtaine the blessed estate reserued for them This had bene a good and godly prayer if it had not proceeded from an euill heart and beene stained with a wicked life This desire of his was not constant and followed vnto the end but
the end wee may not deceiue others nor flatter our selues in the good motions of the Spirit wee must carefully obserue these few rules and directions following First we must beginne to cherish in our harts a loathing and detestation of all sinne Not of some few sinnes and retaine others that agree with our corrupt Natures but we must hate all sinne If the olde subtle Serpent get in his taile he wil winde in his head also and after followeth al the body If we giue him scope to possesse vs in any one knowne sinne he will thereby bring vs to destâ—uction as wee see in Saul Herod Iudas Ananias and Sapphira Wherefore wee must truly turne to God and repent vs of all sinne Secondly we must be changed and renewed in our mindes and consciences bring forth fruites worthy amendment of life otherwise we may still suspect our selues that sauing grace is not yet planted in the heart Let vs carefully looke to our hearts that the worke of regeneration be truly begunne there If wee haue once giuen our hearts to God all other parts will soone follow Our eares our feete our eyes will not be farre behind where the heart leadeth the way This is it which Salomon teacheth in Prou. 23 25. My sonne giue mee thine heart and let thine eyes delight in my waies One can take no pleasure but where his heart is Thirdly we must not stand at a stay or looke backe wee must not thinke wee haue knowledge fayth zeale and obedience enough therefore the Apostle saith touching his own practise Philip. 3 12. Brethren I count not my selfe that I haue attained to it but one thing I do I forget that which is behinde and endeuour my selfe vnto that which is before and follow hard toward the marke for the price of the high calling of God in Christ Iesus And indeed in our Christian race there is no standing at one stay For either we go forward or else we go backward If we do not increase we do decrease like the sea that neuer rests but euer ebbeth or floweth To stand still is the first step to declining and declining the first degree of decaying and decaying the forerunner of a finall falling away and falling away the worker of our confusion and destruction as the water that hath beene heate first waxeth luke-warme afterwards turneth to be key-cold Lastly we must endeuour euery day to grow better and better more strong in faith more constant in hope more rooted in charity more setled in obedience more abounding in all good workes This is made the commendation of the church of Thyatira Reu. 2 19. I know thy workes thy loue and seruice and faith and thy patience and thy workes which are more at the last then at the first So the Apostle Paul exhorteth the Thessalonians in the Lord Iesus that they increase more and more as they had receyued of the Apostles how they ought to walke please God Heereunto accordeth the doctrine of Christ where he teacheth Ioh. 15 2. That euery branch that beareth not fruite in him hee taketh away c. And Peter wriâ—ing to the dispersed Iewes dwelling here and there stirreth them vp as new borne babes to desire the sincere milke of the word that they might grow thereby c. 1 Pet. 2 2.3 But alas where is this increasing proceeding and perseuering to be found Hee that was ignorant is ignorant stil hee that was faithlesse is faithlesse stil he that was vniust is vniust stil he that was filthy is filthy stil Reu. 22 12. Behold the Lord Iesus cometh shortly his reward is with him to giue euery maÌ„ according as his work shall be Vse 2 Secondly seeing the wicked do desire the death of the righteous it is plaine and euident that the godly cannot but dye well theyr end shal be in rest their departure shal be in peace Their sorrow shal be turned into solace their pain into pleasure their mourning into mirth their heauinesse into happines God will wipe away all teares from theyr eyes No man so happy as the faithfull Christian He that liueth well cannot choose but dye well whether he dye sodainly or leysurely whether he bee taken away by a naturall death or by a violent death whether it bee by land or by sea in youth or in age Precious in the sight of the Lord is the death of his Saints the Lord redeemeth the soules of his seruants and none that trust in him shall perish Psal 116 15. 34 22. Blessed are they that die in the Lord for they rest from their labors and their workes follow them Reu. 14 13. Let vs solace our selues and comfort one another with these words All men naturally haue a desire of saluation wheÌ„ God toucheth their conscience and summoneth them to answer at his barre Aske the most wicked and notorious liuer that forgetteth God and contemneth him euery day that neuer thinketh of godlinesse that giueth himself to blasphemy prophaning of the Sabbath whoredome couetousnesse drunkennes cruelty hatred slandering and backbiting his brother aske him I say whether he would be saued and inherit euerlasting life hee will by and by answer It is his whole desire and he will thinke you offer him the greatest wrong that may bee to make a doubt of it But these words are no better then Balaams wish Balaam would dye the death of the righteous but he would not liue the life of the righteous for hee loued the wages of vnrighteousnesse and thirsted ambitiously after the honour of vngodlines and therefore he continued in his sorcery went still to fetch his diuinations So likewise many in these dayes haue the wishes of this Wizard Greg lib. 23. mora cap. 21. they desire the death of the righteous but they neuer regard their life they desire their end but they will not walk in their way they are willing to end with them but not to begin with them they catch for the Crowne but will not come to the Crosse they would taste the sweete but they cannot abide the sweat If wee will liue with Christ for euer 2 Tim. 2 we must here dye with him for a season if we will reigne with him in heauen we must first suffer with him on earth we can neuer dye comfortably vnlesse we be careful to liue vnblameably â—ornard ser in Canticâ— 21 If we would finde life and peace in the end of our dayes wee must heere seeke it If we would haue God to bee our God in sicknesse wee must bee his people in our health If we hate and abhorre the life of the righteous they are foolish and vaine wishes of carnall men to desire to dye the death of those that are spirituall For what shall it profit vs to come nere them in our words and to flye from them in our workes Wherefore as the vngodly cannot abide the life of the righteous nor seeke to cut off the least lust nor endure the doctrine
saluation with fear and trembling seeing the day of account commeth and seeing we must all appeare before the iudgement seat of Christ to receyue the things which are done in this body whether they be good or euill so soone as the some body are separated Let vs remember our Creator in the daies of our youth Eccl. 12 1. Let our conuersation while we liue vpon the Earth be lifted vp to the heauens Let vs mortifie the lusts of the flesh and not walke in the wayes of our owne hearts assuring our selues that for al such things God will bring vs to iudgement Therefore the Apostle Peter speaking of the dissolution of the world the passing away of the heauens the melting of the elements the burning of the earth and the destruction of the vngodly draweth from these words this exhortation Seeing therefore all these things must be dissolued what manner of persons ought ye to bee in holy conuersation and godlines looking for and hasting vnto the comming of that day of God 2. Pet. 3 11 12. Let vs set this day before our eyes whatsoeuer we do and then we shall not sinne for euer Let vs arraign our selues at his bar and thereby prouoke one another and be prouoked our selues to our duties For if wee would iudge our selues wee should not be iudged of the Lord 1 Cor. 11. Let vs be carefull to lay a good foundation of saluation and neuer giue ouer vntill wee haue Christ dwelling in our hearts by faith and receiue the spirit of adoption to cry in our hearts Abba Father For if wee depart out of this life without faith in Christ and without hope of saluation it had beene better for vs that we had neuer beene borne Matth. 26 24. as Christ speaketh of Iudas the son of perdition For what will it profit vs to winne the whole world then lose our own soules To liue in pleasure to haue all that our hart can wish or desire for a season and afterward to be tormeneed in hell fire for euer Vse 5 Fiftly this is a great and exceeding comfort to the childreÌ„ of God to know that after this short this weak this feeble this fraile life our soules shall returne to the Lord and be lifted vp to the kingdom of heauen Let vs therfore prepare our selues for death that we may bee fit vessels for eternall lâ—fe and commend our soules into the haÌ„ds of God at our departure This was it which the Apostle practised Phil. 1 23. 2 Cor. 4 18 5 1.2 The greatest afflictions that can befall vs heere are nothing in respect of the blessed reward of immortality as the same Apostle teacheth Rom. 8 18. I count that the afflictions of this present time are not worthy of the glory which shal be shewed to vs. Let vs not feare the enemies of the Church they may separate the soul from the body but they can neuer separate the soule from God They may kill the body but they cannot kill the soule They may take from vs a little momentany pleasure of this life but they cannot keepe vs from the presence of God at whose right hand are pleasures for euermore This is that which Christ teacheth his Disciples Mat. 10 28. Nay they haue no power ouer the body further then God permitteth them as Christ answered to Pilate glorying in his authority saying Knowest thou not that I haue power to crucifie thee and to loose thee Thou couldest haue no power at all against me except it were giuen thee from aboue therefore he that deliuered me vnto thee hath the greater sin So then let vs not feare their feare whose power is limited is limited restrained death with one stroke shall set vs at liberty and free vs from the yoke of all oppression to our vnspeakable and endlesse comfort Contrariwise this is a dolefull and woful doctrine to the wicked and vngodly who liue here after their owne lusts follow their pleasures delighting in vanity and forgetting God to consider the perpetuity immortality of their souls and that they must giue a streight account of all their wayes and workes This must needs be a doctrine of fear and terror vnto them able to break their stony hearts and astonish their inward senses and dash them vpon the rockes of hopelesse and helplesse desperation What can be more heauy newes to a seruant that hath wasted consumed his masters mony with riotous liuing then to heare of a day of reckoning account to be giuen of his Stewardship So is it with all the vngodly they feare nothing more then their appearing before the heauenly Iudge to be tryed according to their workes Oh it were well with them if their soules were mortall that they might sleepe in the dust and lye in the graue for euer to bee buried with their bodies neuer to bee raised againe Oh their case were happy and thrice happy shold they be if they might neuer come to iudgement or had beene borne as toades and serpents or wormes of the earth that liuing their life they might also dye their death But it shall not be so with them their case shall not be so well the end of this life bringeth them into eternal torments and when they haue tasted the first death the second death shall take holde on them Then they shall pronounce a thousand woes against themselues then they shal wish they had neuer bene borne Then they shall weepe and houle without recouery then they shall gnash with their teeth and gnaw their tongues for anger Mat. 22 12. Reuel 6 Luke 23 TheÌ„ they shal desire the mountaines to fall vpon them and the hils to couer them from the presence of him that sitteth on the throne and from the wrath of â—he Lamb c. For as they are happy that die in the Lord beeing ioyned to him and freed from all sorrowes so they are wretched and a thousand times miserable that depart hence out of Gods fauour haue the sinnes of their youth and age accompanying them to whom he will say Depart from me ye cursed into euerlasting fire which is prepared for the diuell and his Angels Matth. 25 41. We see how the consideration of the Sessions or Assises striketh a terror into the heart and conscience of the guilty malefactor how much more then shall the solemne day of the Lords last iudgement amaze affright and astonish the Reprobate who haue drawne sinne vnto them as with Cart-ropes and haue cloathed themselues with shame as with a Robe This wil be a day of blackenesse and of darkenesse a day of clouds and obscuritie a day of horrour and confusion vnto them that dwell vpon the face of the earth when God shall come to iudge without respect of persons For what rest or comfort can the malefactor take when he is alwayes in expectation of the comming approach of the Iudge Whereas the godly haue peace of conscience and shall lift vp their heads
and not through impatience accuse God neither impute the euill successes of our affaires to him but to our selues euen as he that stumbleth and falleth against a stone should not accuse the stone but his owne hastinesse and heedlesnes Now then if wicked men want the knowledge of God and the feare of his Name to guide them in the search and suruey of their owne wayes to enquire into the true cause of their euill successes wee cannot maruaile if they wander vp and downe in their owne imaginations and can neuer finde the fault to bee in themselues Secondly the vngodly are blinded with a Reason 2 selfe-loue and selfe-liking of themselues aboue God or his Word The loue of the creature or of our selues more then God or equall with God hindereth vs in good things and quite swalloweth vp the loue of our brethren and darkeneth the light of vpright iudgment that it cannot shine in our hearts The conceited person thinketh himselfe a wise man and imagineth his owne course to be the best vsing no aduice of others as if he himselfe were in all things sufficient of himselfe to see what is best for himselfe This Salomon excelling in wisdome teacheth to these conceited persons abounding in folly Prou. 12.14 The way of a foole is right in his owne eyes but he that hearkeneth to counsell is wise So in another place Prou. 18.2 A foole is not delighted with vnderstanding but with those things which are in his owne heart And againe Prou. 26.12 Seest thou a man wise in his owne conceit There is more hope of a foole then of him These selfe-louing and selfe-liking fooles are delighted with their owne folly which they labour to publish and make knowne to all men and may worthily beare away the bell from all the fooles in the world For these are proud fooles that highly esteeme of their owne wisedome and scornfully disdaine the counsell and wisedome of all other men Seeing therefore euill men want the wisdome of God that is from aboue and abound with selfe-loue which descendeth not from aboue but is earthly sensuall and diuellish we cannot greatly maruaile if wicked men will acknowledge no fault in themselues but wholly looke to second causes and lay the blame vpon the most High when they faile in their purposes Vse 1 The vses of this doctrine First of all wee learne this truth that no euil man can look for any good successe in the matters he taketh in hand but let him alwaies be sure to be crossed cursed of God Albeit thou lay in thine own conceit neuer so strong a foundation work neuer so wisely in thine own imagination yet if thou make not God thy Counsellor 〈◊〉 119.24 and his Word thy director thy wisdome shall be turned into folly and thou shalt be taken in the snare of thine owne hands For all sin against God bringeth with it the wrath of God and the euill life of a sinner drawes vpon his owne head sundry crosses and calamities causeth him to haue ill successe and raiseth vp infinite iudgments against him Whensoeuer we despise his word prophane his Sabbaths defile his Sacraments and practise any vnrighteousnesse against men and impiety against God then followeth and falleth vpon vs some sicknesse or trouble some crosse or affliction one way or another as the Apostle sheweth For your dissention and vnreuerent receiuing of the Lords Supper 1. Cor. 11.30 many are weak and sick among you and many sleepe Now when the rod and scourge of God lyeth vpon the backe of transgressours and they feele themselues sore plagued either they accuse God as the authour of their trouble or murmure against his punishment or rest vpon second causes which are ordered by him who is the principall cause Vse 2 Secondly we learne that if we would haue God blesse vs and the lawfull labours of our hands we must be godly in Christ Iesus If we leade a sincere and sanctified life purge our hearts to be a peculiar people to God zealous of good workes wee haue a sure promise of good successe and strong assurance of a plentifull blessing to follow vs all the dayes of our life There is no good successe in any thing without Gods blessing And this is the cause why God blesseth vs not because wee blesse not his Name wee liue not as a people vnder his protection wee do not deny vngodlines worldly lusts liuing soberly righteously and godly in this present world hauing our conuersation in the heauens and looking for the blessed hope of glory and immortality Hereunto commeth the saying of Salomon Prou. 16 3. Psal 37.3 1 Pet. 5 7. Commit thy workes to the Lord and thy thoughts shall be directed This is a worthy saying to redresse our weakenesse and distrust and to make vs rest and rely our selues on Gods good prouidence This also the Prophet Dauid teacheth Psal 127 1 2. All the fruit of our labours cares dependeth vpon the prouidence of God yea all our industry and studie shall be vaine and vnprofitable vnlesse he guide all our affaires To this purpose the Prophet speaketh in another place that the godly Psal 1.1.3 refusing the counsell of the wicked the way of sinners the seat of scorners shall bring forth fruite in due season so that whatsoeuer he shall doe shal prosper It is God alone that directeth the wayes and works of the faithful and without him is no good successe This wee see verified in Ioseph Gen. 39 2 3. The Lord was with Ioseph he was a man that prospered and was in the house of his master the Egyptian And his master saw the Lord was with him and that the Lord made al that he had to prosper in his hand The like the Scripture◠testifieth of Hezekiah that hee prospered in all his workes 2 Chro. 32 30 and 20 20. So Iehosaphat spake to the people Heare ye me O Iudah the inhabitants of Ierusalem put your trust in the Lord your God and ye shall bee assured beleeue his Prophets and ye shall prosper Thus also the Lord exhorteth Ioshua after the death of Moses Iosh 1 8. We do all of vs desire the blessing of God vpon our labours and to haue good successe in our seuerall callings this is the pathway that we must walke in namely a godly life and conuersation without this his blessings shall turne into curses and wee shall neuer attaine the end of our hope This appeareth by the words which the man of God spake to the King of Israel saying Thus saith the Lord Because the Aramites haue saide 1 King 20 28 the Lord is the God of the Mountaines and not of the Valleys therefore will I deliuer all this great multitude into thine hand and ye shall know that I am the Lord. Lastly we are bound euery one to consider Vse 3 the true cause of euill successe to be in our selues When the hand of God is any way vppon vs that he plagueth
his countenance from vs. Moreouer this serueth to teach vs that in our troubles and necessities we stand not in need of the intercession of Saints and Angels wee shall not neede to pray vnto them to be our Mediators to God the Father For seeing God the Father is neere vs yea euen at hand shall wee turne our backes to him and goe from him seeing he turneth to vs to giue vs helpe This inuocation of Saints hath neither commandement to moue vs to pray nor example to go before vs in the practise nor promise to assure vs that we shall be heard The direction that we haue in prayer is to go to God and to say to him Our Father which art in heauen Mat. 6 9. This the Prophet acknowledged when he sayde Psal 73 25. Whom haue I in heauen but thee I haue desired none in the earth with thee God is euermore present with vs the Saints departed are absent from vs they know not our particular wants Esay 63 16 Psal 94 9. 1 King 8 39. they vnderstand not our desires they are ignorant of the motions of our hearts and the estate of our liues Besides wee are charged to worship the Lord our God to serue him onely who onely searcheth the hearts tryeth the reines as the God that made them in the beginning Let vs therefore go directly and immediately to God and when wee haue helpe at hand let vs not seeke helpe farre off Let vs still trust in the liuing God for vaine is the helpe of Saints or Angels Were not hee a foolish man and worthy to perish who in extremity would refuse the helpe of an expert excellent Physitian present with him able to helpe him willing to helpe him offering to helpe him and giue him present ease and yet calleth and cryeth to some Mounte-banke a thousand miles from him not so able not so skilful not so ready to releeue release him And are not they much more simple and sottish that when God willeth them to call vpon him in the day of trouble and promiseth to heare and deliuer them will not come to him but fly from him to the Saints Psal 50 14. that know neither him nor his griefe When the Prince is present and calleth to come to him were it not madnes to go to the subiect So forasmuch as Christ saith Come vnto me all ye that are weary and laden and I will ease you Matth. 11 28 let our soules answer Lord we will come accept thou the prayers of thy seruants Vse 2 Secondly we learne from hence That as God is neere to all those that feare him not onely in respect of the presence of the place but is with them by the presence of his fauor granting their prayers and succouring them in their aduersities so he is farre from all the wicked and vngodly not in place but in help He will not grant their requests he wil not be their shield and buckler hee will not know them in their miseries He is indeede neere to all that call vpon him euen to all that call vpon him in truth but he stoppeth his eares against the prayers of the vngodly which are abhomination vnto him Psal 145 18. This is it which Salomon teacheth Prou. 15 29. The Lord is farre off from the wicked but hee heareth the prayers of the righteous Great is the iustice of God vpon the wicked and great is his fauour towardes the godly True it is in respect of place God filleth heauen and earth He is not far distant froÌ„ vs forasmuch as in him we liue and mooue and haue our being Actes 17 27 28. but touching his grace he is farre from the dwellings of the vnrighteous hee is farre from hearing theyr voyce and regarding their necessities he leaueth them to themselues and withdraweth his holy Spirit from them So then albeit God bee in euery place and nigh to all things yet God will not heare them no more then men heare such as are very farre off when they call and cry out vnto them This is it which the Prophet Dauid setteth downe Psal 119 155. Saluation is farre from the wicked because they seeke not thy statutes And the Prophet Esay accordeth heere unto Chapt. 59 1 2. The Lords hand is not shortned that it cannot saue neither is his eare heauy that it cannot heare But your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare They regard not his word therefore he giueth not them his helpe They will not heare him when hee calleth by his word therefore hee will not heare when they call vnto him by their prayers He is far from them because they runne farre from him and will not know his wayes nor regard his truth that he offereth vnto them Wherefore great is the misery and destruction of the wicked that shall come vpon them they shall call but the Lord will not heare they shal cry but he wil not answer The righteous in this world doe seeme to be cursed and forsaken of God but they are blessed and happy and this is not the last part of their blessednes and happines that he heareth their prayers On the contrary side the vngodly seeme to themselues to others to be the onely happy men in the world but they are wretched and miserable and through theyr malice blindnes and obstinacy this is not the last part and portion of theyr misery that they haue no agreement with God hee heareth not their prayers but abhorreth theÌ„ their thoughts and all their workes When we are in affliction the cheefest comfort and stay to rest vpon is that God is neere vs and ready to help vs. The wicked want this staffe to leane vpon God professeth himselfe their enemy he refuseth their prayers he forsaketh and casteth them away out of his presence They can haue no peace of conscience nor comfort in trouble they shall houle in their miseries and not be heard Zac. 7 13. This shall especially appear at the last day when the heauen shall not receyue them the Lord shall not know them no creature shall comfort them no mercy shall be shewed vnto them theÌ„ they shall weepe and waile without redemption and without release Thirdly it is our duty to behaue our selues Vse 3 in all our actions and dealings as in his presence It behooueth vs to set him alwayes before vs and to know he continually walketh among vs. It is remembred of Henoch that he walked continually before God Genes 5 22. that is all his life time hee considered that the eye of God was euer vpon him knowing that all things are naked and manifest before him Heb. 4 13. Thus the Apostle chargeth Timothy in the sight of God who quickneth all things and before Iesus Christ which vnder Ponâ—ius Pilate witnessed a good confession to keepe the commandements which he gaue vnto him without spot and vnblameable If the childe
to mercy in regard of of the great recompence of reward that is laid vp for mercifull men The example of the Sunnamite before remembred is a notable worthy example to teach vs this vse and to enforce this duty vpon vs. She stirred vp her husband to good things and made him that was willing more willing him that was forward more forward shewing her selfe mindful of the end of her creation which was to be an helper vnto him especially in the best things Gen. 2 18. She said Behold I know that this is an holy man of God that passeth by vs continually let vs make him a chamber that hee may turne in thither when he commeth to vs. 2. Kings 4 9. It is not enough for vs to be ready and resolute to doe good to those that are of the houshold of faith and thereby to testifie our faith in Christ but God requireth of vs to consider one another 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 yee see that the day draweth neere Heb. 10 24 25 This serueth to reproue such as are backward in doing good and cause others to be backward such as are not content themselues to doe nothing but are ready to disswade and discourage others from workes of mercy as we see the Apostle Iohn reproueth Diotrephes who was so farre from receiuing the brethren that he forbad them that would and thrust them out of the Church Iohn 3.9 10. He was backward himselfe and made others backward his malice did not onely keepe him from doing good to the Saints but prouoked him to hinder and restraine others These are like the Scribes and Pharisies which did shut vp the kingdome of heauen against men neither entring themselues into it nor suffering those that would enter Math. 23.13 These are like vnto the enuious Iewes who grew to that desperate madnes against the Lord Iesus that they would neither receiue the Gospel themselues nor suffer it to be preached to others but forbad the Apostles to preach vnto the Gentiles that they might be saued to fulfill their sinnes alwayes 1. Thes 2.16 They are like to Elimas the sorcerer who was so farre from beleuing the doctrine of the Apostles Act. 13 8 that he openly withstood them and maliciously sought to turne away the Deputy from the faith And all these may fitly be compared to the dog lying in the manger which will neyther eate the hay himselfe nor suffer the Oxe or Cattel that would to eate of it These shall haue the more fearefull condemnation answering to God both for not doing good and for hindering such as would doe good These both shut vp their hands and hearts froÌ„ all duties of loue and tye vp the hands of others so that a double woe hangeth ouer their heads which without repentance will fall vppon them Lastly this Doctrine is both an encouragement Vse 4 vnto vs in well doing and a great comfort in all aduersities It is an incouragement to consider that what loue and seruice soeuer we doe shew to the Saints it is put vppon the Lords accounts and is kept in his remembrance and shal not be blotted out for euer This is the tenour of the couenant which he hath made with vs to haue the same friends and enemies with vs. Such as are our friends to doe vs good he will account as his friends to doe them good such as are his enemies to hurt vs he will proceede against them as with his vtter enemies to root them out and to destroy them This is a great honour and dignity of the faithfull It argued a very neere league of amity that Iehoshaphat made with the King of Israel when he ioyned with him saying I am as thou art my people as thy people my horses as thy horses wee will ioyne with thee in the war al mine is at thy commandement 1. King 22.4 2 Chron. 18.3 This is the society and fellowship that God hath with his people our friends shall be his friends our enemies shall be his enemies our troubles shal be his troubles our wrongs shall be his wrongs our persecutions shall be his peâ—secutions This is it which the Prophet declareth touching the Lord He that toucheth you toucheth the apple of his eye Zach. 2 8. So precious and deare are they to him and so tender is his loue toward them that when the enemies rise vp against them to hurt them it goeth as neere to the Lord as any thing can do We know how tender the eye of a man is it worketh more griefe then to receiue a wound in any other part to haue the apple of the eye striken but the Church is so deare to God that he can no more suffer the enemies to hurt it then a man can abide to be thrust or pierced in the eye How could the Lord expresse how earnestly and ardently he loueth vs and how carefull he is for our safety better then vnder this comparison and therefore the Prophet entreateth the Lord to keepe him as the apple of his eye Psal 17 8. to hide him vnder the shadow of his wings This is it which our Sauiour signifieth in the description of the last iudgement that when one of the least of Christs brethren haue bene hungred and we haue fed them haue beene thirsty and wee haue refreshed them haue bene strangers and wee haue lodged them haue beene naked and we haue clothed them haue beene prisoners and we relieued them Christ Iesus himselfe is refreshed and relieued visited and harboured in his members Math. 25 40 If the Lord Iesus liued now vpon the face of the earth in pouerty great want if he wanted meate to eate or clothes to put on ought wee not to relieue him nay who is it but would say hee is ready to doe it But euery faithfull man is vnto vs as Christ himselfe whatsoeuer is done to him is done to Christ himselfe and Christ Iesus though heire of all Lord of the world doth esteeme account it as done vnto himselfe On the other side when the poore members of Christ are in want not releeued are sick and not visited are hungry and yet not sustained Christ himselfe is vnuisited vnregarded A man would be ashamed to doe thus to Christ in person but inasmuch as we do it to the persons of our brethren and his members hee counteth it as done to himselfe as he speaketh in the Gospel Verily I say vnto you Math. 25 â— inasmuch as yee did it not to one of the least of these ye did it not to mee This likewise is that which Christ spake to Paul from heauen at his conuersion When he breathed out threatnings and slaughter against the disciples of the Lord and had obtained letters to bring them bound to Ierusalem that professed Christ he heard
their eyes and will not see his brightnesse yet remaineth he the light of the world For the Sun shineth in the firmament howsoeuer some are blinde and cannot see and others might see yet make themselues blinde Therefore the Prophet I say saith chap. 60.1 2 19. Arise O Ierusalem be bright for thy light is come and the glory of the Lord is risen vpon thee thou shalt haue no more Sunne to shine by day neither shall the brightnesse of the Moone shine vnto thee for the Lord shall bee thine euerlasting light and the daies of thy sorrow shall be ended When the Sun which is called the eye of the world and is the light of the day riseth vpon vs and commeth toward vs it doth quicken and reioyce vs it causeth life fruite to appeare in those creatures which seemed to be dead dry before so if this Day-starre do truely rise vp in our hearts it will not onely enlighten our vnderstanding but so heate our frozen and dead hearts as that it will put the life of righteousnesse into vs and make vs walke as children of light that need not be ashamed who mark theyr steps and behold theyr wayes Therfore the Apostle speaketh to euery one of vs that considering the season it is now time that we shold arise from sleepe for now is our saluation nearer then when we beleeued it the night is past the day is at hand let vs therefore cast away the works of darknesse and let vs put on the armour of light walking honestly as in the day not in gluttony and drunkennesse not in chambering and wantonnesse not in strife and enuying Rom. 13 11 12. We haue heere a notable direction how to know whether this starre be risen vpon vs or not If he haue wrought these effects fruites in vs if by the bright beames of his Spirit sweet influence of his grace he hath cast out of our mindes the darke clouds of ignorance and blindnesse and caused vs to see what the acceptable will of God is if he haue sanctified vs by the holy Ghost whereby the kingdome of sinne is euery day more and more suppressed and we reformed according to the Image of God to serue him in holinesse true righteousnesse if these things be in some measure in vs we may be well assured that this starre of Iacob hath shined vpon vs. But if these things be not wrought and effected in vs but that wee remaine still in our sinnes and ignorances we haue no part in Christ we haue no portion in this Sunne of righteousnesse He hath neuer entred into our hearts his beames of grace and mercy haue neuer shined vpon vs we are still holden vnder the dominion of darknesse and in the condemnation of him who is the Prince of darknesse to wit the diuell Therefore the Apostle exhorteth all of vs Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light walke circumspectly not as fooles buâ— as wise redeeming the time because the daies are euill Ephes chapt 5 verse 14. And the same Apostle in another place saith If any man bee in Christ hee is a new creature 2 Cor. 5 17. If yee haue heard him and haue beene taught by him cast off the olde man which is corrupt and put on the new man which after God is created vnto righteousnesse and true holinesse Eph 4 21 22. Let vs all remember this truth and no more deceiue our owne soules in perswading our selues to be in Christ when as yet we neuer tasted of his Spirit nor were made partakers of his heauenly graces Verse 20. And when he looked on Amalek he vttered his Parable and saide Amalek was the first of the Nations c. Hitherto wee haue spoken of the Prophesie of Balaam against the Moabites now followeth his prophesie against the Amalekites in these words which is the fift in number and the second among them that concerne the heathen that were not of Israel wherein we haue already seene in what sence the Amalekites are called the first of the Nations not that simply they were first of all people for they came of Esau as Moses witnesseth Gen. 36 16 but because they were the first that fought against Israel after they were come out of the Land of Egypt therfore shold be themselues destroyed In setting downe this practise of the Amalekites Doctrine Warres are of great antiquity we finde it warranted that warres in the world haue beene ancient among men To gather armies and to muster men to battaile is no new deuice but an old and ancient practise among the sonnes of men In the tenth chapter of the booke of Genesis verse 9 Nimrod began to be mighty vpon the earth and is saide to be a mighty hunter before the Lord the beginning of his kingdome was Babel And in the 14 chap. we haue mention of two armies one raised by Chedor-laomer and his confederates the other by the Kings of Sodome and Gomorrha these rebelling the other punishing their rebellion betweene whom was a cruell battel fought This we see in the sonnes of Iacob raising a force against the Sheehemites Gen. 34 25. vnder the conduct of Simeon Leui who were the firebrands of warre and the trumpets of sedition they came vpon them on a sodaine and slew all the maies among them and after this violence offered vnto their persons they spoiled the City We shall not need to stand further vpon this point the books of Ioshua of Iudges the books of the Kings and of the Chronicles together with lamentable experience of all ages and times confirme this to haue beene a common practise among men of olde to raise warre one against another and to try their causes and quarrels by the dint of the sword The Reasons heereof are not hard to finde Reason 1 For first howsoeuer men are carried headlong with rage and reuenge one against another yet the diuell is the bellowes to kindle the coales who was a murtherer and a man-slayer from the beginning as our Sauiour speaketh vnto the Iewes Iohn 8 44. Yee are of your father the diuell and the lustes of your father ye will do he hath bene a murtherer from the beginning and abode not in the truth because there is no truth in him This he declareth to the Church of the Smyrnians That it should come to passe that the diuell shall cast some of them into prison Reu. 2 10 and afterward chap. 12 17 it is saide The dragon was wrath with the woman went and made war with the remnant of her seed which keepe the Commandements of God This is it that Michaiah spake to Ahab Who shall entice Ahab that he may goe and fall at Ramoth Gilead Then there came foorth a spirit and stood before the Lord and saide I will entice him 1 Kings 22 20. Seeing then the diuell is the stirrer of diuision and the kindler of contention between man and man
taketh the ready way to bring all to nought and fall into decay Hee is at the doore to be blowne out But if he be streight and hold fast if hee get carefully and labour by all meanes by right or wrong to encrease in wealth hee taketh this to be the pathway to thriftinesse and the next course to grow in riches carnall men that see nothing but with fleshly eyes are of the same iudgment This is the common opinion but it is false and wrongfull For all such as giue themselues to fraud and oppression that caâ—e not how they store their houses with abundance and thereby thinke that neyther they nor their posterities shall want doe exceedingly deceiue themselues and offer the greatest wrong to their children that can be Such as wee heard out of Salomon trouble their owne houses and are the greatest enemies to those they with the greatest good vnto To this purpose hee speaketh in another place The treasures of wickednesse profit nothing but righteousnesse deliuereth from death Prou. 10.2 This the Prophet setteth downe Their houses with their lands and wiues shall be turned vnto strangers for I will stretch out mine hand vpon the inhabitants of the land saith the Lord for from the least of them euen vnto the greatest of them euery one is giuen vnto couetousnesse and from the Prophet euen vnto the Priest they all deale falsely Ier. 6 11 12 13. And in another place Woe vnto him that buildeth his house by vnrighteousnesse and his chambers without equity c. Ier. 22 13. Iehoiakim is threatned because his eyes and his heart were onely vpon couetousnesse to bee cast out without lamentation and to be buried as an asse is buried euen to be drawne without the gates of Hierusalem To this purpose commeth the sentence of Salomon recorded in the three and twenty chapter of the Prouerbes verses 4 5 Trauaile not too much to be rich but cease from thy wisedome wilt thou cast thine eyes vpon it which is nothing for riches taketh her to her wings and flyeth into the heauen Thus hee sheweth the vanity vnprofitablenesse of riches that we should not trauell to hoord vp heapes thereof to our own confusion as many worldly minded men doe Vse 2 Secondly it is our duty to walke plainly and sincerely to be true Israelites indeede in whom is no guile so we haue hope of sound comfort in the workes of our hands that we shall take vpon vs whatsoeuer the successe be This is it which Solomon teacheth Prou. 10 9. He that walketh vprightly walketh boldly but he that peruerteth his wayes shall be knowne It is a gracious thing for a man alwayes to haue a good cause and a good conscience Such a one feareth none euill but assureth himselfe of the protection of the Lord. But such as commit wickednesse without care or conscience shal be troubled with inward feares and chastened with outward punishments All men desire to auoyde perils and dangers to liue safely and without feare of euill but all men doe not take the right course nor vse the right meanes to attaine their end None think themselues in greater safety then such as giue themselues to craft and deceitfull dealing to filthinesse and vncleannesse to hypocrisie and dissimulation and to all excesse of wickednesse But these men wander wide out of the way and know not the place where safety dwelleth For none are further from safety and security then these are who when they shall say Peace and safety 1 Thess 5 3. then shall come vpon them suddaine destruction Looke vpon the examples of the old world drowned with the floud of Sodom consumed with fire of Dathan and Abiram couered and swallowed with the earth of Herod smitten of the Angel and sundry other wicked persons who haue felt the truth of this whose steppes if we follow we must look to their ends It is he that feareth God and walketh vprightly that is bold as a Lyon and goeth safely in his wayes hee hath this comfort which the other want that God will keep and defend him that he will be his protectour and deliuerer and therefore in all assurance is able to say Though I should walke through the valley of the shadow of death I will feare none euill Psal 2 3 4 27 1 50 15. Againe the Lord is my light and my saluation whom shall I feare The Lord is the strength of my life of whom shall I be afraid for they know the infallible promise Call vpon me in the day of trouble and I will deliuer thee This serueth to reprooue all such as giue or receiue deceitful wages with a supposed assurance of good successe when that which they goe about is against GOD and the rule of righteousnesse Thus the high-Priests dealt with Iudas they gaue and hee tooke money to betray into the hands of sinners the Lord of life but the curse of God fell vpon the one and the others So the Elders took counsell and offered large money to the souldiers to say that the disciples came by night and stole away the body of Iesus Math. 28.12 13. But if we depend vpon God for his blessing and would haue him to prosper vs in our enterprises wee must not turne into these by-pathes but keepe the straight way that leadeth to life which howsoeuer fewest enter into it shall bring vs to eternall life Lastly let vs learne to auoyde couetousnes Vse 3 and bee content with such things as God giueth and knoweth to be necessary and sufficient for vs This is it which the Apostle teacheth Godlinesse is great gaine if a man be content with that he hath for we brought nothing into the world and it is certaine we can carry nothing out therefore when we haue food and rayment let vs therewith be content 1. Tim. 6 6 8. This is the touchstone to try our hearts whether wee be couetous or not Who is it if he be demanded nay conuinced to his face will confesse he is couetous although hee circumuent his brother and defraud him in buying and bargaining though hee long and lust after his neighbours goods though he liue by miserable fraud and oppression though he grind the faces of the poore and care not how or which way he get yet who is it but will stiffely and stontly deny that he is couetous Seeing then euery one is accounted couetous and no man will father that which he doth beget bring forth nor confesse that which all the world seeth he doth notoriously practise let vs come to the rule how we may try him The workeman hath his rule and square to try his worke God hath left vs the leuell of the law hath set downe markes to examine and prooue euery mans worke The rule to try our affection is our contentednesse with our estate and a quiet resting in that portion which GOD hath allotted vnto vs Phil. 4 11. Thou sayest thou art not couetous and thinkest thy selfe
extreamely wronged to be charged with so foule a crime but art thou contented with those things which thou hast Doest thou beleeue the diuision of Gods gifts befallen to thee to be the best measure and most profitable for thee yea alsufficient vnto thee Then thou art voyde of couetousnesse but if thou doe not thinke thine owne portion sufficient it is certaine thou wilt be crauing and coueting after an other mans Answer But will some say I am a poore man I haue small meanes to liue and many children to prouide for how can I be content or how can I think that I haue sufficient I answere if thou feare God Obiection and haue godlinesse in thine heart thou hast enough thou canst not want that which is sufficient Thou hast the promise of God that he will not leaue thee nor forsake thee Heb. 13.4 5 His word is a sufficient assurance for all things needfull Godlinesse is profitable vnto all things which hath the promise of the life present and of that which is to come GOD commandeth that our conuersation should be without cotousnesse 1 Tim. 4 8. The rule to try our practice and obedience is to be contented with our own estate The way and meanes to worke in vs contentednes is godlines for it maketh a man contented with that he hath So farre as a man is godly so far he is content with his outward condition Let vs therefore lâ—bour to plant godlines in our hearts and to store them with the true feare of God which will bring with it contentednesse and sufficiency in euery estate And Balak also went his way Balak and Balaam laid a plot to curse the people of God but are disappointed and part company one from another Balaam returned to his people that is he purposed to returne with a full intent to goe home but he was stayed by the way where he perished among the Midianits Balaks hope fayling him hee goeth his way and nothing is done of the one to the other This euent betweene them teacheth Doctrine The deuices of euill men against the Church come to nothâ—ng that the deuices of euill men come to nothing God disappointeth the policies and purposes of the vngodly intended against the Church so that how cunningly soeuer they are contriued hee bloweth them away as dust with the winde and hee melteth them as waxe with the fire Many rest in vaine hope and put confidence in deceitfull things Esau promised vnto himselfe a time of his fathers death of weeping for him and then he would be auenged for the birthright and blessing of his brother but his expectation was made frustrate and the blessing tooke place Gen. 27 41. The Egyptians had a purpose to kill all the males of the Israelites that all hope of issue from them might decay but see how wide they shot and how farre they missed Exod. 1 12 God encreased them exceedingly and they were constrained to driue them out enriched with the spoyles of Egypt The enemies of Christ say in the pride of their hearts Let vs breake their bands and cast their cords from vs yet hee that sitteth in the heauen laugheth them to scorne and giueth to his Sonne the heathen for a possession Psal 2 3. Hereunto commeth the saying of the Prophet Psal 7 14. When Christ had preached the Gospel at Nazareth they were filled with such wrath against him that they rose vp and thrust him out of the citty and led him euen vnto the top of the hill whereon their citty was built that they might cast him downe headlong but hee passed through the midst of them and went his way Luke 4 30. The like example we finde Iohn 7 53 the Scribes and Pharisies being gathered together in a councell where the death of Christ was practised God raysed vp one to speake in his cause one of their own bench that sate in the councell consistory with them so that they brake vp in a rage without doing any thing Great maters wer purposed but nothing determined mightymen and rulers were assembled but nothing could be concluded So we reade in the Acts of the Apostles that certaine Iewes made an assembly and bound themselues with a curse saying That they would neither eate nor drinke till they had killed Paul Acts 23 22 but they were disappointed and their purpose though closely contriued was vtterly disanulled Reason 1 The Reasons will make this truth more apparent First if wee consider this essentiall property of God that he is full of iustice hee will reward and recompence as our workes are If we rest in vaine and wicked practices he will not winke at them or hold his peace but throw down that which we build vp and he will disappoint that which wee hope for This the Prophet Dauid handleth at large Psal 62 3 11 12. where he reproueth his aduersaries for deuising and practising of euill against him and sheweth that all their deuices shall profite them nothing but be the meanes to bring them suddainly and speedily to destruction The children of men are vanity the chief men are lyers to lay theÌ„ vpon a ballance they are altogether lighter then vanity Trust not in oppression nor in robbery be not vaine if riches encrease set not your hearts vpon them for thou rewardest euery one according to his worke If their expectation were alwayes satisfied and desires accomplished Gods Iustice should be impayred and called into question so that the crossing of their hopes discouereth and reuealeth him to be a iust and righteous God Secondly the expectation of the wicked is Reason 2 vanity because they can giue no comfort or assurance No man is able to assure himselfe of life or of any thing else for what man can redeeme the life of his brother to keepe it from the graue If then we cannot secure life either to our selues or to our brethren much lesse can wee other things So the Prophet reasoneth They trust in their goods and boast themselues in the multitude of their riches yet a man can by no meanes redeeme his brother hee cannot giue his ransome to God Psal 49 6 7. The vses are next to be considered as they Vse 1 arise from this doctrine And first we may conclude from hence the vnhappy and wretched estate of them that haue onely eyes of flesh to rest on things which they see with their foolish and fleshly eyes If we regard and receiue onely present blessings they are of lâ—ttle account and of small moment If then we waite on lying vanities forsake God our strength and our saluation wee are vnhappy and most miserable This doth the Prophet preach vnto vs Thus saith the Lord cursed is the man that trusteth in men and maketh flesh his arme and withdraweth his heart from the Lord Ier 17 5 6 7. And the Prophet rendreth the reason hereof in the words following Hee shall be like the heath in the wildernesse and shall not see when any good
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
vnskilfull Surgeons that make a deepe wound instead of applying a plaister and therefore kill where they should cure For wee cannot admit any faults in memory in the blessed Apostle who wrote by the direction of the Spirit of God as also the whole Scripture was inspired by him 2 Tim. 3.16 and wee cannot giue any reason to warrant why it should rather be a slip of memory in Paul then in Moses both of them beeing guided by the same Spirit Againe others say that Paul is not contrary to Moses forasmuch as if there were foure and twenty thousand as Moses teacheth there must of necessity be three and twenty thousand as the Apostle gathereth seeing the greater number includeth the lesser and seeing he doth not say expresly there were iust so many neither more nor lesse True it is to make vp around summe a full number the Scripture vseth sometimes to adde and sometimes to detract but in this place there is no reason why the Apostle should vse the lesse number rather then the greater considering the greater number is heere as full and perfect a number as the lesser and therefore no iust cause to change alter any thing Besides the Apostle maketh the number as directly to bee 23000 as Moses maketh it to bee 24000. Wherefore to let passe these gesses coniectures the best and truest answere is Iuâ— parâ—â— that Moses distinguisheth the history into two parts First touching the heads of the people that were hanged vp Secondly touching the people that were slaine with the sword If we ioyne both these together as Moses doth in this place it is truely saide There dyed foure and twenty thousand For he speaketh first of the chiefe Captaines and Ring-leaders to this rebellion against God then of the rest of the people that walked in their wayes and followed their example afterward he casteth vp his accounts setteth downe the totall sum as it did accrew out of them both But if we speake of the principall malefactors by themselues and of the rest of the people by themselues a thousand of the principal were hanged or crucified and among the people were slaine three and twenty thousand of which latter Paul onely speaketh omitting the thousand Princes to shew how fond and friuolous their excuse is who defend theyr offences by the example or authority or counsel or commandement of theyr superiors seeing the people in this place following the foote-steps of theyr Magistrates were no lesse punished then the Magistrates themselues So then these are most true both that which Moses saith to wit that foure and twenty thousand perished ioyning both Princes and people together and that also which Paul affirmeth mentioning three and twenty thousand only omitting the Princes and reckoning the people and hence it is that the summe in Moses amounteth to a thousand more in Paul to a thousand lesse Hitherto of the execution of iustice by Phinehas vpon two audacious and open offenders and of discussing the questions that arise thereupon now followeth the approbation of God in whose nosthrils it smelled as a sweet sauour This fact is commended his zeale is praised his person is blessed and rewarded For albeit good works wrought in faith and dyed with the blood of Christ doe not merite eternall life which is the free gift of God Roman 6 23 yet they are rewarded of mercy in this life and in the life to come The blessing of God to rest vpon him and his posterity is set downe in two respects First generally I will make my couenant of peace with him so that he shall haue me a mercifull God Secondly particularly where the manner is set downe that the Priesthood should remaine to him and to his posterity for euer so that both his seede should flourish so long as the Iewish Church should continue and the honour of the high Priesthood should abide among his posterity Vntill the high Priest of our profession Iesus Christ should come to make an end of all Ceremonies Hebr. 3 1. The accomplishment whereof is not hard to shew in the holy Scriptures and in other approued Histories For the lineall succession of the Priesthood from him to the carrying away into captiuity to Babylon is expressed in the books of the Chronicles 1 Chron. 6 4 15 from the father to the sonne and from one generation to another From the captiuity vntill the time of Alexander the Great to whom the Persian Monarchy befell and whom Iadduah the high Priest met in his Priestly robes coming to conquer Ierusalem the genealogy is remembred in the booke of Nehemiah Ioseph antiq lib. 11 cap. 8. chapter 12 10 22. Neyther may it seeme strange vnto vs that Nehemiah should set downe the succession so farre seeing from the reigne of Artaxerxes whom he serued being in chiefe place about him to the Monarchy of Alexander the Great who ouercame Darius were not aboue sixty yeares as the Chronology Computation of the reigne of the Persian Kings declareth And from the times of Alexander the Great Ioseph antiq lib. 15 cap. 3. to Aristobulus and his sonne who was the last whom Herod treacherously and cruelly caused to be drowned the pedigree is to be seene in Iosephus and others Afterward the Priesthood was set to sale and those promoted that made their owne way by sums of money or by fauour of friends or both together After this promise made to Phinehas Moses annexeth a description of the whoremaster and the whore that prouoked Gods wrath and troubled Israel who are set forth by their names by their family by their condition and degree The name of the man was Zimri his family was the tribe of Simeon touching his estate hee was one of the Princes of his tribe by whom no doubt being a man of sort and quality hee was accompanied and countenanced yea it should appeare he was a mouer and perswader of others to commit the like wickednes whereby it came to passe that the greatest number of this tribe perished with him as may be gathered by the new suruey and numbering of the tribes which is taken in the Chapter following Numb 26 14 and 1 23. For they which in the former mustering and numbering amounted vnto the number of nine and fifty thousand and three hundred were now diminished and abated to two twenty thousand and two hundred for their idolatry and fornication so that with this Zimri the greater number of this tribe perished They did partake with him in the sinne of whoredome and therefore they communicared with him in the plague and punishment of it Hence it came to passe that whereas all the other tribes in a manner amounted to more then forty thousand this tribe attayned onely vnto the number of two and twenty thousand and two hundred The name of the harlot was Cosbi her stocke and kindred was of the Midianites in respect of her place shee was the daughter of one of the chiefe Princes of that people
much the rather because it is so generally neglected Nay it is not onely shamefully omitted but the contrary is commonly practised For how many are there that make a mocke at the miseries of the Church as Shemei did at the troubles of Dauid who cursed him when he should haue comforted him 2. Sam. 16 7. Thus are the deare Saints of God dealt withall thus they are reuiled and railed vpon with horrible taunts thus they are slandered and reproached with bitter imputations such as the diuell deuiseth and malice setteth abroach The bowels of their pity are breathings out of cruelty Their shewing of compassion is the adding to their affliction Their visiting of them in their aduersity is a casting vppon them of the greatest miserie These are the daies of the patience of the Saints which are filled with reproaches and giue their cheekes to him that smiteth them Lamen 3 30. Let them commit their causes to God who in his good time will looke vpon them for good and reward their enemies according to their workes Verse 17. Vexe the Midianites and smite them Heere is the commandement giuen by God to Moses and by Moses to the Israelites to execute vengeance vppon the Midianites because they drew the people of God into sin allured them to whoredome enticed them to idolatry and brought vpon them a most fearfull iudgement that entred in among them destroyed many thousāds of them This commandement giuen in this place is afterwards renewed and executed according to the direction giuen vnto them For inasmuch as they troubled Israel the Lord troubled them to be put to the sword so that their cities were burned their goods were spoiled their Women captiued their Kings destroyed and all theyr males massacred This is set downe more at large in Numb 31 1 2. where the Lord spake vnto Moses saying Reuenge the children of Israel of the Midianites and afterwards shalt thou be gathered vnto thy people And Moses spake to the people saying Harnesse some of you vnto war and let them go against Midian to execute the vengeance of the Lord against Midian Seeing then that they haue such a charge commission from God to destroy them we learne from hence That warre is lawfull Doctrine The people of God may lawfully make warre The people of God may lawfully make wars both offensiue and defensiue against their enemies The truth hereof appeareth in many places of the word of God This is charged vpon the people of God Deu. 7 2. 20 10 11 12 13. Whē the Lord thy God shall bring thee into the Land whither thou goest to possesse it and shall roote out many nations before thee then thou shalt smite thē thou shalt vtterly destroy them thou shalt make no couenant with them nor haue compassion on them And afterward in the same book when thou comest neere vnto a city to fight against it thou shalt offer it peace but if it will make no peace with thee but make warre against thee then thou shalt besiedge it and the Lord thy God shall deliuer it into thine hands and thou shalt smite all the males therof with the edge of the sword So when Amalek fought with Israel in Rephidim which was the first of the nations that encountered with thē after they came out of the land of Egypt Moses saide to Ioshua Choose vs out men go fight with Amalek so hee discomfited Amalek and his people with the edge of the sword Exod. 17 9. The like we see in Ioshua the Generall of the Lords hoast at the taking and winning of Ioshua so soone as the wall fell down at the sounding of the Trumpets and the shouting of the people they tooke the City and vtterly destroyed all that was in the City both mā and woman young and old with the edge of the sword Iosh 6 21. 10 13. This the Prophet teacheth when hee praised the Lord for deliuering him from the hand of all his enemies Psal 18 34 37 38. He teacheth my hands to fight so that a bow of brasse is broken with mine armes I haue pursued mine enemies and taken them and haue not turned againe till I had consumed them c. Reason 1 And howsoeuer these testimonies may seem sufficient to perswade this truth yet we shall be better confirmed therin if we consider the strength of reason to inforce the former truth First it is a title proper to God to bee called the Lord of hoasts and al warres lawfully vndertaken are called the battels of the Lord so that as God is serued in the day of battell so he is the Captaine and Leader of the Armie Hence it is that Moses saieth The Lord is a man of warre his name is Iehouah Exod. 15 3. This is it which Saul said to Dauid when hee promised to giue him his eldest daughter to wife Onely be a valiant sonne vnto mee fight the Lords battels 1 Sam. 18 17. And it is saide that many of the enemies of Gods people fell downe wounded because the war was of God 1 Chron. 5 32. Seeing then God is the Lord of hoasts a man of war the Captain of the army the onely author and sole giuer of victory wee must needs hold that warres are lawfull and may bee lawfully vsed and taken in hand Reason 2 Secondly as wee are taught the lawfulnes of war by the titles of God so we are farther assured of it by the speciall commandements which God giueth for the carrying of armes against common enemies as also by his gracious and mercifull promises made vnto his people for good successe and prosperous proceeding in their iust cause honest quarrel To this purpose tended the law of God charging Saul to smite Amalek and to destroy all that pertayned to him and to haue no compassion vpon them but to destroy them all 1 Sam. 15. Iudges 8 1 3. Likewise the Lord charged Ioshua to take all the men of war with him and to lye in wait on the backside of Ai to take it and to slay the inhabitants thereof with the sword Neither had the people of God onely the charge of a commādement but the comfort of a promise the commandement to warrant them the promise to strengthen and incourage them When Ioshua was to go against Iericho which was shut vp closed because of the children of Israel the Lord said vnto him Behold I haue giuen into thy hand Iericho and the king thereof and the strong men of war Iosh 6 2 3. And afterward when sundry kings gathered themselues together against the Gibeonites that had subiected thēselues to the Israelites the Lord said vnto Ioshua Feare them not for I haue giuen them into thine hand none of them shall stand against thee Iosh 10 8. Thirdly as the children of God haue prayed Reason 3 for the help of God in the successe of their busines and in the workes of their hands that they haue attempted and haue beene heard so when
or not or another diuerse from it or whether any wise Athenian could precisely tell when and by what workman euery peece and parcell was patched and supplied vntill the old was wholly gone or when and at what time it ceased to bee that ship and became a new ship The Romane Religion is almost become like this shippe it hath bin patched and peeced at seuerall times by cunning workmen there is little or nothing remaining of the old ship wherein Peter fished I meane of that Church wherein they say Peter sate as Bishop one error succeeding another and one heresie making way for another vntill little faith truth is found among them Notwithstanding all the secret conueyances made in that Church it is not hard in very many particular points to shew the beginning proceeding and establishing of the same touching pardons and indulgences touching the Popes supremacy vsurped the Images of the Trinity and the beginning of Idoll worshippe touching the merit of workes forbidding of marriage The Masse one of the greatest Idols began not all at once but came to this height by degrees It were endlesse to name all that might be alledged and to shew how and by whom these points were resisted and the truth euermore defended Secondly this serueth to condemne the Vse 2 foolish practise of popish pilgrims who vndertake long and laborious iournies to Ierusalem and the land of Iudea or to this that Idoll and make it a meritorious worke to visite eyther the Sepulcher of our Lord or the Image of our Lady For albeit this Land haue bin heeretofore famous because the Law came from Sion and the word of the Lord from Ierusalem Eâ—â—y 2 3 and because Christ himselfe liued and preached and wrought many miracles there and it be oftentimes called The holy Land yet the presence of Christ infused no holines into it more then into any other place And all the Papists in the world shall neuer be able to prooue that it is more meritorious to goe to Ierusalem in a pilgrims weed then to go to Antioch or Ephesus or Constantinople or any other City in the East or West or that it is more acceptable to God or auaileable to the soule to trauaile thither then for the English to go to London or the French to Paris The house where the King resideth all the while he is there is an honourable house and there the Court lyeth but when the king is once remoued out of the house it is afterward neuer a whit the more honourable for the kings beeing there before so is it in this case albeit Christ in his life time and the daies of his flesh did many great works and wonders in it yet being ascended and the Christian religion also remoued there remaineth no more holines in that place then in any other and therefore it is great vanity and idolatry for any people to practise such impiety These are like to the Pilgrims among the Turkes Sarazens The turkish Pilgrims that go yearely with great shew of deuotion to Meccha to visite the Sepulcher of Mahomet and account it a work very meritorious The Cittie 's Gilgal and Beth-el were sometimes famous and renowned Cities yet true religioÌ„ being once remoued the Prophet chargeth the people not to come at them and to haue nothing to doe with them Hos 4 15. Hence it is that Christ saith Iohn 4 23. The true worshippers shall worship the Father in spirit and truth If then we may worship God with great benefit to our selues and as great glory to him in our owne Country I see no cause why we should resort to Ierusalem or go on pilgrimage to Rome or any other place forasmuch as we may lift vp pure hands euery where and be heard 1 Tim. 2 8. But thus these crafty workmen keepe the peoples heads busie with outward deuotions and shewes of holinesse that they may not espy their fraud and deceit in greater matters Lastly this teacheth all men how they may Vse 3 make themselues to bee of good name and their houses and habitations truely famous to wit by holinesse and true religion by faith repentance which are the ornaments of all Christians Thus shall the noble man make himselfe and his house truely noble If they worshippe God aright they shall haue true worship with God and man for he will honour them that honour him 1 Sam. chap. 2 verse 30 and without true religion the most noble blood is stayned and taynted and neuer restored since the treason and rebellion of Adam against God For that which maketh a man reprochfull or any place reprochfull is sinne and wickednesse which make our names rotte Prou 10 7. See then the difference betweene the iudgement of God and man Men do commonly magnifie Cities by the stately buildings goodly Monuments that are found in them but this is no true or well grounded fame the true praise and commendation of any City is the piety of the Citizens A well ordered Towne or City embracing zealously true religion The True praise commendation of a City and maintaining the worship of God in integrity drawing out the sword of iustice against vice and countenancing the faithfull in their godly courses is indeede a right famous and flourishing City Ierusalem the City of God and the praise of the world Psal 122 3 4 5. and 87 3 and 48 11 12 13 was neuer so famous for her buildings and stately Towers and outward magnificence as it was for the word and worship of God Wee see then heereby who they are that are the honor and ornament of Cities of Townes and of houses to wit such as honour God and are truely zealous and religious and likewise who are the shame and reproch the blot and blemish the dishonour and disgrace of them to wit such as are wicked and prophane Do we see a City or Towne or priuate house full of drunkards of blasphemers of light and lasciuious persons these are they that poure contempt vpon them and bring shame infamy vnto them Euery one therefore should be carefull to looke to their charges committed vnto them the Magistrate to gouerne the people the Minister to looke to the flock Ouer which the holy Ghost hath made him Ouerseer euery father and mother to haue an eye to their children and euery master and gouernor to looke to their seruants as their seuerall charges that their houses may not be houses of wickednes of riotousnes of deceit of cursing and euill speaking but rather the houses of God All men are ready to condemne the Ministers that are absent from their flockes and to call for residency at their hands but let these look also vpon themselues and consider the duties of their own callings Doubtlesse all Gouernors haue a certaine kinde of residency required at their hands All gouernors of houses haue a kinde of residency required at their hands and their presence is meete to be among them
more ease but rather the lesse ease the more torment because of the multitudes and thousands of them so on the earth there are many desperate sinners yet when once iudgement commeth they cannot by any meanes ease one another who shall not bee able to helpe themselues and therfore it is one of the vainest things in the world for any man to deceiue himselfe by following the corruption of the times and by dooing as the greatest part of people doe Be it that no extraordinary iudgement come vpon vs generally or particularly yet when wee must dye the common death of all men and bee visited after the common visitation of all flesh Satan shall come charge vs for our sins what comfort can this minister vnto vs at that houre to alledge for our selues that we haue done as the multitude did haue walked with them in the way that leadeth to destruction And be it further granted that we feel no check of conscience or tentation of Satan but end our dayes in peace as one that quietly falleth asleepe yet when we come to stand before the seate of God where euery man shall beare his owne burden and receiue according to his owne workes Rom. 2 6. 2. Cor. 5 10 what comfort or confidence can this giue vs to plead for our selues and say O we haue followed the multitude Let no man therefore dally with himselfe so delude his owne soule for this must come to passe we must all dy and appeare before the iudgement seate of Christ that euery man may receiue the things done in his body when the heauens shall passe away as a scroule and the elements melt with heat Be it some generall plague donot come before in this life or some particular iudgment do not seaze vpon vs yet in the end we cannot escape when euery one must answere for himselfe in his owne person CHAP. XXVII 1. THen came the daughters of Zelophehad the sonne of Hepher the sonne of Gilead the sonne of Machir the sonne of Manasseh of the families of Manasseh the son of Ioseph these are names of his daughters Mahlah Noah and Hoglagh and Milcah and Tirzah 2 And they stood before Moses and before Eleazar the Priest c THe former Chapter hath opened vnto vs the order to bee obserued in the diuision of the land that the greater tribe should haue the greater share and portion in the land the lesser a lesser portion therby to giue contentment satisfaction to euery one this was to bee done by lot to take away contention which often ariseth in like cases vpon like occasions as we see when some commons or wasteground commeth to bee enclosed one thinketh his fellow hath too much another thinketh himselfe hath too litle one wil haue his part lye in such a place another thinketh that parcell the fittest morsell for himselfe The diuision of this Chapter In this chapter obserue two things first touching the persons that should enioy the inheritance and of the right of succession secondly touching the designing and deputing of Ioshua the seruant of Moses to be his successour to be set ouer the people to conduct them vnto the land to fight the battels of the Lord and to giue to euery tribe his proper inheritance Concerning the first point to wit what persons should haue inheritance consider two things the occasion of a question and controuersie heere arising and the deciding and determining heereof without any farther doubt or contradiction by the sentence of God himself The occasion fel out in this maner When the families of the tribe of Manasseh came amoÌ„g the other tribes to bee numbred fiue sisters all the daughters of Zelophehad came likewise in their order hoping to receiue as the rest did and thinking themselues as capable as any but because their father was already dead and left no heyres males behind him some of their Tribe would haue put them by theyr inheritance that themselues might obtaine the more not regarding what they gained by the losse of others A common euill of the world a common practise of worldly men These women being left fatherlesse comfortlesse and friendlesse exposed therefore to iniuries and like to be ouerborne finding few or none to stand for them and to take their part complained to Moses and to the rest of the Princes heads of the people which is the lawfull remedy left vnto vs in all wrongs whatsoeuer They do plainely declare the truth of their cause the equity of their request that they were Israelites of the seed of Abraham of the Tribe of Manasseh whose father dyed in the wildernesse not in the rebellion and conspiracy of Korah Numb 16 whose companies were worthily destroyed and disinherited neyther yet perished he in any murmuring of the people neyther for any publike and notorious offence committed against God but dyed a naturall death when his time was come as all men must dye inasmuch as all haue sinned Rom. 5 and therefore they shew that their kindred their flesh and their bones had no iust cause to exclude theÌ„ from such inheritance as their father should haue had if he had bin aliue But of this more afterward both of the yssue of their request the deciding of this question The daughters of Zelophehad stood before Moses and Eleazar and before the Princes c. These women after the decease of their father were left as we say to the wide world and were like to sustaine great wrong to the preiudice both of their father and of themselues and their posterity and of the whole Tribe when one family was like to perish in Israel Heere we see The fatherles do lye open to wrongs iniuries that aboue all other such as are left destitute of protection as the fatherlesse the widow the stranger the poore and such like lye open to receyue wrongs and iniuries Such whose forlorne distressed estate ought to moue speciall pitty and commiseration euen they are least regarded and releeued Zac. 7 10. Iob 31 21. Hence it is that God promiseth to take care of them and to protect theÌ„ and to punish their oppressors Exod. 22 22 23 24. A great comfort to all that are in distresse to consider that God is on their side he will be a father to the fatherlesse and an husband to the widow These daughters of Zelophehad appeale to the Magistrate they do not side themselues with others to make a commotion as turbulent spirits vse to doe but they go to Moses as supreme and to the Princes vnder him Doctrine We are to go to the Magistrate â—o redresse our wrongs Wherby we learne that in al wrongs and iniuries we must go to the Magistrate and seek helpe of him we must make our causes knowne to him and seeke remedy and redresse at his hands This hath bene the practise of Gods seruants from time to time Heereunto commeth the Parable of the wise woman
brethren his vnkles Lastly if his father haue no brethren the inheritance must descend to the next kinsman whatsoeuer he be of his tribe and family Here a question may bee asked whether this law binde in conscience all Nations and persons for euer Quest And many things may be saide of it and for it as most equall and the voyce of nature it selfe Neuerthelesse all things considered Answ I rather take this law to be among the Iudicials that do not necessarily tye all places persons to the performance of them Hence it is that it is saide afterward verse 11 that it is a statute of iudgement and to whom not to all Nations but to the children of Israel so that though some of their iudiciall and politicall lawes do binde yet all do not as we see in Exodus where they are handled in the 21 22 23 chapters Secondly this law appointeth that the inheritance must of necessity passe from one to another from the father vnto the childe c. without any interruption if then this order must hold as a perpetuall ordinance for euer it should be vtterly vnlawfull to sell a mans inheritance for any cause or vpon any occasion or to buy a mans inheritance because the Iewes were as well tyed to that and if they did it must returne to the owner again at the yeare of Iubile as wee reade in many places of the Law of Moses Leuit. 25 23 24 Numb 36 8 and it appeareth farther in the practise of Naboth 1 Kings 21 3 when Ahab required of him his Vineyard eyther by way of sale or exchange he answered The Lord forbid it mee that I should giue the inheritance of my fathers to thee Thus doth God ordaine that euery mans Land should keep and continue within his owne tribe and not passe from tribe to tribe which would bring much confusion and an intermingling of one tribe with another all which were peculiar to this people Thirdly God ordained it as a statute also in Israel that the eldest should haue a double portion of all that a man hath because hee is the beginning of his strength therefore the right of the first borne is his this is grounded vpon the same reasons that this is yet who accounteth this precisely imposed vpon all as a morall ordinance Nay M Dod exposit on 5. Command some of good note and name in the Church are of opinion that they should receiue the best portion that are best and inherite most that haue most grace in theyr hearts and therfore they take not this precept to be as a president to binde all posterity And if this do not necessarily binde why should the former Fourthly the words of the law in this place do not seeme to mee as a law of annexing the inheritance to these that it should not be lawfull to alter this course It is saide if a man dye and haue no sonne or if he dye and haue no daughter then shall the inheritance descend thus and thus but this hindreth not but a man while he liueth may by will or otherwise make conueyance of his estate and this law is nothing against such conueyance Lastly we find that the Israelites themselues did sometimes giue inheritance to their daughters euen while they had heyres males as appeareth in Caleb Iudg. 1 15. 1. Chron. 2 18. Salomon was not the eldest sonne of Dauid yet hee succeeded his father in his kingdome and had more then all the rest To conclude if grace must haue the first place vertue must make the heyre then nature must giue place to grace But to leaue this doubt Doctrine Propriety of goods is the ordinance of God let vs come to the Doctrine for heereby wee learne that the propriety of goods is the ordinance and blessing of God he hath appointed that men should haue theyr possessions peculiar to themselues in this life So did Abraham buy a possession for buriall and paied for it currant money among Merchants Gen. 23 16 he layde no clayme to it before he had purchased it as if it had beene no lesse his thē any other The Patriarkes chalenged as proper to themselues the Welles which by theyr owne labour and industry they had digged and complained of wrong and violence when they were taken from them Gen. 26. To this end did God appoint that euery Tribe should haue inheritance giuen them by lot Hence it is also that wee reade that the faithfull haue had possessions and retained their possessions and are saide many of them to bee exceeding rich to haue possession of flocks possession of heards and great store of seruants and others are saide to become great to haue siluer and gold and iewels Gen. 26 24 as Abraham Isaac Iacob Ioseph Obadiah and infinit others In the New Testament wee reade of Iohn the Euangelist of Ioseph of Arimathea a Disciple of Christ who honoured the buriall of his Master of Lazarus raised vp by Christ his two sisters of Simon the leaper of Ioanna of Susanna and these liued in the daies of Christ and had possessions After his ascension many beleeuers solde theyr possessions Tabitha was full of good works Cornelius the Captain gaue much almes to all the people Philemon and Philip and sundry others all which professing and some of them preaching the Gospel are no where commanded to abiure their possessions and to renounce their houses and lands neyther did they betake themselues to a supposed community knowing that priuat possession and Christian profession stand together and do not one ouerthrow the other as hath bene plentifully declared elsewhere Reason 1 The grounds of this doctrine are very apparent First God approueth of buying and selling or else the first Christians might not haue solde their possessions and taken money for them and they did alienate them from them not because they could not lawfuly be possessed but because the poore should be releeued Act. 4 34. The Lord likewise giueth rules in the Law for the right ordering thereof Leuit. 25 15. Secondly God commandeth almesgiuing to the people as an holy and Christian dutie which he also promiseth to reward to a cuppe of cold water Matth 10. and euery where he commendeth the releeuing of the wants and necessities of their poore brethren threatneth the contrary Deut. 15 11. Thirdly hee forbiddeth stealing and wronging one of another in temporall things and hurting one an other in their goods Exod. 20 15. As also the defrauding one of another Mark 10 19. Lastly euery man hath his children proper to himselfe euery man knoweth his owne children and can say These are mine these are not mine Now children are part of their fathers goods as appeareth Iob 1 As then they are proper vnto euery man so also ought other goods that euery man may know his owne Vse 1 This reprooueth the Anabaptists that would bring in a communion or rather a confusion of all things who while they goe about to
5 Lastly it is the duty of all Gouernors to looke to theyr families and therefore GOD beginneth with them and directeth the commandement vnto them Why the commandement of the Sabbath is directed to gouernors and that for these causes First because they must giue an acount of theyr gouernment to God of whō they haue receyued it who is the high Commander and generall Master in Heauen and Earth and of all theyr soules that are vnder their charge forasmuch as hee will search and enquire not onely how ciuill and iust among men and toward men our gouernment hath beene but how godly and religious Secondly GOD setteth them in the first place to teach them that God requireth at their hands to teach theyr families to command theyr sonnes and housholds to feare God to bring them vp in his faith feare and in true religion Eph. 6 4. Gen. 18 19. Thirdly because they must go before them by good example and practise of all holy duties as Paul wold haue Timothy to do 1 Tim. 4 12 as we look for any comfort at the Lords hand in that great day of his dreadfull iudgement when he will bring euery worke to light with euery secret thing whether good or euil Eccl. 12 12. If we haue beene examples in good things we shall receyue euerlasting life if examples in euill euerlasting death Fourthly the Lord singleth out the father and master in the first place because if they go before and leade the way the rest of the house wil quickly follow after Iohn chap. 4 verse 53. Acts chapter sixteene verse 32 contrarywise if they yeeld not obedience for conscience sake to the duties of the Sabbath they may by the abuse of their authority hinder frustrate the holy endeauours of his children seruants Hence it is that many fathers vrge their children many masters command their seruants to go about their owne busines and send them from place to place at that time when they should attend to the holy commandement of the Lord whereas both of thē might well and lawfully reply to their fathers and masters and say with Christ our Sauiour Luke 2 49 Wist yee not that I must be about my fathers businesse Lastly the Lord layeth this waighty charge vpon them that such as are vnder their gouernment may yeeld willingly and cheerfully to Gods will considering how straight a charge God hath giuen to all gouernours If they should do it of their owne head or lay an heauy burden vpon thē which themselues would not touch with their little finger the charge could carry no authority It is not therefore their fathers or masters that restraine them of their liberty tye vp their wicked and wandring affections but GOD himselfe to whom all obedience is due The father doth shew loue to his children whē he restrayneth them from wickednes the master doth no wrong to his seruants that brideleth them from following theyr owne willes and pleasures So then the poynt to be learned and practised is that we must first keepe the Sabbath in our owne persons and begin reformation within the doores or closets of our owne hearts or else we will be very remisse negligent in reforming of others or if we be forward we shall bee charged and chalenged to be hypocrites while we teach others but doe not teach our selues Rom. 2 21. Secondly we must cast our eyes vpon others and looke to them that belong vnto vs that they may sanctifie the Sabbath as well as our selues It is not enough for vs to come to the house of of God alone but wee must come with the trayne of our families as a Captaine with his army Psal 110 3 and 42.4 The father oftentimes is praying in the Church when his children are playing in the streetes The master many times sitteth in the house of God when his seruant lyeth at the alehouse The wife sometimes goeth with her husband to the sermon when the daughters and maid-seruants eyther are sent or suffered to runne to lasciuious dancing and wanton company whereby theyr mindes and oftentimes theyr bodyes also are defiled as it fell out to Dinah Gen. chapter 34 verses 1 2 and so the saying of Salomon is verified Prouerbs chap. 29 verse 15. A childe left to himselfe bringeth his mother to shame But haply some Masters will alleadge for themselues that their seruants are vnruly Obiect as the vntamed heyffer and will not be ordered by them that they are much greeued they can preuaile no more with them and that they breake out and will not be holden in by them I answer Answer this is not a good plea but a vayne excuse and no better For if thy authority serue to bridle them and keepe them vnder in the sixe dayes how commeth it to passe that thou wantest power to preuayle ouer them on the seuenth day Can wee rule them in our owne cause and can wee not rule them in the cause of God Haue we meanes to enforce them to looke to our businesse and want wee meanes to compell them to do Gods busines It seemeth therefore to me to be rather want of will in vs Obiect then of power If we pretend farther that they be incorrigible and will haue their owne swinge and be at theyr owne liberty that day Answ we haue no warrant to burden our houses with such persons that will neither serue the Lord nor obey vs but rather infect others that liue with them The Prophet Dauid professeth that they should not serue him that were vngodly his eyes should bee vpon the faithfull to dwell with him but the wicked should not tarry in his house Psal 101 6 7. Why then should wee keepe them in our house that loue not the house of God Wee will quickly discharge that seruant which hath no care of our businesse why then will we trouble our selues our house with him that is vnfaithfull toward God Thus then wee see the care that all ought to haue of the Sabbath both master and seruant father and sonne husband and wife But alasse the prophanenesse of our times is so great that the Sabbath is in a manner vtterly contemned we giue him least seruice on that day wherein we are bound to giue him most duty For we see heere vnder the Law how the Lord commandeth that the daily sacrifice which euery morning and euening was offered should bee doubled vpon the Sabbath But our people for the most part performe single seruice and double impiety vpon that day The greatest seruice is done to our selues or that which is worse to the diuell But of the Sabbath we haue spoken before chap. 15. 11 And in the beginnings of your moneths yee shall offer a burnt offering vnto the Lord two yong Bullocks and a Ramme and seuen Lambes of a yeare old without spot 12 And three tenth deales of flower for a meat offering c. 13 And a seuerall tenth deale of fine flower mingled with oyle
determined by Polycarp and Victor that euery one should follow their owne custome and iudgement and that it is a very foolish and absurd thing for such rites to separate one from another as enemies Euethes ethôn heneken allêlôn charizesthai Sozom histor lib. 7. cap. 19. Now that which is left free at liberty for either side to follow cannot bee holden necessary but to keepe the Passeouer on this day or that day is left free and at liberty for either side therefore it is not necessarie vnto saluation So then nothing is more vncertaine then Tradition for both parts pretended the Apostles and Apostolike Traditions but both of them could not be true nay Socrates taxeth them both of errors affirming that this sprang not of Tradition but of Custome And if either the one opinion or the other had any good foundation from the Apostles it might be that in the beginning and first planting of the Gospel to beare with the infirmity of others they obserued certayne dayes and times which afterward was obserued and vrged as a precept liberty being abolished and that which was retained of charity was turned into a law of necessity Again ther is no cause or reason at all why any churches or persons should contend to haue the Passeouer receiued much lesse so bitingly bitterly For Socrates speaketh well and truly that the Apostles ordained nothing of holy or festiuall daies and sheweth at large the vanity of those that striue to no purpose about it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. lib. 5. cap. 22. Forasmuch as the Passouer was a type and ceremony but types and ceremonies were abolished So then it was superstitiously done of such as beare the names of Christian Churches to bring in a feast of Passeouer vnder pretence that the Iewes had the same for that were to compell the Gentiles to liue as do the Iewes which Paul reproued in Peter Gal. 2 14 But these Traditions got authority in the church by little and little I haue spoken this not that it is vnlawfull to haue one day in the yeare wherein to celebrate the remembrance of the resurrection of our Lord Iesus Christ for that were to run into extremities whereas our infirmity is allowed to haue some helpes to quicken our faith that wee might the better bethinke vs all our life what benefit the resurrection of our Lord hath brought vnto vs neuerthelesse this is established onely for order sake But to vrge this strictly of necessitie or to make a seruice of God thereof or to think that we ought to fashion our selues after the example of the Iewes to wit that as they had their Passeouer so ought wee to haue ours in these dayes were to turne all things vpside downe and to put a veile before the face of Christ that we might not see the light of the Gospel shining vpon vs. Vse 3 Lastly this Passeouer was celebrated with many circumstances whereof some were obserued onely at the first Passeouer while they were in Egypt as the preparing of the paschal Lambe and keeping it apart from the rest of the flock from the 10 day to the 14. the sprinkling of the blood vpon the doore postes the eating of it in haste and the killing of it within their owne houses but afterwardes it was done in the publike place of Gods worship Deut. 16 5 6 7 for which purpose Ierusalem was afterward chosen where it was killed by the Priestes and flayed in the Court of the Temple and the blood sprinkled on the Altar 2 Chron. 35 1 2 6 10 11 then the owner of the Lambe tooke it at the Priests hands brought it to his owne house and roasted it All these things aymed at the shedding of Christs blood and the sprinkling that is the applying of it to the hearts of all true beleeuers Ezek. 45 19. 1 Pet. 1.2 Heb. 9 13 14. As when the Law was commanded to bee written vpon their doore posts it pointed out the writing of it into their hearts as it is expounded by the Prophet Ier. 31 31. Hebr. 8 10. And whereas they were to sprinkle the vpper doore postes not the threshold or the floore vnder their feete it did put them and vs in minde what recouerent account and estimation wee ought to haue of the blood of Christ that wee should not treade vnder our feete the Sonne of God neither account the blood of the couenant wherewith we haue beene sanctified as an vnholy thing Heb 10 29. Some points were to be obserued at all times whensoeuer and wheresoeuer they killed and kept the Passeouer and consumed it with fire they must eat it with vnleauened cakes for all leauen must be cast out of their houses to this they ioyned bitter herbes The roasting of it with fire was a figure both of Gods Spirit Math. 3 11. Through which Christ offered himselfe to God Heb. 9 14 also of Gods fiery wrath which he was to suffer whilst hee was made a curse for vs by his death vpon the crosse Gal. 3 15 Ier. 4 4. The vnleauened loaues signifie that none can be partakers of any benefit by Christ but such as cast out the leauen of maliciousnesse and wickednesse out of their hearts 1 Cor. 5 8. This belongeth to euery one to eat the vnleauened cakes or loaues of sincerity truth of which before chap. 9. The soure or bitter herbes which are thought by the Hebrew Rabbines to bee wild Lettuce Cichory Hore-hound Maimon treat of leauen cap. 7. and such like and were eaten with the Lamb brought to their remembrance the affliction in Egypt where their liues had beene bitter Exod. 1 14 yea more bitter then gall or wormewood where the Egyptians made their liues bitter with hard bondage in mortar and in bricke and in all manner of seruice in the fielde and heereunto the Church seemeth to allude Lament 3 15 and all these were as types of the bitter sorrowes of Christ to whom they offered gall to drinke as also of our mortification and afflictions with him For we must bee made like vnto him 1 Cor. 5 7. 11.26 Phil. 3 10. Also in the day of the first fruits when ye bring a new meate offering vnto the Lord after your weekes be out ye shall haue an holy conuocation ye shall do no seruile worke 27 But ye shal offer the burnt offering for a sweet sauour c. 28 And their meat Offering of fine Flower c. 29 A seuerall tenth deale vnto one Lambe c. 30 And one Kid c. 31 Ye shall offer them besides the continual burnt Offering c. Heere is handled the feast of Pentecost or of Weekes which was kept yeerely amongst the Iewes The feast of the first fruits of wheat haruest to giue God thankes after the gathering of their haruest This was a meane to put them in minde to honor God for sending his benefits to the sustenance of man Leu. 23 17. Deut. 16 9 10. It
that stand in neede There is none of vs but would be glad of releefe if we were in misery necessity and therefore we should shew pity toward others When the Lord would mooue the Israelites to compassion he putteth them in minde that they had bene strangers bond slaues in the land of Egypt Such as haue felt the want of worldly things would be gladde that euery one should bee willing to stretch out his hand to helpe them and therefore we should do the like Yea though we neuer felt any want let vs remember that want may befall vs hereafter For what are wee but fraile creatures and what are earthly things but mutable flitting No man may exempt him selfe from the stroke of God we may fal from plenty to pouerty yea from superfluity to necessity and be driuen to beg our bread as infinite examples testifie Let vs therfore consider that we are mortal men and that nothing hath befalne to others that may not happen to our selues that thereby we may bee mooued not to turne away our eyes from our owne flesh Esay 58 7. Vse 4 Lastly we must obserue another point in this feast that it was instituted in the remembrance of the deliuerance of the Law which was giuen at the same time For it is said that the people came to Sinai the third month after their departure out of Egypt the same day that they departed from Rephidim Exod. 19 1 2 now that was the first day of the moneth and the fourteenth day was the day of the Passeouer And as the months were then obserued which went by the course of the Moone there was one whole moneth added so that in effect there were fifty dayes from the Passeouer to Gods setting foorth of his Law vpon Mount Sinai so as the feast of Pentecost or Whitsontide was referred to that time Of this we finde mention in the new Testament Acts 2 1. 20.16 at this time the holy Ghost came downe in clouen tongues and sate vpon the disciples Actes 2 3. Wee know the law of it selfe could do men no good through their infirmity It is a dead letter and killeth 2 Cor. 3 6 7. It is a glasse to shew that we are all sinners transgressors of it Rom. 7 10 and therefore serueth to condemne accurse vs Gal. 3 13. Rom. 8 15. Howbeit at the comming of our Lord Iesus Christ and after his ascension God brought in another manner of Whitsontide then had beene obserued in time of the shadowes and ceremonies when he vouchsafed to poure down as a showre of raine the plentifull graces of his Spirit vpon his Church so that the things that were figured vnder the Law were fulfilled in Christ our Sauiour Wherefore besides the admonition that the Iewes had to wit to do homage to God for their haruest and to fill their mouths with his praise for the fruits of the earth and the bodily sustenance which they receiued likewise to impart of part of these blessings to their poor brethren that there might be a common reioycing and gladnesse among them so God be glorified with one accord they had also a resemblance of the things that were fulfilled at the comming of Christ And albeit it bee not euill or vnlawfull to haue one certain day wherein the history of the comming down of the holy Ghost should be declared and published yet the figure is ceased and accomplished We must not runne trotting or trauelling to Ierusalem to worship there but lift vp pure hands euery where vnto him that hath powred out the infinite riches of his holy Spirit 2 Tim. 2 8. and sent vs the liuing waters Ezek. 47 9 that wee should haue ioy and gladnesse therein Rom. 14. Let vs therefore reioyce seeing God hath shewed himselfe so bountifull to vs to reioice euen according to the ioy in haruest Esay 9 3. For as the Iewes reioyced in the haruest of corruptible fruits that nourished the body so we hauing receiued the incorruptible graces of the holy Ghost shed abroad in our hearts should be ioyfull and glad by withdravving our selues from the vanities of this world and by holding our selues contented with the fauour of God Phil. 4 7 and vvhen this gladnesse is vvrought in vs wee must labour to make others partakers of the same For if the Iewes were commanded to call the poore the Widdowes and the fatherlesse to make merry with thē in the vse of those outward blessings that God had giuen them much more ought we to labour to make others partakers of the spirituall graces which we haue receyued that belong to the building of the church Rom. chap. 12 6. 1 Cor. chapt 12 verse 7. Eph. 2 14. Zach. 2 4 as the woman of Samaria being taught by Christ called out the rest of the City to heare the gracious words that came out of his mouth which shee had heard Iohn 4 so that we ought to say with the Leapers We do not well this is a day of good tidings and we hold our peace and as they saide Come that we may go and tell the Kings houshold 2 Kin. 7 9 so should we say Come let vs goe and tell our brethren what God hath done for our soules CHAP. XXIX 1 ANd in the seuenth moneth on the first day of the moneth ye shall haue an holy conuocation ye shall do no seruile worke it is a day of blowing the Trumpets vnto you 2 And ye shall offer a burnt offering for a sweete sauour vnto the Lord one young Bullocke and one Ramme c. 3 And their meate Offering shal be of flowre mingled with oyle three tenth deales for a bullocke c. 4 And one tenth deale for one Lambe throughout the seuen Lambes 5 And one kid of the goats for a sinne offering c. 6 Besides the burnt offering of the moneth and his meate Offering and the daily burnt offering and his meate offering and their drinke offerings according vnto their manner for a sweet sauour c. BEfore we saw how Moses beganne to handle the daily sacrifice The contents of this chapt and the monethly and yearely feasts and solemnities of the Iewes this Chapter is of like argument with the former describing three other solemn feasts or rather three yearly sacrifices one to be offered at the feast of Trumpets another at the feast of humiliation the third at the feast of Tabernacles all these fell out in one and the same month called of the Hebrewes Thisri which answereth in part to our September Touching the first it was to be celebrated on the first day of that moneth which was holden sacred in two respects both in regard of the feast of the New Moone and then for the feast of Trumpets so that three ordinary sacrifices were to bee offered in it the daily sacrifice the monthly then that which is proper to this feast to wit a young Bullocke a Ram and seuen Lambes of the first yeere for a burnt
And as GOD requireth it so hee will accept of it and giue a blessing vnto it and to all those that with care and conscience shall vse it Albeit it bee of small value in it selfe yet GOD hath ordained it to an excellent end euen to humble the soule and it shall be auaileable to that purpose which is no small benefit As water in Baptisme and the bread and wine in the Supper of the Lord are little or nothing worth considered in themselues and as the rest appointed on the Sabbath can little further vs if we goe no further howbeit they bring a great blessing to such as vse them with reuerence faith and repentance Neuerthelesse we are not to trust in these outward things but these outward ceremonies must leade vs by the hand to higher matters lest God send vs away empty as wee came Ezra 6 21 or else the fast of the beasts in Niniueh shal be as good as our fast Ionah 3 7 for they were couered with sackcloth and did neyther feed nor drinke water These vertues are the acknowledging of our owne vnworthinesse also watchfulnesse humility zeale hope of mercy at the hands of God and assurance to obtaine that which wee aske of him in prayer These are no smal graces and benefits For the seruants of GOD by their abstinence from meate and drinke confessed themselues vnworthy so much as of a crumme of bread or of a drop of water by putting on sackecloth vnworthy of the worst ragge to couer their shame and nakednesse They depriued themselues of the benefite of sleepe and cut themselues shorter of it then at other times to stirre vp themselues to perseuerance and watchfulnesse in prayer and other holy duties They put dust and ashes vpon their heads to testifie what they had deserued euen to bee as farre vnder the earth as they were aboue it yea to be depriued of life and to bee stricken with death for their sinnes and to be worthy of eternall condemnation Fasting is to be ioyned with prayer And for the practice of all these they quickened their prayers and as it were added wings vnto them that they might more easily pierce the heauens and present themselues in the presence of God and therefore prayer and fasting were ioyned together Ezra 9 5. Nehem. 1 4. Dan. 9 3. Iudg. 20 26 Luke 2 37 and 5 33. 1 Cor. 7.7 True it is prayer is auaileable without fasting but fasting is neuer auaileable without prayer For fasting is not the worship of God but onely an helpe to it But heere obserue that notwithstanding this exercise of our faith be so often commanded so often commended so often practised so often blessed yet Satan hath not ceassed from time to time to mingle darnell yea poyson with it so thogh it remaine yet it remayneth without profit As hee hath corrupted prayer it selfe so he hath blended and infected the exercise of holy fasting If hee should haue gone about vtterly to take them away his craft would soone haue bin espied therefore he goeth about another way What the Popish fasting is And let vs a little see what the Popish fasting is according as it is deliuered and practised by themselues For contraries set together doe serue to illustrate one another Their fasting is defined to bee a subtraction or diminishing of our meate or dyet Alex. ab Halâ—s Durand lib. 6 cap. 7. according to the institution or doctrine of the Church at times appointed vnder paine of mortall sinne to make satisfaction for sinnes and to merite the grace of God and life euerlasting Thus by appointing fastes they ouerturne the right ends of fasting and by their intention of satisfaction for sinne and procuring of eternall life and such like horrible detestable and intollerable blasphemies they destroy the onely sufficient satisfaction of Christ The Church of Rome charge vs to bee enemies to fasting and that our doctrine is a doctrin of liberty but we are enemies only to their abuses and corruptions not to fasting it selfe neyther doe wee allow the breach of fasting dayes Wee hold that it is a Christian exercise needfull to be vsed for the humbling of our soules and the enabling of our selues to the duties of prayer and repentance as often as the time shall require besides our Church hath publike fastes in the time of any generall infection or affliction and our people are instructed and called vpon to faste priuatly also when the cause is more priuate The difference betweene them and vs is this We reiect their set dayes Difference betweene the Church of Rome and vs touching fasting and their name of fast vpon those dayes by distinction of meates for conscience sake wherein they place the worship of God and in the endes which they propound to themselues to wit merit and satisfaction And as they bring in these inuentions so they neglect such exercises of Religion as of right ought to bee ioyned with the outward abstinence Their fasting is onely a forbearing of flesh and things that come of flesh on certain and set dayes allowing to themselues in stead thereof not onely fish which is as good and nourishable as flesh but that which is daintier as wines march-panes conserues and such like sweet meates in as great measure as can be so that they eate as often and as good as we doe euen when they professe to fast if not better 12 And on the fifteenth day of the seuenth moneth ye shall haue an holy conuocation yee shall doe no seruile worke and ye shall keepe a feast to the Lord seuen dayes 13. 14. 15. 16. And yee shall offer a burnt offering a sacrifice made by fire of a sweete sauour vnto the Lord thirteene yoong bulloakes two rammes and fourteene lambes of the first yeare they shall be without blemish And their meat offering c. 17 18 19. And on the second day yee shall offor twelue young bullockes two rammes fourteene lambes of the first yeare without spot And their meat offering c. 20 21 22. And on the third day eleuen bullockes two rammes fourteene lambes of the first yeare without blemish And their meate offering c. 23 24 25. And on the fourth day tenne bullockes two rammes and fourteene Lambes c. Their meat offering c. 26 27 28 And on the fift day nine bullockes two rammes and fourteene lambes c. And their meate offering c. 29 30 31. And on the sixt day c. 35 36 On the eight day c. Of the feast of Tabernacles or of ingathering at the yeares end The last feast mentioned in this chapter is the feast of Tabernacles and of ingathering of the fruites of the land in the end of the yeare when they had gathered in their labours out of the field Exod. 23 16 and 34 22. This also was kept in the seuenth moneth for the space of eight dayes and therefore how they should come before the Lord and what they should offer
others but when we must lay downe this earthly tabernacle little or no difference will appeare The condition of all men is alike in death and Salomon saieth Eccl. chap. 9 verse 4. A liuing dogge is better then a dead Lyon We must therefore know that whatsoeuer we are we are no better then dust whether we consider the originall cause or the finall we are of the dust and we must returne againe to the dust and can carry away nothing with vs. Secondly this should instruct men of high Vse 2 places to turne vnto God to serue him with feare â—nd to reioyce before him with trembling yea to kisse the sonne lest he be angry and they perish in the way for when his wrath is kindled but a little blessed are all they that put theyr trust in him For when all must appeare before the iudgement seate of God no ensigne of honour will do vs any good Let not the rich man glory in his riches or the strong man in his strength nor the noble man in his honour but hee that glorieth let him glory in this That hee vnderstandeth and knoweth God that he is the Lord which exerciseth kindnesse iudgement and righteousnesse in the earth for in these be delighteth Ierem. chap. 9 verse 14. When a man commeth before an earthly Iudge hee respecteth not the person of the poore nor honoureth the person of the mighty for that were to doe vnrighteousnesse in iudgement but hee iudgeth his neighbour rightly Leuit. 19 15. How much more then must we assure our selues that the Iudge of all the world will do right The Prophet Dauid chosen of God to bee the Gouernour of his people professeth that he will sing mercy and iudgement Psalm 101 verse 1. Thus shall it be with God heere the vngodly often escape because no man dare attach them or meddle with them but in the end they shall not escape Euery man shall appeare without his vizard here some poore are respected for theyr rags the rich for theyr bagges the noble for theyr Escutchions the Captaines for theyr armes the mighty for theyr friends the clyents for theyr bribes thus are the eyes of men dazeled and blinded that they cannot consider euery mans cause but too much respect the person It is not so with God All the glory of man is no better then vanity like the flower of the field that fadeth away God looketh vpon the heart if we come before him with a soule washed in the blood of Christ this will keepe vs from the wrath of God Vse 3 Lastly from hence ariseth comfort to the oppressed and them of low degree that are in misery to know that God will pleade theyr cause and enter into iudgement with the mighty ones of the earth He is higher then the highest and stronger then the strongest Heere men stand in feare of them that do not stand in feare of God but God feareth not theyr faces He heareth the cry of the poore and will deliuer them Marke the end that God will make who is the King of Kings and the Lord of Lords he will call those to iudgment that heere escape the hands of men When they shall receiue for the wrong which they haue done because with him is no respect of persons Col. 3 25. 12 And they brought the captiues the prey and the spoile vnto Moses Eleazar the Priest and vnto the Congregation of the Câ—â—ldren of Israel vnto the Campes at the plaine of Moab which are by Iordan neere Iericho 13 And Moses and Eleazar the Priest and all the Congregation went foorth to meete them without the Campe. 14 And Moses was wroth with the Officers of the hoast with the Captaines ouer thousands and Captaines ouer hundreds which came from the battell 15 And Moses saide vnto them Haue ye saued all the women aliue 16 Behold these caused the children of Israel through the counsell of Balaam to commit a trespasse against the Lord as concerning Peor and there came a plague among the Congregation of the Lord. 17 Now therefore kill euery male among the children and kill euery woman that hath knowne man c. 18 But all the women children that haue not knowne a man by lying with him keepe aliue for your selues 19 And do yee abide without the Campe seuen dayes all that haue killed any person and all that haue touched any dead and purifie both your selues and your prisoners the third day and the seuenth 20 And ye shall purifie euery garment and all that is made of skinnes and all worke of Goats haire and all things made of wood 21 And Eleazar the Priest said vnto the men of warre which went to the battell This is the ordinance of the Law which the Lord commanded Moses 23 Euery thing that may abide the fire ye shal make it goe through the fire and it shall be cleane yet it shall be purified with the water of purification and all that suffereth not the fire ye shall cause to passe by the water In the words before we heard the maruellous and memorable iudgement of GOD against the Midianites who were enemies to the Church of God among whom also Balaam perished He wished to dye the death of the righteous chap. 23 10 but hee lost his life among the vnrighteous Thus they that digge a pit oftentimes fall into it themselues Psalm 7. Now in these words we haue the third and last part of the Chapter touching the yssue of things after the battell when the Captaines Souldiers returned from the battell These are of two sorts First the things that happened before they came into the Campe to the 25 verse and then what fell out when they were admitted into the Campe. Touching the things that befell the men of war before they were admitted into the hoast they are these foure First Moses chideth and checketh them because they had done the Commandement of God to halfes they had executed a part and left another part vndone like Saul that spared the fatter Sheepe and Oxen for sacrifice 1. Sam. 15. verse 21. They had saued all the women vnder a pretence of foolish pitty accounting it no honour or valour to consist in killing them but they ought to haue beene destroyed because they caused the children of Israel to commit a trespasse against the Lord and a great plague fell vpon the congregatioÌ„ of the Lord chapter 25 1. Secondly Moses commandeth that such should all be destroyed theyr eye must spare none of them but the women children that had not knowne man by carnall copulation should be reserued aliue for their vses Thirdly hee commandeth the men of warre to purifie themselues before they came into the host Lastly we see the commandement of Eleazar the Priest to purifie the siluer and gold and garments that they had gotten that such mettals as would abide the fire and not be consumed should passe through it the rest was to bee washed with water that so they might be consecrated
from the desert of Sinai and pitched at Kibroth Hattaauah 36 And they remoued from Ezion-gaber and pitched in the wildernesse of Zin which is Kadesh 38 And Aaron the Priest went vp into mount Hor at the commandment of the Lord and died there c. 40 And King Arad the Canaanite c. 48 And they departed from the mountaines of Abarim and pitched in the plaines of Moab by Iordan neere Iericho 49 And they pitched by Iordan from c. Heere we haue a short abridgement of the forty two mansions and iourneyes of Israel during theyr abode in the wildernesse vntill they passed ouer Iordan and entred into the land promised to their fathers The twelue former iourneyes they dispatched the two first yeares for they abode at Sinai where the Law was giuen an whole yeare and more From Sinai to Kadesh which is in the wildernesse of Zin they finished 31 mansions in thirty and seuen yeares with the beginning of the 38 yeare And in the fortieth yeare which was the last of their wandring in the wildernesse they dispatched and finished the other nine mansions The iournies of the Israelits in the wildernesse These iourneyes of the Israelites Moses setteth downe in diuerse places as Exodus 13 17 when Pharaoh had let the people go God ledde them not through the way of the land of the Philistims although that was neere for God said Lest peraduenture the people repent when they see warre and they returne to Egypt but God led the people about through the way of the wildernesse of the red sea This is further declared Exod. 14 and 15 and in other Chapters following Of these iourneyes also we haue seene in part before in this booke And Moses in the booke of Deuteronomy chapt 1 31 putteth the people in remembrance that they had seene in the wildernesse how the Lord their God bare them as a man doth beare his sonne all the way that they went And in the Chapter following hee telleth them how they tooke their iourney in that great and terrible wildernesse by the way of the red sea and compassed mount Seir many dayes In these seuerall mansions and stations many memorable accidents fell out which Moses by naming the places would haue them to consider that none of all the workes and miracles of God might bee forgotten neyther their owne stubbornesse and rebellion nor the greatnesse of the mercies of God toward them as Psalme 102 19. This shal be written for the generation to come and the people which shal be created shall praise the Lord and Psalme 78 6 That the generation to come might know them and the children which should be borne who should arise and declare them to their children The land of Canaan promised to the fathers was faire and fruitfull flowing with milke hony but the way vnto it was rough and ragged like the way of Ionathan to the Philistims 1 Sam. 14 13 which was sharpe and steepy to which he and his armour-bearer crept with hand and foote Hence it came to passe that the people of God being deliuered out of the land of Egypt by a mighty hand and out-stretched arme did enter into a sea of troubles not onely at the red sea but while they trotted and trauelled vp downe the wildernes sometimes they went forward and sometimes they went backward Numb 14 25 sometimes they marched and sometimes they retired and neuer stood at one certaine and setled stay Besides they met with many enemies open and secret which they were to encounter withall all which in the end they saw destroyed albeit not all at one time but by litle and litle at last after many dangers escaped and infinite troubles ouer-passed vnder the happy conduct of Ioshua they found rest and peace in the promised land Now let vs come to the vses of all these Vse 1 things toward our selues forasmuch as if wee consider them aright they were as figures to them as glasses to vs to behold in them spirituall things And first wee see heereby what the life of a true Christian is The charges of a Christian building is great If we will be the disciples of Christ we must not imagine that we shall leade a soft easie and pleasant life in hight of honor in abundance of riches in pride of lifc in riuers of pleasure as if wee were in another Paradise or to bee clad in purple and to fare deliciously and sweetly euery day Luke 16 but wee must know the gate is straight and the way is narrow that leadeth to life Math. 7 we must sit downe and cast our accounts what our profession will cost vs and resolue to forsake all that we haue for the Name of Christ and account nothing so precious or deare which we cannot or will not forgoe Such was the whole life of the Patriarkes and Prophets such was the life of Christ and his Apostles and such is the life of all the faithfull seruants of God They endured afflictions they suffered reproches they resisted vnto blood They had feares without and terrours within They had experience of many miseries they felt sharpe stormes and mighty tempests that went ouer their heads This Christ our Sauiour sheweth If ye were of the world the world would loue his owne but because I haue chosen you out of the world therefore the world hateth you Ioh. 15 19. And in another place Whosoeuer will be my disciple must take vp his crosse and follow me Math. 16 24. And heereunto the Apostle accordeth teaching that through manifold afflictions we must enter into the kingdome of God Acts 14 22. Christ and the crosse goe alwayes hand in hand and accompany each other If wee will liue with Christ we must first dye with him if wee will reigne with Christ wee must suffer with him 2 Tim. 2 11 12. So then they are greatly and grosly deceiued that suppose all such to bee highly in Gods fauour that flourish and prosper in the world and such to bee the worst sort of people whom God doth most commonly strike and correct with his hand hauing forgotten that hee doth not heere keepe an ordinary rate below to punish euery one as he is worst and to fauour or cocker him as he is best But hee singleth out such as pleaseth him and maketh them examples to others to serue for their instruction and in them willeth and warneth vs to looke vpon our selues Vse 2 Secondly as the children of Israel trauelled vp and downe in the wildernesse and went from place to place from one station to another whereas Moses reckoneth vp 42 in this Chapter so it is with all the faithfull heere vpon the earth they must testifie and professe themselues to be pilgrims and strangers in the world because wee abide not in our owne countrey This Dauid confessed vnto God Psalme 39 12 that he was a stranger and a forreiner as all his fathers were This also the Apostle witnesseth of the fathers Heb.
hath not repented humble himselfe because hee hath not bene humbled this is a true and great measure of grace and this is that which a man must first doe before he can truly repent of any particular sinne whatsoeuer But some will say Obiect what neede so many words of exhortation to repentance We hope we haue repented long agoe Answer both often enough and well enough Thus do some proud hypocrites deceiue themselues These are like to the young man that being sent to the law for the direction of his life answered All this haue I done from my youth Math. 19 20. what is yet wanting This conuinceth those men to their faces of want of repentance For if such men haue repented it is with such kinde of repentance as many take vp and vse after their customary swearing who when they haue sworn and taken the name of God in vaine doe presently aske forgiuenesse and cry God mercie and yet presently sweare againe againe like dogs that returne to their vomit I cannot say like the sow that was washed walloweth againe in the mire for they were neuer washed from their sinne but I may more fitly compare them to the harlot in the Prouerbes That eateth and wipeth her mouth and saith Prou. 30 20. I haue done no wickednesse With such kinde of repentance it may be these haue repented wheras in truth it is rather a bolde presumption then a true conuersion for alas this is no repentance at all but onely a meere deceite and delusion of the deuill This is an euident truth and a verie plaine rule not to bee denied or disputed or gainsayed Whosoeuer is come to this passe to thinke hee hath repented enough it is most certaine he neuer truly repented hee is not in the account of God and his word a true conuert or penitent For all such as haue repented aright do thinke it nay they know it to bee vnpossible for them to repent enough such are our offences against the eternall and infinite maiesty of God as no man is so humbled for them as that he can say he neede be humbled no more for them All our life if it were or could be as long as Methuselahs must bee a continuall practise of repentance As we daily sinne so we should daily craue pardon of sin and daily repent vs of our sinne both of our knowne and secret sinnes Lastly this serueth to exhort euerie of vs Vse 3 to take heede of obstinacy impenitency and resolution to go forward in sinne we must fly from it and labour against it Let vs breake off our sinnes by timely repentance by doing the contrary good commanded For this also is another rule certain and infallible without any exception or contradiction that a man can neuer be free from the forbidden euill which doth not earnestly labour to do the contrarie good A man is neuer free from vnbeliefe that is not also furnished with true faith in his heart For there is no meane betweene faith infidelity betweene righteousnes and vnrighteousnesse and therefore it is not possible for a man to be free from an obstinate heart frozen in the lees of sinne and disobedience that is not also furnished in some measure with repentance and other graces of the Spirit As of ten as a man stumbleth in the streets so often he will rise againe and that quickly to the end none should espy him in his fall point at him with his finger so it ought to be with vs in this case Whensoeuer we fall into sinne we ought by and by to labour to rise vp again by repentance lest by delaying and deferring the time we adde impenitency to our impiety Let vs all labour after renewed repentance in this life without which al must perish eternally in the life to come This is a necessary duty wee must all striue and endeuour with might and maine to attaine vnto it though satan cast many lets as it were so many blocks in our way and seeke to entrappe vs with his subtle deuices yet wee must breake through them all and set our selues close to the practise of this duty The more profitable and necessary it is the more doth satan seeke to hinder vs and keepe vs from it There is no way to come by life and saluation but by repentance It is a true saying of him that is the truth Iohn 14 6. That except we repent we shall all perish Luke 13 3. If we will iudge our selues we shal not be iudged of the Lord 1 Cor. 11 31. This is a good iudgement happy is hee that sitteth thus in iudgement with himselfe he shall not feare the eternall iudgement Many there are in the world that thinke this an vnpleasing doctrine and duty they would willingly come to saluation and to the kingdome of heauen but tell them of repentance they account it an hard saying they are not able to abide it they are loath to change their liues and becom new men they are loth to leaue their sinne and the old Adam These may bee fitly compared to a traueller that desireth to be at his iourneies end and coming to an hard stony streight way thorough which hee must of necessity passe or else he can neuer be there what doth he Hee seeketh for some other place or passage he wandereth vp and downe and coasteth hither and thither and yet when he hath troubled and tired himselfe there is no remedie he must passe thorough the narrow lane howsoeuer it seeme hard vnto him So is it with vs wee would faine haue saluation but how we would haue it by any meanes rather then by changing the sinnefull course of our liues as we see Micah 6 6 7. If the Lord would be pleased with thousands of Rammes or with ten thousands of riuers of oyle or if he would accept at their hands their first borne for their transgression and the fruite of their bodies for the sin of their soule they would be readie to giue it vnto him rather then mortifie any the deeds of the flesh and crucifie the old man There is nothing sauoureth more hardly in their eares then the doctrine of mortification But to dreame of an heauen without repentance is as foolish as to dreame of passing ouer a broad and deepe Riuer without either bridge or barge There is no comming into the land of the liuing of the liuing God and of those that liue with God without repentance and change of minde the bridge is broken down that should transport vs and set vs ouer For this is the onely way this is the doore by which we must enter or else no saluation can be attained Enter then into this way and set open this gate that the King of glory may come in Psal 24 7 9 exercise your selues in this duty so shall ye bee able to stand before the presence of God at that great and terrible day when hee shall iudge euerie man according to his
workes Rom. chap. 2. verse 6. CHAP. XV. 1 And the Lord spake vnto Moses saying 2 Speake vnto the children of Israel and say vnto them When ye be come into the land of your habitations which I giue vnto you 3 And will make an Offering by fire vnto the Lord a burnt Offering or a sacrifice in performing a vow or in a free-will Offering or in your solemne feasts c. 4 Then let him c. IN the latter end of the former chapter we saw the desperate folly of the people that albeit Moses made knowne vnto them the heauy displeasure of God that hee had left them to themselues and was no more among them after they had so often played and dallied with his mercifull sufferings yet they would needs amend their former disobedience by a second contempt making offer to enter into the land contrary to the direction of God and the aduice of Moses But what became of it The swords of the enemies which God had hitherto bended and rebated are left no lesse sharpe then death it selfe and are without mercie sheathed in their bowels For the Amalekites and Canaanites beeing ioyned together and watching their aduantage set vpon them put them to route and slaughtered the greatest part of them the Amalekites encoraging one another to bee reuenged of their former losse receiued at Rephidim Exod. 17. the Canaanites seeking to preuent their own displantation destruction threatned after which slaughter they followed their victory and pursued those broken and disbanded companies all the way of their flight euen vnto Hormah In this chapt we haue sundry ceremoniall precepts which seeme to be deliuered to them immediately after the former punishment executed vpon the offenders wherin God testifieth that albeit the Israelites had iustly deserued to haue finall destruction brought vpon them yet God would not vtterly depart from them and wholly leaue them to theÌ„selues but continue his loue and fauor toward them and be reconciled vnto them smelling the sweete sauour of a sacrifice and verifying the saying of the Apostle â— 26 19. Ro. 3 3 4. Obserue here certain new additions propounded as appurtenances to the lawes before deliuered at large in the booke of Leuiticus These are foure in number â—ontents 〈◊〉 chapt first touching the sacrifices secondly touching the first fruites thirdly touching the clensing of sins that are committed lastly touching the fringes they are commaÌ„ded to make all ceremoniall all temporall in regard of the letter but all significant in regard of the matter â—auses â—acrifices â—nstitu But before we come to handle these particulars it shall not be amisse briefly to shew the causes why these sacrifices were instituted in the old Testament First to maintain the publike assemblies of the faithfull and their meetings together to serue the Lord. For if euerie man were left to himself religion wold quickly decay or corrupt Secondly that they might be shadowes of good things to come and as it were pictures set before their eies to put them in mind of Christ and his sacrifice who is therfore fitly called the Lamb slaine froÌ„ the beginning of the world â—â—b 10. de dei cap. 5. Reu. 13 8. Thirdly these sacrifices were also as the Sacraments of the church and visible signes of inuisible grace testimonies of Gods infallible promise made to the fathers touching saluation in the Messiah to come Fourthly they serued to be as an open confession of their faith what God they serued in whom they beleeued and that they hated and detested the vanity and idolatry of the Gentiles Fiftly they were also a testification of their thankfulnes for sundry benefits receiued that therby they might be taught to acknowledge from whence they came Lastly they serued for the maintenance of the Ministerie and consequently for the furtherance of the worship of God Deut. 18 3 4. 1 Cor. 9 13. These were the chiefe ends for which they were ordained Now let vs retuâ—n back to the particular handling of the matters contained in this chap. Speake vnto the children of Israel and say vnto them The first point is touching the sacrifices the summe whereof is to teach what oblations are to bee vsed in euery sacrifice how much wine how much oyle how much flower is to be taken and applied in euery special sacrifice The seuerall sorts of sacrifices are set downe in the booke of Leuiticus Doctrine but in what proportion these things should bee added Of the meate and drink Offering is not there described but heere it is declared in this place And these things thus performed according to the commandement of God hee is said to smel a sweet sauour This offereth diuers good vses vnto vs albeit the things them selues be ceased and abrogated Vse 1 The Vses First the offering is said to bee a sweet sauour or a sauour of rest often repeated verses 3 7 10 13 14 which God accepteth wherein he delighteth and whereby he is appeased such as he resteth in so ceaseth from his anger This is a borrowed speech taken from sweet odours and perfumes wherein hee which smelleth a sweet sauour resteth contenteth himselfe If any ask the question Obiect whether God smell any sauour or not I answer Answer this must be vnderstood figuratiuely or mystically For if we speak properly Gen. 8.21 Exod. 29 18. sauour smell is the obiect of the sense of smelling which agreeth to sensible creatures and not either to God who neither hath senses nor is sensible neither is a creature or to any spirit For as Christ saith A spirit hath not flesh nor bones Luke 24 39. so vnto the same agree neither senses nor sensible things And if it were true that God were affected with smels yet the fume and sauor that cometh from the burning of the flesh cannot it selfe be pleasant and delightfull to the senses but is rather noisome and vnsauoury and therefore some other thing must be meant by it How then cometh it to be a sweete sauour I answer two waies partly in regard of their willingnesse and obedience which God preferreth before all sacrifice that hath horne and hoofe Behold to obey is better then sacrifice 1 Sam. 15 22. and to hearken then the fat of Rams therfore where the external worke was separated from the inward deuotion obedience it was no sweet sauour but it was hatefull and abhominable to God partly also and principally because it was a type and figure of Christ who was indeede an offering and a sweet sauour to God Eph. 5.2 He is the truth of all sacrifices and his blood the accomplishment of all the blood shed in the sacrifices He hath performed all in his own person brought an end to them they are no longer to be continued he hath appeased the wrath of God he hath taken away our sins therby testified his abundant loue toward vs Iohn 15 3. for greater loue hath no man then this that
doe He promised to Abraham to giue him a childe but he gaue vnto him many children for hee had not only Isaac the sonne of promise by Sarah but he had Ismael by Agar Gen. 25 1 2 3 Gen. 16 15 16. and many other by Keturah God therefore is not onely good but much better then his word Reason 1 And no marueile for he is of infinite power and can do much more then he will Mat. 3 9. and 26 53. Secondly he promiseth afore-hand more then we can looke for to make vs ready and willing to obey him as he did to Salomon 1 Kin. 3 12 13. to the end that no man should thinke it tedious troublesome to come vnto him The vses remaine Vse 1 Acknowledge from hence the infinite goodnesse mercy and power of God His louing kindnesse is incomprehensible Hence it is that the Apostle praieth for the Ephesians earnestly with his knees bowed vnto the Father that Christ may dwell in their hearts by faith that they being rooted and grounded in loue may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the loue of Christ which passeth knowledge that they might bee filled with the fulnesse of God Eph. 3 18 19 Thus then wee must learne to magnifie the exceeding loue of God toward vs of which we haue daily experience Vse 2 Secondly from hence we may conclude that much more he will giue vnto vs whatsoeuer he hath promised Hee cannot deceiue nor faile nor alter that which is gone out of his mouth it is God that cannot lie which hath promised Titus 1 2. He is faithfull he cannot deny himselfe 2 Tim. 2 13. As he is not deceiued so he cannot deceiue man is subiect euen the best men both to deceiue and to be deceiued Doubt not therefore of his word that is better then his word Vse 3 Thirdly we haue comfort to goe vnto him in al our necessities and great encouragement to pray vnto him in time of danger He is able to giue vs more aboundantly aboue all that which we aske or thinke Eph. 3 20. We see how men in their suite to their betters commonly aske more then they looke for they cannot looke for more then they aske thinking by that means of asking largely to obtaine somewhat answerable to their expectation But God giueth more then we aske we do not aske more then he giueth as all the Saints of God haue found to their endlesse comfort Psal 105 20 21. Gen. 39 19 20. and 40 14. and 41 14 41 42. Ester 7 10. compared with chap. 9 10. Lu. 15 22. Math. 15 22. Vse 4 Fourthly see the difference between God and man Men for the most part are liberall in promising but sparing in performing It is not so with God indeed he promiseth much but he performeth more hee is a liberall pay-master he dealeth bountifully with his seruants When Iacob was sent away to Padan Aram to his mothers father Gen. 2â— â— God promâ—sed he would be with him that he would â—â—epe him in all places whither he went that hee would bring him againe to his fathers house that he would not leaue him vntil he had done that which he had spoken vnto him of and Iacob himselfe craued no more of God but this that he would keepe him in his way that hee went and giue vnto him bread to eate and raiment to put on Gen. 28 15 20. But God performed a great deale more vnto him for Iacob receiued more acknowledgeth more ch 32 10. I am not worthy of the least of all the mercies and of all the truth which thou hast shewed vnto thy seruant for with my staffe I passed ouer this IordaÌ„ now I am become two bandes Lastly it is our duty to be cheerefull in the Vse 5 duties of our callings the Magistrate the Minister the master the seruant euery one as his place requireth in ruling in teaching in instructing in obeying seeing God will reward so plentifully Let no hinderances or pulbacks discourage vs whatsoeuer we meete withall let vs passe them ouer not regard them Let vs go constantly forward as Moses did there were many hookes baited and laid before him to catch him many snares set before his eyes to entangle him but hee escaped as a bird out of the net of the fowlers Heb. 11 26 because hee had respect to the recompence of the reward God rewardeth abundantly aboue our deserts desires Our deserts indeed are little nay none at all but our desires are great and yet the bountifulnes of God exceedeth our desires though they be often enlarged very far and wide If this will not giue encouragement nothing will Behold the rod of Aaron for the tribe of Leui was budded yeelded almonds Out of these words another point is to bee considered I meane from the flourishing of this rod Doctrinâ— that is God is ablâ— giue life to things thaâ— are quite dâ— that God is able to quicken giue life to things that are dead withered though they haue no sap no moysture no iuyce in them yet God is able to put a vegetable force into them This we see in Abraham Sarah they were in respect of generation as good as dead for Sarah was aged and barren and past bearing of children for it ceased to be with her after the manner of women Gen. 18 11. and Abraham himselfe was an hundred yeare old Gen. 17 17. yet he was made a father of many Nations euen before him whoÌ„ he beleeued who quickneth the dead and calleth those things which bee not as though they were Rom. 4 17. This we see euidently in the first creation when out of the earth dead in it selfe he produced liuing creatures and made it bring forth grasse and hearb yeelding seed and the fruite tree yeelding fruite after his kinde Gen. 1 11 and 2 7. So when God had formed man of the dust of the ground he breathed into his nostrils the breath of life man became a liuing soule Againe it appeareth how God in all ages raised some out of the graue and from the number of the dead the dead man that was cast into the sepulcher of Elisha so soone as he touched his bones â—ng 13.21 reuiued and stood vp on his feet This we see among the miracles of Christ When a yong man was carried dead out of the gates of the City the onely sonne of his mother he came and touched the Beere and raised him to life 〈◊〉 7.11 12 â—th 9.25 So he raised the daughter of Iairus for he tooke her by the hand and she arose The like we might say of Lazarus that had beene buried and had layen foure dayes in the graue for when he cryed with a loude voice Lazarus come forth 〈◊〉 11.43.44 hee that was dead came foorth bound hand and foot with graue clothes So did Peter to Tabitha a woman
full of good workes and almes deedes he kneeled downe and prayed 〈◊〉 9.40 and turning him to the body hee bad her arise and she opened her eyes and sate vp Heereunto also we may not vnfitly apply the examples of such as haue recouered out of eminent dangers and haue beene in a manner in the iawes of death and helde their soules in their hands as Hebr. 11.17 19. Touching Isaac hee lay bound with cords as a sacrifice vpon the Altar the knife was lifted vp to haue killed him and his father ready to haue offered him for a burnt offering and therefore he is also said to haue offered him accounting that God was able to raise him vp euen from the dead from whence also he receiued him in a figure The like we might say of many other the Saints that haue had experience of Gods power who being no better then dead in their own opinions by incurable diseases and incredible dangers haue notwithstanding been suddenly restored Hezekiah was willed to set his house in order for he should die his disease was mortall yet by prayer hee obtained the prolonging of his dayes When Daniel was in the lyons denne and the three seruants of God in the fiery furnace Noah in the Arke vpon the waters Ionah in the belly of the Whale where were they but after a sort in death yet all these had deliuerance and flourished againe like the Almond rod in this place The like we might say of Paul Cor. 11.26 and 1.9 10 he was pressed with trouble out of measure aboue strength insomuch that he despaired euen of life and receiued the sentence of death in himselfe yet God which raised the dead deliuered him from so great a death We reade in the actes of the Apostles that he was stoned with stones so that they drew him out of the citie supposing that he had beene dead but when the disciples stood round about him 〈◊〉 14.19 20 〈◊〉 2.27 he rose vp and came into the citie So doth this Apostle speake of Epaphroditus he was sick nigh vnto death but God had mercy on him and not on him onely but on me also lest I should haue sorrow vpon sorrow This was likewise the flourishing of the Almond rod of Aaron Reason 1 This is not to be maruelled at forasmuch as God is the liuing God he hath life and being in himselfe and he giueth life and breath and being vnto other things This is a title proper and peculiar to God Matth. 22.32 and therefore it is said Hee is not the God of the dead but of the liuing Secondly he is of infinite power and was Reason 2 able in the beginning to create all things of nothing Heb 11.3 so that the things which were seene were not made of things which doe appeare Thirdly he Reason 3 can take away life and breath so often as it pleaseth him yea cast body and soule into hel Psal 104.29 Matth. 10.28 The vses remaine First this was a type as Vse 1 also the whole Priesthood was of the person doctrine Priesthood and kingdome of Christ as appeareth in many places of the Prophets Esay 11.1 2. Psal 45.6 and 22.14.18 Act. 13.23 Al our saluation springeth from his crosse and our life from his death He offered vp himselfe vpon the crosse for the redemption of our bodies to obtaine for vs euerlasting peace perfect righteousnesse and the kingdome of heauen he rose againe from death to life for our iustification Rom. 4 25. This is the rod that came out of the stemme of Iesse and as a branch that grew out of his roots who though he were put to death in the flesh and became as a dry and withered stalke and staffe that was not regarded 1 Pet. 3.18 Rom. 4.24 yet he was quickened by the spirit and God raised him from the dead so that hee became as the flourishing rod of Aaron in whom we haue redemption through his blood the forgiuenesse of sinnes according to the riches of his grace Eph. 1.7 Secondly heere is also a type set forth for Vse 2 the confirmation of our faith in the doctrine of the resurrection of the body at the last day which as dry seede is cast into the earth and brought to dust yet in due time shall flourish againe as the rod of the almond in this place Dan. 12.2 Ioh. 5.25 and 11.24 25. Ioh. 19.25 26 29. This hath beene taught in all ages of the Church from the very beginning Gen. 4.10 and 5.24 Heb. 11.5 Iude ver 14 14. Exod. 3.6 15. 2 King 2.11 Esay 26.19 Notwithstanding in all ages some haue been found that haue denyed the resurection Among the people of God that Sadduces taught that man perished wholly and that after death there is no rising or returning to life but that he perisheth as the beast Matth. 22.23 Act. 23.8 And the Apostle Peter foretelleth that in the last dayes should mockers arise that should say Where is the promise of his comming 2 Pet. 3.3 4. and what is this else but not to beleeue that Christ will come againe to iudgement nor raise vppe the dead to life And in the Church of Corinth some were found which said there is no resurrection of the dead 1 Cor. 15 12. Some haue confessed the immortalitie of the soule as many also of the heathen did but touching the resurrection they haue fansied it to be in this life and not after death so that the resurrection with them is nothing els but regeneration to wit a dying vnto sin and arising againe to newnesse of life The authours of this heresie seeme to haue beene Hymeneus and Philetus of whom the Apostle saith Concerning the truth they haue erred saying that the resurrection is already past 〈◊〉 thereby doe destroy the faith of some 2 Tim. 2.18 Neither is this heresie dead with them but is reuiued and continued in the damnable sect of the Family of loue who hold that hell and heauen are in this life and no other resurrection of the body or day of iudgment or comming of Christ thē in this world To these we may ioin as next neighbors the Anabaptists of our times who vtterly deny that the same bodies which now we haue and shal lie in the dust shal euer rise againe but they hold that God at the second comming of Christ will make vs new bodies This is to maintaine a new creation of new bodies but to deny the resurrection of the former bodies For it is one thing to make and another to raise vp Against all these errors wee must cleaue to the simplicity of the Scriptures The resurrection proued For this is a fundamentall point of Religion if this be shaken and ouerturned all religion is pulled vp by the rootes Hence it is that the Apostle reasoneth against these at large 1 Cor. 15. and prooueth the point soundly substantially by many arguments The first reason First if there be no resurrection