which notwithstanding is all false the rest being made equall with him what is all this to the Bishop of Rome who is neither Peter nor any builder of the Church but rather a destroyer and puller of it downe Peter is not now vpon the earth neither doth Christ speak any one word of his successours for then hee would haue said Vpon thee and thy successours I will buid my Church whereas Christ saith not either vpon him or vpon his successours but vpon the Rocke which neither hee nor they were And if Christ had said vpon thee and thy successours I will builde my Church what had this beene yet to the Bishoppe of Rome more then to the Bishop of Constantinople or of Alexandria or of Antioch where also Peter sate what is there vttered or what can there be gathered out of Christs words sounding for him more then for them So then as the Romanists craue of vs to produce one place of Scripture to proue the continued succession of our Churches so we aske of them one place of Scripture to proue this succession of Peter or this deputation which they challenge to themselues For as they claime to be his lawfull heires alone and to receiue from him a twofold sword which Peter himselfe did neuer handle and a triple crowne such as Peter himselfe did neuer weare who preached but Lorded it not wheras they Lord it preach not let them bring forth the Tables and produce the Testament let vs see the writings that we may examine the truth and discusse his title then which nothing can be demaunded more iust and equal But marke a little euen ye that haue but halfe an eare how partial Iudges and corrupt esteemers they are of things that any way goe against them In the point of iustification when we teach agreeable to the Scriptures and to all antiquity That we are iustified by faith alone they cry out that we abuse the people and falsifie the word forasmuch as the Scripture neuer saith by faith alone ye are iustified Whereas in the controuersie of Peters Primacy they deale deceitfully and teach that the Church is builded vpon Peter alone that the keyes of the kingdome of heauen are giuen to Peter alone that he is ordained to bind alone and to loose alone as if hee might play fast and loose at his pleasure and send thousands of soules into hell and yet no man to say vnto him sir why do you so as the Canonists teach They can neuer proue that either Christ spake or ment al these or any of these to Peter alone but in the question of iustification by faith alone though it be not found in so many words syllables in the Scripture yet the sense and substance of them is found nothing being more vsuall in the Scripture then this that we are iustified not by workes but without workes not of the law but without the law Rom. 3.20 and 9.11 and 11.6 Gal. 2.16 Ephes 2.8 2 Tim. 1.9 Tit. 3.5 If then wee be not iustified but by faith what is this but by faith alone So that we adde no more to the meaning of Paul then Christ added to the meaning of Moses which was nothing at all and yet where Moses saith Thou shalt serue the Lord Christ saith it is written Deut. 6.13 and 10.20 Thou shalt serue him onely Matth. 4.10 This then is one note of their partiality that they may adde and alter correct and corrupt at their pleasure wee may not explane and expound the true meaning of the Scripture by the addition of one word Another is this when wee say that these words of Christ in the Euangelist To thee I will giue the keyes and whatsoeuer thou bindest or loosest are not to be restrained to Peter alone but ought to be communicated to the rest of the Apostles in whose name he answered they cry out with a loude voyce and storme mightily at it that wee doe extreame wrong and iniury to Peter the Prince of the Apostles whiles we sticke not to extend and apply the same wordes to others which are peculiarly spoken vnto him and thereupon they vrge against vs in the very words I say vnto thee and Thou art Peter and wil not suffer vs by any interpretatioÌ„ though neuer so euident to depart one iot from the syllables but tie vs fast and keepe vs close to these particulars and as it were pinne vs to Peters sleeue Whereas by this limitation they ceasse not to wound themselues more then vs euen vnto the heart and yet doe not feele the force of the stroke that tendeth vnto death For they are not afraid to stretch these words in length vntill they cracke againe and albeit they be vttered in the singular number yet they extend them to all the Bishops of Rome from Peter who they say was the first vnto Paulus Quintus that now sitteth in that Sea as if Christ had said I will build my Church vpon thee Peter and vpon all the Popes of Rome after thee and thus as I haue heard they beare the simple people in hand that take vp all things at the second hand that Christ said I will build my Church vpon the Bishop of Rome What is now become of the words themselues which they pressed against vs did they not tell vs that Christ said Thou art Peter haue they forgotten what was spoken I say vnto thee It is the fairest flower of the Popes garland and as it were the soule and life of the Papacy to enlarge the words as farre as may be and to vnderstand them of the whole rabble of vsurpers and diuels incarnate that haue ruled in these last dayes and yet they cannot abide or endure that wee should extend them to all the Apostles And if I should aske them how the Bishoppes of Rome can challenge a right to be Peters successors forasmuch as they can neuer euidently proue by any testimony of holy Scripture that Peter euer was at Rome it would trouble their patience and put them into a sweat and yet do no good forasmuch as the contrary rather appeareth Coment on Phile. p. 469. as I haue shewed else-where Thus much of the partiality of these men who like enuious persons are content to pull out both their owne eyes that they may put out one of their fellowes Hitherto we haue spoken of the counterfeite head of the Church of Rome the like might be said of the rest of that proud generation who by sacriledge and vsurpation are growne to be great princes and lordes of the earth and namely of the Cardinals the Popes late creatures who glory to be called the princes Electors and thinke themselues to be equall to the greatest kings of the world who not long since were content to bee Parish Priests Hee hath aduanced them and they aduance him and one claweth another There is no testimony of antiquity nor foot-step found in the word of God Apol. Bellar. contra Mâ—â—â— praef to
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
heauen is not giuen but to those to whom it is prepared of the Father Matth. 20.23 and 25.34 But election is not of works but of grace and therefore is called the election of grace Rom. 11.5 This appeareth Ephe. 1. Ephe. 1 5.6 He hath predestinated vs to bee adopted through Iesus Christ in himselfe according to the good pleasure of his will c. No man could be saued except Christ had come and had satisfied the iustice of God for the sinnes of the world by his precious blood for there is no other name vnder heauen wherby we must be saued Act. 4.12 but all his benefites proceed from grace and the euerlasting loue of God toward vs as Ioh. 3. Ioh. 3.16 God so loued the word that hee hath giuen his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life No man can be saued except he be effectually called to Christ and his Gospel outwardly by the word and inwardly by the Spirit but whence proceedeth this grace but from grace as the Apostle testifieth 2 Tim. 1. 2 Tim. 1.9 Gal. 1.6 He hath saued vs and called vs with an holy calling not according to our workes but according to his owne purpose and grace which was giuen to vs through Christ Iesus before the world was No man can be saued except he hath faith in Christ for the iust shall liue by faith Hab. 2.4 and without faith it is vnpossible to please God Heb. 11. But from whence haue we faith By grace as the Apostle witnesseth Ephe. 2. Ephe. 2.8 By grace ye are saued through faith that not of your selues None can be saued except he be iustified as Psa 34.15 16. The eies of the Lord are vpon the righteous and his eares are open to their cry but the face of the Lord that is his anger and indignation is against them that do euill to cut off their remembrance from the earth But our iustification commeth from grace as Rom. 3. Rom. 3.24 We are iustified freely by his grace through the redemption that is in Christ Iesus No man can be saued except being iustified by faith he be also sanctified and renewed by the spirit of regeneration for except a man be borne againe of water and the holy Ghost he cannot enter into the kingdome of heauen Ioh. 3. But whence haue we this but from the grace of God as the Apostle expresseth Tit. 3. Tit. 3.6 The bountifulnesse and loue of God our Sauiour toward man appeared and according to his mercy he saued vs by the washing of the new birth and the renewing of the holy Ghost which he shed on vs aboundantly through Iesus Christ our Sauiour No man can be saued without good workes and a carefull and constant endeuour to walke in them for we are his workemanship created in Christ Iesus vnto good works which God hath ordained that we should walke in them Ephe. 2.10 But how are wee inabled to performe them but by the grace and free gift of God as Ezek. 36. Eze. 36.26 â—â— A new heart will I giue you and a new spirit will I put within you and I will take away the stony heart out of your body and I will giue you an heart of flesh and I wil put my Spirit within you and cause you to walke in my statutes and ye shall keepe my iudgements and doe them The like may bee saide of remission of sinnes No man can be saued without continuall forgiuenesse of sinnes for into many sinnes and offences we fall daily Iam 3.2 But this is giuen vs through his grace onely as the Prophet teacheth Esay 43. Esai 43.25 I euen I am hee that putteth away thine iniquities for mine owne sake that is for no deserts of thine but thorough grace and fauour and will not remember thy sinnes and Ephe. 1.7 We haue redemption through his blood euen the forgiuenesse of sinnes according to his rich grace Lastly no man is saued except he perseuere and continue in faith in loue in Christ in repentance in Christ and in all good works as Matth. 24. he that endureth vnto the end he shall be saued and Reuel 2.10 Be thou faithfull vnto the death and I will giue thee the crowne of life but from what root and fountaine proceedeth this gift and from whence hath it his beginning The Apostles and Prophets tel vs most plainely and directly as Iere. 32.39.40 Ier. 32.40 â— I will giue them one heart and one way that they may feare me for euer I wil put my feare in their hearts that they shall not depart from me Phi. 1.6.29 and 2.13 God that hath begunne his good worke in his Saints will performe it vntill the day of Iesus Christ Now as we haue said of all the rest so we may say of eternall life Rom. 6.23 that it is the free gift of God and therefore all his giftes and our saluation come not from our our merits but from his mercies not from our deseruings in whole or in part but from his free fauour in Christ Iesus Let vs come to the reasons and consider Reason 1 aright the causes hereof First of all God wil haue the praise and glory of his owne works and will not giue and grant ouer the same to another But if the graces of his Spirit were well deserued of vs and not freely bestowed vpon vs wee had matter of reioycing in our owne selues and of boasting against God The Apostle hauing shewed that the righteousnesse of God is made manifest without the Law saith Where is then the reioycing Rom. 3.27 and 4.2 It is excluded And touching Abraham thâ— father of the faithfull he sayeth If Abraham were iustified by workes he hath wherein to reioyce but not with God Likewise writing to the Ephesians chap. 2. By grace ye are saued through faith Ephe. 2.8.9 and that not of your selues it is the gift of GOD not of workes lest any man should boast himselfe So then he giueth all his gifts freely that he may haue the whole praise of his mercy But so much as we take to our selues so much hee loseth of his glory Reason 2 Secondly he knoweth we haue nothing of our owne we craue our daily bread and drinke at his hands We are beggers and destitute of all good things and neuer are able to supply our owne wants Our owne penury is such that we haue nothing to boast off but our misery pouerty blindnesse nakednes and wretchednesse We were saith the Apostle dead in trespasses and sinnes â—he 2.1 2. wherein in times past we walked according to the course of this world and after the Prince that ruleth in the ayre euen the spirit that now worketh in the children of disobedience We are vnable to thinke or to doe any thing it is God must worke in vs the will and the deed it is he must draw vs before we can runne after him or come
point required to make a good worke is that it bee done to Gods glory 1. Cor. 10.31 If we haue any other by-respects ayming at our owne glory or the applause of the world or the satisfying of Gods iustice or the merit of eternall life or any such corrupt and crooked ends wee lose all our labour our works cannot come vp in account before him It is the common and corrupt iudgement of the common sort that Papists abound in good workes but let vs try them by these rules we shall quickely and easily find them what they are failing in the matter and manner and in the maine and principall end of well-doing Now to conclude euery one must doe these good works euery one must be as a tree planted in the garden of God and bring forth the fruits of righteousnesse that he may be glorified Esay 61.3 It is a receiued opinion among many that none can doe good works but rich men as if there were no good workes but almes for they haue no taste in any thing else but that which is giuen them Thus doe the poore cast off all doing of good works from themselues vpon the richer sort that so they may receiue somwhat True it is almes are one good worke but yet not the only good work nor yet the chiefe and principal For the poore may do good works nay must do them as wel as the rich The workes of the first Table are the best works the greatest works these they may doe as well as others To haue a care to know God to beleeue in him to loue him aboue all to feare him to hope in him to stay our selues vpon him to approue our selues in his sight to worship him with the heart to confesse him with the mouth to pray vnto him earnestly to heare his word attentiuely to receiue the Sacraments reuerently and such like diuine and deuout exercises are all of them good workes great workes gracious workes approoued of God and these may the poore performe And that the Scripture auoucheth and God alloweth these for good works appeareth in the example of Abraham mentioned by the Apostle Iames. chap 2.21 Was not Abraham our father iustified by works when he offered Isaac his sonne vpon the altar He shewed himselfe to be a iustified man by his good workes and was called the friend of God â—â—â—se 23. â—â—â—se 12. Thus did his faith worke together with his workes But what were his good works were they his almes-deeds and shewing mercy to the poore no he performed a good duty to God and preferred his loue to him before his loue to his sonne his onely sonne euen Isaac whom he loued the sonne of promise the sonne in whom the nations of the world should be blessed Thus must all men doe good workes thus the poorest sort are not exempted or priuiledged from shewing forth these good workes and testifying their faith by these fruites So then when we heare of the necessity of the dignity and value of good workes let no man thinke it belongeth nothing to him but euery man be encouraged to set vpon the doing of them â—â—th 5 16. that our light may so shine before men that they seeing our good works may glorifie our Father which is in heauen 84 This was the dedication of the altar in the day when it was annointed by the Princes of Israel twelue chargers of siluer twelue siluer bolles twelue spoones of gold 85 Each charger of siluer c. We shall not need to stand to speake particularly of euery Princes offering because as we noted before the same things are repeated the offerings are the same the matter is the same the forme and ende the same the price and value the same the difference standeth onely in a description of the time when they were offered and of the person who offered described by his name by his father and by his tribe Nowe in casting vppe the value of all these offerings and setting downe the totall summe appeareth the greatnesse of their riches For had they not beene much blessed that way they could not haue continued to bestow so bountifully vpon the Tabernacle These they attained vnto partly by their own labour and partly by entring into the labours of others For at their departure out of the land of Egypt Exod. 12.36 they borrowed iewels of siluer and iewels of gold and rayment at what time no doubt they carried with them the chiefe wealth and treasure of Egypt spoyled the Egyptians which God gaue to his people as a recompence of all their troubles The doctrine Doctrine from hence ariseth to bee this that the blessings of this life are oftentimes bestowed vpon Gods children Earthly blessings are oftentimes in the possession of gods children He giueth them riches honours dignities preferments house land peace and prosperity at his owne pleasure We haue the examples of Abraham Lot their substance was so greatly encreased that they could not dwell together the heardmen of their cattell stroue and contended one against another Gen. 13.7 and Abrahams seruant sent to take a wife for Isaac Gen. 24.35 telleth that the Lord had blessed his master greatly and had giuen him flocks and heards and siluer and gold men seruants and maid-seruants and Camels and Asses Gen. 24 35. Iob was a iust and an vpright man one that feared God and eschewed euil and this man was the greatest of all the men of the East cha 1.1 2.3 and 31 24 25. his wealth was great and his hand had gotten much The like we might say of many godly kings as of Dauid Salomon Hezekiah Iehoshaphat Iosiah of Mordecai and Ester of Ioseph and of Iacob And in the New Testament mention is made of Ioanna the wife of Chuza Herods steward and Susanna and many others who ministred vnto Christ of their substance Luk. 8.3 Of Lazarus the friend of Christ and Mary who entertained him often in her house Luk. 10.38 Of Ioseph of Arimathea a rich man Matth. 27.57 an honourable counsellour Mar. 15.43 he was a good man and aiust Luk. 23.50 which also waited for the kingdome of God Of Onesiphorus who often refreshed Paul was not ashamed of his chaine 2 Tim. 1.16 and many other of all estates some rich some noble some wise some mighty and of great account 1 Cor. 1.26 For hereby the Lord sheweth what he can Reason 1 do so often as it pleaseth him to bestow them True it is sometimes he denieth euen to those that are most highly in his fauour these outward and earthly blessings howbeit it is not because he is not able to enrich them For as Moses prayeth the Lord to spare his people lest the enemies should say he destroyed them in the wildernesse Deut 9.28 Exod. 32.12 Num. 14.13 because he was not able to bring them into the land of promise so he bestoweth many times wealth and substance vpon his children lest the enemies should say it was
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
his perfection that wee may offer our selues to our most louing Father and obtaine of him the blessing of righteousnes And this some of our aduersaries themselues cannot but approue Pigb de fide iustifie con ro 2 and haue giuen their own fellowes the slip Besides this Doctrine standeth best with the glory of God which shineth more clearely in our saluation obtained by iustice imputed then by iustice inherent For suppose there were a miserable and desperate debter perishing and languishing imprison were it not farre more honourable gracious for a Prince wholly to pay the debt and to cancell the bond hand-writing standing against him then to put into his hands a stock of money wherby himselfe might be enabled to worke out his debt Therefore the Apostle teacheth that we are made the righteousnesse of God in Christ and are saued by grace thorough â—ith not of our selues it is the gift of God not of works lest any man should boast Eph. 2 8 9. Thus Paul concludeth also concerning Abraham the father of the faithfull Rom. 4 2. Thus doeth Christ determine this question drawing a comparison froÌ„ the brazen serpent Iohn 3 14 15 16 for he teacheth that the sonne of man must be lift vp on the crosse as the serpent was on the pole in the Wildernes that whosoeuer belâ—eueth in him should not perish but haue euerlasting life Let vs then renounce all met it and righteousnes in our owne selues flye to the merits and righteousnes of Christ according to the practise and example of the Apostle Phil. 3 8 90 I haue counted all things losse and do iudge them to be dung that I might win Christ and might be found in him not hauing minâ— owne righteousnesse which is of the Law but that which is through the faith of Christ euen the righteousnes which is of God through faith Hereunto cometh the reason of the same Apostle Abraham beleeued God and it was counted to him for righteousnesse now to him that worketh the wages is not counted by fauour but by debt but to him that worketh not but beleeueth in him that iusâ—ifieth the vngodly his faith is counted for righteousnesse Rom. 4 3 4 5. True it is works are necessarily required as the fruites of faith and of iustification by faith but our iustification is one thing our sanctification is another for they are made seueral graces distinct gifts 1 Cor. 1 30. neither is it likely that the Apostle would repeat the same thing twice without cause And in another place he concludeth that a man is iustified by faith without the worke of the Law if it be of grace it is no more of works for then were grace no more grace but if it be of works it is no 〈◊〉 graâ—e for theâ— were worke no more worke Rom. 3 〈◊〉 11 6. Therfore it is truely said that good works follow a man being iustified but do not go before in him that is to be iustified Neither let any say It is absurd that one should be made righteous by the righteousnes of another for the righteousnes of Christ is both his and ours His as being inherent in him as in a subiect Ours being giuen vnto vs and imputed to vs so that by iâ— we are iustified before God and accepted to eternall life And that horrible blasphemy is this to teach that by the Popes indulgences wee should bee made partakers of the merits and good works of the â—â—ints and to deny it as most vnreasonable what we should be partakerâ— of the â—â—â—ries and righteousnes of Christ Iesus But as the transgression of Adam was both his and ours also not his alone â—â—r ours alone but his and loâ—â—s together because hee stood in onâ— places and we were in his loyns so is Christs righteousnes and obedience his and ours And why should not the righteousnes be of another Bernard 〈◊〉 1 0 seeing guilt is of another As another maketh vs sinners why should not another make vs righteous and iustifie vs from sinne It might seeme to flesh and blood as vnreasonable that the brazen serpent in this place being an artificiall worâ— made with mans hands without sence life should restore health and giue life to such as were mortally bitten yet we see by beholding it they were recouered Moreouer the people stung by the fiery serpents â—ryed out in the anguish and bitternes of the paine yet none was able to helpe himselfe or his brother by his owne power of strength or by any acte wrought by him no nor Moses himselfe could minister any cure oâ— comfort vnto them but onely the graces of God directing them to looke vpon the brazen serpent set vp for when GOD had appointed them one way they must not seeke another way so although a man feeleth the sting of the old serpent that is sinne Ferus in lâ— Matoâ—â— yet no man can deliuer himselfe or others nay if he should flye to the works of the Law they can do nothing The Law sheweth the disease it is Christ that must take it away it is God that must shew mercy it is faith that must iustifie vs. We affirme therefore with the Apostle Gal. 2 16 that we are iustified freely not of the Law not by the Law not of works not of our selues not of the works of the Law but by faith all matter of boasting is excluded iustification by grace is concluded that God may be all in all Fiftly great consolation ariseth from this Vse 5 comparison and similitude to all such as â—â—e weake in faith feele the corruptions of their hearts pressing them and the tentations of Satan often ouercomming them alwayes assaulting them For we haue great comfort giuen vs to enter into the combate and to fight the battels of the Lord against the enemies of our soules by consideration of these fierce and fiery serpents True it is they did continually bite sting the children of Israel for otherwise there had bin no need of the brazen serpent yet they could not destroy them they did not ceaffe to vexe theÌ„ but they could not wound them vnto the death for they had a remedy at hand to helpe themselues they looked vpon the brazen serpent and were healed So hath God restrained the rage and malice of all the enemies of our peace and saluation For howsoeuer the diuell his angels are alwaies tempting prouoking and seeking to 〈◊〉 vs as men do wheat yet their homes and â—ot short and their strength is diminished their will to hurt is greater then their power of hurting so that they cannot execute the câ—uelty they desire as the Lord himselfe testifieth from the beginning Gen. 3 verse 15. Albeit therefore the battell be long the skinnisâ— oftentimes hot bloody albeit we take many a foyle and haue the Bucklers beaten to our heads albeit we be felled with the stroke and driuen to fight vpon our knees yet the victory shall be ours
be effectuall to stay vs in our obedience because God wil continue the same God of mercy and truth vnto vs without alteration which he was to Noah Abraham Isaac Iacob Ioseph and all the faithfull so highly renowned and greatly commended in the Scriptures so it must serue to bee a bridle in the iawes of the vngodly and prophane wretches of the world that as he hath plagued consumed and throwne downe into the bottomles pit of hell the wicked heretofore that rebelled against him and resisted his will so he is vnchangeable in Name and Nature and therefore he will do the same to them now and to as many as shall walke in their steps for euer This we may see to be a plain case in the righteousnes of God Eccl. 8 12 13. Though a sinner do euill an hundred times and God prolongeth his dayes yet I know it shall be well with them that fâ—are the Lord and do reuerence before him but it shall not be well to the wicked neither shall he prolong his daies he shall be like a shaddow because he feareth not before God And the Apostle Iude in his Epistle Iude 6 7. 2 Pet 2 1 5. alledgeth and applyeth the examples of Gods vengeance vpoÌ„ the wicked past to those present and to come shewing that if God spared not the Angels that had sinned but cast them downe into hell and deliuered them vnto chaines of darknesse to bee kept vnto damnation neyther spared the olde world but brought in the flood vpon the vngodly c. Let vs remember that wee shall finde God the same toward vs for euer neuer presume that he can or will be changed now from that which he hath beene heeretofore toward others Verse 21. He seeth not iniquity in Iacob he beholdeth not transgression in Israel Hitherto we haue spoken of the vnchangeablenesse of Gods loue toward his Church Now let vs see the reasons of it both in spirituall things and then in temporall The cheefest priuiledge of the Church standeth in the fruition and enioying of spirituall blessings Among all spirituall blessings this is one of the cheefest Remission of sinnes This is expressed by this phrase that God seeth not sinne in them that is he forgiueth theyr iniquity and imputeth not sinne vnto them To the same purpose the Prophet saith Our sinnes are couered Psalm 32 verse 1. These may seeme at the first strange speeches and phrases For shall not he that made the eye see Psalme 94. Shall not he that made the eare heare He that made the heart shall not he vnderstand and know the secrets of the heart Are not all things naked and open before him or can any hide himselfe from his presence and winde himselfe from his prouidence The meaning is not that God doth not behold them but it is a borrowed speech from the custome of men which lay away those things out of sight which they do not vse or would not remember so that he doth not see them when he doth not punish them he couereth them when he doth pardon them and account them as if they were neuer committed So Hezekiah saith Esa 38 17. God had cast his sins behind his backe Thus the Prophet speaketh Esay 1 18. Though your sinnes were as Crimson they shall be made white as Snow though they were red as Scarlet they shall be as wool And chap. 44 22. I haue put away thy transgressions like a Cloud and thy sinnes as a Mist So the Prophet Micah saith chap. 7 19. He will turne againe and haue compassion vpon vs he will subdue our iniquities and cast all their sinnes into the bottome of the sea From all these Testimonies we learne this truth That to euery true member Doctrine of the Church To all the members oâ— the Churcâ— belongeth the forgiuâ—nesse of 〈◊〉 belongeth the forgiuenes of all theyr sins It is a peculiar priuiledge of the faithfull for the merits and righteousnesse of Christ to haue theyr sinnes forgiuen whereby it commeth to passe that God esteemeth of sinne as no sinne and of iniquity as if it had neuer bene committed Heere then we haue offered to our considerations a principall and fundamental point of our Christian Religion and of the holy faith That all our sinnes wants and impections originall and actuall as well in the committing of euill as in omitting of good in thought word deed are couered healed and released thorough the righteousnesse of Christ imputed vnto vs which being apprehended by faith and applyed vnto vs doth not onely make them as if they had neuer bene but also iustifie discharge vs causing vs to appeare blamelesse and spotlesse in the sight of God Thus God proclaimeth him selfe to be a most gracious and merciful God readily inclined to forgiue sins Exod. 34 6 7. Esay 33 24. and 43 25. Ier. 31 31 32. and 33 8. Reason 1 And this truth to wit that iustification staÌ„deth in the remission of sinnes through the satisfaction of Christ is confirmed vnto vs by sundry reasons out of the worde of GOD. For first we must appeare as iust and perfect in Gods sight either by the imputatioÌ„ of Christs righteousnesse or by the merite of our owne workes there is no third way can be deuised This is a full distribution of causes as appeareth by the Apostle speaking of the election and calling of the Iewes Rom. 11 6. If it bee of grace it is no more of workes or else were grace no more grace but if it bee of workes it is no more grace or else were worke no more worke Thus we see hee maketh an opposition betweene the grace of God and the workes of men But no workes can iustifie vs neither of congruitie nor condignity neither of nature nor of grace wrought in vs by the spirit of God but by Gods acceptation of the intercession and merits of his owne Son This the Apostle witnesseth Rom. 3 20. Gal. 3 6. By the workes of the Law shall no flesh be iustified in his sight And in another place I count all things but losse for the excellent knowledge sake of Christ Iesus my Lord that I might bee found in him not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ euen the righteousnesse which is of God through faith Phil. 3 7 8 9. Reason 2 Secondly whatsoeuer giueth the creature cause of boasting and robbeth God of his glory may not be admitted and cannot be accepted in the worke of our iustification But all things sauing the righteousnesse of Christ minister to vs matter of boasting depriue God of the honor and glory due to his name This the Apostle teacheth in sundry places Rom. 4 2. If Abraham were iustified by workes he hath wherein to reioyce 〈◊〉 2 8.9 but not with God By grace are ye saued thorough faith and that not of your selues it is the gift of God not of workes lest any man should boast himselfe So
before our eyes the example of Balaam hired to curse the people of God o Iohn 5 34 36. who gaped after gaine and promotion and gaue mischeiuous counsell to the Moabites and Midianites to worke their death and destruction This truth is confirmed by sundry the Apostles Peter Iude and Iohn in the new Testament who mentioning this history declare both that bee loued the wages of vnrighteousnes and laid a stumbling-blocke before the children of Israel to intrap them was reprooued for his iniquity by his Asse Who spake with mans voice and forbad the foolishnesse of the Prophet These things being duly weighed and throughly considered do sufficientlie teach vs who is the author of this Booke not man but God and that the authority of it is diuine and not humane Now let vs see what vse may be gathered from hence and how it may be profitably applyed to our instruction Seeing the Author of this Booke and so of Vse 1 the rest of holy scripture is not man or Angel or any creature but the Lord of heauen and earth we learne that they want not nor stand in neede of the confirmation and approbation of the Church or of men seeing they are approued vnto vs by a greater authority and as it were warranted vnto our consciences from on higher Court where God himselfe sitteth present and president of the same So then as Christ our Sauiour speaketh p I receiue not the record of man but I haue a greater witnesse then the witnesse of Iohn We may truly say the same of his word we haue a better ground to stand vpon and a fairer warrant then the testimonie of the Church to beare record of the dignitie and authority of the word Hence it is that he saith in the same place The works which the Father hath giuen me to fin sh do beare witnes of me that the Father sent me and the Father himselfe which hath sent me beareth witnes of me This serueth to conuince the Church of Rome of the spirit of errour which teacheth that the scripture receiueth authority and credite from the Church insomuch that some of them are not ashamed to auouch q Eckius in Euchirid de autho Eccl. That the authoritie of the Church is greater then of the Scripture and others feare not to blaspheme r Hermannus that they should haue no more authority in regard of vs then Aesops Fables except the authority of the Church did procure it And as they are bold to maintaine that the Church is aboue the Scripture Å¿ Bellar. de verbo dei li. 4. cap. 12. so they teach that the Scriptures are not in themselues necessary neyther were written to be a rule of our Faith Thus they fall from one heresie into another proceed from worse to worse as euill men doe But the assurance of our Faith touching the Scriptures is not builded on the Churches authority but vppon the illumination of Gods spirit shining euidently in the Scriptures theÌ„selues The holy Ghost openeth the eyes of those that are his that they know discerne his voice from all others For as the Sun is not seene by any lighâ— but his owne so we iudge of the truth and all false Doctrines by the Scriptures How do we discerne sweet from sowre but by it owne taste And how can wee better discerne the rellish of the Scripture t Psal 19 10. Which is swâ—eter then the Hony and the Hony-combe to the taste then by the goodnes and excellency of it selfe True it is wee doe not reiect and refuse contemne or condemne the testimony authority of the true church as the Papists slander vs u What the office and authority of the Church is but wee confesse these points of the Church First it is as the keeper of the rolles and records to preserue them not to authorize them He that is custos rotulorum doth not giue authority to the writings but hath them of trust committed vnto him Secondly it is as a touchstone to distinguish them from bastard counterfeit Scriptures not to make that Scripture which is no Scripture The touchstone of the Gold-smith doth not make gold but discerneth and distinguisheth gold from other mettall what is base and what is rich stuffe so doeth the Church Thirdly it is as the voice of a x Chrisost hom 1. in Epist ad Tit. crier to preach and publish and promulgate and teach the truth as a cryer pronounceth and proclaimeth the Edicts and Decrees of his Prince but cannot adde to them nor take from them nor authorize them nor any way alter change them Fourthly it is as an Interpreter and expounder to expound and interpret them according to the Scriptures As the man of Law deliuereth the sense of the Law but doeth not make it to bee Law These are holy and honourable seruices of the Church and these wee willingly acknowledge to belong vnto it But that the Scriptures should receiue credite from it or bee of no authority without it we cannot admit or acknowledge For they are cleere perfect firme and worthy of all respect and reuerence without the testimony of the Church for the Authors sake The Apostle saith y 1 Ioh 5 6 9 It is the Spirit that beareth witnesse for that Spirit is truth and afterwarde If wee receiue the witnesse of men the witnesse of God is greater Thus then wee see that the chiefe cause why wee beleeue that the Scriptures were deliuered from Heauen is not the witnesse of the Church nor the authoritie of man but because the Spirit speaketh euidently in them so that we can no more doubte of the truth of them though the Church should hold her peace then if we heard God openly speaking vnto vs froÌ„ the highest heauens Let vs therefore detest the wickednesse and blasphemy of such as say the authority of Gods worde dependeth of the testimony of man which were to preferre man before God to make all his promises hang vppon the vncertaine credite of man and to make the hand-maid take place before the Lady and Mistris which were a presumption and saucinesse not to be endured Secondly we learne from hence who is the Vse 2 best Interpreter of the Scriptures and who is the sole and soueraigne Iudge thereof namely God himselfe who is the author and inspirer of them For as the authority of them dependeth not vppon the Church so the interpretation of them dependeth not vppon the will and pleasure of man according to the saying of the Apostle z 2 Pet. 1 No prophesie of the Scripture is of any priuate interpretation Euery man is the expositor of his owne worke euery Law-giuer knoweth best the meaning of his owne Law a 1 Cor. 2 For what man knoweth the things of a man saue the spirit of a man which is in him Euen so the things of God knoweth no man but the spirit of God for God hath reuealed them vnto vs by his
to do the duties proper to their calling For while they labour in the one they cannot labour in the other and if they be present at the one they are absent from the other But the calling of the Minister requireth personall paines and admitteth not an ordinary Deputy no more then the Leuites could put out their charges to others who are reproued by the Prophet Because they kept not the ordinances of the Lords holy things Ezekiel 44 8. and themselues had set others to take the charge of his Sanctuary Neither can this be any discharge vnto vs that we haue others to labour for vs men of gifts knowledge seeing as the charge is ours and belonging to our persons so the discharge should also be ours and touch our owne persons But of this wee haue already spoken more at large elsewhere * In the exposition of Philemon and therefore will omit it referring the Reader to that place for farther resolution Secondly this doctrine serueth for comfort Vse 2 to all those that are true-hearted Leuites and leaue all by-matters that stand not with their calling to serue God aright in their places If we bee truely answerable to the weight and worthinesse of our Ministery and are carefull to bring foorth the fruites thereof and are faithfull in performing the duties that God hath bound vs vnto we may say with the Apostle 2 Tim. 4 7 8. I haue fought a good fight and haue finished my course I haue kept the faith henceforth is laide vp for me the crown of righteousnesse which the Lord the righteous Iudge shall giue me at that time and not to mee onely but vnto all them also that loue his appearing Paul at this time was neere vnto death and the day of his departure was at hand was he now without comfort or did he doubt of Gods fauour No he was not afraide of death but alwayes acknowledgeth it should be gaine and advantage vnto him Phil 1 21 23 so that hee desired to be eased and to bee with Christ which is best of all What was then his comfort and wherein did his reioycing consist In that hee had faithfully done the duties of his calling and kept faith and a good conscience This point doth more liuely and notably appeare in Christ our Sauior in that comfortable prayer which hee offered vp as Incense vnto his Father making intercession for vs I haue glorified thee on earth I haue finished the worke thou gauest me to do Iohn 17 4 6. I haue declared thy Name vnto the men which thou gauest me out of the world thine they were and thou gauest them me and they haue kept thy word This worke of redemption and reconciliation of man is proper to Christ but euery Minister in his calling doth glorifie God and shall receiue glory of the Father whose worke he hath finished whose name he hath declared whose word he hath published If he that giueth a cup of cold water shall not goe away vnrewarded surely hee that hath distributed the bread of life with a free hand the water of life with a full cup shall receiue a Prophets rewarde which the Prophet of all Prophets shall giue vnto him To this purpose Daniel to comfort such as should suffer death in the troublesome times bloody persecutions vnder Antiochus saith Dan. 12 3 They that be wise shall shine as the brightnesse of the Firmament and they that turne many to righteousnesse shall shine as the stars for euer euer A notable encouragement this is vnto vs to do our duties we rise not early late we watch not we wake not in vaine for nothing though we haue a cold reward many times for our paines of our vnthankfull people God that setteth vs on worke and seeth our harts wil in his good time remember our effectuall faith and diligent loue and the patience of our hope in Iesus Christ To this purpose the Apostle Peter putteth vs in good assurance of a sure recompence 1 Pet 5 4 Feede the flocke of God which dependeth vpon you c and when the chiefe Shepheard shall appeare ye shall receiue an incorruptible crowne of glory Here is a duty a dignity a work a reward a direction a consolation If we care for the flocke more then for our selues the great Shepheard of the sheepe will make vs partakers of euerlasting life But if wee enter vpon the flocke for the fleeces sake and doe that which wee doe constrainedly not willingly wee haue our reward we cannot looke for any recompence at his hands that is the great owner of the sheepe Woe vnto all such idle Shepheards their estate shall be fearefull in the fearefull day of account who haue gifts giuen them and haue not vsed them to the comfort of themselues to the benefit of the people to the glory of the giuer These are like vnto the Ostrich which hath wings but flieth not with them so they haue gifts but they imploy them not and it had bin better for them that they had neuer receiued them then to receiue them and not to bestow them to those ends for which they were first giuen The stomacke that receiueth meate into it carieth it ouer to other parts and keepeth it not to it selfe from whence followeth the health and strength of the whole body Thus ought it to be with all those that haue obtained knowledge and other gifts they must turne them and transmit them to the good of euery part but if they keepe them locked in their owne brest they wil putrifie corrupt as meate retained still in the stomacke neuer digesteth What comfort can these men haue when they shall go the way of all flesh Nay what discomfort shall they not finde what horror and feare shall they not feele to consider how vnprofitable seruants they haue bin But if we haue receiued gifts and haue beene conscionable in the vsing of them wee haue comfort in God that he will receiue vs and reward vs. Though our gifts be small yet if we haue laboured to vse them well we shal be accounted good and profitable and faithfull seruants Vse 3 Thirdly it is required of euery Minister to be painefull in his place and to preach in season and out of season and to giue attendance on the flocke Ouer which the holy Ghost hath made him Ouerseer We must therefore be faithfull in our callings obseruing therein two rules first looking to our selues secondly to the flocke or people committed to our charge It is not sufficient for vs to teach the will of God to others but wee must doe it our selues Our Sauiour requireth of his Disciples not onely to preach to others but themselues to obserue his Commandements Math. 5 19. Whosoeuer shall breake one of these least Commandements and teach men so hee shall bee called least in the Kingdome of heauen but whosoeuer shall obserue and teach them the same shall be called
of God For Iohn describing the state of glory after this life saith I saw no Temple therein for the Lord God Almighty Re. 21 22 23 24 25 26 2â— and the Lambe are the Temple of it and this City hath no need of the Sunne neither of the Moone to shine in it for the glory of God did light it and the Lambe is the light of it Happy are they that enter into this city where God is the Temple where God is the Sun where God is the Moone where God is all the light thereof and all the glory and defence therof It is a glorious thing in this life to be Kings and Princes and to sit vpon the throne of maiesty but when they shall inherite the kingdome of heauen they shall lay downe all earthly pompe and magnificence receiuing so great glory in that glorious city that the glory which they had as kings and Princes shall vanish away as the light of a candle at the shining of the Sunne The glory of the least of Gods Saints is so excellent that Salomon in all his glory was neuer arayed nor aduanced like one of these The end of all this is to teach vs that we ought to be euen rauished with an earnest and longing desire to dwel in this heauenly tabernacle and to labor to haue our hearts purged from an euill conscience knowing that no vncleane thing shall enter into it â—â—uel 21.27 neither whatsoeuer worketh abominations and lies Euery one will seeme desirous to dwell in the Lords Tabernacle and to come to heauen but they are loath to leaue their sinnes But let vs not deceiue our selues neither let vs sooth and flatter our selues in our euils if we follow our vngodly wayes with greedinesse and will not forsake our wickednesse we shall haue the doore of Gods kingdome shut against vs. 18 The standard of the Campe of Ephraim shall be toward the West according to their armies and the Captaine ouer the sonnes of Ephraim shall be Elishama the sonne of Ammihud 19 And the hoste and the number of them were forty thousand and fiue hundreth 20 And by him shall be the tribe of Manasseh and the Captaine ouer the sonnes of Manasseh shall be Gamliel the sonne of Pedahzur 21 And his hoste and the number of them were two and thirty thousand and two hundreth 22 And the tribe of Beniamin and the Captaine ouer the sonnes of Beniamin shall be Abidan the sonne of Gideoni 23 And his hoste and the number of them were fiue and thirty thousand and foure hundreth 24 All the number of the Campe of Ephraim were an hundred and eight thousand and one hundreth according to their Armies and they shall goe in the third place We haue heard before how the Tabernacle of the Congregation was placed in the midst of the hoste and compassed about both in front and flanke standing strong in battelled in their aray ready to receiue a shocke if any enemies should offer to enter vpon them In these words is laid before vs the third company of this mighty Army the principall whereof was Ephraim and his Partizans are Manasseh and Beniamin appointed to march vnder his Ensigne and to be after a sort ranged vnder his colours It is not vnknowne to any that are meanely conuersant in the holy Scriptures that Ioseph and Beniamin were the onely children of Rahel the true and beloued wife of Iacob and that both Manasseh and Ephraim were the children of Ioseph and that the elder was Manasseh the yonger Ephraim who notwithstanding hath the first place of honour and preheminence assigned vnto him and Manasseh the first borne is compelled to be his vnderling What could Ephraim claime aboue his brother or what had Manasseh done to be put behinde It pleaseth God oftentimes to make the first last and the last first to thrust downe the elder into the place of the yonger and to aduance the yonger into the seate of the elder This appeareth in many places of the Booke of Genesis and is so ordinary and common as it need not to be set downe To insist onely vpon the present example we reade that when Ioseph brought his two children before his sicke father Gene. 48.14.18.20 Iacob stretched out his right hand and laide it on Ephraims head and his left hand vpon Manassehs head directing his hands of purpose neither could be drawne to remooue them but blessed them that day and said In thee Israel shal blesse and say God make thee as Ephraim and as Manasseh and he set Ephraim before Manasseh Thus Gods iudgement is oftentimes contrary to mans and he preferreth that which man despiseth A notable example whereof we haue in Samuel when hee was sent to anoynt Dauid King and had the eldest sonne of Ishai before him he said 1 Sam. 16.6 Surely the Lords anoynted is before him but the Lord said vnto Samuel Looke not on his countenance nor on the height of his stature because I haue refused him for God seeth not as man seeth for man looketh on the outward appearance but the Lord beholdeth the heart Samuel was an holy Prophet of God yet he faileth in binding Gods grace to the ordinary course of nature Doctrine 5 We learne from hence God bestoweth his gifts and graces freely to whom hee pleaseth that God bestoweth his gifts freely both when he will and where he will and to whom he will He giueth as a bountifull and gracious father the graces of election adoption iustification sanctification and all other his benefites of his free loue and fauour He lifteth vp whom he will he passeth by he forsaketh he putteth and pulleth downe whom he pleaseth Some gifts are temporall and some eternall some earthly and other heauenly and of both sorts it may be truely said Who separateth thee 1 Cor. 4.7 and what hast thou that thou hast not receiued if thou hast receiued it why reioycest thou as though thou hadst not receiued it This is set downe in the song of Hannah The Lord maketh poore 1 Sam. 2.7.8 and maketh rich he bringeth low and exalteth he raiseth vp the poore out of the dust lifteth vp the begger from the dunghil to set them among Princes and to make them inherit the seat of glory This appeareth most plainly and euidently in the gifts of God Our whole saluation is of Gods free grace belonging to a better life and accompanying saluation The free grace of god in Christ is the fountaine from whence saluatioÌ„ floweth yea it is the beginning continuance ending of our saluation The truth hereof may be made plain by the particular rehearsall of the seuerall parts thereof if we consider our election redemption calling faith iustification regeneration loue good workes remission of sinnes and perseuerance in good things vnto the end No man can be saued and obtaine eternall life except he be predestinated and elected thereunto before the foundation of the world for the kingdome of
vnto him and without him we can do nothing no not so much as think one good thought or speake one good word or practise one good worke Reason 3 Thirdly he is a debter to no man neither can any of right challenge any thing at his hands He loued vs first and not we him he made vs and not we our selues he gaue to vs and not we to him we receiue of him not he of vs. â—â—m 11.34 â— 36. The Apostle saith Who hath knowne the mind of the Lord or who was his counsellour or who hath giuen vnto him first and he shall be recompensed for of him and through him and for him are all things to him be glory for euer Amen Whereby we see he freely bestoweth all things he oweth nothing of duty he offereth iniury to no man whether he grant or withhold whether he giue little or much liberally or sparingly to many or to few Seing then we are to acknowledge his glory and our owne pouerty and seeing he oweth nothing to any man neither is runne behind hand in arrerages as being thereby bound to helpe him it followeth that God offereth his gifts and graces freely and frankely vnto vs. Vse 1 What is now to be learned from hence and what may be gathered for our instruction First it serueth to reprooue the Church of Rome that maintaine the ragges and reliques of the old Pelagians and refuse to haue the grace of God freely bestowed vpon them lest they should be too much beholden vnto him and therefore they build the castle of mans saluation vpon themselues and lay the ground-worke of it vpon their own strength and refuse to set it vpon the pillar of Gods grace This appeareth in three respects in their doctrine of foreseene works in their doctrine of merits and in their doctrine of mans free will to good Thus they build the tower of Babel that is of confusion and establish false causes touching the order of mans saluation and erre greeuously in the beginning continuance and perfection thereof Now that we doe them no wrong at all in charging them thus farre let vs make it manifest in euer particular Touching foreseene workes The first stone of this tower they lay in such workes as they say serue to prepare men to iustification so they make the foreseene faith of the elect to be the cause of the election to grace and glory that God hath chosen those to eternall life whom he foresaw would beleeue and perseuere therein vnto the end This hangeth the whole frame of saluation vpon the pinne of mans faith as the mouing or procuring cause and not vpon the purpose and pleasure of him that calleth vs whereas mans saluation abideth sure and firme stable and certaine through him onely that hath loued vs and called vs to his excellent knowledge and therefore faith foreseene is not the cause of it The Apostle reasoning of the cause of our election neuer affirmeth it to be of him that beleeueth Rom. 9.11 and 11.5 but of him that calleth for then it might be said to be of our selues Ephe. 2. which cannot be Againe if we obserue the golden chaine wherein the causes of our saluation are linked together we may strongly conclude this point For our faith is in time after the grace of God and therefore cannot be the cause of grace and consequently of election It is against all rules of right reason that that which commeth after should be any cause of that which goeth before But faith is one of the effects of election in as much as God hath chosen vs not because he knew we would beleeue hereafter but to the end we should beleeue that is that he might bestow vpon vs faith and so saue vs in his owne Sonne Ephe. 1.4 Ephe. 1.4 Tit. 1.1 Tit. 1.1 Act. 13.48 Act. 13.48 We are elected that we should bee holy and faith is said to be proper to the elect and so many beleeued as were ordained to euerlasting life Thirdly we are elect as taken out of the common masse of corruption as the sonnes of wrath borne dead in sinnes while we were yet enemies vnto him Now such as God iustifieth such he also chuseth and decreeth to iustifie as Rom. 4.5 and 5.8 RoÌ„ 4.5 5 8 Vnto him that worketh not but beleeueth on him that iustifieth the vngodly his faith is counted for righteousnesse and God commendeth his loue toward vs in that while we were yet sinners Christ dyed for vs. But in the sonnes of wrath and in such as are borne dead in sinnes no faith at all could bee foreseene so that the foreseeing of faith could not bee the cause of election For if that which doeth come after cannot bee the cause of that which goeth before as we haue shewed already much lesse can that which is not at all be the cause of that which is Fourthly faith is the gift of GOD. It is giuen of God to vs and the worke of GOD in vs Ioh. 6.29.44 Ioh. 6.29 This is the worke of GOD that yee beleeue on him whom hee hath sent So the Apostle saith Phil. 1.29 Vnto you it is giuen on the behalfe of Christ not onely to beleeue on him but also for to suffer for his sake Phil. 1.29 It is he that bestoweth it and encreaseth it Before this gift there is nothing in vs but infidelity and vnbeleefe As it is not in mans power to repent when he will but when God will Lament 5.21 Ierem. 31. Psal 51. Act. 11.18 2 Tim. 2.25 26. so it is not in mans power to beleeue when he will Ioh. 12.39 40. albeit he haue the meanes though he heare the word and partake the Sacraments wherefore this cannot be the cause of Gods election as if he were mooued to elect vs by that as by a cause which he bestoweth vpon vs after wee are elected for then the same thing should be the cause of it selfe and before it selfe which is against naturall sense right reason and true religion Lastly if faith foreseene were the cause of election then infidelity foreseene should also be the cause of reprobation but this is false because then all mankind should be reprobated and reiected forasmuch as the whole masse of mankind is corrupt and God could foresee nothing in it but incredulity and vnbeleefe Thus we see that our election dependeth not vpon our owne workes or our owne faith or any thing in our selues but on the mercy loue of God there was no cause in vs to moue him For if any thing had bin in vs we might be said to haue the first stroke in our saluation to lay the first stone in that building and God should come after vs or behind vs. True it is he hath determined to elect vs and to saue vs of his good pleasure but he will bring it to passe by meanes to wit by the merits of Christ by calling of vs by giuing of vs faith
by iustifying of vs by sanctifying of vs and by working in vs such like effect Against mans merits and deserts Secondly this doctrine ouerthroweth all merits and deserts of man which abolish the free grace of God Gods mercy is our merit our workes are not neither can bee our merit If our election be by grace then it is no more of workes otherwise grace is no more grace But if it be of workes then is it no more grace otherwise work were no more worke as the Apostle concludeth Rom. 11.6 We are iustified through faith in Christ in him standeth our saluation and by his merits we are made righteous Christ Iesus is the corner stone of the building Ephes 2. he is the foundation of the building forasmuch as other foundation none can lay 1 Cor. 3. he is also the highest stone of the building notwithstanding the mountains Zach. 4-6 that is the strongest opposition of enemies But let vs see what merit is What merit is that our vnderstanding may be the better and our iudgement the sounder touching this matter Merit is a worke vndue to which we are not bound making the reward and recompence that was not due to be due When a debter satisfieth his creditour he paieth that which he oweth him he giueth no more then is due vnto him by Law and equity by reason and conscience neither doth he deserue any thankes but through the fault of men as the heathen knew well enough Terent. in Phorm Act. sc 1. who confesse that such was the corruption of the times that when a man brought to another euen his owne he was to be thanked Christ our Sauiour a better master teacheth vs this more fully Luk. 17.8 Luc. 17.8 9.10 When a man hath a seruant who girdeth himselfe and serueth him till he haue eaten and drunken Doth he then thanke him because he hath done the things that were commanded him I trow nay so likewise ye when ye haue done all those things that are commanded you say Wee are vnprofitable seruants we haue done that which was our duty to doe Wherefore we make a weake plea to plead our owne merits who haue nothing but by the merits of Christ But it will be obiected Obiection that we find in Scripture no mention at all of the merits of Christ I answere Answere It is true concerning the word it selfe Neuerthelesse if they will conclude any thing against the merits of Christ because the bare name in so many letters and syllables is not extant in the word of God they may as well gainsay the Trinity refuse the Sacraments deny the Catholike Church and hold the Sonne not to be consubstantiall with the Father Forasmuch as none of these are expressed there But if they meane and vnderstand the thing it selfe then we haue the merits of Christ plentifully preached vnto vs in the holy Scripture to whom the whole worke of our saluation is ascribed The Apostle teacheth Ephe. 1 14 that our redemption is a possession purchased by him that is purchased by the merit of his death And in the former Epistle to the Thessalonians 1 Thes 5.6 he saith God hath not appointed vs to wrath but to obtaine saluation by our Lord Iesus Christ that is procured vnto vs by his merits So in the twentieth chapter of the Actes Paul in his exhortation to the Elders of Ephesus willeth them carefully to feed the flocke of God Act. 10.28 which hee hath purchased with his owne blood where he maketh the blood of Christ meritorious And elsewhere he saith we are iustified by his blood and reconciled to God by his Sonne and so shall be saued by his life Rom. 5.9 10. Rom. 5.9 1â— If then we challenge any thing to our selues we take so much from Christs worthinesse He was not bound in any bond vnto vs who being in the forme of God thought it no robbery to bee equall to God Wherefore our workes can challenge nothing at Gods hands for as much as whatsoeuer wee can doe is as due debt vnto him Thus the Apostle speaketh Rom. 8. Rom. 8.1 Brethren we are debters not to the flesh to liue after the flesh whereby he vnderstandeth the contrary as a member opposed but we are debters to the Spirit to liue after the Spirit So then our spirituall life is called a debt which is true in many respects First How all the we can doe â— due vnto God in regard of our creation Secondly in regard of our redemption Thirdly in regard of our glorification Our spirituall life is due to God in regard of our creation because it is God that hath made vs and not we our selues we are the worke of his hands who hath created vs according to his image and therby bound vs as by a strong band to know him and worship him Hence it appeareth that Adam himselfe in his estate of innocency could haue claimed nothing of God by merit because whatsoeuer he was he was it by him whatsoeuer he had he had receiued it through his gift so that he should haue paide him with his owne which deserueth no thankes as we heard before True it is man fell away defaced and deformed this image and made himselfe liable to eternall destruction howbeit he could not thus shake off the yoke of his necke nor the fetters from his feet nor acquit himselfe of the debt and obligation when of a debter to God he made himselfe a bondslaue to the deuill A debter riotously wasting his goods and carelesly consuming the stocke and substance that he hath and thereby making himselfe a bankrout is not discharged of his debt but standeth bound to pay it as before God will not loose his right nor let go his hold and therefore albeit we are started backe from him he remaineth the same as he made vs so we remaine obliged vnto him Hence we see what is the reason why God commandeth duties of vs in his Law that neither wee nor our fathers are able to performe â—ow God reâ—ireth imâ—â—ssibilities 〈◊〉 our hands If a father should require that of his son or a master exact of his seruant that which were vnpossible to doe as to trauell an hundred thousand mile in one day or to flye vp to heauen might he not be thought to be a tyrant But the case standeth not betweene God and vs as betweene a father and his children or betweene a master and his seruants For he chargeth no more vpon vs then hee had inabled vs to doe and had giuen vs strength to performe so that if there be any impossibility to do it the fault resteth in our selues and not in God It is no cruelty in him to require so much of vs as he doth but iniquity in vs that doth disable vs. He abideth the same that he was but we abide not the same that we were so that there is no change in him but the change is in vs so that
where he had graciously bestowed much he may iustly require the more Againe our spirituall life is a debt and our workes due to him in regard of our redemption iustification and sanctification in consideration of all the which we owe our selues wholly vnto God and he in iustice may require all the seruice that wee can possibly performe vnto him A seruant bought with money and redeemed out of bondage is a debter to his master and is wholly at his commandement because he oweth to him his life his liberty and all that he hath How much more then must we consider our selues to be wholly the Lords to serue him in holinesse and righteousnesse all the dayes of our liues being redeemed from the bondage of sinne and slauery of Sathan not with siluer and golde but with the precious blood of Christ as a Lambe vnspotted and vndefiled 1 Pet. 1. 1 Pet. 1.19 Neither were we once onely made free men but moreouer are laden with many benefites by this our Sauiour and redeemer being regenerated with his Spirit to walke before him in newnesse of life So that our vnthankefulnesse is exceeding great if forgetting the greatnesse of our deliuerance we returne to our vomit againe as dogges 2. Pet. 2.22 and lye wallowing in the mire as filthy swine Lastly in regard of the benefits to come which by the Spirit of Christ we doe certainly expect and looke for to wit our resurrection of the body and glorification in the heauens These being exceeding blessings do make vs infinite debters vnto God Hence we learne to detest the heresie of Popish hypocrites that dare boast of the merits of the Saints and of workes of supererogation an euident argument of intollerable proude spirits For debt and merit are quite contrary they are so opposite the one to the other that the first being established it ouerthroweth the second as Rom. 4.4 5. Rom. 4.4 5. To him that worketh is the reward not reckoned of grace but of debt but to him that worketh not but beleeueth on him that iustifieth the vngodly his faith is counted for righteousnesse If then our whole life be a debt of the Spirit it must of necessity be false that there is any meriting of life and saluation by any workes either of congruity or condignity or supererogation For whatsoeuer it pleaseth them to prate of merits either publikely or priuately to their disciples dare any of them when they are ready to goe the way of all flesh and must be presented before the eternall iudge dare any of them I say desire of God to giue them according to their merits dare any in the pride of his heart so exalt and lift vp himselfe as to pray Lord I am worthy of thy mercy I haue deserued thy kingdome pay me that thou owest vnto me I desire nothing at thy hands gratis or freely my works are truely and properly meritorious I haue a right to heauen and deserue it worthily I expect not eternall life as an almes but as a price due vnto my labours I am content thou enter into iudgment with me for I haue righteousnesse in mine owne person and therefore I craue not to be accepted in thy beloued Ephes 1.6 1 Pet. 2.5 but in my selfe Lord thou hast made me able to merit heauen for my selfe and theâ—efore repay me according to my worth I thinke none of them are come to this presumption to pleade for themselues with God therfore whatsoeuer they write whatsoeuer they speake whatsoeuer they resolue and determine in their schooles and pulpits they deny it renounce it wholy at the point of death with their own mouthes condeÌ„ne their owne folly In their life they talke of merits but at their death they are glad to call for mercy so by their owne practise proue and confirme the trueth of the doctrine of the Protestants howsoeuer against the light of their own consciences they oppose themselues flatly as enemies vnto it The debt of the creature euen of the man regenerate is greater then he is able to pay the thousandth part nay the more he payeth the more he oweth and is bound to pay forasmuch as the benefits of God do daily grow and encrease toward him and abound in a wonderful measure that they augment the debt strengthen the obligation Neither can they escape and auoid the force of this Obiection by a friuolous and false distinction that our works are not indeed meritorious in the rigour of Iustice or absolutely considered in themselues but that they are so by the ordinance and acceptation of God Answere For albeit God accept of our workes and reward them euen to a cup of cold water Mat. 10. yet he accepteth them not as merits but as the due obedience of his sonnes which he recompenseth freely and fully because he that cannot lie or deceiue hath promised the reward Neither is it the ordinance of God that we should merit by our obedience but that we should performe the worship and honour that is due vnto him Tit. 3.4 Act. 15. Let them therefore shew vs where God hath made any such promise vnto vs to accept our workes as merits and we will beleeue them The Lord gaue the Israelites the land of Canaan not for their workes Deut. 7.8 and 9.5 but for his owne loue and mercy If they could not merit the earthly Canaan how should any deserue the heauenly Wee are taught to pray to GOD to giue vs our daily bread If wee cannot merit the foode of this life no not one morsell of bread but must craue it of him as poore beggers doe an almes at the dores of men much lesse can we merit euerlasting life which is the gift of God Rom. 6.23 Rom. 6.23 For what is a bit of bread in comparison of the kingdome of heauen or what is the food of the body in respect of the food of the soule Lastly this doctrine destroyeth another bulwarke of the Church of Rome Against mans free will whereby they set vp mans nature and that is free will teaching that there is a cooperation of mans free will with Gods free grace in the first act of our conuersion A doctrine full of pride and folly as well as the former for as much as this is to part stakes betweene God and our selues and to diuide our conuersion betweene him and vs and consequently to ascribe as much to man as to God Christ saith that without him we can do nothing Phil. 2.13 we cannot come vnto him except the Father draw vs Ioh. 6. It is God that doth worke in vs the will and the deed saith the Apostle We are all by nature corrupt there is no part sound in vs or without vs. We are not onely as crazy or sicke but as dead men God doth all and we nothing in good things Hee preuenteth vs with his grace he prepareth vs by his word he enclineth vs by his Spirit and worketh both the
greeued When Moses was come to age he refused to be called the son of Pharaohs daughter Heb. 11 25. and chose rather to suffer aduersity with the people of God then to enioy the pleasures of sin for a season but we would be content to serue Pharaoh and God also to ioyne our selues to the Church and yet to be friends with the world to liue in the Spirit and yet to follow the delights of the flesh together The Apostle accounted all things as losse and esteemed them as dung that hee might win Christ Phil. 3 8. Wherefore let vs follow his steps and be able to say with the Apostles Loe we haue left all and haue followed thee Mar. 10 28. If then wee make shew of selling all our sins and retaine any part or parcell of them vnto our selues it shall do vs no more good then it did Ananias Sapphira to sell their possession and to keepe backe part of the price which kindled such a fire as that it consumed them both Thirdly there is another error in the sale of our sins when we exchange sinne for sinne These men sell one sin to buy another which is a base and beastly kinde of merchandize a carnall and corrupt trading which God neuer accepteth or commendeth It is no true repentance to turne from one sinne vnto another as vnruly beasts that breake out of one ground into another True repentance is a turning of the heart from all sinne The repentance of one sinne truely bringeth with it the repentance of all knowne sinnes Whosoeuer forsaketh riotousnesse of life betaketh himselfe to couetousnesse changeth his sinne but not his heart as he that is vexed with one kinde of feuer by disordering of himselfe turneth that into another into a worse feauer Such a man getteth not health but altereth the disease So is it in the diseases of the soule we chop and change with God we runne out of one euill into another When we are escaped out of one snare of Satan he is ready to catch vs with another When we are plunged out of the gulph of despaire wherein we sticke fast as in a deepe pit of mire and clay he faileth not to tempt vs vnto presumption and to carry vs aloft in his armes that he may giue vs the greater downefall Hence it is that Christ our Sauiour willeth vs daily to pray vnto the Father â—at 6.13 that wee may not be ledde into tentation but be deliuered from euill For hee is an enemy that neuer resteth but seeketh as a roaring Lyon whom he may deuoure If he cannot keepe vs in superstition he will draw vs to prophanenes If he cannot hold vs in the waies of the Gentiles hee will make vs leade our liues as loose and licentious Christians If he cannot deceiue vs to beleeue there are many Gods he wil tempt vs to thinke that there is no God no hell no heauen This is to passe from one extreme to another as it were from drunkennes to thirst whereas true repentance is a changing of the minde going out of one extreme into the meane in which we ought continually to coÌ„tinue And thus we do sell all that we haue all that is ours howbeit this is not enough for we must also buy this pearle and treasure that it may be made ours which otherwise is not ours To this are required these three things First we must hunger and thirst after it Secondly we must receiue and retaine it Thirdly we must grow strong by it and stedfast in it Touching the first we must know that there must be in vs a spirituall appetite that our hungry and thirsty soules may be refreshed by the holy ordinances of God We must come vnto Christ the fountaine of all grace if we be athirst he will not send vs away empty Indeed we ought to haue a feeling of our owne misery but this must alwaies be ioyned with a desire to drinke of his mercy The knowledge of our owne wants must goe before but the feeling of his goodnesse must follow after Hence it is that the Apostle Peter saith Pet 2 2 3. Desire the sincere milke of the word but he addeth this condition If so be ye haue tasted that the Lord is gracious Secondly it is our duty to receiue retaine that which we haue bought and not suffer it through carelesnesse and negligence to slippe from vs. The wise-man exhorteth vs to buy the truth but not to sell it â—ou 23 23. We haue liberty giuen vs at our owne discretion to chaffer and change for temporall commodities we may buy and sell we may sell and buy wee may let go from vs or purchase vnto vs but we must take heede we do not so with heauenly things they are of another nature When we haue solde for gaine an earthly thing we may buy it againe at our pleasure or leysure but if we forgoe heauenly wisedome and riches it may be wee shall neuer get it againe we are in danger to leaue it and lose it for euer Wherefore Christ our Sauiour speaketh to the church in Thyatira which we ought al to heare and receiue as a commandement giuen vnto vs Reuel 2 25. Hold fast till I come We see how hand-fast worldly men are in the things of this life they will by no meanes let them goe nor suffer them to bee wrung and wrested from them O that wee would do the like in better things when we haue gotten true religion in our hearts and planted the feare of God in them as it were in the doores of our houses O that we would deny and defie whatsoeuer goeth about to plucke it conueigh it from vs. If the world or the flesh or the Diuell our three mortall enemies shall assault vs to hold vs in their snares let vs breake their bandes cast them to the ground and tread them as dung vnder our feet Lastly it is our speciall duty to encrease daily in grace and to grow strong in it as men that go from strength to strength It is the exhortation of Paul to Timothy his sonne that he should be strong in the grace that is in Christ Iesus 2 Tim. 2 1. writing to the Philippians he stirreth them vp to stand fast in the Lord Phil. 4 1. He warneth the Ephesians to be strong in the Lord and in the power of his might Eph. 6 10. He admonisheth the Corinthians to stand fast in the faith to quite them like men and to be strong 1 Corin 16 13. The Author of the Epistle to the Hebrewes prayeth for them that the GOD of peace would make them perfect in euery good worke to doe his will working in them that which is well pleasing in his fight through Iesus Christ Hebr. 13 21. It is a good thing that the heart bee stablished with grace Heb. 13 9 and that we be stedfast vnmoueable alwaies abounding in the worke of the Lord forasmuch as we are all well
vs so that it containeth the force of a reason why wee ought not niggardly and sparingly to hoard them and heape them vp to our selues forasmuch as we may be robbed of them by the vnfaithfulnesse of seruants by the violence of theeues by the cunning of forgers by the force of oppressers by the deceitfulnesse of borrowers by the vnconsciablenesse of sellers by the couetousnesse of Land-Lords by the biting of vsurers by the falsifying of measures and weights by the couzening of bankrouts and by such like instruments of iniustice The things of this life are all vncertaine we may returne to the earth and leaue them or they take their wings and flye vp to heauen and leaue vs. True it is we are not to giue hand ouer head without discretion and difference neither to maintaine strong and sturdy beggers neither idle and loitering persons that are able to labour and will not but weare to consider the wants of such poore as are diligent in their places especially the poor Saints and those that are of the houshold of faith The almes of Cornelius did ascend vp in remembrance before God Acts 10 4. Tabitha is commended to be full of good workes and almes deeds which she did so that the widdowes shewed vnto Peter the coates and garments which shee made while shee was with them Acts 9 36.39 And howsoeuer this be a sacrifice well pleasing vnto God sweet in his nostrils as incense yet it is vnpleasant and vnsauory to many men so that they shunne it and take no delight in it Hence it is that they haue many shifts to put it off and are wise to inuent and alledge many reasons to spare their purses Some say for themselues Alasse I am Obiect 1 poore and haue but a little and therfore how should I giue releefe vnto others I answere we must remember the poore widowes mite Answer she had but little and yet is commended that she cast it into the Treasury Luc. 21 4. If we haue but an handfull of meale in a barrell and a little oyle in a cruse Eliah must haue part of it and be releeued with it 1 Kings 17 12. All that do not receiue should giue The man that getteth his liuing by his labour and the seruant that earneth wages should lay vppe somewhat for the poore Such as are married and keepe houses and haue a family of their owne for which they are to prouide haue many waies of imployment for their mony and many charges lie heauy vppon them both of Church and Common-wealth besides the care of house-keeping and bringing vp their children the seruant hath none of these burdens lying vpon him he hath none to maintaine but himselfe and therefore he may better spare somewhat for the poore then many others And who seeth not that for the most part they spend their wages a thousand times worse in reuelling in rioting in drinking in dalliance in feasting in apparell and in such like excesse One penny bestowed vpon the poore shall be more acceptable to God and more comfortable to themselues then many pounds spent in vanity And howsoeuer it bee a more blessed thing to giue then to receiue Acts 20 35. yet if God haue denied vs the ability and meanes to do good he accepteth the desire instead of the deed If there be in vs a willing minde it is accepted according to that a man hath and not according to that he hath not 2 Corin. 8 12. Againe others say they must Obiect 2 spare for their children God hath giuen them many and if they should not prouide for theÌ„ they were worse then Infidels and haue denyed the faith They can alledge that the fathers must prouide for the children not the childreÌ„ for the fathers But they must know Answer that such as spare more then is meete without conscience of this duty without care of the poore without imploying their substance to the ends for which it is giuen do gather without mercy and bring a curse vpon their riches that shall make hauocke of them in a moment and as a swift winde blow them away We reade of many in holie Scripture that haue beene cheerefull giuers and distributed in the simplicity of their hearts shall we thinke that these had no families to maintaine no childreÌ„ to bring vp no daughters to bestow no kindred to releeue Yes no doubt many of them had particular charges of their owne wiues children fathers mothers kinsfolkes and yet they forgat not this distribution Acts 2 45. The first Christians solde their substance and laide it downe at the Apostles feet to be diuided as euery one had need And the Churches which were in Macedonia sent releefe to others euen aboue their ability 2 Cor. 8 3. They were poore themselues and yet of their pouerty they were content to depart with somewhat Albeit they had little yet of that little they were willing to giue somewhat Oh but if Obiect 3 we should follow such examples wee may want our selues and bring our wiues children vnto beggery I answer Answer if we extend our liberality and the bowels of pitty vnto other GOD that hath the hearts of all men in his owne hand will mooue them to pitty vs that wee shall taste the fruite that we haue sowen and finde others as mercifull to vs as we haue beene mercifull vnto others Liberality is as seed that is sowen in the earth It shal yeeld a plentifull haruest and it shall bring to some an hundred fold to some sixty and to some thirty fold As wee sowe so we shall reape if we sowe plentifully we shall reape plentifully if we sowe sparingly we shall reape sparingly It is a fruite of infidelity and vnbeleefe to call the promises of God into question and when he promiseth to blesse vs to feare that he will forsake vs. He hath giuen vs his word that he which lendeth vnto the poore shall not lacke and assureth that he will pay vs againe Would we desire a better pay-maister Can we desire or wish for any that is better able or more willing The Prophet speaking of his owne experience telleth vs that he was young and now is old yet he neuer saw the righteous forsaken nor his seede begging Obiect 4 bread Psal 37 25. Lastly others pleading for their Corban and loath to part with any thing alledge that the poore for the most part are leud and lazie vngodly and vnthankfull wicked vnworthy to haue any releefe they cannot affoord a good word to their benefactors I answer â—nswer that albeit idle persons are rather to be punished then maintained in their idlenesse yet the Apostle after reproofe of such persons addeth this exhortation But yee my brethren be not weary in well doing 2 Thess 3 13. Be it that it fall out so as sometimes it doth fall out that the tongues of these euill men curse vs yet their loynes shall blesse vs as Iob â—â—b 31 20. testifieth chapt 31. Declaring that
Mary the brother of Iames and Ioses and of Iuda and Simon and are not his sisters with vs Thus they were offended at him Hence it is that Christ saith vnto them A Prophet is not without honour but in his owne countrey and among his owne kinne and in his owne house Mar. 6.4 â—arke 6.4 It skilleth not whether the Ministers be rich or poore wise or simple noble or vnnoble if they say vnto vs Siluer and gold haue we none but such as we haue we giue vnto you Act. 3. â—ct 3.6 we must accept of them and of the word of reconciliation and account their feet beautifull that bring glad tidings of good things Though they bring heauenly treasures in earthly vessels yet the excellency of the power is of God so that the meaner the person of the Minister is the more we ought to magnifie the Author of their ministery remembring alwayes that we ought not to haue the faith of our glorious Lord Iesus Christ in respect of persons Thirdly for as much as God vouchsafeth Vse 3 to chuse weake agents to promote his causes and to further his workes we conclude from hence that fearefull is the estate of the wicked if their eyes were opened to behold it and their hearts enlightened to take notice of it Howsoeuer they set their hornes heads on high and exalt themselues in their owne pride yet the poorest and simplest meanes strengthened of God and armed by his power shall be able to bring them downe to the ground and to lay their honour in the dust They shall know one day that they fight against God and rebell against the most High who wanteth no weapons to destroy them he can arme the least things against them as wee see in the destruction of the Egyptians to wit lice flyes frogs grashoppers and such like all brought vpon them by the rod of Moses This vse is concluded by the Prophet Esay Chap. 27.11 Esay 27.10.11 When the boughes thereof are withered they shall be broken off the women come and set them on fire for it is a people of no vnderstanding therefore he that made them will not haue mercy on them and he that formed them wil shew them no fauour He sheweth in these words and in this place the certainty of the destruction of the enemies of the Church their defenced cities shall be desolate and left like a wildernesse But how shall this be God needeeth not the power of mighty enemies hee needeth not armies of men or legions of Angels or such like strong meanes to effect it the women shall come and set them on fire that is weake meanes and silly creatures euen such as are by nature fearefull an army of Hartes shal haue strength and courage enough when God setteth them on worke Great is the force of weake Souldiers vnder such a Captaine If they that haue the least power and pollicy be made the Lords workemen and employed in his seruice who shall be able to daunt them and to driue them from their worke who shall fray them and affright them and make the rest of them turne their backes They haue their calling and commission and they canneuer ceasse vntill they haue ended the businesse and finished the worke to which they were sent according to that which Gamaliel saith of the preaching of the Apostles being in themselues of themselues simple and vnlearned men Refraine from these men and let them alone c. for if it bee of God ye cannot ouerthrow it lest haply ye be found euen to fight against God Act. 5. Act. 5.38.39 This is little regarded or considered of the enemies of God and the persecuters of the Church they runne on in their wilde courses think they can doe what they list whereas they ly open to euery iudgement and euery creature shall be able to worke out their destruction Vse 4 Fourthly seeing it seemeth good to God to accept of their seruice that seeme farthest off and most vnlikely to doe him seruice let no man presume vpon the greatnesse of his gifts and the excellency of his calling let him not lift vp himself aboue others to think himselfe better preferre himself before his brethren neither contemne them of lower degree of meaner place of lesser gifts The heart is of the Lord the blessing is of the Lord the successe is of the Lord. Hence it is that the Apostle saith 1 Cor. 4.6 7. Who maketh thee to differ from another and what hast thou that thou diddest not receiue Now if thou diddest receiue it why doest thou glory as if thou hadst not receiued it 1 Cor. 4.7 Our Sauiour rebuketh a young man that would not giue ouer the world and telleth him Matth. 19.30 and 20.1.16 the first shall be last and the last first Such as in the visible Church haue the chiefe place and in the opinion of men are in greatest account because they carry the greatest name of piety and holinesse are nothing lesse inwardly then that which they appeare outwardly and therefore notwithstanding the roome and reputation that they hold in earth they shall be quite shut out of the kingdome of heauen as was verified in the Scribes and Pharisees and all hypocrites who for a pretence made long prayers but shall receiue the greater damnation This he sheweth farther by the similitude of an housholder who hired labourers at all houres into his vineyard and thereupon concludeth the point againe that the first shall be last and the last first Presume not therefore of thy selfe neither glory in thine owne workes nor boast of thine own gifts it may please God to sanctifie others to goe before vs and to make them out runne vs that sette out after vs. Hee accepteth them that are of smaller gifts and lower place and therefore we ought not to reiect them or contemne them When he chose speciall witnesses of those things that he spake and did and sent them out to heale the sicke and raise the dead and cleanse the lepers to giue sight to the blinde and to preach the Gospel he did not call the learned wise men of the world but simple fishermen and such as the world accounteth idiots and men of no fashion or estimation Such then as seeme to be behind are taken forward and made more profitable then those that were before them Wee see this in Amos Amos 7.14 15 He was no Prophet nor a Prophets sonne but an heardman and a gatherer of Sycamore fruite the Lord tooke him as he followed the flocke and said vnto him Goe Prophecy vnto my people Israel 1 Tim. 1.13 1 Cor. 15.8.9 Act. 8.1 and 9.1 Ephe. 3.8 Gal. 1.23 The like wee might say of Paul he was most vnlike to be called and to be imployed in the affaires of the Church as himselfe confesseth and the history of the Actes importeth 1 Tim. 1.13 1. Cor. 15.8 9. Act. 8.1 and 9.1 Ephe. 3.8 He confesseth that
good things and the rich he hath sent empty away Luc 1 53. Luc. 1 53. There is a perfection in Gods children accompanied with much imperfection and strength mingled with much weaknesse Phil. 3 15. So that albeit the faithfull finde their owne infirmities yet they do not please themselues in theÌ„ but continually striue against them and more and more get the vpper hand of them Fourthly we must make conscience of the least sinne that we may be afraid of the greatest When Dauid had cut off the lappe of Sauls garment his heart smote him 1 Sam. 24 5. How could he be induced to shed one drop of his blood that confessed he ought not to haue touched the lap of his garment The Apostle requireth of vs to abstaine from all appearance of euill 1 Thess 5 22. If we cast out the mote that is in our eyes wee cannot suffer a beame to sticke in them If we would learne indeed and in truth to straine at a gnat we should not so easily swallow a Camell The wages of all sinne is death and therefore we should feare to runne into any sinne Pull out the sting of this serpent in the beginning Cure this sicknesse at the first lest it grow incurable Cut downe the tree while it is young and greene one stroke now will doe more good then an hundred when it is growne old and tough and hard The labour is little at the beginning but custome in sinning groweth into another nature Fiftly we must grow ftom good to better We must not alwaies be babes and sucklings children and weaklings but euermore grow in grace There is a perfection of Christians to which we must be led as Heb. 6 1 where he moueth them that leauing the principles of the doctrine of Christ they should goe on to perfection not laying againe the foundation of repentance from dead workes and of faith toward God Not that any perfection can be attained in this life as the Anabaptists and other phantasticall persons dreame off most falsely not knowing themselues nor the law of God but we must aime at it as at a marke and make it the end of all our workes forasmuch as in the Schoole of Christ wee must waxe old euermore learning somewhat God accounteth vs as pure The faithfull saâ—ctified in part are accounted pure accepteth vs as pure albeit we attaine not vnto the parts of perfect purity for these causes and considerations of apprehension regeneration imputation and glorification For though we be sanctified in part yet Christ calleth the Church his Loue all faire pure as the Sunne cleere as the Moone bright as the Morning because we lay hold on the righteousnesse of Christ by faith the worke of regeneration is begun in euery one of vs and goeth forward by degrees the perfect purity and perfection of Christ is ours for the present in whom we are accounted pure and for the time to come we haue the promise of glorification when we shall be without spot or wrinkle and made so absolutely pure as if we had neuer beene defiled with sinne Lastly it is our duty to pray vnto God to giue vs vpright hearts which in themselues are crooked and corrupt The Apostle in the shutting vp of the Epistle to the Hebrewes prayeth for them that God would make them perfect in euery good worke to do his will â—â—b 13 21. working in them that which is well pleasing in his sight through Iesus Christ That which we desire for another we ought much more to craue and aske for our selues Hence it is that the Apostle assureth his owne heart that the LORD would deliuer him from euery euill worke and preserue him vnto his heauenly Kingdome 2. Tim. 4 18. If this meanes be diligently practised of vs wee shall grow more and more in good things we shall abolish the kingdome of sin and Satan in vs so that the Lord which hath begun his good worke in vs will perfect the same vnto the comming of our Lord Iesus Christ CHAP. III. 1. THese also are the generations of Aaron and Moses in the day that the Lord spake with Moses in Mount Sinai â—xod 6 â—3 2. And these are the names of the sonnes of Aaron Nadah the first borne and Abihu Eleazar and Ithamar 3. These are the names of the sonnes of Aaron the Priest which were annointed whom he consecrated to minister in the Priests Office 4. And Nadab and Abihu died before the Lord when they offered strange fire before the Lord in the wildernesse of Sinai and they had no children and Eleazar and Ithamar ministred in the Priests Office in the sight of Aaron their father WE haue already shewed that the numbring of the Israelites which of a small stocke grew to so many millions is of two sorts one of the people fitted for the warres the other of the Priests and Leuites that were to minister to God This whole multitude consisting partly of the people partly of the Ministers are all of them warriours and souldiers howbeit there is a twofold warre ciuill and sacred Now of such as were to wage the ciuill warre wee haue spoken before in the former chapters It remaineth to intreate in this and the Chapter following of such as follow another warre and belong to another warfare and are another kinde of warriours The former is opposed against temporall and bodily enemies but this against spirituall and both of them haue their seuerall Captaines their swords their armour their furniture their victories The former warre is carnall prophane this is sacred and holy The Generall is Christ Iesus The Captaine of the Lords host Iosh 5 14. The enemies are Satan the world and the flesh the armour is as the war wholly spirituall for our warfare is not carnall yet mighty through God to the pulling down of strong holdes casting downe imaginations and euery high thing that exalteth it selfe against the knowledge of God and bringing into captiuity euery thought to the obedience of Christ 2 Cor. 10 4 5. We fight not against flesh blood but against principalities against powers against the rulers of the darknes of this world against spirituall wickednesse in high places Eph. 6 12. And therefore our whole armour must be of the same nature that it may be of proofe Eph. 6 16. able to quench all the fiery darts of the wicked our brest-plate must be made of righteousnesse our shield must be of faith which is our victory our helmet must be of saluation our sword wherewith we are to be girded is the word of God Hence it is that the Apostle exhorteth Timothy a Minister of the Gospell to bee strong in the grace that is in Christ Iesus and to endure hardnesse as a good souldier of Iesus Christ 2 Tim. 2 1 3. Now then as we obserued in the two former chapters concerning the mustering of the people both their number and their order the like we are to consider in handling
is a worthy Calling 1 Tim. 3 1. If wee were imploied in some base office not beseeming our persons we might haue some colour and pretence to shunne and auoide it But hauing an excellent function wherein the Son of God Iesus Christ serued before vs it were intollerable pride to scorne it as too simple for vs. Wee may be a meanes to bring men to saluation which we must account our crown and glory Secondly the glory of God ought to moue vs which is to bee preferred before all things in the world Thirdly the loue of Christ the Prince of all Pastours ought to constraine vs who gaue him-selfe for his sheepe Wee must therefore vnderstand that they are not so much our sheepe as his hee hath a speciall care of them or else hee would neuer haue paide so dearely for them His wonderfull care of their good appeareth in this that demanding of Peter whether hee loued him Iohn 21.15 and asking the question of him againe and againe he saide Feed my Sheepe feed my Lambs thereby giuing all the Ministers a rule of trial to prooue themselues whether they loue the Lord Iesus or not If all were examined by this rule and their loue to Christ proued by this note it is to be feared that little or no loue at all would appeare in them toward their Sauiour and Redeemer As all men haue tasted aboundantly of the loue of Christ so all men professe to loue him againe as well as Peter and would be as ready to answere Lord thou knowest that I loue thee It is easie to professe it but it is not so easie to approue it and manifest it If we would assure our owne soules that the loue of Christ is in vs let vs feede the flocke let vs speake boldly in the Name of the Lord without respect of persons â—ucan institu â—c 13. de miâ—st let vs teach improoue correct instruct admonish exhort comfort and strengthen as we see the state of the flocke to require Let vs duly administer the Sacraments according to Christs institution let vs rule and gouerne the Church committed vnto vs let vs pray for them and be examples vnto them in life that when the great Shepheard of the sheepe shal appeare we may receiue an incorruptible crowne of glory Vse 5 Lastly let the people carefully attend to the Ministery of the word where it is setled and planted with a good conscience as to Gods holy ordinance vouchsafed vnto them Let them bring attention in hearing diligence in marking and obedience in practising Let them put away all pretences and excuses let them not inuent carnall reasons against themselues and their owne soules Let them not vse any delayes to shift off the performance of this duty But there are many men in the world that are wise to their owne destruction and seeke sundry colourable deuises to hurt themselues and hinder their owne good For this ordinance albeit comfortable and necessary ayming at nothing else but our saluation findeth through the malice of Satan and opposition of his instruments strong enemies that assault it and vndermine it to make it fall downe He knoweth well enough that if this were throughly receiued and generally established in all places his kingdome could not stand but would fall downe as lightning as we heard before Luke 10. When the trumpets sounded that God appointed though they were of Rammes hornes the walles of Iericho fell downe Iosh 6.20 â—osh 6.20 The preaching of the Gospel seemeth a weake and contemptible thing and is accounted of them that perish to be foolishnesse 1 Cor. 1.18 â— Cor. 1.18 But if it were as vnlikely to do any great work as the rammes hornes yet being imployed of God it shall be able to cast downe all imaginations and high things that exalt themselues against the knowledge of God 2 Cor. 11.5 â— Cor. 11.5 Forasmuch as to them that are called it is the wisdome of God and the power of God 1 Cor. 1.24 â— Cor. 1.24 Hence it is that the great enemy of our saluation hath stirred vp his disciples the Anabaptists and other detestable and damnable heretikes to subuert the faith of many lest the light of the glorious Gospel of Christ should shine vnto them These seduced persons seeking also to seduce Obiection 1 others reason thus No creature can worke faith and regeneration in vs it is God that doth it alone But the word preached is but a creature nay it is the voyce onely of a creature and a bare sound consisting of letters and sillables so that the vertue of it can bee no more but to signifie vnto vs the will of God I answere the word preached Answer and the vse of it are to be distinguished The right vse thereof is to vnderstand it to meditate vpon it to endeuour to beleeue it and to obey it The word preached is of force and of power not simply because it is vttered and published and the bare sound thereof commeth to the eares of the hearers for then all men should know and vnderstand it receiue it by faith and practise it by obedience but because when it is preached through the blessing of God and his secret worke in vs wee heare it with an attentiue eare and a tractable heart so that his spirit and his word goe together Esay 59.21 Esay 59.21 our hearing with the eare and his opening of the heart accompany one another Act. 16.14 Act. 16 14. Hereupon it is called the power of God to saluation that is Rom. 1.16 an effectuall instrument of his power to euery one that beleeueth The Ministers are said to be labourers together with God 1 Corin. 3.9 to bee workers together with him beseeching vs not to receiue the word of God in vaine 2. Cor. 6.1 and as the Ambassadours of God to pray vs in Christs stead that we be reconciled to God 2 Cor. 5.20 Secondly others obiect None can be saued Obiection 2 but such as are elected but all ordained to eternall life shall be saued whether they heare the word preached or not forasmuch as all the elect shall of necessity be saued and therefore there is no need of hearing to bring vs to saluation election is sufficient Answer I answere this is a diuiding of those things that cannot be diuided and a separation of those things that cannot be separated If any should reason touching the temporall life as these ignorant persons doe touching the eternall euery man would soone espie the fraude and be able to answere the obiection and put to silence the folly of the obiecters For we might as well reason thus All that are appointed of God to liue shall liue and therfore it skilleth that what they doe whether they eate or drinke or sleep or clothe themselues or whether they doe none of all these things This conclusion is of the same nature force with the former and both of them starke naught and deceitfull Euery one hath
Mat. 13 verse 3 the watchmen Ezek. 3 verse 17 the Leaders Heb. 13 verse 17 the Shepheards Eph. 4 verse 11 the Stewards Luke 12 verse 42. Shall the Ministers then being Officers onely vnder another to serue him presume to doe any thing in their owne name and not acknowledge their subiection vnto another Thirdly the Ministeries that are expressed Reason 3 in the word are all sufficient to bring the church to perfection and to make it a complete body as appeareth by the Apostle where he serteth downe the Officers that haue receiued guifts for the instruction of the Church of Christ Eph. 4 11 12 13. Christ gaue some Apostles and some Prophets and some Euangelists and some Pastours and Teachers for the perfecting of the Saints and for the worke of the Ministery for the edifying of the body of Christ till we all come in the vnity of the faith and of the knowledge of the Son of God vnto a perfect man vnto the measure of the stature of the fulnesse of Christ If then these suffice for the bringing of the worke to perfection all other inuented by men are needlesse and superfluous and may be cut off as superfluous branches Lastly none can appoint new Officers or Reason 4 strange Ministers in the Church but he that can giue them gifts to discharge the Callings that they vndertake For what is an office with out strength and ability to execute it Eph. 4 10. but an idle name without the thing as it were an empty box without the oyntment But no maÌ„ hath it in his power to bestow any gifts to set vp a new office neither ought hee to set on worke the gifts that God hath giuen otherwise then he appointeth as it were to till the earth with another mans heiffer therefore it belongeth not to any man to institute any new Ministeries or to imploy them that are warranted contrary to the will of him that hath called theÌ„ and consequently it is God only to whoÌ„ it belongeth to chuse such as shal minister before him as the master appointeth his owne seruants that shall serue him in his house and do his businesse Vse 1 Let vs in the first place see what profitable vses arise from this doctrine First of all we learne that no man hath any authority or iurisdiction to peruert or euert that order that God hath set in his Church whether it be by deuising new Ministeries or by destroying diminishing of the old For as well do they erre in building that adde such as are not warranted as they that take away such as are established in the word It is a true saying worthy to be obserued deliuered by Christ our Sauiour Euery plant which mine heauenly Father hath not planted shall be rooted vp Matth. 15 13. It is the word of GOD that endureth for euer all mans deuices are as the flower of the field that fadeth in a moment There is nothing shall continue constant which standeth not by the strength of God The traditions of men howsoeuer they may seeme to be firmely rooted and strongly backed by the best deuices and pollicies that flesh and blood can deuise yet they are as chaffe which the wind driueth away and they shall not be able to endure It is truely spoken of Gamaliel though it be euilly applied Acts 5 38. Refraine from these men and let them alone for if this counsell or this worke bee of men it will come to nought The Church is the body of Christ wherein nothing is too much nothing too little 1 Corinth 12 12. For as the body is one and hath many members and all the members of that one body being many are one body so is it in the mysticall body of Christ whereof he is the head In the naturall body of man if it should haue three legges or three â—ands or diuers heads it would be a monstrous body it would not reioyce or take pleasure in that excrescence or abounding of proud flesh Or if it had onely one legge or one eye it could not delight in it but would be greeued at the defect So is it in the body of Christ which is the Church God hath made it a perfect body he hath giuen it hands eyes to guide it selfe into the way of peace and to bring it vnto the kingdome of glory If wee will adde other eyes or other hands then God hath fitted or tye them that it hath from imploiment to the good of the body we do iniury to the body of CHRIST and make the Church disfigured and deformed If wee should see a man in our daies like to the gyant mentioned in the second booke of Samuel whose stature was exceeding great that should haue on euery hand sixe fingers and on euery foot sixe toes 2 Sam. 21 20. foure and twenty in number we would thinke it vncomely and ill-fauoured and no ornament vnto the body So is it with the Church which ought to haue her forme and feature in euery part It is for beauty and comlinesse compared to a company of horses in Pharaohs Chariots Cant. 1 verse 9 and to a rowe of Iewels It is saide to be beautifull as Tirzah Cant. 6 verse 4. and comely as Ierusalem that is compact together Psalme 122 3. It is saide to looke foorth as the morning to bee faire as the Moone cleare as the Sunne and terrible as an army with banners Cant. 6 verse 10. If then wee shall strippe the Church of any of her ornaments if we shall wound it and take away her veile from her Cant. 5 verse 7. If we shall giue her any new parts or rob her of any of her true parts we make her no longer beautifull and beloued to say of it as Christ doth Thou art all faire my Loue there is no spot in thee Cant. 4 verse 7. We make it deformed as a body that is eyther maimed or monstrous Eph. 5 26 27. This is the commendation of the Church that her glory is absolute perfect throughout all the parts of her and that it hath no spot no blemish no imperfection Such a glorious body is meet to be ioyned with so glorious an head as Christ is When we suffer the Church to be all black and foule full of wrinkles and withered deformities how should it be vnited vnto him Happy is that Church that hath all her parts and none but her parts like a body that retaineth the naturall lustre But if it want any members that it ought to haue or haue gotten an ouerplus that it ought not to haue they serue to no other vse but to disfigure the body and to disgrace the head The true naturall parts are much ashamed both of those wants and of those superfluities the which the more they are the farther is that Church from perfection Some Churches haue somewhat too much that ought to be pared away some Churches haue too little that ought to be restored and some Churches are
deformed both wayes they haue too little one way and too much another way and yet alasse they see it not they know it not they feele it not Or if they do know it they will not acknowledge it or if they feele it they will not reforme it and if they see it they glory at it and reioyce in it It were a strange thing to see any body to bee merry and make a triumph of it because it wanteth an eye or an hand or a foot But thus the case standeth with many Churches they consist of confused bodies one member encroching vpon the office of another they want their eyes to see withall and yet they dreame of perfection and despise other that are more faire and forward in good things then themselues Nothing continueth long at one stay in this life nothing is so well ordered but Satan and his instruments seeke to put it out of ioynt Wee must pray to God to open our eyes to see our wants and wrinkles and to labour earnestly as well to restore that which is wanting as to cut off that which is abounding Christ is the King of this Church shall any presume in his kingdome to set vp or pull downe to place or to displace to plant or to destroy This is Gods office it belongeth vnto him onely to do them such therefore are no better then vsurpers Vse 2 Secondly this serueth to reprooue the state of the Iewes as it stood in the dayes of Christ It was time for him to come to reforme and restore all things they had many strange plants growing in the garden of God which his right hand had neuer planted that were as naughty and noysome rootes to bee pulled vp and as byles and blisters in the body We heard before that in the Church vnder the Law there was found no other Ecclesiasticall ministeries which were ordinary then those orders of the high Priest the inferiour Priests and the rest of the Leuites all which were appointed by the law of God And if any were raised vp extraordinarily the same had their calling confirmed from heauen eyther by inward motion of the Spirit or by working of miracles or by euident testimonies of the mouth of God But this gouernment of the Church stood not long without change and alteration for though the field were sowne with good seed yet the enuious man sowed tares in it so that in latter times there arose many sectes and sorts of teachers among thē who by schismes were ready to rent that body in sunder departing from the simplicity sincerity that was established by Gods instistution Epiph. cont haer lib. 1. Some of the ancient that haue taken paines to discouer to the world the heresies that sprung vp and grew apace where once they tooke rooting and footing and so to giue notice of them that they might be auoyded doe testifie that seuen seuerall and principall sects arose among the Iewes Seuen sects among the Iewes whereof some are mentioned in the Scriptures and other are not The first was that of the Scribes Scribes who were Interpreters of the Law but withall as if the law were too base a thing to sticke onely vnto it they deliuered many traditions as from their Elders not contained in the Law and sought taking counsell of humane wisedom to bring in a more exact kind of the worship of GOD then Moses and the Prophets euer taught consisting in many voluntary obseruations and customes deuised by men which they are wont to magnifie preferre before the Commandements of God Mat. 15. Colossians 2. Thus would man become wiser thē GOD Deut. 4 2. who forbad all adding or taking from his word The second sect were the Sadduces Sadduces which were of the race of the Samaritans and had their name of one Sadoc a Priest these denied the resurrection of the body and beleeued not that there is any Angell or spirit Acts 23 and consequently ouerthrew all religion as 1. Corinth 15. For if there be no resurrection of the body or immortality of the soule then are wee of all men the most miserable that professe Christ In vaine wee beleeue in his Name and in vaine wee fight with beasts at Ephesus in vaine we suffer crosses and afflictions for the Gospels sake it were better for vs to do as the most doe and to bee wicked and vngodly if there were no other life or reward in another world If the dead rise not 1 Cor. 15 16 17. then is not Christ raised and if CHRIST bee not raised our faith is vaine we are yet in our sinnes The third sect were Pharisies Pharisies these were the strictest of all others and most reuerenced and best esteemed these beleeued the rising againe of the dead at the last day and that there were both Angels and spirits as the Scribes also did and that all shall come vnto iudgement to receiue according to the things they do in this flesh whether they bee good or euill Acts 23. Acts 23 6 7. When Paul beeing accused by his enemies perceiuing that they were partly Pharisies and partly Sadduces he cryed out in the Councell Men and brethren I am a Pharisie the sonne of a Pharisie of the hope and resurrection of the dead I am called in question They much honoured virginity and single life they paied tithes of the smallest things they possessed Luke 18 verse 12. They washed cups platters beds and all kinde of vessels that they vsed they fasted twice euery week and differed in their habite from other men Against these are many woes denounced by our Sauiour Christ in the Gospel Math. 23 verse 23 for their hypocrisie that delighted more in outward shewes then in the truth of the heart The fourth sect were the Hemerobaptists Hemerobaptists or Quotidian washers who thought that no man could be saued if hee were not washed euery day that so he might be clensed from the impurity and filthinesse of sinne It is not the water in the whole sea nor any fountaine can wash away the sinnes and corruptions of our life or of our heart It hath no force in it eyther by any naturall power or by any voluntary vse Christ is our Purgatory and purification it is he that must wash vs or else wee remaine vnpure and vncleane He is the water of life whereby our consciences must be sprinkled Heb. 10 22. he is the lauer of regeneration by whom wee are borne againe and washed as with pure water If he make vs cleane then we are clean indeed His passion and the shedding of his blood must be communicated to vs and the sanctifying grace of the Spirit of God And this is necessary vnto saluation not any outward washing of the body which may clense the flesh but cannot touch the soule This is made auaileable three waies First by faith which serueth to apply Christ vnto vs and all his benefits Secondly by repentance from dead workes whereby
themselues deuout but is indeed the language of the diuels God respecteth not such foolish deuotions he requireth of all persons the knowledge of his word as we shall shew afterward and he will bee worshipped according to the knowledge thereof The Apostle reproueth the Iewes for their zeale a vertue that ought to be in al the faithfull forasmuch as God will spew all that are lukewarme out of his mouth neuerthelesse he accepteth it not in them because it was not according to knowledge Rom. 10 2 We must know what God alloweth if we would haue him allow approue of vs. If we regard not to know him we may well assure our selues that in the day of account he will not know vs but turne away his face from vs. The second reproofe The second reproofe meeteth with all such as do things doubtfully and waueringly not knowing whether they do well or ill these do attempt things either against their conscience or without the comfort of a good conscience and therefore albeit it be good in it owne nature which they do and good in regard of the will of God yet to them it is not so because they are not assured by the word whether it be lawfull or vnlawfull and therefore it is turned into sinne This is that which we heard before out of the Apostle Whatsoeuer is not of faith is sinne Rom. 14 23. All such neede not another to condemne them they condemne themselues in that which they doe The vnfaithfull and vnregenerate man sinneth in euery thing he doth euen in his best actions We must please god before any of our works can please him The Apostle saith Vnto the pure all things are pure but vnto theÌ„ that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled Tit. 1 15. And S. Iames in his Epistle chap. 1 7 8. Hee that wauereth is like a waue of the sea driuen with winde and tossed for let not that man thinke that he shall receiue any thing of the Lord a double-minded man is vnstable in all his waies Wherefore it standeth vs vpon â—eral rules â—irect our â—ons to consider the three generall rules set downe by S. Paul in the Epistle to the Romanes chap. 14 to direct vs in all our actions First he is happy that condemneth not himselfe in the vse of those things which hee knoweth to be lawful This concerneth those that are strong â—n 14 22. This is a golden rule and a great honour happinesse of Christian men that their owne consciences doe not accuse them to allow and admit of that which they iudge not to be good and lawfull They know by due triall and examination that the same which they do agreeth with the word of God so that they are assured to build vpoÌ„ the rock Though all men should accuse them and condemne them yet their conscience grounded vpon the word of God would acquit discharge theÌ„ which cannot but giue an inward peace and sweet contentment to their soules This the Apostle saith 2 Cor. 1 12. Our reioycing is this the testimony of our conscience c. To the same purpose Iob speaketh chap. 27 6. My righteousnesse I hold fast and will not let it go my heart shall not reproch me so long as I liue Likewise Iohn in his first Epistle saith I four heart condemne vs â—oh 3 20 21. God is greater then our heart and knoweth all things beloued if our heart condemne vs not then haue we confidence toward God This comfort of a good conscience they cannot but want which doubt whether that which they do please God or not they are farre from this happinesse which the Apostle pronounceth vpon such as know well and are throughly assured what they do the rest are like drunken men that stagger reele too and fro cannot keepe themselues vpright vpon their feet Secondly no man must do any thing with a doubtfull conscience for such a one woundeth his owne conscience offendeth God The Apostle saith He that doubteth is condemned if he eate â—m 14 23. because he eateth not of faith He that is not perswaded that it pleaseth GOD which he doth cannot direct it to his glory Euery worke that commeth short of his end is sinne and therefore Abraham is commended that he staggered not at the promise of God through vnbeleefe but was strong in faith giuing glory to God Rom. 4 20. This rule belongeth to those that are weake who wauer vp and downe in their opinions like a ship that tottereth hither and thither in a tempest Woe vnto such they need no other witnes or iudge against themselues but themselues They do many good things that doe displease GOD which would please him if they were wel and rightly done If then thou wouldst haue any fruite and comfort in those things which thou doest informe thy conscience aright be perswaded throughly of that which thou doest and build thy faith vpon the sure and infallible rocke of God Thirdly whatsoeuer proceedeth not from faith is a sinne committed against God and condemneth him that doth it forasmuch as without faith it is vnpossible to please God Hebr. 11 6. Outward shewes and appearances though they be neuer so pompous and glorious are not respected of him he enquireth whether those things we do proceed from true obedience whether we beleeue by the word that they are required of God and so please him This last rule engendereth two other first whatsoeuer proceedeth from pure naturals is vnpure and whatsoeuer commeth from the force of our free will is sin in the sight of God Such as the fountaine is such are the streames as the root is so are the branches like mother like daughters like cause like effects Doth a spring send foorth out of the same place sweet water and bitter Can the figgetree beare Oliue berries Iam. 3 12. Math 7 18. eyther a vine figges A good tree cannot bring forth euill fruite neither can a corrupt tree bring foorth good fruite Secondly all the vertues and actions of the infidels and vnbeleeuers albeit in regard of themselues and the substance of the workes and as they are the gifts of God they be not euill but good yet in the iudgment of God they are sins The whole life of vnbeleeuers and vnregenerate men is nothing else but a whole practise of sin in a continued course without stay or interruption from the beginning to the ending August in Psal 31. et epist 105 but they are like those that run a great pace out of the way They may do many things beautifull in shew but they are more in shew then in substance in appearance then in deed and truth All their vertues are shaddowes and therefore called by one of the fathers splendida peccata beautifull sinnes August de ciuit dei They lay an euill foundation haue a wrong beginning they do them without faith and they also
propound to themselues an euil end as either vaine glory to be esteemed of others or the merit of the work that they may be rewarded of God and do not referre them to his glory But not he that commendeth himselfe is approued but whom the Lord commendeth 2 Cor. 10 18. Who both will bring to light the hidden things of darknesse and will make manifest the counsels of the hearts then shall euery man haue praise of God 1 Cor. 4 5. Wherefore all their workes are as the apples of Sodome which are faire in outward appearance and yet are rotten and corrupt So may vnbeleeuers do sundry workes that are beautifull in outwarde shew but they are like vnto painted Sepulchers which appeare glorious to the sight but they are within full of dead mens bones and all vncleannesse For their heart which God especially beholdeth and searcheth is foule filthy and can no otherwise be made cleane then as it is purified by faith Let all men therefore take knowledge of their naturall condition that they are of themselues abhominable and to euery good worke reprobate vntill they be borne again and regenerate by the Spirit of God The third reproofe The third reproofe is of such as notwithstanding the necessity of the word to direct our actions which without the light of it to shine in our hearts cannot please God yet regard not the knowledge of it but contemne both it and the meanes that leade vs the way vnto it This is an horrible sinne to forsake our owne saluation and as it were to cut our owne throats or to cast our selues wilfully into the middest of the seas It is a greeuous sin to be ignorant of the Law of God not to know what he commandeth or what he forbiddeth but it is more fearefull to despise knowledge offered and so as it were to despite the Spirit of grace what remaineth for such but a fearefull looking for of iudgement and indignation which shall deuoure the aduersaries Heb. 10 27. Such can haue no comfort or consolation in any of their actions For as the eye is the light of the body and directeth the rest of the members in all things they go about or else the feete might carry them into some pit of destruction so is the word of GOD our Lampe or Candle Psal 119 105. whereby we see how to walke and direct our selues into the way of peace we know what we ought to do and from what to refraine And as the body runneth violently into an heap of dangers where the eye is blinde and can perceiue nothing vntill it fall headlong into them so is it with such as regard not the knowledge of the scriptures but say vnto GOD as may appeare by their practise Depart from vs for we desire not the knowledge of thy wayes Iob 21 14. This world is as a wildernesse full of Lyons Bears Tygers and other rauenous and venemous beasts or as a sea standing out with rockes replenished with quicksands We can no sooner step out of doores but we shall be assaulted one way or other nay we our selues are tentations vnto our selues For rather then we should lacke tempters we tempt our selues like vnto a State that wanting forraine enemies falleth out within themselues and by ciuill warres destroy one another So is it with vs when we are free from open enemies we become enemies to our selues If then we want the guidance and gouernance of the word we are in danger to be ouercome and to take the foile Our Sauiour willeth vs as we heard before to search the Scriptures because in them we thinke to haue eternall life and therefore without the knowledge of thē we deceiue our selues if we dreame of eternall life So in another place he maketh the ignorance of them to be the cause of all euill and error in iudgement as Marke 12 verse 24. Are ye not therefore deceiued because yee know not the Scriptures Obiect But some peraduenture will say it belongeth to the Ministers onely to search them it is their office to looke into them I answer Answer it is a duty belonging vnto all persons to know them Christ exhorted the people to search them It is required of all to haue them dwell in them plentifully Colossians 3. If we would be preserued from error we must know them if we desire saluation we must search them if we would be able to resist the tentations of Satan we must be armed with them They are as the will and Testament of Christ whereby he hath bequeathed vnto vs an heauenly inheritance and a most rich possession and therefore it behoueth vs to reade the will to know how we hold it Thou wilt obiect Obiect they are hard and I am simple they may leade me into errors as many haue fallen into strange opinions by reading of them Art thou simple thē thou art the rather bound to reade them for they were written Answer Prou. 1 4. to giue vnto the simple sharpenesse of wit and to the child knowledge and discretion The whole Church is commanded this duty both Iewes Gentiles were there no simple men and women among them Neither oughtest thou to be afraid to be ledde by them into error for they were written to preserue thee from error and to leade thee into all truth It is the vnstable that wrest them to their owne destruction Reade them with humility with reuerence and praier Be thou lowly in thine owne eies and take heed of a proud spirit be conuersant in them with reuerence Esay 66 ◠learne to tremble at his word craue the assistance of Gods Spirit to guide thee and to open thine eyes that thou maiest vnderstand his secrets and thou shalt not need to stand in feare of being carried into error And touching the hardnesse of them be not discouraged from the reading of them Some things indeed are hard to be vnderstood but there is nothing hard in one place but it is made easie in another and it shall he made easie to vs by diligent meditation in them Besides all things that are necessary to saluation are plainely set downe that the people may vnderstand them It is the lying spirit of the diuell in the false Prophets of Antichrist that cryeth out The Scriptures are hard and full of knots the people may not reade them Beleeue not euery spirit 2 Thes 2 3. but try the spirits whether they be of God or not for many false Prophets are gone into the world 1 Iohn 4 verse 1. They are blinde leaders of the blinde they play fast and loose with the people as Iuglers do with the simple and cast a mist before their eies that they should not espy them They leade them into error and then take the light from them whereby they might be conuinced It is the great policy of that great Antichrist and man of sinne not onely to forbidde the reading of our bookes but the free vse of Gods
out of the way that the Chirurgian and his salue make the soare that the iudge maketh the theefe and the law the malefactour For they may as well affirme all this as that the word is the cause either of our sinnes or of our punishments which serueth to keepe vs both from Vse 4 the one and the other Fourthly hereby we must try who be good hearers of the word and who be not All of vs should come constantly diligently and continually but many among vs come seldome We would be loath to be accounted recusants but if we should come a little lesse we might worthily be so accounted We would be loath to be accounted Papists and indeed I thinke we should haue iniury done vs to be so called forasmuch as wee liue more like vnto Atheists We wold think our selues greatly slandered to be reputed worshippers of a false God and indeed we might so forasmuch as we are found to worship no God at all They wil plead no doubt for themselues that they are saued and sanctified hearers as well as the best and they would be ready to complaine of great wrong if they should bee charged to be in the number of euill hearers Matth. 7.21 But as Christ saith in the Gospel Not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doth the will of my Father which is in heauen so not euery one that challengeth the title of a right hearer is a good hearer indeed but the obedient hearer that bringeth forth fruit The end of the Law is obedience as Deut. 6.1 2 3. These are the commandements the statutes and the iudgements which the Lord your God commanded to teach you that ye might doe them in the land which yee goe to possesse that thou mightest feare the Lord thy God to keepe all his statutes and his commandements which I command thee thou and thy son and thy sonnes sonne all the dayes of thy life c. heare therefore O Israel and obserue to doe it that it may be well with thee c. Wherefore the doctrine that now we deale withal is as a touchstone to try what we are whether we be fruitfull or fruitlesse hearers It will bee no hard matter if we set our minds vnto it to make proofe and tryall whether we be altogether barren in bringing forth fruits or not The fig tree that had nothing but leaues vpon it and no fruit at all is cursed and hath this denounced against it No man eat fruit of thee hereafter for euer Mar. 11.14 The dresser of his vineyard said of another figtree wheron he sought fruit and found none for there is store of such Behold Luke 13.7 these three yeeres I come seeking fruite on this fig tree and finde none cut it downe why combreth it the ground Iohn the Baptist preaching repentance to such as came out of Ierusalem to his baptisme saith Euery tree which bringeth not forth good fruite is hewen downe and cast into the fire Matth. 3.10 The Apostle writeth to the Hebrewes to stirre them vp to be more zealous Heb. 6.7 8. and telleth them that the earth which drinketh in the raine that commeth oft vpon it and bringeth forth hearbes meete for them by whom it is dressed receiueth blessing from God but that which beareth thornes ana bryers is reiected and is nigh vnto cursing whose end is to be burned If any be an hearer of the word Iam. 1.23 24. and not a doer the Apostle Iames maketh him like vnto a man beholding his naturall face in a glasse for he beholdeth himselfe and goeth his way and streightway forgetteth what manner of man he was No man thinketh it hard to be able to discerne of land whether it be fruitfull or barren forasmuch as the crop that the field yeeldeth will easily discouer and discry the nature of the soile If the seed of the word that is sowen in our hearts do spring vp and bring forth new obedience it is a good heart feare it not doubt not of it but if there follow no growth or increase at all it is a barren heart look to it plough it vp digge about it and dung it that it may beare fruit otherwise it shall be cut downe and cast into the fire If we must all vndergoe this tryall what hearers we are woe vnto very many that are among vs feareful wil their estate be and lamentable will their barenesse and barrennesse appeare to be in good things There is no tree more destitute of fruite then their hearts are of faith and good workes There is no ground so ful of thornes bushes as their hearts are of sinne and corruption How many are there that liue in the Church that heare many instructions exhortations admonitions threatnings from the word that might make the stones relent yet neuerthelesse the more they heare the more deafe they are the more they are charged to doe the lesse they regard to practise the more the word would soften them the more their hearts are hardened and set against the truth Psal 58. ◠they are like the deafe adder that stoppeth her eare which will not hearken to the voyce of charmers charming neuer so wisely These are they that come together not for the better but for the worse 1 Cor. 11. and make the word to be the sauour not of life to life but of death vnto death 2 Cor. 2. How many are there that haue had and heard many perswasions to piety and godlines of life and yet shew themselues more wretched and prophane then before like vnto Pharaoh who when he had heard the word of the Lord hardened his heart and would not let the people go or like the Israelites who being mooued to repentance that they should make their wayes and their workes good answered desperately Iere. 18 ◠We will walke after our owne deuises and we will euery one doe the imagination of his euill heart How many are there that haue beene often stirred vp to sobriety and temperance in the vse of Gods good creatures that are so farre from bridling their vnruly riotous lusts that they are growne more excessiue intemperate in drinking and quaffing and spare not to rise early to follow drunkennes vntill the wine inflame them and take away their wits from them Esay 5.11 Wo saith the Prophet to all such When the commandement came vnto them sin reuiued so that the commādement which was ordained vnto life is found to be vnto death The like we might say of diuers and sundry sinnes reprooued by the word God hath said Sweare not at all Iam 5.11 neither by heauen nor by earth neither by any other oath but let your yea be yea and your nay be nay lest ye fall into condemnation Let vs see what this hath wrought still worketh in vs haue not many the more inured themselues to that horrible and detestable sin committed against
iudgment vpon the vnbeleeuers and impenitent persons Great is the authority of Princes and Rulers of the earth They may banish from their kingdoms such as are offenders but they cannot banish and exclude any from the kingdome of God They may binde the hands and feet of the body but they haue no power to binde the soule and conscience The Magistrate may say Take his body but the Minister may say Let him be deliuered to Satan Lastly we see from hence that those Churches are deceiued that cast from them this holy ordinance of Christ Iesus they are as a body subiect to many diseases yet want a soueraigne medicine to cure them For albeit they haue the Christian Magistrate to assist them and to resist euils yet his iudgement is externall not internall he may punish he cannot amend and reforme Euery Church therefore ought to haue this remedy to take away euill out of Israel The second point in the description of excommunication is â—e second 〈◊〉 of the deâ—ption that it must bee executed vpon him that is a member of the Church For as it is the sentence of the Church so it extendeth onely to such persons as are professours in the visible Church and haue giuen their names to Christ and submitted themselues to the doctrine and discipline thereof This is expresly grounded vpon the words of the Apostle 1 Cor. 5 11 12. If any that is called a brother be a fornicator or couetous or an idolater or a drunkard c with such a one eate not 2 Cor. 2 6. For what haue I to doe to iudge them also that are without Doe not ye iudge them that are within In like manner Christ in the Gospel prescribing this spirituall physicke to recouer dangerous sinners saith If thy brother trespasse against thee From hence we learne what person is to be excommunicated to wit such an one as was called our brother and registred in the number of the children of the church For how can he be excommunicated that is cast out of the communion who neuer was in the communion Wherefore it belongeth nothing at all to those that are out of the church as Turkes Persians Iewes Pagans and other Infidels that were neuer baptized in the name of the holy Trinity neyther had entrance into the church This censure concerneth such as are reckoned among brethren and not accounted strangers from the faith and aliants from the Common-wealth of Israel Hence it is that when Paul had written in an Epistle to the Corinthians that they should not keep company with fornicators lest they should thinke he wrote this of all the fornicators of this world he expoundeth himselfe that he vnderstood it not of all wicked persons in generall for then they must needs goe out of the world Verse 10. but of such as were members of the church and would needs be called brethren These are they that giue scandall to the enemies of God and his Gospel through them the Name of God is blasphemed the church is contemned slandered the word is reuiled the weake are offended and the rest of the parts infected and therefore deserue worthily ro bee excommunicated The church taketh care of all her children shee is as a carefull mother and tender Nurse that hath promised to bring them vp to see them rightly ordered and gouerned and therefore ought to vse all good meanes for their recouery that their spirit may bee saued in the day of the Lord. Againe we are put in mind heereby of the folly and corrupt dealing of the Church of Rome who directly crosse the doctrine of the Apostle and set themselues in the place and seate of God For as they haue defiled the most holy ordinances of God the word praier sacraments and worship of God so they haue horribly abused the institution of excommunication as wee shall see farther afterward The truth is they haue nothing to doe with excommunication they are fallen from grace they haue denyed the faith they haue defiled themselues with Idols they will not haue Christs righteousnesse imputed vnto theÌ„ they set vp their owne works seeke iustification by theÌ„ they will not receiue Christ to be their onely King and Priest they will merite saluation for themselues and therefore they are not a true but a false Church But excommunication is the Churches right it is none of theirs that are not the Church so that albeit they curse vs and banne vs euery yeare yet it hurteth vs not forasmuch as the curse that is causelesse shall not come But suppose they were the true Church and wee out of the Church who hold all that refuse to be subiect to the Popes supremacy to bee no Church at all how commeth it to passe that they dare excommunicate vs who neuer were of their communion and do not belong to their iurisdiction They teach we are out of the bosome of the Church and Paul affirmeth that the Church is not to iudge them that are without they are therefore abusers and prophaners of this ordinance euen by their owne confession Let them either admit vs to be parts of the true Church or else remit vs to the iudgement seate of God who iudgeth them that are without 1 Cor. 5 13. For as a Prince draweth out the sword against none but his owne subiects so is this censure to be drawne out against none but such as are subiect vnto it that is the Church If the Church proceed any farther it may be said vnto it Who made thee a Iudge and Ruler ouer them Lastly let not vngodly persons atheists that are out of the Church bee encouraged heereby to continue in sinne neither let any enuy their freedome and liberty because they are not to be touched with Church-censures but rather let them consider that they shall not escape scotfree they haue God the Father high possessor of heauen and earth a sharpe and seuere Iudge against them and all their euill deeds for theÌ„ that are without God iudgeth who wil giue to euery one according to his deserts Thus much of the second point The third part of the description Let vs go forward in the description The third thing necessary to be obserued in excoÌ„munication is that the person offending bee conuicted of some greeuous hainous crime either against the first or second Table of the law Hence it is that the Apostle nameth not onely whoremongers couetous drunkards railers 1 Cor. 5 11. and extortioners but also idolaters so that as well hereticks and worshippers of Images sorcerers and enchanters and such like brethren as drunkards and adulterers are to be excommunicated In like manner Christ himselfe expresseth not the seuerall kindes of sinnes for which the brother that offendeth is to bee excommunicated but contenteth himselfe to say onely in generall If thy brother trespasse against thee So the Apostle Paul teacheth Tit. 3.10 A man that is an hereticke after the first and second admonition
a notable Epistle to this purpose written to a certaine Bishop called Auxilius August epist 75. in the behalfe of one Classicianus who being a young man for the offence of the master of the house excommunicated all the rest of his family and would not deliuer the Sacraments to his children and houshold whom he perswadeth to lay aside anger and to reuerse his sentence lest the man perish that is a friend the diuell reioyce in it that is an enemy In this case in a manner doe they offend who refuse to baptize the children of theÌ„ that are excommunicated such as are borne in fornication because their parents are impenitent as though the sonne should beare the iniquity of the father or the wife of the husband or the seruant of the master or he that is not yet born the iniquity of theÌ„ that are borne What hath the infant offended that is borne in the Church that he should not be baptized of the Church The Prophet saith The son shall not beare the iniquity of the father nor the father Ezek. 18 20. the iniquity of the son but the soule that sinneth it shall die This also is the resolutioÌ„ of Beza in one of his Epistles Beza epist 10. prouing that the children of the excommunicate may be baptized We conclude therefore that they onely which haue offended and remaine obstinate in their offences are to be excommunicated forasmuch as Christ neuer said if he heare not the Church let him and all that belong any way vnto him be as heathens and Publicanes but let him be vnto thee that is him only This serueth to coÌ„demne the horrible and abhominable tyranny of the Bishops of Rome who haue not onely raged vpon the bodies of the Saints but also exercised dominion ouer their consciences These are they that send out their curses and smite the cheefest Monarches of the world as it were with thunder lightning They pronounce sentence of excommunication for trifles and they absolue from it for trifles They excommunicate one for another and they absolue one for another They cast out of the Church those that do not belong to their iurisdiction for what haue they to doe with Princes When Princes are supposed to haue offended they curse condemne whole states and Kings as they haue serued heeretofore the Kings of this Land and lately thc State of Venice They haue interdicted whole Realmes they haue forbidden diuine seruice to be said and the Sacraments to be administred Fiftly we must learne from what things excommunicate persons are excluded that we may the better know how to behaue our selues toward them Christ saith let such be as heathens Publicanes that is abstaine from such false brethren and communicate not with theÌ„ either in matters of religion or in common conuersation But how far we must forbeare their company and conuersing with them we shall speake afterward The word excommunication and to excommunicate note out a cutting off froÌ„ the communion which Christ noteth by the branches that bring foorth no fruite Iohn 15 6. If a man abide not in me hee is cast foorth as a branch and is withered and men gather them and cast them into the fire and they are burned The Euangelists also call it to put out of the Synagogues Iohn 16 2. that is out of the fellowship of the faithfull met together in one place Hence it is also that they were said to be accursed being out of the Church as they are blessed that abide in the Church hauing a communion together in matters of religion and fellowship one with another Now we must vnderstand that there is a two-fold communion from whence an excommunicate person may be said to be excluded Communion is two-fold inward and outward the one is inward and spirituall the other outward and corporall The inward communion is that which euery faithfull one hath by faith and loue first with God and then with the Saints of God and therfore in the Creed it is called the Communion of Saints For all the Saints are ioyned together with Christ their head by the band of the Spirit among themselues and with the whole body of the Church 1 Cor. 10 16. The bread which we breake in the Supper of the Lord is it not the communion of the body of Christ saith Paul And the Apostle Iohn in his first Epistle That which we haue seene heard declare we vnto you 1 Iohâ—â— that ye also may haue fellowship with vs and truely our fellowship is with the Father and with his Son Iesus Christ From this fellowship can none be excluded but by sin The Prophet saith Esay 5 â— your sinnes haue separated betweene mee and you And Iohn teacheth that if we walke in the light as he is in the light 1 Iohn 1 â— we haue fellowship one with an other and the blood of Iesus Christ his Son cleanseth vs from all sin And Paul in his Epistle to the Romanes sheweth particularly that there is nothing vnder heauen can separate vs from Christ and from the loue of God neither death Rom. 8.3 â— nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature among al which he doth not reckon sin and therefore it is sin alone which can separate any man froÌ„ the grace of God and from communion with him The excommunication of the Church can bar and shut out no man from this communion For if any man be truly engrafted into Christ endued with faith in Christ and repentance from dead workes beeing a member of his body in deed and in truth excommunication shal hurt him nothing at all in regard of that spirituall communion forasmuch as the sentence so giuen is void and frustrate and the doore is shut vp locked fast with a false key Such an excommunication is a blessing not a cursing Againe albeit a man iustly deserueth to bee excommunicated through his sin to be separated from God yet excommunication is not the first or cheefe cause of it but his owne sin and the continuance in it seeing it doth not seuer him from God but declareth him to bee seuered through his impenitency as the Priests vnder the law putting out the leprous did not defile them with the leprosie but pronounced them to be defiled as the Iudge giuing sentence vpon a malefactor doth not therby make him a malefactor for hee was so before but pronounce him to be so and as a theefe that is found guilty is not thereby made a theefe But here a question ariseth how can it be Obiect that any hauing a true fellowship with Christ can be separated from it through sin Can he that is a member of Christ be made no member All men are eyther reprobate or elect The reprobate are not neyther were neyther euer shall be partakers of this communion how then should they be
reasonable creature and euery reasonable creature is a man If then by sinne the law of the eternall God bee broken we see how it toucheth him neerely so that his Maiestie is offended and his iustice violated Secondly euery sinne is liable to iudgement Reason 2 against whomsoeuer it be committed it is punished of God he taketh the matter into his owne hand as Rom. 1.18 The wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnesse of men which hold the trueth in vnrighteousnesse And chap. 2.9 Tribulation and anguish vpon euery soule of man that doth euil of the Iew first and also of the Gentile To this purpose speaketh the Apostle Iames cha 4.12 There is one Lawgiuer that is able to saue and to destroy He punisheth sinne in whomsoeuer he findeth it and letteth not the transgressour escape scot free that so he may be acknowledged to be a iust and vpright God that hateth wickednesse and loueth righteousnesse For he will shew himselfe iust as well in his reproofes and threatnings as in his iudgements and corrections Now he could not correct all sinne except all sinne were committed against him And if he should he should be an vniust iudge through too much rigour and seuerity as the Apostle concludeth in the Epistle to the Romanes cha 3.5 6. Is God vnrighteous which punisheth I speake as a man God forbid for then how shall God iudge the world Forasmuch as hee which is to iudge all the world in righteousnesse and trueth cannot but deale iustly and vprightly Gen. 18. Thirdly as he punisheth all sinne so he only Reason 3 can forgiue sinnes This is that which the Prophet setteth downe Thou hast in loue to my soule deliuered it from the pit of corruption for thou hast cast all my sinnes behinde thy backe Esay 38.17 And to rhis purpose speaketh Micah chap. 7.19 He will subdue our iniquities and thou wilt cast all their sinnes into the depthes of the sea If then it belong to God alone to forgiue sinnes it followeth that they are committed against him Fourthly the loue of our brethren is made Reason 4 the fufilling of the whole law and the tryall of our selues whether we loue God or not This the Apostle maketh plaine Rom. 13.8.9 10. Owe no man any thing but to loue one another for he that loueth another hath fulfilled the law for this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse c. it is briefly comprehended in this saying namely thou shalt loue thy neighbour as thy selfe loue worketh no ill to his neighbour therefore loue is the fulfilling of the Law In setting downe the summe of the whole Law Christ and his Apostles oftentimes passe ouer the first Table and make no mention of the duties thereof He calleth the most weighty and principall matters of the Law iudgement mercy and fidelity Matth. 23.23 and when the yong man in the Gospel asked the question what commandements he must obserue that he may enter into eternall life he sendeth him not to the first Table but to the second and saith vnto him Thou shalt not kil thou shalt commit adultery c. thou shalt loue thy neighbour as thy selfe Matth. 19.18 He might haue taught that he should haue no other God but the true God of Israel and that he must loue him beleeue in him and put his trust and confidence in him but the obedience heereunto stood for the most part in the inward affection of the heart or in outward ceremonies The affection of the heart doth not appeare outwardly and the outward ceremonies of his worship are oftentimes counterfeited thorough hypocrisie but the workes of charitie are witnesses of true righteousnesse Our outward workes toward men are signes of our inward piety toward God so that he will haue our faith toward him to be knowne by these fruits Wherefore forasmuch as we haue plainely shewed and firmely prooued that all sinne is a transgression of Gods Law that he is a punisher of sinne rewarding euery one according to his workes that he onely can forgiue sinnes and that he tryeth how we performe our duty toward him by our loue and charity toward our brethren it followeth necessarily that howsoeuer men are many waies and oftentimes greatly wronged yet therein also God is most highly offended An obiection answered Now albeit the doctrine may seeme sufficiently strengthened by these consents and reasons yet some scruple and doubt may remaine in vs except we shall remooue one obiection For in that prayer which the Lord taught his disciples we are taught to aske forgiuenesse our sinnes at the hands of God forasmuch as we also forgiue our debtors Luk. 11.4 The creditor is God the debtor is man the band or bill is the Law the debt is sinne the prison is hell Hereupon the question may be asked Obiect how all sin can be made to be committed against God seeing we are also said to sinne against men and to bee indebted vnto them for debt and sinne are vsed indifferently the one for the other If then we be said to sinne against God onely how are wee said to trespasse against our brother and our brother to trespasse against vs Luke 17.3.4 Answer and how are we saide to forgiue one another I answere in euery trespasse that we doe against our neighbour we are to consider two things first the iniury done to man secondly the offence done against God The losse and damage that man receiueth either in his body when he is wounded or in his substance when it is purloyned or in his good name when it is abused he may forgiue and remit but the sin against God and his Law God onely can remit and release If a man be slandered and thereby receiue much hurt he may pardon that as we see in Dauid who flying from his sonnes rebellion was cursed with an horrible curse by Shemei one of the family of the house of Saul hee accused him to be a bloody man 2 Sam. 16.7 and reuiled him as a man of Belial yet hee put it vp and would not be reuenged of it neither suffer others to take away his life Neuerthelesse as his vile slanders and false surmises were forbidden in the ninth commandement and were breaches thereof he did not neitheir could he forgiue he hath nothing to do with that nay all the men in the world are not able to make it no breach of the law and consequently no sinne against God If a man cause a blemish in his neighbour he may forgiue the blemish he hath receiued as Stephen his persecutors that stoned him to death and prayed for them but he cannot blot out the staine that the sin maketh in his soule nor forgiue the breach of the sixt commandement If a man haue his goods stollen he may pardon the theefe but he cannot remit the theft for as much as the eighth commandement will take hold of him
names and not in the Name of God They cannot say Thus saith the Lord but this I say vnto you not heare ye the word of the Lord but heare ye my word not that which God commandeth to obserue that do ye but keepe my word â—h 15 3. the commandements of men the traditions of the Elders the superstitions of the Fathers and such like humane ordinances wherby they make the word of God of none effect This carrieth no authority to the consciences of the hearers but it is as a sword that is blunt whose edge is turned that it cannot cut or enter into the flesh The word thus deliuered can neuer open the corrupt heart of man or do any good vnto the conscience If then we do not teach the flocke of God both by sincerity of doctrine and by innocency of life we shew our selues to be messengers of Satan not the Ministers of God to be false Prophets not true Teachers We are ioynt labourers with God and therefore he will be sanctified in all that come neere vnto him He feedeth the flock by our hands he conuerteth the soules by our Ministery and he saueth the hearers by our preaching and therefore we must not cause our office to be hated and contemned but by all meanes maintaine the dignity and authority of it to the vttermost of our power It is not only the corrupt doctrine but the euill life of the Ministers that maketh their calling to be vile and void in the eyes of worldly men If the persons that preach it be prophane they reiect Ministers Doctrine and Calling they set al at nought and let all alone And this is the deepe pollicy and subtilty of Satan wheÌ„ he dareth not openly oppose himselfe against the doctrine that is according to godlinesse nor encounter with the word of truth hand to hand he goeth to worke another way that he may cunningly vndermine it to which purpose he striueth to make it hatefull and contemptible by occasion of the Ministers and he duely obserueth their errors their faults and failings that with some colour he may cauill and so countenance his euill proceedings Christ our Lord and Sauiour did well and wisely foresee this and carefully did preuent this The treachery of Iudas was well knowne to the Iewes themselues hee betrayed his master forsooke the Apostles Mar. 26 27. ioyned with the Pharisies and in the end hanged himselfe This must needs bring a great scandall and much hinder the proceeding of the Gospel cause the Disciples to be euill spoken off and the truth it selfe to be reuiled Besides the Apostles might be afraid lest all their labour should be in vaine Wherefore to the end the Lord might adde strength courage vnto them and represse the slanders calumniations of the enemies of the Gospel and withall leaue a perpetuall direction vnto the whole Church that no man should refuse the purity of doctrine for the impurity of the liues of such as are the Teachers he vttereth and oftentimes repeateth this sentence Verily I say vnto you he that heareth you heareth mee Math. 10 40. Luke 10 16. Iohn 13 20. and he that heareth me heareth him that sent me he that despiseth you despiseth me and he that despiseth me despiseth him that sent me In these words he establisheth the authority of the Apostles doctrine and reprooueth all those that iudge of the doctrine by the Ministers and esteeme of the truth by the teachers For euen as Kings and Princes will not lose their right nor diminish the authority of their commandements albeit their Officers or Embassadors should exceed their calling and goe beyond the bounds of their commission in like sort whatsoeuer the Ministers of the Gospel shall be yet the word alwaies remaineth the same the promises and threatnings that are written in it shall be ratified by it we shall be iudged at the last day We must turne vnto it that shall not bow and bend to vs. For all flesh is as grasse and all the glory of man is as the flowre of grasse The grasse withereth and the flowre thereof falleth away but the word of the Lord endureth for euer 1 Pet. 1 24 25. To conclude therefore we must not cast our eyes so much vpon the Ministers that are the disposers of the mysteries of God as vppon the author of the Ministery which is the Lord himselfe neither be so carefull and attentiue to heare their voice as Christ himselfe speaking in them in whose Name they are Embassadors Doubtlesse they shall incurre the displeasure of God and receiue greeuous punishment whosoeuer are euilly affected to the Ministery of the word and their impiety shall detract and diminish nothing from the worthinesse of the doctrine it selfe which directeth vs to one God through our onely Mediatour Iesus Christ and teacheth vs to serue him with a true faith with a pure life with a loue vnfained Vse 4 Fourthly we ought from this ground of doctrine heere deliuered to giue them double honour and not withhold from them the wages of their worke and the recompence of their labours that is due vnto them but as euery labourer must haue his hire so ought the Ministers aboue the rest that labour in the word and doctrine to be maintained of the Church As the Church dependeth vpoÌ„ them for their allowance so they depend vpon her for their maintenance Thus the Pastour and the people do feed one another as a flocke of sheepe nourisheth the Shepheard who eateth the milke of them cloatheth himselfe with the wool of them and againe the Shepheard coucheth them into greene pastures and leadeth them by the still waters The people feed him with the bread of this life he feedeth theÌ„ with the bread of euerlasting life They minister to him in carnall things he to them in spirituall things They cannot lacke him in regard of their soules hee cannot be without them in regard of his body Thus then they do feed one another or at least ought to do If he receiue food of them and giue none vnto them againe he robbeth them of their goods and murthereth their soules If they on the other side receiue food of him so that they be taught of him and yet make him not partaker of a part of their goods they robbe him and cause him to depart from them and so become murtherers of their owne soules as if they did lay violent hands vpon themselues or rather as if they did famish themselues by refusing bread prouided for them inasmuch as where vision ceaseth there people perish Prou. 29 18. Nay the Lord accounteth of this sinne in another kinde and nature he chargeth such Church-robbers to be robbers and spoilers of God no lesse then they that stand by the high way and take a purse I doubt not but very many will be ready to scorne this comparison say What Do you liken vs to theeues Do you make no better of vs We are true
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
to his glory and to the good of others Wee must referre them to him as we haue receiued them of him As all riuers runne into the sea so all our riches should returne to God Thirdly we must be ready and willing to leaue them whensoeuer God shall call for them For hee that bestowed them may he not require them againe when he pleaseth we must leaue them rather then leaue him If we haue this godly resolution then may we perswade our owne hearts that we are thankefull for them Thus it was with Iob 〈◊〉 1.21 when he could say The Lord hath giuen and the Lord hath taken away blessed be the Name of the Lord. Fourthly wee must not put our trust and confidence in them and if riches encrease 〈◊〉 10. we must not set our hearts vpon them because then we commit grosse idolatry with them This is a fearefull sinne Many such idolaters it is to be feared remaine stil in great store among vs â—nd albeit idols be banished out of our Churches yet many doe yet set them vp in their hearts This idolatry is so much the more dangerous because it is more close and secret coloured vnder the name of vertue practised by such as detest popery and idolatry and therefore is lesse perceiued and discerned Lastly we must not account these the chiefest riches or the best treasures inasmuch as the vngodly haue commonly the greatest share of them Luke 12. and 16. and therefore we must labour to be rich in faith 〈◊〉 6.11 in loue in righteousnesse in godlinesse in patience in meekenesse and in all good workes Heere is true riches if we adorne our selues with these we shall be truely rich although we be poore Reuel 2.9 and though we haue neither siluer nor gold Acts 3.6 yet he hath giuen vs all things 2 Pet. 1.3 And though we haue nothing at all yet we possesse all things 2 Cor. 6.10 89 And when Moses was gone into the Tabernacle of the Congregation to speake with him 〈◊〉 iâ— with 〈◊〉 then he heard the voyce of one speaking vnto him from off the mercy seate c. Hitherto of the offerings of the Princes receiued of Moses and giuen to the Leuites Two tribes offered one wagon and euery wagon had two oxen therefore they offered sixâ— wagons and to draw them twelue oxen These were thus distributed â—ret comment in 7. cap. Num. the Geâ—shonites had two wagons and consequently foure oxen commited to them the Meratites haâ— foure wagons and consequently eight oxen so that they carryed the greatest burdens Touching the Kohathites the third family of the Leuites nothing was bestowed among them because to them were committed the vessels of the Sanctuary which were carryed vpon their shoulders so that they had no need ether of wagons to beare them or of oxen to draw them themselues seruing in stead of them both In this verse we see the oracle of God speaking to Moses We might note heere that God spake diuers wayes to his Church in the old Testament as also that all blessings come from God to vs through Christ the true propitiatory couering our sinnes out of Gods sight and reuealing Gods will to vs that wee should know it and haue benefit by his Priesthood But to passe ouer these we may note that Moses went into the Tabernacle The Tabernacle signifieth his Church There is God to be spoken vnto The doctrine Doctrine is this God is present in a speciall manner in places set apart for his worship True it is God is euermore present wheresoeuer his Church is assembled hee is euery where the heauen is his throne and the earth is his footstoole howbeit wheresoeuer his Church and people are assembled hee is present with his Spirit with his grace and with his blessing and assistance Hence it is that the place appointed for his seruice is called his face Gen. 4.14 This is afterward called the presence of the Lord verse 16. So Psal 46.5 God is said to be in the middes of the City of God And Christ teacheth that wheresoeuer two or three are gathred together in his name he is in the middes of them Matth. 18.20 So then wheresoeuer the place of Gods worship is there is God euer present For first he hath promised to dwell there Reason 1 Where dwelleth the master of the house and where is he readiest to bee found but where he dwelleth as Psal 132.13.14 The Lord hath chosen Sion he hath desired it for his habitation this is my rest for euer heere will I dwell for I haue desired it Secondly he is knowne by a speciall worke of his presence sanctifying Reason 2 those that are his by his word heereupon the Prophet saith Psal 87.2 3. The Lord loueth the gates of Sion more then all the dwellings of Iacob glorious things are spoken of thee O City of God Thirdly he delighteth in his own ordinances Reason 3 In Iudah is God knowne his Name is great in Israel in Salem also is his Tabernacle and his dwelling place in Sion Psal 76.1.2 It is Gods ordinance that we should meete together in one place for this cause hee commanded the Tabernacle to be builded and afterward the Temple these he sanctified for the word for sacrifices and for prayer these doth the Lord loue and in those doth he take pleasure and with them will he vouchsafe his presence This being an euident trueth from hence we must learne so to carry our selues in such places as are sanctified and set apart for his seruice as that wee may call him to bee a witnesse of our sincerity Will a subiect dare to behaue himselfe rudely and vnreuerently in the presence of his Prince or the child in the presence of his father How then ought wee to stand in awe of the Maiesty of Almighty God whose glory is incomprehensible who dwelleth in light that none can attaine vnto Heerepon the wise man saith Eccle. 5.1 Keepe thy foot when thou goest to the house of God and be more ready to heare then to giue the sacrifice of fooles for they consider not that they doe euill No man ought to come before the Lord vnprepared or to set his feete in the Lords house rashly and vnreuerently Were it not vnseemly and vnciuill to enter into a kings pallace with foule and filthy feete defiled with dung and myre or to sit downe at a Princes table with vnwashen hands And is it not more vndecent and vndutifull to come into the house of the great King the King of Kings and to be partakers of his Table before wee haue cleansed and sanctified our hearts This was shadowed out at the giuing of the law by commanding them to wash their garments and to abstaine from their wiues Exod. 19.14 15. Thus they were to be prepared before they receiued the Law Likewise before they could behold the wonderfull workes of God they were spoken to to pull off their shooes because the place whereon they stood was
manner or sit downe at the table with a Ruler with foule and filthy and vnwashen hands Euery man of any note would be much ashamed heereof and yet it is to be feared that many repaire and resort vnto the house of God with foule and filthy and vnsanctified hearts Howbeit all formall seruice is vtterly reiected They are pronounced to be blessed that are pure in heart Math. 5 8. but the vnpure are accursed The sacrifices performed by the wicked are abhominable he heareth not the prayers of the prophane and impenitent but casteth off as an vncleane thing both them and their oblation God requireth no such sacrifices nor no such sacrificers The Prophet speaking of obseruing the Sabbath of offering vp prayer of bringing oblations and of assembling themselues together saith To what purpose is all this And when you appeare before the Lord who required this at your hands to tread in his Courts His soule hated their appointed feasts and he was weary to beare theÌ„ And wherefore was all this Did not God command all these things Were they not his own ordinances Yes they failed not therefore in the matter performed but in the manner of their performing the things were good but they did them in an euill manner and this did corrupt the whole worke and made it vnprofitable nay hurtfull to the doers What then should they do none of the former thinges Should they neither keepe the Sabbaths nor make prayers nor bring oblations nor offer Incense Must they leaue all vndone because God was not pleased with that which they had done Obserue what the Prophet sayeth afterward Wash you make you cleane put away the euill of your doings from before his eyes cease to do euill learne to do well and then though their sinnes were as Scarlet they shold be made as white as snow Esay 1 18. So then we must not leaue or intermit the doing of good works but put away the euill of our good workes and then God will accept both of vs and of our good workes Secondly it teacheth that as the Leuites Vse 2 in this place when they drew neere to God in the execution of their office must be washed so the Ministers of the word much more must be Lanthornes of light to others shining before the people in holinesse of life as the stars do in the Firmament to which they are oftentimes compared that by walking in an vnreproueable and vnblameable course they may adorne the gospel of Christ which they preach and professe It is not enough for them to bee sound in the faith but they must bee also sincere in life lest it be saide vnto them What hast thou to do to declare my statutes or that thou shouldest take my couenant in thy mouth seeing thou hatest instruction and castest my word behind thee Psal 50 16 17. If then they that preach the word to others do not preach vnto themselues and bring light to others do liue in darkenesse themselues how shall they draw neere to God and execute his commandement in holy manner May not the Prouerbe be turned vpon them Physitian heale thy selfe Luke 4 23. and the reproofe be iustly verified in them Thou that teachest another teachest thou not thy selfe Thou that preachest a man shold not steale dost thou steale And thou that makest thy boast of the Law thorough breaking the Law dishonourest thou God For the name of God is blasphemed among the Gentiles through you Rom. 2 21 22 23 c. Woe then to such as are of offensiue life and lay stumbling blockes thereby before the people to discourage them from the faith to draw them from the truth to opeÌ„ the mouthes of wicked men to speake euill of the name of God of the word of God and of all the true seruants of God We haue a more glorious calling then the Leuites had For if the ministration of death written and engrauen in stones was glorious how shall not the ministration of the Spirit be rather glorious For if the ministration of condemnation be glory much more doth the ministration of righteousnesse exceede in glory and if that which is done away was glorious much more shall that which remaineth be glorious 2 Cor. 3.7 8 â— 11. If then the Leuites of the old Testaments minister after a sort of the letter but not of the Spâ—rit that saw onely the shadow but not the body must notwithstanding neuer presume to handle the holy things of God with vnwashen hands how much more is it required of the Ministers of the new Testament to be of holy conuersation and to labour to bee sprinkled with the blood of Christ as the ceremony importeth least while they preach saluation to others themselues be reprooued and condemned For as a Cooke dresseth and prepareth meate for others and oftentimes tasteth least thereof himselfe being cloyed with the sauour of it so is it with many in the Ministery they prepare the food of the word and breake the bread of life for others but digest nothing of it themselues nor receyue strength and nourishment from it as appeareth in Iudas who was one of the twelue sent out with the rest to preach the Gospel but yet he was the sonne of perdition and perished for euer It is required of the Ministers to bee examples to the flocke 1 Pet. 5 3. that so they may conuince the gainesayers both by their doctrine and by their life If there be not an harmony between these two but that we preach one thing and practise another wee disturbe and distract the faith of the people and worke such a confusion among them when they see our speaking and liuing doe not accord that little or no profit ariseth to the Church by all our labours When our words do cal for righteousnesse and our workes do proclaime vnrighteousnesse what do we but build the tower of Babel Gen. 11 4. and binde heauy burthens greeuous to be borne and lay them vpon mens shoulders but will not mooue them with one of our fingers Math. 23 4. How shal the people follow our example and the liues of their Pastors 1 Cor. 11 1. Phil. 3 17 18 21. 1 Thess 1 6. if we make no conscience to goe before them in the waies of godlinesse Vse 3 Thirdly it is our duty to prepare our selues to the duties which we performe to God wee must clense and purge our hearts and follow sanctification without which no man shal see the Lord Heb. 12.14 The Prophet willeth vs to plough vp our fallow ground that we sowe not among thornes Ierem. 4 3. We must circumcise our selues to the Lord and take away the foreskinnes of our hearts Euery man knoweth euen he that is most simple that if a maÌ„ should cast his seede vpon the earth before it be manured and broken vp it is the losse both of his graine and of his gain Is there any person so weake in iudgement that he vnderstandeth not these things doth not common sence and
reason teach vs how is it then that wee will not vnderstaÌ„d so much in spiritual things that if wee receiue the word with hard hearts that are not broken vp wee lose all the profit of the worke May I not say with Christ If I haue told you earthly things and ye beleeue not how shall ye beleeue if I tell you of heauenly things Ioh. 3 12. And in another place O ye hypocrites yee can discerne â—he face of the skie Math. 16 but can ye not discerne the signes of the times Do yee not know that he which doeth not prepare and plough vp his ground before the seede be committed to the earth doth lose all his labour And do yee not know that whosoeuer receiueth the word into an vnprepared heart cannot looke for any fruite or expect any encrease And yet not one among many is carefull to deale with his owne heart before he come to the house of God or euer considereth what the worke is about which hee goeth or once remembreth with what graces he ought to be qualified If we haue a shew and shadow of godlinesse 2 Tim. 3 â— although we deny the power thereof wee content our selues with it and thinke all is well wee neuer regard any farther search into our soules The inward purity which is the life of our workes is altogether neglected what saide I neglected nay hated scorned taunted reproached and reuiled by the most odious names that malice it selfe can finde it Christ calleth the pure in heart blessed but wee are so far degenerate from al appearance of grace that wee curse such and brand them with all termes and titles of infamy contempt Thus we make our selues like to the Fig-tree which because nothing but leaues were found vpon it was accursed Math 21 19. Now to the end we may search our hearts to the bottome obserue these three rules First wee must consider we haue in this businesse to do with God and not with men and with Cornelius let vs set our selues in his presence and make account we heare the word not of man not of an Angel but of the Lord himselfe Actes 10. Secondly let vs search out our speciall sinnes whensoeuer we come to his seruice let vs be greeued at them and repent for them If we would draw neere to God in such maner as he might draw neere vnto vs wee are taught by the Apostle To purge our hearts and cleanse our hands Iames 4 8. But it may be saide Can we haue pure hearts and shall we not be accepted without them Who then can please God in any duty I answer we cannot attaine to an absolute purenesse this is reserued to the next life when wee shall inherite the kingdome of God prepared for vs. There indeede shall bee nothing but purity piety innocency glory No vncleane thing shall enter into that place the presence of GOD shall fill it with perfect sanctification howbeit here we haue but our measure of purification we haue but a small portion wee cannot attaine to any perfection The Apostle telleth vs Wee haue receiued the first fruites of the Spirit Rom. 8 23. The first fruites were but as an handfull of corne in respect of all the rest of the heape so it is with the faithfull they haue heere a small portion or pittance of grace in comparison of that which we waite for heereafter But is not God able to store vs here with a full measure Hee is able but it pleaseth him to deale thus with vs because thereby his name is most glorified 2 Cor. 12 9 10. thereby wee are most humbled in a feeling of our infirmities and in a sight of our owne imperfections thereby wee are stirred vp to seeke God and to pray to him for a supply of grace which wee want Iam. 1 5. and thereby mutuall loue and charity is maintained and encreased when wee see that we stand in neede one of another Thirdly it is required of vs to vse the means of sanctification It is noted of the Israelites 2 Chr. 30 1â— that they prepared their hearts did seeke the Lord God of their fathers Where we see these two points are ioyned together preparing of hearts and seeking of God And how did they seeke him In his ordinances or else they had neuer found him And his ordinances are the word the Sacraments and the calling vpon his name Thus must it bee with vs and then shall we receiue the benefite that they receiued This shall be a comfort to all that come with sanctified hearts and cleansed affections from all filthinesse of the flesh and spirit Though there be many wants and imperfections found in them yet if they examine themselues 1 Cor. 11 28. proue and try themselues whether they be in the Faith or not 2. Cor. 13 5 if they bewaile their sinnes and reconcile themselues to God they shall bee accepted their workes shall bee crowned and their imperfections shall be couered and pardoned in and for the perfection which is in Christ Iesus our Lord. Verse 10. Thou shalt bring the Leuites before the Lord and the children of Israel shall put their hands vpon the Leuites This is another circumstance belonging to the ordination of the Leuites which was done by imposition of hands This ceremony was ancient and often vsed in the olde and new Testament Iacob vsed this gesture in blessing the sonnes of Ioseph Manasseth and Ephraim Genesis 48. It is vsed at the election of Ioâ—hua who was appointed to be the successor of Moses Numb chap. 27 verse 23. It was vsed by the Priests and Leuites in the sacrifices to signifie thereby that they were consecrated vnto GOD. â—his gesture was retained in the New Testament in sundry actions as wee haue shewed before in the 6. chapter From this example of the Elders of the congregation for it is not to be thought that all the people without difference did it wee learne that the Ministers of the Church were ordained by imposition or laying on of hands Doctrine Ministers wer ordained by layiâ—g on of hands It is noted of the Deacons appointed to looke to the poore that the Apostles prayed for them and then laide their hands vpon them Acts 6 6. Paul willeth Timothy not to neglect the gift that was giuen vnto him by the prophesie with the laying on of the hands of the Presbitery 1 Tim. chap. 4. verse 14. And in the next Epistle hee putteth him in remembrance to stirre vp the gifte of God which is in him by the putting on of his hands 2 Tim. 1 6. This was for the most part ioyned with prayer and fasting Acts 14 23. and 13 3. The worke was great the calling was waightie the giftes were manie required to this calling therefore they vse Fasting to make them fitter to the present action and more feruent to poure out their prayers vnto the Lord of the haruest that he wold send forth Labourers into his haruest The ends of this
then they be the children of God that mourn because they cannot meete with the rest of their brethren in the Temple and at the Table of the Lord certainely they must be the children of the diuell that mourne and lament because they are at them and such as do willingly and wilfully contemptuously and presumptuously absent themselues from them It is noted of Christ our Sauiour that he earnestly desired or as it is in the Originall by doubling the word with a desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22.15 I haue desired to eate this Passeouer with you before I suffer whereby he sheweth his feruent affection to ioyne with them in this duty So should it be with vs when one Sabboth is ended we should long for the next when one Communion is done we should be ready to enquire after another when one Sermon is ended we should prepare for another and account no day in the week so gracious so welcome so comfortable vnto vs as the Lords day then let vs cheere vp our spirits and refresh our soules with such prouision as God hath appointed for vs. Secondly it is a great iudgement of God Vse 2 vpon men howsoeuer they account of it and whatsoeuer they esteeme of it when they are giuen ouer to their owne waies and regard not at all the waies of God Nay it is an euident token of Gods heauy iudgement to be depriued of the Word and Sacraments of the exercises of religion and of the meetings of the godly as Psal 74 1. the church crieth out O God why hast thou cast vs off for euer Psal 74.1 Why doth thine anger smoke against the sheepe of thy pasture We all confesse that dearth and famine is a greeuous plague howbeit commonly we know no other then the famine of the body when the tongue cleaueth to the roofe of the mouth for thirst and when the children say to their mothers Where is corne wine but God threatneth a greater iudgement then the famishment of the body to wit Lament 2.12 the pining and consuming away of the soule Amos 8.11 through the famine of the word It is accounted a great reproch for a subiect to be denyed the presence and protection of his Prince and the freedom of his countrey but these banish themselues from the presence of God We shold be al voluntary Communicants but many are voluntary excommunicants they exclude theÌ„selues from the Church and execute the censures of the Church vpon themselues The Church complaineth as we heard before that the Lord cast them off but these cast off themselues froÌ„ the Church from God from his ordinances It is an euident signe of most strange prophanenesse and deadnes of heart when men haue no delight no feeling no comfort no sweetnesse in the exercises of religion when they cannot feed heartily of the fatlings and drinke greedily of the wines that are prepared by God foâ— his family the most delicat delightfull souls food that can be in the world to wit the hearing of the word and the receiuing of the SacrameÌ„ts of which more afterward Chap. 11. Gen. 25. â—4 Heb 12 1â— Esau is a pattern of this prophanenesse who esteemed of these precious things more vilely then of a messe of meat of the good of his soule then of the filling of his belly of future happinesse then of a present and momentany pleasure Many such Esaus we haue in our dayes as wretched and prophane as he Lastly it ought to be the first and chiefest Vse 3 thing in all our wishes and desires we shold carefully expresse it in our loue and zeale to haue the pleasure and profit of Gods house in greatest account for our good for euer This made the Prophet say Psal 26.8 and 27.4 and 84.10 O Lord I haue loued the habitation of thy house and the place where thine honour dwelleth I haue desired this one thing aboue all other that I may dwell in the house of the Lord all the dayes of my life one day in thy courts is better then a thousand elswhere O what will be their portion in this life and what will be their punishment in the life to come who haue banished these desires out of their hearts and renounced them in their practise accounting the time tedious and the day lost that is spent this way O that such could consider betimes the feareful end and fall that waiteth for them so long as they grow more and more weary of the heauenly Manna that would fall vpon their souls as a gracious raine vpon the tender herbe And as for vs that thorough the goodnesse of God liue vnder the Ministery of the word and haue the Sacraments rightly ministred vnto vs let vs know confesse that it is our duty to reÌ„der al praise thaÌ„ksgiuing vnto God to labour to walke worthy of our calling to expresse the power of them in our conuersations to pray vnto him earnestly for the continuance of them among vs and our posterities lest thorough our great vnthankefulnesse and the abuse of them they be taken from vs giuen vnto another people that will bring forth the fruits thereof Verse 8. And Moses said vnto them Stand still c. In these words we haue Moses his consultation with God for heere seemed to be a kind of coÌ„trary or Antinomy that is one law against another The vncleane might not come to the sacrifice and besides it was an heinous offence to omit this exercise of their faith and profession of their religion no lesse then excommunication As for the touching of a dead body or burying of the dead it is a duty of charity of humanity and of necessity should a work of such due respect and importance that might not be auoided debar them from the Passeouer These therefore seemed to be in a distresse on both sides and knew not which way to turne themselues in this maze they might not come and yet they might not well abstaine they must bury the dead and yet the buriall of the dead did exclude them What shall they do between these two rocks that threaten shipwracke if they do not bury the dead they shew want of charity if they doe they barre themselues from a duty of piety and could not partake of the Passeouer vntill the next yeere Moses confesseth himselfe in this case after a sort intangled knew not what to resolue therefore for his and their satisfaction he resolueth to referre the matter wholly to God forasmuch as he had no authoritie to institute for them a new Passeouer Doctrine This teacheth vs in all matters of doubt to aske counsell at the mouth of God In alâ— doâ—â—â— we must asâ—â— counsell of God But how may this be for we cannot ascend vp to heauen to speake vnto him I answer he speaketh vnto vs at this day and that two wayes 2 King 1 1â— and 19.1 2. and 22.11 Maâ—th 2.4 Act. 15.2 2 Chron. 3
it is he pretendeth he would not tempt God by asking a signe but the refusing of a signe when God offreth it is no better theÌ„ a tempting of God All that refuse the Sacraments tempt God for they will make tryall whether God can or will saue them without them But take this as a certaine rule and build yee vpon it whensoeuer God granteth his Sacraments he will neuer saue without them Obiection If any aske cannot God saue without these such as beleeue I answer Answer the question is not what God can do but what he will do he hath made no such promise to any man to saue without them Obiect while we haue them If any farther reply Is is not enough to beleeue is not faith sufficient to saue and to ioyne vs to God I answer Answer such deceiue themselues to thinke they doe beleeue and yet neglect the vse of the Sacraments Mar. 16.14 And therefore Christ saith He that beleeueth and is baptized shall be saued he saith not he that beleeueth onely Take this therefore as another rule whosoeuer truely beleeueth is carefull to frequent the Sacraments because when he hath faith he desireth earnestly the confirmation of it And whosoeuer reiecteth the Sacraments as needlesse and superflous or despiseth the counsell and commandement of God that requireth the comming vnto them doth euidently declare that he neuer had true faith Thus then we see the wofull condition of all such as refuse the comfortable vse of Gods Sacraments The Prophet pronounceth euery one of them accursed that do the worke of the Lord negligently Alas alas how many among vs lie vnder this curse how many are like to perish thorough the heauy yet iust wrath of God! O that these wicked and slothfull seruants could consider these things The Lord is neere in mercy to those that heare his word diligently that pray to him earnestly and frequent the exercises of religion carefully Act. 10 2. Cornelius was often in prayer for he prayed God continually and therefore an Angel is sent to tell him that his prayers were come vp in remeÌ„brance before God So it is said of Hannah Luke 2.37 for which she is highly commended Let this be our praise and commendation Secondly euery one is bound to prepare Vse 2 himselfe for such times to lay all lets and businesses aside to cut off from vs all hinderances and encombrances except we will our selues be cut off that so we may ioyne in the solemn exercises of Gods people And as we ought to performe this in all our meetings so then most especially when all the helps of faith and furtherances of our instruction meet together when we haue both the Scriptures read and prayers offered and the word preached and the Sacraments administred together with giuing of thankes and singing of Psalmes and such like Al Israel farre and neere came to the Passeouer and all nations vnder heauen professing the same faith ioyned with them Should not therfore euery one within a small precinct of ground and in a parish giue this honour to God But we haue such dissolute and disordered persons in most of our congregations that thinke they haue done a notable worke and begin to commend their own wisedome if they can handsomly and cleanly shift off the time of the celebration and participation of the Lords Supper Nay as cunning beggers delight to keepe their wounds alwayes bleeding and their sores euer fresh and running so commonly these corrupt fellowes will haue of set purpose some brabling and brawling with their neighbours iust at the time of Easter when it is required they shold communicate and when they know the eyes of all are vpon them more then at other times then I say they will haue some quarrell and contention that so they may escape and goe away And if they can deferre and delay the matter for that time they thinke themselues safe by this vngodly shift as the Foxe in his burrow vntill Easter shall come againe But these are not so to be suffered to escape scotfree Let them be called vpon to come the next time They that were vncleane by the dead or in a iourney that they could not keepe the Passeouer were they exempted and freed vnto the next yeare No tâ—ey were commanded to come to it the next moneth and that vnder the paine and censure of excommunication as we see verse 12 13. of this chapter And so was the Church in former time wont to excommunicate all such wilfull and wicked offenders and neuer was there more need to take vp this course againe against such as seeke to slide away slily as it were in the darke that they might not be espied Vse 3 Thirdly it reproueth such as pretend their defects and imperfections as reasons and warrants to barre them from the Communion of whom we hope better things then of the former They espie many corruptions in themselues that they dare not presume to come and therefore think it best vtterly to abstaine They pretend the danger to come vnworthily and seeme afraid to offend by their comming But let not such deceiue themselues For first no man for his weaknesse must forbeare the Lords Table It was instituted for such as feel their wants If you feele no weaknesse of faith I charge you come not thither for you cannot be fit receiuers Come to me saith Christ all that are weary and are heauy laden and I will refresh you Matth. 11.28 Secondly the absenting of our selues from the Sacrament can be no good meanes to better our estate For no man can reap any good by abstaining â—â—e forbeaâ—â—â—g of the â—â—â—ds Supper 〈◊〉 make no â—â—â—better Do we find much euill in our selues that we connot come let vs perswade our selues of this as of a certain truth that forbearing the Lords Supper will make vs much worse Suppose we find much hypocrisie much selfe-loue much corruption and much hardnesse of heart in vs yet to keep our selues from this Sacrament is the ready way to encrease and nourish these in vs and so to make vs much worse then we were before but better it cannot make vs by any meanes Thirdly this corrupt practise doth closely and secretly accuse God of cruelty and seuerity as if he were a rigorous iudge that would accept of none but of such as had attained to absolute perfection or else with that euill seruant in the Gospel they say We knew thee to be an hard man reaping where thou hast not sowen gathering where thou hast not strewed Matth. 25.24 yea in effect they taxe him with hatred and enuy whereas he is wel pleased with sincerity of heart though it be accompanied with imperfection of the worke and accepteth the will for the deed 2 Cor. 8.12 When Hezekiah prayed for the people that the Lord would pardon euery one that prepared his heart to seeke the Lord God of his fathers though he were not cleansed according to the purification of the sanctuary the
is beâ—â—ne God 〈◊〉 sinner forasmuch as it is a free contract betweene the Lord and a sinner concerning the pardon of sinne and life euerlasting through faith in Christ Iesus This couenant he made with Iewes and Gentiles This was made with sinfull man immediately after the fall Gen. 3 15. This succeedeth the former which is of workes so soone as it was broken for the latter which is the couenant of grace had not beene made if the former had not bin broken and so made insufficient and vnpossible Heb. 8 7. Rom. 3 23. Gal. 3 21. True it is the new Couenant which offereth saluation vnto a sinner is but one in substance but in regard of circumstances it differeth For in the old Testament it was shadowed out by types by figures and by shadowes before Christs comming in the flesh This yoke was taken away when Christ was exhibited and all these ceremonies abolished to the great manifestation of Gods loue toward vs and the speciall comfort of all the faithfull Secondly that dishonour is done to God violence to the Sacraments and iniury to the Fathers by such as hold that the Sacraments of the old Testament were only significatiue and meere shadowes For the Apostle speaking of the Fathers saith Acts 15 11. We beleeue that through the grace of the Lord Iesus Christ we shall be saued euen as they but they were not saued by shadowes of grace for how can the rocke be accounted a meere shadow and nothing else seeing the Apostle calleth it Christ 〈◊〉 Rocke â—â—â—eth 〈◊〉 If it be Christ then doubtlesse they dranke Christ himselfe which dranke of that rocke euen as if the bread be the body of Christ and the cup the blood of Christ sacramentally it cannot be denied but that all they which eate the bread and drinke of the cup of the Lord worthily must necessarily eate the body drinke the blood of Christ spiritually If any obiect â—â—â—ect that Christ had not yet taken flesh of the virgin Mary neither was exhibited to the world I answer Answer it is true but nothing to the purpose because faith is the substance of things hoped for the euidence of things not seene Heb. 11 1. This made the flesh of Christ present though he had not yet taken our nature vpon him neither were partaker of flesh and blood Heb. 2 14 And thus they did finde saluation in the flesh of Christ who was the Lambe slaine from the beginning of the world Reuel 13 18. because God had promised euen in the garden Gen. 3 15. that the seed of the woman should bruise the serpents head so that we may say with the Apostle Iesus Christ the same yesterday and to day and for euer Hebr. 13 8. And how could the Fathers vnder the Law haue eternall life otherwise forasmuch as this was euermore a true saying Except ye eate the flesh of the Sonne of man and drinke his blood yee haue no life in you c. Iohn 6 53 54. So then the Israelites did seek obtaine saluation in the flesh of Christ which he was to giue wheÌ„ the fulnesse of time came for the redemption and saluation of the world And through faith they receiued Christ not onely in the word but also in the Sacraments Thirdly from hence it appeareth that the eating and drinking of the body and blood of Christ is meerely and wholly spirituall for by faith it is that we are vnited vnto Christ as branches to the vine and draw from him euerlasting life and by faith he dwelleth in our hearts Eph. 3 17. This communion is common to the Fathers and vs but the Fathers could not coÌ„municate with Christ any otherwise then by faith in the Word and Sacraments seeing he had not taken our flesh vpon him and therefore so it is with vs our communion is not carnall but spirituall Christ ouerthroweth the real presence And such a communion did Christ himselfe teach Iohn 6 where he ouerthroweth and destroyeth the carnall eating of his body both by telling them of his ascending into heauen verse 62. What if yee shall see the Sonne of man ascend vp where he was before as if he should say I will carry vp my flesh with me into heauen whither your mouth cannot reach nor enter and by shewing that such kinde of carnall eating can profit nothing v. 63. It is the Spirit that quickneth the flesh profiteth nothing the words that I speake are spirit and they are life This only is necessary sufficient vnto saluatioÌ„ the corporal carnall eating which is now maintained and defended by the Church of Rome and others iâ— neither necessary nor profitable nor sufficient nor any way auaileable vnto saluation Nay to many it is hurtfull dangerous deadly and damnable These are like to the Capernaites that did adhere seruilely to the letter wil seeme to sticke closely to the words of Christ howbeit he saith not The words of institution expounded in the bread or vnder the species of the bread is the body but This that is this bread which I haue blessed broken and deliuered into your hands to be eaten with the mouth of the body is my body to be broken for you vpon the Crosse But if the bread it selfe be the body of Christ theÌ„ cannot the body of Christ be said to be in the bread Wherefore the words of institution do not teach or require or confirme the carnall presence of the body of Christ in the bread Secondly if the body and blood of Christ had beene really in the bread and wine Christ should haue eaten himselfe euen his owne body and drunke his owne blood which was not yet really and actually shed but rested remained within the veines For it is holden that he did eate of the bread and drinke of the wine with his Disciples and therefore he sayeth I will not drinke henceforth of this fruite of the Vine vntill that day when I drinke it new with you in my Fathers kingdome Math. 26 29. And as he was circumcised for vs not for himselfe and was baptized for vs not for himselfe and did eate the Passeouer also with his Disciples so it may well be thought that he did partake of the Supper as well as of the other Sacraments Moreouer Christ is ascended really into heauen with his body which must containe him vntill his coming againe Acts 3 21 and 1 11. When he ascended he left this world with his body Iohn 16.28 We haue the poore euer with vs but him we shall not haue euer Math. 26 11. It will be said that Christ saith Loe I am with you to the ende of the world Math. 28. It is true in respect of his Deity for the promise is made to the Church of his perpetuall presence prouidence and protection by his Spirit Againe if he were alwaies vppon the earth he could not be our Priest to make intercession for vs as Hebr. 8 4. If he were on earth
and the neglect of it as a neglect of himselfe v. 45. Thirdly it is a forcible meanes to manifest the truth and sincerity of our religion Iam. 1 17. Hereby our faith is tried and knowne to be a sound and sauing faith ch 2. Our hearing of the word and partaking of the Sacraments are not accepted except they be seasoned with mercy compassion as it were with salt Esa 1.14 15. Lastly seeing we must communicate one with another in earthly things how much Vse 3 more ought we to do it in heauenly And if we must procure good to the bodies of our brethren we are much more to seeke to saue their soules This is the greatest loue that can be to be a means to win any to saluation The soule of a man is of great price it is more worth then an whole world of wealth For what should it profit a man to winne a kingdome and then lose his owne soule or what shall a man giue for the recompence of his soule This is a diuine labour and shal haue a diuine reward This is an heauenly purchase to purchase soules In our daies they are accounted the onely wise men of the world that can compasse great matters and purchase house and lands and leaue a rich posterity behinde them Many men make it their glory to vaunt of their purchases and how they haue encreased their reuenues and enriched their heires But what haue they gotteÌ„ to God or whom haue they won to him Doubtles to gain one soule to God is better and shall yeeld more comfort at the last day then to get great substance and to leaue a rich inheritance behind vs. Hence it is that Salomon saith The fruite of the righteous is a tree of life and he that winneth soules is wise Prou. 11 30 Dan. 12 3. The Apostle Iude teaching the Saints what loue they should shew toward their brethren Iude 22.2 and what care should possesse their harts for their conuersion willeth to haue compassion vpoÌ„ some putting difference and that they should saue others with feare plucking them out of the fire This worke of winning of soules standeth in bringing of theÌ„ to the knowledge of God What it win souleâ— conuerting of a sinner froÌ„ going astray out of the right-way Some erre in opinioÌ„ Iam. 5 1â— other are corrupt in life conuersatioÌ„ He that seeth his neighbours Oxe or Asse ready to fall into a ditch wherein he might perish is bound by the law to pluck him out of danger Exod. 23 4 5 or his beast going astray must bring it home to the owner Deut. 22 1. All soules are mine sayeth the Lord Eze. 18 4. he is the owner of them he is the Lord ouer them when they wander out of the way of truth they must be brought vnto him againe Shall wee draw an Oxe out of the pit and not our brethren made after the similitude of God out of the puddles of sinne wherein they are plunged Hath he care ouer bruite beasts and not much rather ouer mens soules It is a point of humanitie to bring the wandering stranger into his way but it is a part of true piety to turne them into the pathe that leadeth vnto life who thorough error wander from God and his word To effect this â—herein the â—â—â—ning saâ—â—ng of soules â—â—â—sisteth we must vse these meanes and practise these duties First to instruct them which are ignorant and walke in darknes in the shadow of death that therby they may come to the knowledge of the truth Prou. 13 14. Secondly to reproue them of the euill which they haue committed that so they may repent and come out of the snares of Satan 2. Tim. 2 25. And thus many haue beene reclaimed Prou. 6 23 Thirdly to exhort and admonish one another perswading them vnto that which is good disswading them from that which is euill Heb. 3 7 8 13. and 10 24. Iohn 4 28 29. Thus we shall draw on some and preuent the fall of others This wee must do in loue and in the Spirit of meekenes considering both them and our selues Gal. 6 1 2. Fourthly to vse threatning to them that are obstinate and hardned in sinne denouncing vnto them the iudgements of God that their hearts may be mollified and softned as Physitians deale in desperate diseases Lastly to seeke to conuert them by a godly example of an holy life 1 Pet. 3 1. 1 Cor. 7 16. This is as strong and forcible a means as any of the former if not more forcible the other are by word this is by deede For when they behold an example of godlinesse faith patience humility and obedience before their eyes it causeth them to fall downe on their faces and giue glory vnto God wheÌ„ they see their good workes But wo to all carnall Gospellers who by prophane examples of all loosenesse doe strengthen the hands of the wicked thereby keepe them from repentance Woe vnto them by whom any soule is hindered from conuersion 1 Pet. 1 7. Verse 35 36. And it came to passe when the Ark set forward that Moses said rise vp Lord and let thine enemies be scattered c. This is the last point setting down the ordinary praiers that Moses vsed both when they marched and when they rested These prayers were not ysed at this time onely but vpon all such like occasions They neuer remooued but it was ioyned with prayer they neuer pitched down their Tents but it was done with praier This sanctifieth all our goings out and our commings in teacheth vs to begin our workes and end our labours with it And to whom doth he pray He goeth not to Saint or angel he saith not Rise vp Abraham oâ— Isaac or Iacob but Rise vp O Lord teaching vs that it is a duty due onely vnto God But to omit these points that euery where come to hand obserue this from the practise of Moses Doctrine that the seruants of God may lawfully vse a prescript forme of prayer The true seruants of God may vse a prescript forme of prayer whether it be the Minister in the Congregation or the Master in his priuate family or a particular christian between the Lord and himselfe when he is entred into his Chamber and hath shut the doore vnto him This we haue shewed already in the sixt chapter by the blessing commaunded to the Priests to bee vsed in the publike assemblies Now that which was allowed vnto the Priests may not be thought vnlawfull to the people Such as brought the first fruites to God to testifie their thankefulnesse vnto him for his blessings and that they held all of him in cheefe haue a set forme appointed vnto them Deut. 26 5 6 7 c. The Psalmes of Dauid were penned not onely to bee vsed at that time wherein they were made but euer afterward as occasion serued The 92 Psalme was penned for the Sabbath day so the 102 Psalme to be a
which shall doe him good and for his sake he will also doe them good that do good to him If any shall rise vp against him as an enemy God will shut the mouth of the lyon he will declare himselfe to bee his enemy and arise betimes for the defence of his seruant And this appeareth euidently in the hystory that is set downe of him This is therfore the comfort of the Church that albeit it haue many enemies that hate it oppresse it persecute it yet it shal haue many patrons nurses friends and fauourers nay God himselfe will protect it defend it and deliuer it nay he promiseth to blesse them that blesse it and threatneth to curse them that curse it This made Dauid say Pray for the peace of Ierusalem let them prosper that loue thee Ps 122.6 Vse Lastly it is our duty to labour to be in the number of his children otherwise these promises belong nothing at all to vs. Glorious things are spoken of thee O City of God but what is that to vs if we be not citizens of that city It is a notable priuiledge to haue the same common friends and enemies with God this is made ours if wee bee his if not we haue no benefit by it at all What will mooue vs to holinesse and righteousnesse of life if this will not that he which toucheth any of those that belong to him toucheth the apple of his eye Zach. 2. Could the Prophets haue vsed a fitter phrase to shew the care of God toward vs and the desire he hath to further our saluation If he were a mortall man like vnto vs Caluin Sâ—â— on Deâ— 3 and had flesh and blood together with those parts that we haue he could not more tenderly keep the apple of his eye then he hath kept his people from time to time We know it is the most tender part of the body of man vpon which dependeth the comfort of all the rest If a man were stricken on the head or hand or arme it might be borne but if he receiue a blow in the eye all the body starteth at it and wee are much grieued by it Howbeit we are expresly taught that God keepeth vs not as his arme or as his legge onely but as the most tender part to wit his ey as the most tender part of that tender part namely the apple of the eye Thus it pleaseth God to speake to vs to make vs vnderstand that which otherwise would be high and hard for vs if he should speake according to his own maiesty He hath neither armes nor legs neither hands nor eies but he borroweth this comparison as well known to vs and stoopeth down to our rudenesse and infirmity that we might conceiue his workes the better For the meaning is that he will defend and preserue vs not as a mortall man doth his hands or feet but as he wold do the apple of his eye This is his goodnesse toward vs when any of his are hurt he receiueth a blow on his eye and therefore cannot hold his peace and ought not we on the other side for our parts make all hast to register and enrol our selues in the number of his children All this his fauour is lost if we be not his Let vs ioyne our selues therefore to Gods people let vs be one with them that we may be as one heart and one soule And as we noted before that seeing God reputeth our enemies to be his we ought to esteeme his enemies to be ours so likewise we ought to account his friends to be our friends Such shall enter into the Tabernacle of God Psal 1â— and rest in his holy hill in whose eyes a vile person is contemned but he honoureth them that feare the Lord. 1 Sam And if God will honor them that honor him ought not we also to honor them and shew our selues like to our heauenly Father The Prophet telleth vs that all his delight was toward the Saints that were on earth Psal 16.3 God delighteth in such let vs follow his example doth the contrary of the vngodly Psal 139. Doe not I loue them O Lord that loue thee and doe not I reioyce with those that are obedient vnto thee yea I loue them with an vnfained and perfect loue I account them as my best and chiefest friends in comparison of whom I doe make account of none other In doing this we shal haue God to be our friend Wherefore let vs remember our duty to bee carefull to become sound and sincere members of the Church by true faith and a right ordered obedience that so God may accept vs to be his children Verse 36. And when it rested he said Returne O Lord vnto the many thousands of Israel This is the second prayer which Moses ordinarily made at the resting of the Arke and the pitching downe of the tents Heere are two things set forth first the act of God Returne O Lord this is also spoken after the maner of men for properly God neither goeth nor returneth he neither proceedeth forward nor returneth backeward but it is spoken in regard of a new work of God to be shewed toward his people The meaning is as if Moses had said As thou Lord wentest before vs to driue away our enemies so hauing put them to flight that none can stand before thee vouchsafe to come againe to our tents take vp thy rest residence among vs thy people â—â—â—l â—â—â—ol â—â—â—c locum as Psal 7.6.7 Arise O Lord in thine anger lift vp thy selfe because of the rage of mine enemies and awake for me c. So shall the Congregation of the people compasse thee about for their sakes therefore returne thou on high Secondly the persons to whom he should returne and among whom he should rest to wit the thousand thousands of Israel From hence we may obserue breefly â—â—â—trine where it is that God resteth and among whom he dwelleth 〈◊〉 dwelleth â—â—ng his â—â—le that is among his owne people hee abideth in his Church for euer there he hath pitched downe his standard and purposeth to continue he hath chosen Sion he hath desired it for his habitation This is my rest for euer heere will I dwell And in the next words he giueth the reason for I haue desired it Psal 132.13 14. All creatures are his so are all places his he hath his choyce to abide wheresoeuer it pleaseth him for all the world is his for who created it and gaue it a being but he Now of all places hee chooseth his Church to be with it and to rest in it Thus speaketh the king of Iudah 2 Chron. 13.12 God is with vs for our Captaine and Matth. 28.20 Christ saith euen he that walketh among the seuen golden candlestickes Reuel 1.13 Loe I am with you to the end of the world Reason 1 For first who is it that gathereth the Church but he can any doe this but God by his infinite
hee would make good his owne promise and all the words of his mouth shold be found true notwithstanding the want of meanes and the abundance of mouths that were to be filled with flesh The people are sixe hundred thousand footmen c. Shall the flocks and the heards c Or shall al the fish of the sea be gathered together c Here is the distrust of Moses though some labour to discharge him of it and to free him from it Moses dâ— distrust as if hee had desired onely to know the meanes that God would vse according as the Virgin Mary desireth to bee farther informed of the Angel Luke 1 34 But this is disproued by the answere of God who setteth downe his own power not the meanes how hee would effect it Wherefore I think the learned Iunius in this place is deceiued Annot. i◠〈◊〉 locum et â—lys in Num. and we neede not to labor too curiously to cleere the faithful of the remnants of sinne other infirmities forasmuch as he and other the best of Gods seruants haue their failings in faith and obedience as we see in the examples of Abraham Lot Noah Isaac Iacob Dauid Peter Thomas Zacharie Doctrine Many are 〈◊〉 failings of 〈◊〉 Gods seruiâ—â— and which of them not 2 Chron. 15 17 16 12 Rom. 7 17 18 19. because wee know in part and we prophesie in part wee are yet in our iourney and walke in our way and runne in a race we are not yet attained to our iourneies end we haue not yet obtained the crowne Againe we proceede all from an vnclean fountaine Iob 14 4. There is a combat remaining in vs betweene the flesh and the Spirit Rom. 7 23. Gal. 5.17 and these are contrary the one to the other and can neuer be reconciled The Vses hereof are first to shew that we cannot keepe the Law but in many things we Vse 1 sinne all Rom. 3 22 23. and therfore are subiect to condemnation The Church of Rome teacheth that a man may keepe the Law but they are ignorant of the law and of the iustice of God of sinne and of themselues For may they compare with the faithful before named 2 Secondly we do all neede the benefit of Christs blood 1 Iohn 1 7 8. and are iustified by him Rom. 3 24. but if we could keepe the law or could be without sinne then Christ had dyed in vaine Gal. 2 21. 3 Thirdly they are deceiued which holde the Virgin Mary to haue bin conceiued without originall sinne contrary to the tenour of the Scriptures which layeth open sundry her infirmities contrary to her owne confession who acknowledgeth her selfe to haue needed a Sauiour Luke 1 47. For seeing shee was borne after the common course of the nature of man who shall exempt her from the corruption and staine of nature The concâ—â—ti n of the blâ—ssed virgâ—â— made equâ—â— to Christs And what need was there that Christ Iesus should be conceiued by the holy ghost if he might haue a pure conception free from originall sinne without it Wherefore they may as well say that the blessed Virgin was conceiued also by the holy Ghost as affirme that shee was conceiued without sinne and so communicate the property and prerogatiue of Christs birth to her For if she were conceiued without Originall sinne her conception was miraculous whereas the conception of Christ could bee no more 4 Lastly let vs not rashly censure others for sin Iam. 3 24. but admonish with meekenesse considering our selues Gal. 6 1 2. They are most sharpe and seuere iudges of others that forget their owne infirmities Moreouer marke here the ground of Moses his vnbeleefe it is drawne from the course of naturall reason 〈…〉 rea◠〈…〉 ene◠〈◊〉 â—ith and from the consideration of the want of ordinary means Obserue from hence that naturall reason and carnall Wisedome are oftentimes enemies vnto faith The yeelding too much to our owne thoughts the beholding of things with an eye of flesh doe often make euen the faithfull doubt of Gods promises We see this in Sarah Gen. 18 12. in Nicodemus Iohn 3 4. in Zachariah Lu. 1 20. Math. 16 23. 1 Cor. 1 23. Thus wee are prone euermore to trust vnto humane wisedome For the things of God are oftentimes foolishnesse vnto those that think themselues wiser then God 1 Cor. 2 14. Secondly the carnall reason that remaineth in the regenerate is not subiect to the Law of God neither indeede can be Rom. 8 7. for no man is wholly regenerate the best consist of two men for they are partly the olde man and partly the new man they are partly regenerate and in part they remaine vnregenerate The Vses Therefore we must not counsell with flesh and blood in the matters of God Vse 1 in the mysteries of faith Rom. 4 19 20. Gal. 1 16. Prou. 3 5. Let vs consult with the Scriptures and make the word of God our Counsellers and learne to submit all that is in vs to the wisedome of God The eye is not able to looke vpon the brightnesse of the Sun so the eye of our reason is dazled at the glorious things of the gospell of Christ which things the Angels desire to looke into 〈◊〉 1 12. This is the cause that maketh many shrinke backe when they see the greatest number to walke in the broad way that leadeth to destruction when they see the Church for the most part to consist of the poorer sort and religion to be chiefly embraced of them they are offended WheÌ„ they see wicked men to prosper for the most part they walke by reason and not by Faith by the light of the eye not by the light of the Scripture But wee are euen the best of vs fooles and blinde in the matters of God and we must know our selues to be fooles before we can learne the wisedome of God and submit our selues vnto it Maruell not therefore if few beleeue and obey Vse 2 Secondly the naturall man cannot please God Rom. 8 5 6 7 8. all his knowledge reason wisedome and vnderstanding cannot make him accepted Tit. 1 15. Hee is without faith which purifieth the heart and therefore all his workes are vnsauoury before him Wofull therefore is the condition of an vnbeleeuer whatsoeuer hee doth is sinne in euerie thought word and deede he sinneth waking and sleeping he sinneth euen in the actions of religion and euery worke encreaseth his reckoning and addeth to the account that hee is to make And as the faithfull man the longer hee liueth the more gracious and acceptable he is to God so the vnbeleeuer the longer hee liueth the more he addeth to the heape of his sinnes and the day of his reckoning will be so much the more fearfull and dreadful Gen. 15 16. For as the Ammorites were daily filling vp the measure of their sinnes and so hasting vnto iudgement so is it with the vnregenerate person The sooner he dieth and is
Luke 13.6 7 8 9. 2 Chro. 36.15 We haue all experience of this point Reason 1 The reasons first he knoweth our weakenesse our corruption and inclination to euill he knoweth whereof we are made he remembreth that we are but dust Esay 57.16 Psalm 103.14 yea as a wind that passeth away and commeth not againe Psal 78.38.39 no better then vanity yea lighter altogether then vanity Psal 62.9 Secondly his nature is to be mercifull full of compassion 2 Chron. 36.15 Thirdly the sinnes of the wicked are not yet full they haue not yet filled vp the measure of them Gen. 15.16 Lastly he is not willing that any should perish but that all should come to repentance and therefore he is not slacke concerning his promise but is long suffering to vs ward 2. Pet. 3.9 Obiection Before wee come to the vses of this doctrine we must remoue a few obiections that seeme to make against this point And first how can God bee said to be very patient and to suffer long seeing his iudgements are often said to come suddenly speedily as a whirlewind and a tempest and when they shall say peace and safety his comming shall be as the comming of a theefe in the night or as trauell vpon a woman with child 1 Thess 5.2.3 Answer I answer to be long before he come and to be swift when once he commeth are not opposite or contrary the one to the other He waiteth a long time but when the dayes of his patience are expired then suddenly destruction commeth He giueth warning after warning and will doe nothing but hee reuealeth the same to his seruants the Prophets Amos 3.7 Dan. 9.5.6 but when his patience is abused and contemned then he commeth swiftly and stayeth not The Apostle Peter speaking of the second comming of Christ to iudgment ioyneth both these together and sheweth how and wherefore he is both long in comming and yet swift in comming hee forbeareth because he is patient and hee commeth suddenly in his glory because he is iust 2 Pet. 3.9 10. first hee saith that God is long suffering not willing that any should perish then he addeth the day of the Lord will come as a theefe in the night Thus we see how he suffereth patiently and yet withall how he cometh suddenly Secondly Obiect the question may be asked whether the Ministers should forbeare or abstaine from threatning and denouncing of Gods iudgements against the vngodly seeing God is gentle and mercifull slow to anger and of great kindnesse whereby they shall terrifie men without cause and make themselues lyars I answer Answer it is true that Ionah the Prophet was discouraged vpon this ground and consideration from threatning destruction against Nineueh Though he were sent against the citie with heauy tidings yet he consulted with flesh and blood fled to Tarshish from the presence of the Lord Ion. 1.3 because hee knew that God was a gracious God and mercifull repenting him of the euil chap. 4.2 But this was his infirmity and therefore he is reprooued ver 10.11 Wherefore it belongeth to all faithfull Ministers of God as a part of their function howsoeuer the iudgements of God be differred and their Sermons derided to open their mouthes boldly and to reprooue sinne earnestly that they may thereby deliuer their owne soules and saue the people that heare them 2 Tim. 4.2 Thirdly it may be asked Obiect whether it be lawfull for the godly to craue of God to be patient and long-suffering to beare with the vngodly and vessels of wrath especially considering the praier of Ieremy chap. 15.15 Lord remember me and visite mee and reuenge mee of my persecuters c. The prayer of Moses and of Ieremy seeme to be contrary Answer Answer The prayer of Ieremy is speciall and extraordinary and containeth no generall rule and direction for the Church He spake this as a Prophet not as a priuate man for hee foretold to his persecuters the vengeance and wrath of God certainely to fall vpon them the generall rule belonging vnto all is set downe by Christ Matth. 5 44. To pray for our enemies and them that hate vs. Lastly it may be demaunded Obiect whether the publishing and preaching of the doctrine of Gods patience and forbearing be not dangerous and hurtfull as seeming to tend to leade men into sinne and minister occasion of hardening the heart and delaying of repentance I answer â—ct from Gods delaying of his iudgements wee may not conclude the delaying of our repentance True it is the vngodly abuse this doctrine to licentiousnesse Rom. 2.4.5 as they do also other doctrines and the Scriptures themselues to their owne perdition the prouidence of God to idlenesse the predestination of God to wickednesse the mercy of God to prophanenesse the grace of God to wantonnesse iustification by faith to carelesnesse of good workes yea Christ himselfe to be a stumbling blocke and a stone of offence Notwithstanding we must vse the doctrine of Gods patience to our comfort and to bring vs thereby to repentance Vse 1 Now we come to the vses of this doctrine which are many seruing for instruction reprehension consolation and exhortation First of all it serueth for our knowledge and instruction and teacheth vs what a good God wee serue and worship such a one as willeth not and wisheth not the death of a sinner such a one as is gentle and gracious mercifull and pitifull Psal 145.8 9. Ezek. 18.23 and 33.11 Againe this teacheth vs what is the cause that God spareth so long both his and the Churches enemies to wit because he is patient Thus doth the Prophet tell the Israelites the cause why the Lord had spared the Assyrians so long Nah. 1.3 We see how prophane many are blasphemers of Gods Name prophaners of his Sabboth despisers of the word haters of good men iniquity aboundeth euery where We might wonder that such liue vpon the face of the earth and wherefore they are spared but that he is a God of patience and long suffring or they could not continue Is not the earth filled with cruelty oppression as it was with the old world that was destroyed with an vniuersall Flood Doth not pride fulnesse of bread aboundance of idlenesse and contempt of the poore abound as in Sodome and Gomorrha which was destroyed with fire and brimstone from heauen Ezek. 16.49 So Gen. 19.24 How then could our cities and houses stand and continue if GOD were not very patient Vse 2 Secondly it serueth for reprehension For it conuinceth those that scoffe at his threatenings because God a long time descrieth his iudgements against the vngodly Hence it is that they iudge them perswade themselues of them to be no better then Scar-crowes and therefore to bee vaine and not to bee feared Such persons doth the Apostle Peter describe that mocke at the second comming of Christ which shal come as a snare vpon all them that dwell vpon the face of the whole earth Luke 21.35 2
them with speed to their graues But all these iudgments before rehearsed belong only to the body do not stretch to the soule and conscience neuerthelesse the Lord ceasseth not to repay vs euen in this kinde also according to our sinne Hence it is that he threatneth to send strong delusions vpon men to beleeue lies which will not receiue and beleeue the truth 2 Thess 2 11. and they which will not beleeue wholesome doctrine but hauing itching eares get them an heap of teachers shall turne their eares from the truth and be turned vnto fables and beleeue lies 2 Tim. 4 3 4. Secondly whensoeuer we remaine vnder any Vse 2 iudgement of Gods hand whatsoeuer it be let vs labour for spirituall wisedome that we may be able to see and discerne what the sinne is which is the cause thereof For by the manner of the iudgement we may oftentimes finde out the manner of our sinne And doubtlesse these benefits will come thereof we shal be able to iustifie God and also to iudge our selues and thereby we shall escape farther punishments and plagues that God purposed to bring vpon vs. This way we shall make the punishment profitable vnto vs if we take it and lay it vnto the sinne as it were a salue vpoÌ„ the sore This will bring vs to remember many sinnes and to repent truely of them which otherwise we should not thinke vpon It will worke in vs a care to iudge our selues that we be not iudged of the Lord 1 Cor. 11 31 22. This is no small benefit and comfort and therefore we should entertaine a ioynt-meditatioÌ„ both touching the sinnes that we haue committed and touching punishments that wee haue suffered that so we may to our farther good compare the one with the other Lastly as God dealeth with men in regard Vse 3 of their sinnes so he dealeth oftentimes with his childreÌ„ in good things for good things He will not onely reward our good works euen to a cup of cold water giuen to a disciple in the name of a disciple Mat. 10.42 but hee will reward according to our deeds blessing with the same blessing and mercy with the same mercy 2 Tim 1.18 Onesiphorus shewed meâ—cy vnto Paul he prayeth to God That he may find mercy of the Lord in that day Hee that is mercifull and liberall to the poore hath a promise that he shall neuer want Christ our Sauiour describing what is true blessednesse wherin it consisteth saith among other things Mat. 5 4. Blessed are the mercifull for they shall obtaine mercy True it is God is able to reward such many other wayes but he promiseth and performeth this rather then any other to strengthen our faith in his word and to teach vs to acknowledge and confesse his own in that worke And heereby haue all such as are any way vnder the gouernment of others a notable encouragement in well doing that God will returne them a like measure of blessing according to that themselues haue done If we be truely seruiceable and conscionable in our duties toward those whom God hath set ouer vs we shall by a speciall blessing of God find in time to come those that shall be vnder vs faithfull also toward vs. He that will rule well must first learne to obey wel if we be not obedient to others for conscience sake let vs neuer thinke to finde others obedient to vs. Hast thou bin a dutifull childe to thy parents and obeyed them in the Lord Thou maiest well hope and expect the same at the hands of thy owne children hereafter Or hast thou beene a faithfull seruant to thy master according to the flesh seruing him with feare trembling in singlenesse of thy heart Thou maiest well look for the like seruice at the hands of others It is the common rule of christianity and that which the heathen themselues were not ignorant off Whatsoeuer ye would that men should doe vnto you do you euen so to them for this is the law and the Prophets Mat. 7 12. On the other side they that are stubborne and disobedient children euill and vnfaithful seruants may iustly feare to haue the same measure measured vnto them againe They that are now yong men liue vnder the roofe and gouernement of their parents if they deale falsely and deceitfully with them how can they but thinke that God will make them reape a plentifull haruest of such darnell as themselues haue sowen scattered abroad They that are now children of their fathers mothers may in time to come themselues be fathers mothers of their children so haue others stand in the same place to them that themselues now stand to their parents If they mocke and scoffe at them for their infirmities as Ham Canaan did Gen. 9 22. Or contemne their wholesome counsels and holy admonitions â— 2 25. as the sons of Eli did Or if they beguile them or closely conuay away their money or any of their goods from them as Micah did from his mother â—7 â— 2. as many make it a slight and slender matter to steale from their parents as if all were their owne they can lay fingers vpon euen while they bee aliue and others giue liberty to take and embezell from them if it be but a little and no great sums Or if they think they liue too long that they may enioy their liuing as Esau did â—7 41 let them know that there is a iust God in heauen that will another day withhold his grace from their posterity that they shall finde their owne children ready to despise them and set them at nought to reiect their admâ—nitions threatnings to circumuent them purloine from them yea to gape for their death that they may haue their goods And when this cometh to passe then let them consider their owne sin as the cause of their childrens sinne and that their children do forget them to be their parents because themselues neuer remembred that they were children The like we may say of seruants they that are now seruants of their masters may also hereafter come to be masters of their seruants If then you shall deale wickedly with them in word or in deed you shall make a streight yet a iust equal law against your selues The Apostle giueth an excellent precept vnto such Tit. 2 9 10. Exhort seruants to be obedient to their owne masters and to please them well in all things not answering againe not purloining but shewing all good fidelity that they may adorne the doctrine of God our Sauiour in all things Let such therefore looke to themselues that they bee not paide home in their kinde If they learne to giue stubborne and froward answers and to despise them that are ouer theÌ„ as Agar did Sarah Gen. 16 4. Or if they returne them sleeuelesse answers when they call them to an account of their doings as Gehazi did to Elisha who when he asked him whither he went or where
doctrines fundamentall otherwise 1 Cor. 3 11 12 13. Secondly touching diuorce and polygamy there is no allowance but a permission onely Math. 19 8. and that of vsurie was particular for those nations Deut. 23 20. Exod. 21 1. Obiect Fourthly it doeth greatly manifest commend and extoll true religion 1 Cor. 11 19. I answer no otherwise then as one contrary being set to another Answer doth make the same better to be seene and thus doth sinne serue to commend the grace and mercy of God as Rom. 5 20. Where sinne abounded grace did much more abound howbeit this commeth to passe accidentally not directly and properly Obiect Fiftly the conscience is not to bee forced therefore men should be left to themselues I answer Answer it is lawfull to force them to the means Luke 14 23. Compell them to come in that my house may be filled that by the blessing of God vpon the vse of the means they may afterward willingly yeeld 2 Chron. 34 33. Ezra 10 8. The sonne that answered his father that hee would not work in his vineyard afterward repented and went Matth. 21 29. And some haue bene forced in the beginning to come to the word who afterward could hardly bee forced and driuen from it There is an actiue violence and a passiue Many are haled to the means by violence and come to the church as a Beare to the stake but afterward the violent take the kingdom of God Math. 11 12. and lay hold on it by force Obiection Sixtly all manner of wicked men and wickednes are to be left vnpunished for the tares and the wheate in one field must bee let grow together vntill the haruest and then they shal be separated Mat. 13 30. the tares shal be burned Answ the wheate shall be preserued I answer the scope is onely to shew that both good and bad are by Gods decree to remaine til the end of the world to vphold the godly against that tentation as the application or reddition the second part of the comparison doeth shew in the exposition of it by Christ himselfe Mat. 13 36 37. The godly must not be offended at the multitude and growth of the wicked we must neuer look for perfection vpon the earth This parable doeth no way touch the authoritie of the Magistrate Beza de haeret à mag puniend nor the discipline of the church neither pleadeth pardon and impunity for malefactors but warneth vs that offences shall neuer be wanting in the church to the end of the world but it shall alwayes bee troubled with such abuses August de fide oper cap. 1. 2. There shal alwaies be a mixture so long as the world standeth and therefore we ought not to depart out of the church as schismatiks do for the blots and blemishes that appeare in it Thus much of this parable Seuenthly Obiection euery christian Magistrate is not of power to suppresse contrary religions without the ruine of his kingdome I answer Answ wee speake of such as God hath giuen power into their hands whensoeuer God requireth it at their hands he will enable them to perform it and then they ought to set vpon that as a speciall duty Where there is no power God accepteth the will for the deede 2 Cor. 8 12 so that if they endeuour to restrain such and cannot it is not their sinne Hitherto we haue spoken of false religions in generall Popery 〈◊〉 be tolleraâ— in any state now among all other false religions popery is one of the worst and least of all to be tollerated in any State or in any sort as that which raceth the foundation of the christian faith and pulleth it vp by the rootes as plainly appeareth by these particulars First it maintaineth inherent righteousnesse of their owne and iustification by workes done by themselues in themselues and therby make iustification and sanctification all one contrary to the Apostles doctrine 1 Cor. 1 30. 2. Cor. 5 21. It reiecteth and derideth the imputation of Christs righteousnesse whereby we stand righteous in the sight of God thorough his righteousnes and merits imputed vnto vs. And hence it is that they make his righteousnes vnperfect and giue a power to themselues to make satisfaction for sin by temporall punishment and the sacrifice of the Masse Secondly they corrupt the worship of God in substance by professing and practising idolatry and worship of images making the church an harlot by forsaking her first husband and bringing in more then heathenish idolatry by adoring Saints angels crucifixes relickes their breaden god Raiâ—ol 〈◊〉 with 〈◊〉 8. by entertaining a mixture of Paganisme and Iudaisme Thirdly the church of Rome is the church of Anti christ therefore not of Christ for to the bysh of Rome do all the notes and properties whereby Antichrist is described in holy Scripture The byshop of Rome is Antichrist agree truly fully solely This wil not be hard to resolue if we consider the place where we are to seeke him and where wee shall finde him the time when the church was to looke for him and lastly the qualities wherby he is to be known The seat of Antichrist is mysticall Babylon mystical Babylon is no other theÌ„ Rome it self For the whore of Babylon is the great citie which in the Apostlestime had rule and dominion ouer the kings of the earth Reu. 17 18. and this City is situated vpon seuen hils Reu. 17 9. the seuen heads are seuen mountaines on which the woman sitteth which agreeth properly to Rome and euery historian nay euery Poet almost Prop◠〈◊〉 lib 3 〈◊〉 Georg lib 〈◊〉 Vano lib 5. lâ—gâ— Latâ— Pluto Prâ— Ren. cal it the city on seuen hils Secondly touching the time of the reuealing and manifestation of Antichrist it was foretold by the Apostle that he should come when the Emperors were remoued and taken out of the way and when once the Empire in the west should be dissolued then should Antichrist succeed in that seate that is in the gouernment of Rome 2 Thes 2 8. and this we see with our eies to haue long agoe come to passe that it needeth no farther inquiry The Apostle had spokeÌ„ plainly of this to the Thessalonians by word of mouth therfore forbeareth to set it downe in writing lest he should bring on his owne head and on the church the needlesse hatred of the Romane monarchy his own writing remaining as a strong euidence against himself and others For when the Romans should reade or heare that he had prophesied of the dissolution of the Romane Empire they would soone raise persecution against him and the rest of the beleeuers as if they expected the ruine desired the downfall thereof And this truth in all likelyhood was wel marked and continued in the church from age to age because it is generally vnderstood of the Roman Empire and Emperor 〈◊〉 detesur Amoros Thes 2. in Thes 2. 〈◊〉 ad
euer they were to displease their fathers as if the whole world were gouerned by witches O that these men would be as carefull to please God as fearefull to offend him as for witches they are more afraid of them thē hurt they are but the diuels instruments to deceiue the world the diuell hath vtterly blinded the eyes of these and of many others to make them beleeue that they do those things which they neuer do neither indeed can do The diuell himselfe is Gods seruant or rather slaue to do his will whether he will or no for he can do nothing but what the Lord willeth He ruleth all things by his prouidence the diuell cannot kil a flye except he haue liberty giuen vnto him But to returne to the former point that it is God onely that worketh myracles obserue with me that he worketh two waies somtime by himselfe alone God worketh myracles two waies and sometimes by some other creature By himselfe alone when he vseth no instrument at all as in the creation of the world making al things of nothing without helpe of Angel or other matter So he turned backe the shadow of the diall of Ahaz by himselfe alone and many other such like Againe when it pleaseth him he vseth means as in the myracles wrought in Egypt he did them by the hand of Moses and Aaron But heere we must take heed of two extremes and God is dishonoured by both of them First that we derogate nothing from the Maiesty of God albeit it please him to vse meanes in many of his myracles because he vseth thē freely not of necessity and he is as well able to worke without them as with them Secondly that we do not magnifie the creatures and instruments which the Lord vseth aboue that which is conuenient because that were to set them in the place of God who haue no more power then that which is giuen them from aboue Obiect But some may heere aske the question why doth God vse meanes in working of myracles Why did he vse the holy Prophets and Apostles and sometimes also such as haue no iustifying faith Mat. 7 22 23. as Iudas and others no doubt as he preached so he wrought myracles for he had the same commission with the rest Math 10 7 8. I answer Answer he vseth them not because he standeth in need of them or is tied vnto them but for these causes Why God vseth mean in working of myracles First to teach vs that he approueth the meanes whereby things are brought to passe and he sheweth by his owne example that we should make account of them so that if any neglect or contemne them he opposeth himselfe against the Lord. Secondly to support and vphold mans weaknesse who is not able to looke vpon his Maiesty when he worketh by himselfe as a weake eye cannot see things that are farre off except he put on his spectacles This is plaine in the example of the Israelites Exo. 19 18 19 when they heard the thunder and lightning and the sound of a Trumpet exceeding loud and the Mountaine smoaking they were so afraid that they desired the Lord to speake no more vnto them Exod. 20 19. but that Moses might speake vnto them and they would heare him Thirdly the Lord vseth meanes for the triall of our faith whether we will ascribe the work that is wrought onely to the worker thereof or to the meanes or partly to the one and partly to the other or as some doe all to the instrument and nothing to the principall In the myracles wrought by Christ himselfe wee see how diuersly men were affected for thogh they were effected by the finger of God yet the Pharisies blasphemed Math. 12 24. and said This fellow casteth out diuels by Beelzebub the Prince of the diuels This argueth great corruption of nature and want of faith Obiect And as we haue shewed why God vseth meanes so it may be asked what meanes God vseth in working myracles I answer Answer they are of diuers sorts First such as nay seeme to haue some force and power in them for the working of the myracle 2 King 20 1. When the waters of Marah were bitter that the people could not drinke of them the Lord shewed Moses a tree which when he had cast into the waters they became sweet Secondly Exo. 16 23 ◠he vseth meanes that haue no appearance of any power or vse in the working of a myracle such was the touching of the hem of Chrsts garment which infinite numbers touched Math. 9.21 Luke 8 45. and yet receiued no vertue from thence Such was the lifting vp of the rod of Moses and the stretching out of his hand at the red sea Such was the striking of the Rocke with his staffe at the waters of strife Numb 20. which had no power to make the waters gush out Such was the handkerchieffe of Paul to cure diseases Acts 5 15 ◠19 12. Iosh 6 20 the shadow of Peter by which many were healed For these cures were wrought when the Apostles were absent and knew nothing of them but were busied in other more important workes of their callings Thirdly he vseth such meanes as seeme no way auaileable vnto the worke but rather quite contrary to hinder it as curing the blinde man He spat on the ground and made clay of the spittle and laid vpon his eies Iohn 9 6 11. which might seeme more auaileable to put out sight then to restore it to make a man blinde then to make him see Thus then wee see and learne to acknowledge that euery miracle is wrought by the sole and omnipotent power of God Lastly we learne heereby that we haue a Vse 4 most sure word of the Prophets and Apostles whereunto we must take heed as vnto a light that shineth in darke places We are not cunningly circumuented by deuised fables but we haue the whole doctrine of saluation deliuered in the Scriptures fully confirmed vnto vs. For to what end do all the extraordinary works of God done by the hands of the Prophets and Apostles serue but to make plaine the doctrine which is according to godlines and thereby to worke in our hearts faith and beleefe The myracles of Christ vnwritten Ioh. 10 30 ◠therefore now vnknowne were not vnprofitable to be read vnworthy to be known neuerthelesse these were sufficient When Christ came into the world Esay 9 6. he was many waies wonderfull it is one of his names by which he was to be called he was wonderfull in his person wonderfull in his doctrine and wonderfull in his workes In his person Math. 1 23. Luke 1 35. because of the vnion of his two natures he was both God man In his doctrine the word preached by him because hee taught the way of God plainely Math. 22 1◠cleerely and euidently nay as one that had authority for his word
purpose of God was to saue them together and therefore he telleth them Except these abide in the ship yee cannot bee safe Act. 27.22.31 God is absolutely able to preserue our life without the taking of food or the labour of our hands or the apparelling of our bodies as the fowles are fed and the Lillies are clothed which neither sow nor reape Mat. 6.26 28. neither labour nor spinne yet he commandeth vs to labour the thing that is good In the garden of Eden in the time of mans innocency Adam was called to labour and after the fall it was saide In the sweat of thy face shalt thou eate bread Gen. 2.15 and 3.19 till thou returne to the earth So God can nourish to eternal life without means of man otherwise we shold diminish his power yet he will haue his word preached in season out of season he will haue it heard and attended vnto with all diligence to begin and to encrease faith in vs and he sendeth a comfortable blessing vpon his owne meanes And therefore the Apostle teacheth Ephes 4.12 That Christ ascending vp to heauen and leading captiuity captiue gaue gifts vnto men for the gathering together of the Saints for the worke of the Ministery fitting teachers to their callings although he can saue without meanes The reasons follow First we are commanded Reason 1 to further Gods prouidence by lawful endeuors in our callings This is to vs most comfortable and giueth euident assurance of the blessing of God without which holy endeuor we want this comfort and assurance Thus the Apostle reasoneth directly 2 Pe. 1. The election of God in it selfe is sure for the foundation of God remaineth and hath this seal 2 Tim 2.19 20. 2 Pet. 1.5 6 9 10. The Lord knoweth who are his yet he requireth of vs to giue all diligence to increate in knowledge faith temperance patience godlinesse loue brotherly kindnesse If ye do these things ye shall neuer fall Reason 2 Againe the end why God hath giuen vs meanes and fitted vs to our calling is to serue his prouidence not to make vs idle in our selues vnprofitable vnto others Gods gifts are to some purpose they were not giuen and granted in vain we must not hide them in the earth but imploy them to their vse This the Apostle teacheth 2 Tim. 1.6 7. I put thee in remembrance that thou stirre vp the gift of GOD which is in thee by the putting on of mine hands for God hath not giuen to vs the spirit of feare but of power loue and a sound minde And thus Mordecai reasoneth in his charge to Esther that she should goe into the king Eccle. 4.8 13 14. make supplication before him for her people Who knoweth whether thou art come to the kingdome for such a time declaring that we haue not our callings singled out and fitted vnto vs to hide our talents in the earth but to employ them to encrease and aduantage The vses remaine First we must know that Vse 1 extraordinary courses are not to be looked after nor to be depended vpon we must leaue them to extraordinary times seasons which are now ceassed and not to be expected Many desire that God should shew among his people such great and miraculous works as hee shewed in bringing his people out of Egypt with a mighty hand and out-stretched arme and so feed themselues with fancies and are carried away after their owne imaginations God hath tyed vs to ordinary courses which are more for our comfort and therefore he that walketh plainely walketh safely Luke 16.27 28 29 30. This vse is concluded out of the parable where the rich man desireth to haue Lazarus sent from the dead to his fathers house to warne them lest they also come into the place of torment But Abraham answered They haue Moses and the Prophets let them heare them and when the rich glutton would haue other meanes If one come from the dead they will repent he said againe vnto him If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead and come vnto them Whereby our Sauiour sheweth that whosoeuer depends vpon extraordinary meanes visions or reuelations or dreames or the dead when God hath left vs ordinary wayes is to follow by-pathes of our owne to dig cesternes that hold no water and to trust in lying words that shall not profit God hath ordained to teach vs by the Ministery of his word and hath put his hidden treasure in earthen vessels whereunto we must attend as to a light shining in darke places This is the ordinary way and common meanes left vs to attaine saluation and eternall life Hereby then all ignorant persons are reproued and conuinced who neglecting this vsuall way to begin and confirme faith and the rest of the graces of God in vs say O if God would himself speak vnto vs from heauen or if wee might heare Christ preach vnto vs wee would repent and beleeue the Gospel as for men we know not whether they speake the truth or not Others say we haue the Scriptures in our houses we can reade them at home can they by all their teaching preaching make the word of God any better Besides if you vrge Sermons so much we haue Sermon bookes at home wee reade them and can serue God in our houses as well as they that run after Sermons Others also think they haue knowledge sufficient already that they need neither heare nor reade any more Lastly others obiect we haue good prayers and good homilies why should not men be content with them as the law prescribeth and enioyneth All these excuses are but fig-leaues to couer ouer their owne shame when once they are sifted and examined We answer to the first obiection many waies The first â—â—iection aâ—swered First we are not able to endure the dreadfull presence of Almighty God and therefore the faithfull haue cryed out Alasse wee shall die because we haue seene the Lord. Wee heare not the thunder without feare we behold not the brightnesse of the Sun without dazeling how then shold we heare the immediat voice of God or see his glory without confusion Againe if the Lord should speak from heauen and vtter his voyce from the place of his habitation he would speake no otherwise hee would teach no other trueth then the Prophets and Apostles haue deliuered And if wee should heare one of the elect Angels he wold set before vs no new points of religion hee would bring vnto vs no new article of faith and therefore the Apostle saith Gal 1. â— Though wee or an Angel from heauen preach vnto you otherwise then that which we haue preached vnto you let him be accursed But it is more comfortable and profitable to vs to be taught by men like vnto our selues then by the angels that are spirits we cannot abide their glory through weaknes of our flesh we cannot be
1 Cor. 8 1. lest our knowledge puffe vp and adde to our farther condemnation Therefore the Apostle writing to the Church of the Thessalonians being one of the most goodly and glorious churches that the Apostle planted who aboue the rest of the churches surpassed in knowledge excelled in faith abounded in loue shined forth in obedience yet he saith to them 1 Thess 4 1. and 5 20. despise not prophesie and we exhort you in the Lord Iesus that you increase more more as ye haue receiued of vs how ye ought to walke and to please God We are here in our race we haue not yet attained to the end of our iourny We see how men think they neuer haue riches and substance enough they alwaies account themselues poore and needy and are euer endeauouring to increase better their estate so it should be in true and heauealy Treasure wee should hunger and thirst after righteousnesse Mathew 5 6. Psal 143 1. wee should grow vp in grace and desire euermore greater strength assuring our selues that if we haue an appetite and thirst after the Wel of the water of life we shall be fully satisfied onely wee must vse the meanes that God hath appointed to attaine faith and other sauing graces as earnest prayer reuerent hearing of the Word diligent receiuing of the Sacraments beeing carefull to honor God for that which wee haue alreadie receiued and I am perswaded that hee which hath begun his good worke in vs will perfect the same vnto the day of Iesus Christ As for the peruerse and crooked generation of those that think they haue knowledge enough they manifestly bewray their want of knowledge For as such as haue attained and receyued the greatest knowledge doe finde in themselues the greatest ignorance so such as imagine themselues to be most richly replenished in all knowledge vnderstanding are indeed most sottish and ignorant in the matters of GOD like empty vesselles which make the greatest sound Hereby therfore we shall try our selues whether we haue attained any measure of acceptable knowledge if it worke and kindle in vs a desire of more knowledge if it light vs a Candle to see our owne ignorance and if it teach vs that still our wants are greater then our store The grace of God in the heart is like a grain of mustard seed small to see to at the beginning Matth 13 31. but being once placed planted in the ploughed ground of a fruitful heart it increaseth speedily and spreadeth it self far and neere The master deliuering his Talents to his seruants Matth. 25 25. saith to them Occupy til I come and not hide them in the earth And the Apostle exhorteth Timothy to stir vp the gift in him and to blow the coales lest the graces of God decay as fire is apt to goe out 2 Tim. 1 6. beeing kindled in greene wood The fourth obiection answered Touching the last obiection of hauing already good prayers and good Homilies I answer as they are hated of God and men that make dissention betweene brethren so such as magnifie praier to iustle out preaching which ioyne hand in hand together and walke as friends that are agreed are indeed enemies to them both Indeed we confesse the prayers of the Church are good as it is written My house shall be called the house of prayer Matth. 21 13. but these men little regard them saue to serue their owne turne for few of them make conscience to be present at the confession of sins or absolution of a sinner Nay if they stand at the Church doores they scarse afford vs their presence to come in and if they do we must be deeply indebted to them for their company Now wher they thinke to stop our mouths to choake vs with the Law they crosse the high Ordinance of God slander the good lawes of Princes and sin against their owne soules making the reading of Sermons and exhortations of equall dignity and preheminence with the liuely preaching of the word For first no people vnder heauen should want so far as is possible the preaching of the Gospell it is the commandement of God it is his ordināce necessary for the planting and continuance of a Church which cannot be saide of the other which also are appointed to giue place hold their peace as an inferiour institution when any is present to preach vnto the people Again the liuely preaching of the Pastor applyeth Doctrine and exhortation to the present circumstances and occasions of times and budding of new sins and broaching of new heresies so that according to their manifold windings turnings it is ready to meet them to strike at the very heart and head of them Thirdly there is a great difference in gifts of interpretation exhortation zeale vtterāce memory moouing of affections and such like as the very Heathen haue in another case and kind acknowledged For when the people after the reading of an Oration Cicero de to lib. 2. penned in the perswasible words of human eloquence greatly wondred it was replied Doe you maruaile hearing me reade it What affections would it haue wrought in you if you had heard himself with liuely voice vtter pronounce it As for godly and learned Homilies we doe not condemn or contemn them in the famine scarsity of teaching we know that a cup of colde water is better then no drink and halfe a loafe better then no bread yea as Salomon sayth Prou. 27 ◠the person that is full despiseth an hony-combe but vnto the hungry soule euery bitter thing is sweet yet it is no disgrace or disparagement vnto them to giue place to the preaching of the word as a man may say the Peers Nobles of a kingdome are inferiour to the Prince without defacing of them or that siluer is baser thē gold without disgracing of it Thus much in answer of the Obiections that are made against the preaching of the Gospel being the ordinary meanes which God hath left vnto vs to further our saluation Secondly see Gods mercy to his Church Vse 2 his Decree is concluded his prouidence is determined all things are written in his Booke yet hee will vse men as his owne hand and instruments to doe that which himselfe could worke alone hee will haue them as Ioynt-workers 1 Cor. 3 ◠and as fellow-helpers with him This is a great honour and speciall prerogatiue as the Apostle sheweth We together are Gods Labourers ye are Gods Husbandry and Gods Building And againe 2 Cor. 5 ◠Wee are Ambassadours for Christ as though GOD did beseech you through vs wee pray you in Christs stead to bee reconciled to God It is a verie great honour and dignitie to represent the person of an earthly Prince whose breath is in his nostrils but it is a greater priuiledge and preheminence to stand in the roome of God They are greatly honored that sit in his seat whether in the
Church or in the Commonwealth This is a great comfort to al godly Magistrates that beare on their shoulders the burthen of gouernment of whom it is said 〈◊〉 22 6. I haue said ye are Gods and ye are the children of the most High to know that they beare the person of God and that hee vseth them as his vicegerents This is a singular comfort also to all godly and painfull preachers whom the Lord vseth as his Stewards and messengers of whom he hath saide Hee that heareth you heareth me which ought to be al-sufficient vnto vs to make vs walke thorough good report and euill report and ouerstride al the discouragements and discontentments that the vnthankfull world throweth vpon vs. Vse 3 Lastly we learne to forsake no work belonging to our calling yet still to trust in God to rely vpon him not to trust in the outward means â—â—ew 4 7. Our Sauiour Christ teacheth that they tempt God and prouoke him to wrath that refuse or neglect the ordinary meanes appointed for their life and preseruation Hee that is sicke and neglecteth the ordinary meanes of Physicke he that is hungry and refuseth the ordinary meanes of feeding or beeing in an high and dangerous place will not descend the common way but casteth himselfe down maketh a needlesse triall of Gods power and so tempteth God It is our part not to bee idle vpon his prouidence but to vse profitable helps for our safety and maintenance Our endeuours and labours are required in his prouidence who as he ordaineth the end so he appointeth the meanes leading and tending to the end Now whensoeuer God hath offered and afforded an ordinary meanes for our succour and saluation wee are bound to vse the same carefully and not seeke redresse remedy another way This serueth to conuince all such as waite vpon vanities and forsake their owne mercies which say Cannot God saue vs without so much preaching hath he no other meanes to worke our conuersion Hath hee bound himselfe to the Ministery of the word Indeed God hath not tied himselfe to this ordinance he can worke our saluation by other waies but he hath necessarily tied vs vnto it where he hath sent it vnto vs and if we thinke to finde it any other way wee shall toyle and trouble our selues in seeking and shal not obtain it God norished his people with Quails fed them with Manna and commanded the Rocke to giue them water in the wildernesse extraordinarily but when he had planted theÌ„ in the land of Canaan 〈◊〉 5 12. and giuen them Corne and prouision to liue ordinarily they must vse those helps or else perish and famish for hunger As he dealt with their bodies so hee dealeth with our soules If we neglect ordinarie meanes we may not looke for extraordinarie Moreouer this serueth to condemne the practise of such as reason If we be appointed to saluation it shal neuer be taken from vs whoÌ„soeuer we oppresse whatsoeuer wee commit howsoeuer we liue This is to couet the end but to neglect the meanes We desire saluation but we refuse to walk in the way that God hath chalked out vnto vs. Such as neuer vse the meanes make it plaine and manifest they were neuer ordained to the end Wherfore the Apostle saith God hath chosen vs that wee should be holy and without blame before him in loue Repentance Ephes 1 4. faith sanctification are the meanes and the way saluation and eternall life are the iournies end Al such as God hath ordained to eternall life he hath ordained them to vse the meanes to pray vnto him to heare his word to receiue the Sacraments to haue faith in Christ to repent from dead workes and heereby wee shall make our election sure 2 Peter 1 10 2 Tim. 2 19. The more we increase in the gifts of God the greater shal our assurance be Thus much of the necessarie vse of the meanes vsed by the people to further Gods prouidence and to come vnto the quiet possession of the land of Promise Verse 17. I pray thee let vs passe thorough thy Country Before we come to the consideration of the reasons let vs see what their request is of the Edomites which were a people lying Southward in respect of the land of Canaan toward the Desert of Arabia the dead sea and sprang of Esau as we heard before Now the Israelites were the Lords own people the visible Church of God vpon earth which is the foundation pillar of truth of whom he said 1 Tim. 3 15. Psal 105 15. Touch not mine annointed and do my Prophets no harme yet see here how they are brought to so low en ebbe as to ask a License to craue a Pasport and passage of their enemies Wee learne from hence Doctrine The Church destitute of helpe is often times driuen to craue succour of their enemies that the true church is oftentimes brought so low as to stand in neede of the helpe fauour friendship and good will of strangers that liue out of the church God doth so far make his seruants drink of the cup of affliction in the outward wants of earthly things that they must craue helpe of those that are their enemies This we see in Abraham Gen. 23 2 3. and 42 1 2 6. he had not a place to bury his dead out of his sight but was constrained to craue it of the Hittites So Iacob and his houshold were so sorely pressed with famine that they came and bowed to the Egyptians for a piece of bread 1 Sam. 25 6 7 8. and 22 3. So Dauid being in distresse in the wildernes was driuen to send to churlish Nabal to giue to him and his whatsoeuer came to his hand This miserie of the poor church the Prophet confesseth Lam. 5 6. As if they should say We are so oppressed by the Chaldeans that we are compelled thorough necessity to craue releefe of our greatest enemies So Ester a nursing mother of the Church begged her owne life Ester 7 3. and the life of the people of God at the hands of an Heathen King Thus we see that howsoeuer the faithful be right heires of the world the iust owners of all things in Iesus Christ yet sometimes for their necessary releefe in things of this life they stretch out their begging hands vnto their enemies as Lazarus did Reason 1 The Reasons are First in respect of God who wil try the faith and patience of his seruants how they can bear outward afflictions whether they will cleaue to him in their troubles not It is his wil and heauenly pleasure to try and proue the obedience of his seruaÌ„ts Not that he getteth or gaineth any knowledg which he had not before but by triall of his owne gifts to let vs see what is in our selues who are ignorant of the hidden corners of our own hearts Peter supposed himself to be constant and couragious till he was brought into
3 we see the wicked prosper and florish spredding themselues as the greene Bay tree for loe God hath set them in slippery places Psal 37 53. and casteth them downe in the end vnto desolation they are suddenly destroyed horribly consumed as the chaffe which the winde driueth away and as a dreame when one awaketh This tentation hath ouertaken the children of God and caused them oftentimes to shrinke back when they saw the prosperity of the vngodly Psal 73 2 3. Hab. 1 4. and on the other side the troubles of the godly hath made them to reason within themselues of the prouidence of God But shall not the King rule his owne kingdome or the Master gouerne his own house as pleaseth him And shall not we giue the Lord leaue to dispose of all things in heauen and earth after the good pleasure of his owne will Hee fatteth the wicked against the day of slaughter he leaueth them without excuse and maketh his blessings as a witnesse against them Contrarywise the children of God although they suffer afflictions yet afflictions to them are not euill but try their faith as the furnace doth the gold Senec. de diui prouidentia c. 8 Let vs not deceiue our selues in iudging and esteeming of good and euill That is good which maketh vs better that is euil that maketh vs worse The workes of the flesh adultery fornication vncleannesse wantonnes idolatry witchcraft hatred debate emulations wrath contentions seditions heresies enuy murthers drunkennesse couetousnesse and such like are manifestly euill These God keepeth from his deere children and his deere children from them that they reigne not in them The Israelites in Egypt liued vnder hard masters and carried many heauy burthens and sent vp many passionate sighes to God with deepe grones of spirit whilst Pharaoh and the Egyptians tooke crafty counsell together and sported themselues in the miseries mischiefs which they had brought vpon them But whose condition was the more happie let the red Sea testifie from which the Israelits were deliuered Exo 14 27 29 in which the EgyptiaÌ„s were drowned Dauid taken from the sheepe-folds tasted of many sorrowes being in perils among the Amalekites in perils in the Wildernesse in perils of his owne Nation in perils of his own seruants in perils among false bretheren and was hunted from place to place as a Partridge in the Mountaines 2 Sam. 31 4. whilst Saul sought his life and enioyed the pleasures and treasures of a kingdom But whose estate was the more happy let the end and yssue of them both determine the one liued in glory ended his daies in peace the other sheathed his sword in his owne bowels and so dyed in despaire The Apostle Iames willeth vs to take the Prophets for an example of suffering aduersity and of long patience which haue spoken in the name of the Lord Ye haue heard of the patience of Iob haue knowne what end the Lord made Iam. 5 10 11. for the Lord is very pittifull and mercifull Lazarus a poore begger destitute of succour and friends lying at the rich mans gate hauing his minde as full of cares as his bodie was of sores whilst the rich glutton was clad in purple gorgiously and fared deliciously euery day But whose condition was the more blessed and happy of them twaine let this tell vs and teach vs for our instruction that Lazarus when he died had the holy elect Angels to attend vpon him to carry his soule into Abrahams bosome Luk. 16 22 23 that is to say into the kingdome of heauen Matth. 8 11. the rich man also died his body was buried his soule was carried cast into the torments of hell Where the worme neuer dyeth Marke 9 44. and the fire neuer goeth out the one vnsufferable the other vnquenchable both infinite Let vs not therefore rest in beholding the present face of outward things but possesse our soules with patience in a sweet meditation of Gods prouidence considering that it shall in the end bee well with all them that feare the Lord and that howsoeuer the wicked do prosper in the world increase in riches yet if we enter into the Sanctuary of God Psal â—3 â— we shal see they are set in slippery places they are lifted vp on high and therefore their fall shall be more fearefull seeing all the threatnings of God must without faile fasten vpon them Lastly seeing the menaces and threatnings Vse 4 of God must bee performed this serueth also to assure vs that the gracious promises of God made in mercy to his people shall in truth and righteousnesse bee accomplished The Lord that is alwaies the same as hee is true in his threatnings to the vngodly so wil he be found true in his promises toward the godly For seeing no part of his word shall passe away that he will not falsifie his trueth Psal 89 â— nor alter the thing that is gone out of his mouth one part serueth to confirme another his threatnings are ratified by the assurance of his promises and his promises are established to bee surer then the heauens by the assuraÌ„ce of his threatnings So then let vs learne to depend vpon God to trust in him knowing 2 Cor. 1 that all his promises are yea and Amen vnto the glory of his name Let vs rest in him for the pardon of our sinnes for the hearing of our prayers for the feeding of our bellies for the resurrection of our bodies for the inheritance of euerlasting life hauing a strong assurance of faith that the Lord is iust and true in all his promises This is a notable comfort and consolation to all the childreÌ„ of God to cause vs to set our hope in him hauing a patient and constant expectation of all things that by faith we haue beleeued saying with the Apostle 1 Tim. 1 12. For this cause I also suffer these things but I am not ashamed for I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Verse 25 26. Take Aaron and Eleazar his sonne and cause Aaron to strip off his Garments and thou shalt put them vpon his sonne Heere is deliuered how Aaron yet liuing his sonne is inuested and installed into his Office with the ceremonies and solemnities thereunto appertaining at the appointment of God to shew the continuance of the Priesthoode to take away al occasions of dissentions from the people Thus we see the good estate of the Church is prouided for by Moses before Aaron dyed Doctrâ— The Châ— must be in good after coâ— parture and went the way of all flesh The Doctrine hence is that the good of the Church must be regarded of vs to leaue it in good case after our death and departure I say it is a principall duty required of vs when wee must leaue the worlde to prouide for the
heerein a speciall worke of Gods prouidence preseruing his owne truth and reseruing it to all posterity Few are found in the world to affect or regard the pure and sincere word of God in comparison of the multitude that seeke after humane wisedome and labour to know the nature of â—irds of Beasts of Fishes of Trees and of earthly things which delight the outward senses and rauish the vnderstanding of naturall men yet see how those bookes of Salomon that handle meere matters of humane Pâ—ilosophy which the wise men of the world hunt after are vtterly lost whereas the diuine bookes which he wrote by inspiration lesse regarded and more contemned are notwithstanding by the watchfull eye of God remaining and are reserued for the comfort of the Church for euer Lastly we reade of the Prophesie of Enoch Obiect 4 in the Epistle of Iude verse fourteenth who prophesied of the second comming of Christ in power and great glory with thousands of his Saints which Prophesie also seemeth to be among those bookes which are lost I answer Answer this could bee no Apochryphall Booke of holy Scripture for Moses was the first Penne-man or Scribe that wrote the holy Scripture whose fiue bookes are perfect and contained in them sufficient instruction for that CHVRCH whereas that Prophesie did not nor indeed could not Secondly it cannot appeare that this Prophesie was euer written Iude ver 14. It is said he prophesied foretolde the end of the world by the Spirit of God in that most corrupt age that hasted to destruction to the end that such as were ordained to eternall life might beleeue and the rest being hardened might bee made without excuse but it is no where said It was written It is said to bee a Prophesie but no word or mention is made of the writing of this Prophesie so that it seemeth the Apostle learned it by tradition from the father to the sonne as the Apostle Paul setteth downe the names of the sorcerers that withstood Moses and Aaron Neither let the Church of Rome lay the foundation of vnwritten traditions vppon this ground-worke seeing we deny not al vnwritten traditions conueied from hand to hand but only such as are made rules of Gods worship matters of faith and parts of religion necessary to saluation To conclude therefore seeing the prouidence of God the fidelity of the Church and diligence of the faithfull is so great that the whole body of the Canonicall Scripture hath beene kept entire and perfect without losse or lacke of any part or parcell of it of any booke or sentence we must detest the blasphemous shufflings shiftings of the Church of Rome that make the Scripture to be a maimed lame and vnperfect doctrine Censu Colon. dial 6. Concil Trident. sess 4. not containing all things necessary to faith and saluation whereas the Apostle teacheth that the whole Scripture inspired of God is able to make vs wise vnto saluation 2 Tim. 3 15 16 17 through the faith which is in Christ Iesus and is profitable to teach to conuince to correct to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good works Verses 10 11 12 13. And the Children of Israel departed thence and pitched in Oboth c. Here we haue painted and portraied out as in a Table certaine stations and iournies of the Israelites wherein wee may behold as in a glasse the prouidence of God protecting theÌ„ and the obedience of the people following him We see how they remoue from place to place in the wildernesse they are neuer long at one stay but either they went forward or backward as the sea continually ebbeth or floweth Now as the Land of Canaan was a figure of their rest in the kingdome of heauen so their wandring vp and downe in the wildernesse did figure and represent the condition of their life to bee vaine and transitory in this world Doctrine The faithfull are forreigners and strangers in this life We learne from hence the state of the faithfull what it is we are pilgrims and strangers in this life we are as guests lodging heere for a night but by and by we must depart and be dislodged we haue heere no continuing City This the faithfull haue in all ages confessed Iacob being brought into the presence of Pharaoh saith The whole time of my pilgrimage is an hundred and thirty yeares few and euill haue the daies of my life beene Gen. 47 9. But we may say the daies of our pilgrimage are threescore yeares and ten if haply we reach so farre to which not one amongst an hundred cometh few indeed and euill we may truely call them This Abraham pleadeth Gen. 23 4 Gen 15. â—3 wanting a place of buriall to interre his dead I am a stranger and a forreigner among you giue mee a possession of buriall with you Thus he confesseth it went with him in Canaan neither was his estate any better elsewhere This the Prophet Dauid acknowledgeth though a great King Psal 39 12. Heare my praier O Lord and hearken vnto my cry keepe not silence at my teares for I am a stranger with thee 1 Chr. 23 15 and a soiourner as all my fathers our daies are like a shadow vpon the earth and there is none abiding So then we see what our life and condition is wee are altogether vanity like grasse that soone withereth wee are as tenants at the will of the Lord our age is as nothing it passeth as a tale that is soone told it is as an hand-breath quickly measured surely euery man in his best estate is altogether lighter then vanity it selfe The reasons First all our daies are stinted Reason 1 and limitted as they are short and vaine so they are vncertaine and vnknowne The strongest natures and constitutions that seeme to be framed setled as a sure building to continue for many yeares yet are soone cut off are no more We see this confirmed by the daily experience of many examples as in Vzzah suddenly smitten 2 Sam. 6 7 in Iobs children quickly ouerwhelmed Iob 1 19 in Ananias and Sapphira presently destroyed Acts 5 5 10 in the rich man that had his soule in one night taken from him Luke 12 20 and in a continuall beholding the hand of God striking as pleaseth him If then vncertainty be an apparent argument of vanity we may conclude from hence our life to be vaine transitory inasmuch as God reuealeth not when or where or how we shall die and bee taken out of this life We know not when we shall die at euen or at midnight at the Cocke-crowing or in the dawning When we lie downe we know not whether we shall rise againe when we arise whether wee shall lie downe againe except we be laid in our graue and make our bed in the dust Moreouer we know not where we shall die at home or abroad When we go out of our houses wee know not
is required there is a difference supposed betweene thine and mine Moreouer there could be no giuing nor buying nor bargaining nor selling nor hyring nor lending if all things were left to the wide world to be catched and snatched according to the lust and pleasure of euery man in all which notwithstanding God by speciall Commandements tieth vp and restraineth the gripings and greedines of couetous men For if the Corinthians had had all things in common no strife could arise among them of things pertaining to this life 1 Cor. 6.4 but inasmuch as they wronged one another in these temporall things and wrangled for them vnder the Infidels it is plaine that euery man had his owne portion distinct from the possession of other men And the same Apostle brideling the gaping and greedy desires of men teacheth that they that vse this world should bee as though they vsed it not and they that buy should be as though they possessed not 1 Cor. 7 30 31. Therefore by this exhortation buying is allowed possessing is granted so that the heart be not set vpon the world This is farther confirmed by sundry precepts of the Apostle Let him that hath stolne steale no more but let him rather labour and worke with his hands the thing which is good that he may haue to giue to him that needeth Eph. 4 28. The wise man saith Prou. 25 17. Withdraw thy foote from thy neighbours house lest he be weary of thee and hate thee But if all were common it were lawfull to enter euery where and vse all things at our owne pleasure Lastly to what ende and purpose should the word of God strictly command almes-giuing and the works of mercy and charity if there were no propriety or seueralty but an equall communion of all worldly goods So to what ende should the Apostle charge the wealthy in this world to do good with their goods 1 Tim. 6 17 18. and those that be rich to bee rich in faith and in good workes to bee ready to giue to such as are in need and to lay vp in store for themselues a good foundation against the time to come Surely the difference betweene rich and poore could not stand betweene high and low but all should be shufled together in great confusion contrary to the order and ordinance of God who is the God of all order and comlinesse among the people Neither let any obiect the practise of the Primitiue Church Obiect Acts chap. 4 32 chap. 2 44 where it is said The multitude of them that beleeued were of one heart and of one soule neither any of them saide that any thing of that which he possessed was his owne but they had all things common For there is a double kinde of communion Answer in respect of propriety and in respect of vse The community in the faithfull stood in the vse of these outward things which they imployed for the good of their fellow-members And therefore albeit some sold their goods and possessions and parted them according to the necessities of the poore members of Christ Acts 5 4. yet the Apostle Peter saieth to Ananias who had sold his possession kept away part of the price While it remained appertained it not to thee And after it was sold was it not in thine owne power But how could they sell their goods if they were not right owners and lawfull possessours of them Neither doth the Text say that those christians sold all they had possessed It is said indeed Acts 4 34. As many as were owners of lands and houses solde brought the prices of those things which they solde and laid it before the Apostles feete The Scripture sheweth they sold and brought the price of that they sold but it saith not they solde all and then brought the price of all for it appeareth that Philip one of them kept his house still entertained the Apostles in the same Acts 21 â— and consequently had it furnished for these vses and fitted to lodge and harbour the godly faithfull brethren This community should be in euery liuely feeling member of Christ who in the publike want of the Church should be ready and willing to dispossesse themselues of somewhat for the succour comfort of other members So then they are ouerthrowne which do affirme that it is vnlawfull for Christians to haue or possesse any riches whereas no man in the Primitiue Church was compelled to make his goods common For Peter plainely auoucheth that it lay in the power of Ananias whether he would sell his Land or not and when he had sold it the money was his owne so that he might haue kept it to himselfe if he had listed His sinne was that he pretended to bring the whole price of that which they had solde whereas they brought a part thereof so lyed vnto God But God requireth at our hands that wee should giue cheerefully not grudgingly willingly not constrainedly readily not backwardly Secondly euery one must looke that hee Vse 2 liue in a lawfull calling wherin he must abide eating his owne bread and labouring the thing that is good So we shall defraud no man but deale righteously and iustly and get by lawfull means we must restore againe that which hath beene vnlawfully gotten and vnconscionably deteined though haply hidden from men so that the world cannot lay it to our charge yet our owne heart knoweth it and chargeth it vpon vs and our conscience will not passe it ouer but we must euermore heare of it and receiue a checke from it The crying of an accusing condemned conscience cannot be stopped but is as a thousand witnesses against vs. Againe goods wrongfully gotten kept from the Owner do cry against vs and do lay bitter accusations to our charge This the Prophet Habbkkuk teacheth chap. 2 9 10 11. True it is the stones haue no mouth to cry neither the timber any feeling to suffer wrong at our hands but the Scripture vseth such manner of speech forme of words to make vs perceiue the better by this vehement raising vp of the dumbe and sencelesse creatures that if we do amisse before GOD and deale wrongfully with men the creatures shal beare witnesse against vs and aske vengeance vpon vs at the latter day Therefore he bringeth in the seuerall parts of the house answering one another and singing one to another one side cryeth out behold blood the other behold murther the one behold deceit the other behold cruelty Thus the Apostle Iames speaketh chap. 5 4. Behold the hire of the Labourers which haue reaped your field which is of you kept backe by fraud crieth and the cryes of them which haue reaped are entred into the eares of the Lord of hoasts Thus we see how the creatures abused do groane to be deliuered from the bondage of corruption cry out against oppression the oppressed crieth in the eares of the Lord and the conscience of the
Come to Heshbon let the City of Sihon be built and repaired c. The end of this Song made of the people of GOD was to keepe a perpetuall memory of the victories that God gaue to the Israelites and to teach the posterity to come how they came to be owners and possessours of these Citiss We learne from hence That it is the duty of the faithfull to remember and publish the works of God Doctrine It is our duty to remember publish the great works of God whereof we are partakers or witnesses Whensoeuer GOD sheweth any of his works of mercy or iudgement toward our selues or others toward soule or body we must not hide them and bury them in forgetfulnesse but spread them abroad and make them knowne to others This appeareth in sundry places of the word of God The Prophet teacheth this duty Psalm 105 1 2. Praise the Lord call vpon his Name declare his workes among the people Sing vnto him sing praise vnto him and talke of all his wondrous works And Psal 107 8. Let them confesse before the Lord his louing kindnesse and his wonderfull works among the sonnes of men So likewise Psalm 111 2 3. The works of the Lord are great and ought to be sought of all them that loue them his worke is glorious and beautifull and his righteousnesse endureth for euer So Psal 66 16 5 he prouoketh all men to heare what God hath done for him Come and hearken all ye that feare God and I will tell you what he hath done to my soule and in the same Psalme he reproueth the dulnesse of men that are cold in the consideration of the works of God Come and behold the works of God he is terrible in his doing toward the sonnes of men When the Shepheards had found the word of the Angel true and seene the Babe laide in the Cratch Luke 2 1â— They published abroad the thing that was told them of that childe to the great wondring of all those that heard it And when the man out of whom a legion of diuels was departed besought Christ that he might tarry with him Iesus sent him away saying Returne into thine owne house and shew what great things God hath done to thee so hee went his way and preached throughout all the Citty what great things Iesus had done vnto him When Paul and Barnabas returned to Antioch from whence they had beene commended to the grace of God to the worke which they had fulfilled hauing gathered together the Church They rehearsed all the things that God had done by them and how he had opened the doore of faith vnto the Gentiles Acts 14 27. The practise of this duty Christ commanded to the man that he had dispossessed Mark 5 19 20. Goe thy way home to thy friends shew theÌ„ what great things the Lord hath done vnto thee how he hath had compassion on thee so he departed and began to publish in Decapolis what great things Iesus had done vnto him and al men did maruaile All which precepts and examples teach vs that it is not enough to haue receiued Gods benefits and to be mindfull of them our selues but also we are bound to make others according to our places to profite thereby and to praise God for them agreeable to the words of Peter and Iohn to the councell Wee cannot but speak the things which we haue seene heard Acts 4 20. The Reasons of this Doctrine are diuers Reason 1 whether we consider God or our selues or the faithfull with whom we liue First in respect of God inasmuch as it standeth vs all vpoÌ„ to set forth his glory with al our strength and might This is the chiefe and principall end that we must ayme at in all our waies to seeke to gaine glory to his great Name according to that generall precept of the Apostle Whether ye eate or drinke or whatsoeuer ye doe do all to the glory of God So when God doth make knowne to vs the workes of his owne right hand this must be one motiue to stirre vs vp to spread them abroad that thereby his Name may be glorified and his sauing health published among all Nations Acts 11 1â— as we see the practise in the Apostles Secondly in respect of our selues For this is a notable signe and token of a true and liuely faith that we beleeue the works of God and lay them vp deeply in our hearts when we hide them not vnder a bushell nor couer them in the ashes but lift vp our voice as a Trumpet to declare to others what our selues haue learned This the Prophet testifieth in his owne practise I will walke before the Lord in the Land of the liuing I beleeued and therefore did I speake Psalm 116 verses 9 10. This is not peculiar to the Prophet onely to testifie his faith by the words of his mouth but is made generall and common to others by the Apostle 〈◊〉 4 13. Because we haue the same spirit of Faith according as it is written I beleeued and therefore I haue spoken we also beleeue and therefore speak Such as do not beleeue the words and workes of God can neuer be fit instruments to giue notice of them to others but such as doe in heart beleeue them cannot but with the tongue confesse them thereby to assure their owne hearts and to confirme their owne faith more and more Reason 3 Thirdly we must haue respect to others For as Christ speaketh to Peter when thou art conuerted strengthen thy brethren so when we beleeue the workes of God wee must labour to bring all other to a sound faith and right iudgement It is our duty to hunger and thirst after the saluation of others and being called to the profession we must toll the bell to others There is no man that hath bene truly acquainted with the workes of God and hath in conscience bene conuinced of the vndoubted truth thereof but ought to bee as a publike Cryer and as the Lordes Herald to blaze them and publish them abroad for the good of others This is the reason that mooued the Prophet Dauid to make such often so many protestations 〈◊〉 1 71 to speak of al his wondrous workes to tell his maruellous workes to publish the praises of the Lord his great power This is the reason that Peter immediately after his deliuerance out of prison came vnto Mary where many were gathered together in praier to intreat the Lord for the enlarging of his liberty saying vnto them Go shew these things vnto Iames and the rest of the Bretheren Acts 12 â—7 So then whether we do consider that it is required of vs to seeke the glorie of God to testify the assurance of our Faith or to win our brethren wee must acknowledge that it is a speâ—iall duty laide vpon vs to publish the workes of God whereof any of vs be witnesses of the truth whereof we are conuinced Indeed Christ
they would not enter into their fieldes they would not meddle with their vineyards they would not drinke of their water freely yet see with what a terror and trembling they were stricken at the approch of the Israelites neere their borders And this was the heauy hand of God vpon them as Moses declareth Deut. 2. This day will I begin to send thy feare and thy dread vpon all people vnder the whol heauen which shall heare thy fame and shall tremble and quake before thee Heereby we learne for our instruction That the enemies of God and his people are many times afraid where no true cause of any feare is Doctrine Euil men fear where no feare is Euill men are often afrayd of the people of God that faine would liue in peace So Saul liued in continual feare of Dauid 1 Sam. 18 15 29 he was vexed disquieted in heart and neuer in rest although hee weâ—e harmlesse though he sought peace and ensued after it yea the more Dauid prospered the more Saul feared him So did Pharaoh and the Egyptians feare the Israelites when they began to multiply and increase in abundance Exod. 1.12 Thus Herod feared Iohn knowing that he was a iust and holy man reuerencing him greatly hearing him gladly doing many things at his preaching Mark 6 20. Thus the high Priest feared the Apostles and the officers of the people Acts 5 26. WheÌ„ Herod and the rest of Ierusalem heard of the birth of a new King they were greatly troubled and perplexed in mind Mat 2.3 Al these things confirme the truth of this doctrine verifie the saying of the wise man The wicked flye when none pursueth but the righteous are bold as a Lion Prou. 28 1. Reason 1 The Reasons are these First because an euill man carrieth in his owne bosome a conscience for sinne which striketh and accuseth him which citeth and summoneth him before the barre of Gods iudgement seate Albeit no man can bee deposed against him albeit none can giue sentence and iudgement against him yet hee carrieth that about him which is instead of all Mala mens Tert. 〈…〉 1. sc 2. malus animus as the Poet sayth An euill minde an euill meaning an euill conscience arraigning him at the Tribunall of the eternall Iudge who shall giue to euery one according to his workes It shall serue as plaintiffe witnesse iudge and executioner against him This is confirmed vnto vs by many examples in the word of God When Cain had slaine his owne brother shed his innocent bloode which cryed for vengeance vnto heauen the reuenging hand of God pursued him Gen. 4 10 12 17. liuing as a runnagate and vagabond vpon the earth and fearing the sight of euery creature to bee armed against him he began to build a City to hide his head to yeelde him comfort to prouide for his safety and to defend him from iniury but there also the iustice of God ouertooke him the vengeance of his hand followd him and he was driuen from that enterprize The like we see in Belteshazzer Dan. 5.56 when there appeared fingers of a mans hand which wrote ouer against the Candlesticke vpon the plaister of the wall of the Kings Palace albeit hee knew not the substance and signification of the miracle whether it fore-shewed good or euill yet he carryed his witnesse with him that could not be bribed or corrupted so that his countenance was changed his thoughts were troubled the ioynts of his loynes were loosed and his knees smote one agaynst the other This terror of conscience the Lord fortold as the punishment of sinne Leu. 26 17 36 37. and Deuteronomy 28. verses 65 66 67. Againe no maruel if the wicked be oftentimes Reason 2 smitten with feare as with the spirit of giddynesse because they want the shielde of Fayth and the helmet of Hope which are as two strong Anchors to hold the shippe that it be not shaken in peeces with the stormes or dashed on rockes or drowned in the water or swallowed in quicke-sands A liuely fayth in the Sonne of God is the mother of all true comfort the peace of the soule the life of good workes the key of heauen for beeing iustified by Fayth Rom. 5 1. We haue peace toward God through our Lord Iesus Christ and reioyce vnder the hope of the glory of God Wee haue not receiued the spirit of bondage to feare againe but we haue receiued the spirit of adoption whereby we cry Abba Father Ro. 8 15. We haue boldnesse against the day of Iudgment there is no feare in loue but perfect loue casteth out feare for feare hath painfulnesse and he that feareth is not perfect in loue 1 Iohn 4 17 18. The stronger our faith is the lesse is our feare as one increaseth the other decreaseth If our faith bee little our feare is great as our Sauiour sheweth in the example of his disciples tossed with a tempest on the sea crying vnto Christ saying Master saue vs we perish Mat. 8 25 26. who saide vnto them Why are yee fearefull O ye of little Faith Now let vs come to the Vses If this be the Vse 1 nature of the wicked that he carrieth about with him a troubled and trembling conscience then a wicked man is a very coward faint-hearted being afraide of euery thing True it is there are many who neyther feare God nor the diuell who seeme to be valiant to aduenture their flesh and to expose themselues to desperate dangers in fighting and quarrelling as the manner of sundry Ruffians and swashbucklers is who feare not to meete any man in the field at any weapon and for euery crosse word are ready to giue the stab yet bring these ventrous and foole hardy fellowes to encounter hand to hand with the enemies of our soules to wrastle against spirituall wickednesses in high places and to striue as for life and death against pride prophanenesse against concupiscence of the flesh and contempt of the word against idle games of euill report against our lustes and sins which fight against our owne soules we shall see no childe so weake and willing to turn his heeles as these Ruffian-like spirits who albeit they walke with long blades by their sides or long poles on their neckes and iet vp and downe as â—ords of the earth ready alwayes to lay the hand vpon the dagger and to pick a quarrell at euery word yet they haue not the hand or the heart to strike one stroke to conquer sin and the tyrany of the diuell in themselues but yeeld themselues like slaues and captiues to do his will and are led away to destruction as an Oxe to the slaughter Notwithstanding this is true valour and manhoode to wound more and more the corruption of the old man He is stronger that conquereth himself then he that winneth a City Prou. 16 32. He is a better man of his hands that ouercommeth his own concupiscence then he that hath the vpper hand
pressed sore vpon him he sought to the witch at Endor which had a familiar Spirit raysed vp the diuell in the likenes of Samuel The like is approoued vnto vs by the practise of Amaziah King of Israel in the second book of the Kings the first chapter and the second verse When hee was fallen thorough the Lattice window in his vpper Chamber which was in Samaria and thereof grew sicke vnto the death hee directed Messengers to goe and enquire of Baallzebub the god of Ekron whether hee should recouer of this his disease So did Haman likewise an enemy of the Iewes and one of the race of the Amalekites thirsting after the blood of Mordecai and the destruction of the whole Church dealt by Sorcerie for to effect his intended purpose Ester chap. 3 verse 7. And cast Pur that is a Lot to know when hee might haue a luckie and prosperous time to enterprize this businesse Moreouer it is noted by the Prophet that when Nebuchadnezzar King of Babell was come out of his kingdome with a mightie hoast and stoode at the parting of the way doubting vnto what place he should go whether against the Ammonites or against the Tribe of Iudah as in the one and twentieth chapter of Ezekiel and the eleuenth verse He consulted by Diuination and made his Arrowes bright he consulted with Idolles and looked in the Liuer Heereunto commeth the threatning denounced against the Egyptians by the Prophet Esay in chapt 19. verses 3 4. The spirit of Egypt shall faile in the middest of her and I will destroy their counsell and they shall seeke at the Idolles and at the Sorcerers and of them that haue spirits of Diuination and at the Soothsayers And I will deliuer the Egiptians into the hand of cruell Lords and a mightie King shall rule ouer them saith the Lord God of hoastes Thus wee see it was very vsuall with the wicked when they saw no other helpe at hand to seeke vnto witches and to resort vnto enchanters The Reasons hereof are these first Reasoâ— because they want Fayth and beleefe in God they trust not in him they looke not for saluation from him they dare not repose theyr confidence in him This we see in Saul when he had once forsaken God in breaking his commandement by sparing the Amalekites in offering sacrifice in killing the Priests in persecuting the Saints in refusing to consult with God as a needlesse thing and proceeding from one degree of wickednesse to another in the end he sayde vnto his seruants 1. Sam. chap. 28. verse 3. Seeke me a woman that hath a familiar spirit that I may goe to her and aske of her This is that reason which the Spirit of God poynteth out in the first booke of the Chronicles and the tenth chapter Saul dyed for his transgression that he committed agaynst the Lord euen against the word of the Lord which he kept not and in that hee sought and asked counsell of a familiar spirit and asked not of the Lord therefore hee slew him and turned the kingdome vnto Dauid the son of Ishai True it is wee reade in the first of Samuel chapter 28. verse 6. that he asked counsell of the Lord and heere we heare hee asked not counsell of the Lord these are not repugnant and contrary one to another no more then these words in the eleuenth Chapter of S. Matthew and the fourteenth verse Iohn Baptist is Elias and Iohn Baptist is not Elias Christ sayde of Iohn Baptist This is Elias Iohn Baptist sayd of himselfe I am not Elias Iohn 1 21. Notwithstanding heere is no contradiction for Christ vnderstoode it one way Iohn another Christ meant he was Elias in spirit Luke 1 17. as comming in the spirit and power of Elias Iohn meant hee was not Elias in person which the Pharisies thought and imagined So these words seeme contrary in shew but are not in substance and in deed In deed he asked of the Lord but not in faith nor with a purpose to cast himselfe vpon God but in hypocrisie and with resolution to goe to the witch As Ahab consulted with the Prophet of the Lord 〈◊〉 â—2 15. but he was before determined what he would do whatsoeuer the Prophet should say Wherefore that which was not done rightly and religiously is as it were not done at all as the Apostle speaking of vnreuerent comming to the Lords Table saith This is not to eate the Lords Supper 1 Cor. 11 20. Where he denyeth that absolutely which many did corruptly Againe no maruaile if the wicked forsake God in their troubles 〈◊〉 2. betake themselues to Sorcerers and Wizards which are the enemies of God seeing sorcery is the inuention of the diuell and a manifest worke of the flesh If then it came from the father of lyes and be a fruite of our owne corrupt nature it is not strange or to be wondred at that carnall and corrupt men giue themselues ouer to this practise This the Apostle teacheth Gal. 5 19 20. The works of the flesh are manifest which are adultery fornication vncleannesse wantonnesse idolatry witchcraft and such like Seeing therefore euill men want faith ioyning to God purifying the heart working by loue making vp the marriage betweene God our soules and seeing witchcraft is a worke of the flesh it is naturall to naturall men in their distresses to vse vnlawfull meanes as charming figure-casting and such curious actes and artes as are wrought by the deuice of the diuell Now let vs make vse of this Doctrine First Vse 1 this condemneth the common custome and practise of the people in our dayes who when the hand of God is any way on them or theirs when they be strangely visited or their children greeuously afflicted or their Cattle eyther lost or languish with any extraordinary disease at which time especially they should acknowledge Gods ouer-ruling and ouer-swaying prouidence that not a silly Sparrow falleth to the ground without the will of our heauenly Father by and by they send out to that cunning man or that cunning woman so forget God that made them These men will not tarry the Lords leysure nor waite vpon his mercy for ease and comfort they will haue present helpe or else they will runne to the diuell resort to witches and fetch health out of hell it selfe This is the folly and vanity of such as know not God neither acknowledge that all things are disposed according to his purpose and good pleasure Let vs beware of this sinne which is a forsaking of the true God a renouncing of helpe from his holy place and an entertainment of familiarity with the diuell which is the very height and top of all iniquity This the Lord himselfe teacheth Leuit. 20 6 7. If any turne after such as worke with spirits and after soothsayers to go a whoring after them then will I set my face against that person and will cut him off from among his people Sanctifie your selues
gifts that make the possessors of them better This duty the Apostle declareth 1 Tim. 6 9 11. They that will bee rich fall into tentations and snares and into many foolish and noysome lustes which drowne men in perdition and destruction But thou O man of God flie these things and follow after righteousnesse godlinesse faith loue patience and meeknes The things of this life are common to the godly and vngodly nay oftentimes the vngodly haue the greater share and portion in them let vs therefore labour after those graces that accompany saluation Let vs lay vp our treasure in heauen Where neither the Moth nor Canker corrupteth and where theeues neither dig through nor steale Mat. 6 20. These gifts in the day of trouble and in the houre of tentation shall minister more comfort and more true peace vnto vs then all earthly and transitory things which end in corruption But a lasse if it were possible for vs to gain the whole world what should it auaile or aduantage vs Math. 16 26. and afterward lose our owne soules Or what comfort can we take in our riches and possessions when it shall be said Thou foole this night shall they fetch away thy soule from thee then whose shall all these be that thou hast gathered For so shall it fall out to all those that are rich but not in God Luk. 12 20 21. So then let vs learne to trust in the liuing God and not in vncertaine riches let vs cast all our care vpon him that hath cared for vs And let vs first of all seeke the kingdome of God and his righteousnesse and all other things shall be cast vpon vs. Mat 6 32. Lastly let vs learne to beare the yoke of pouerty with patience If we want this worlds goods let vs not be discouraged God oftentimes recompenceth the want of earthly blessings with great abundance of heauenly graces Making the poore of this world rich in faith and such as haue nothing to inherit to be heyres of the kingdome which he hath promised to them that loue him Iam. 2 5. This Christ declareth in the Epistle which he commanded Iohn to write to the Church of the Smyrnians I know thy works and tribulation and pouerty but thou art rich Reuel 2.9 He maketh them rich in knowledge in faith in obedience and ioy in the holy Ghost He blesseth them with inward comfort and with peace of conscience that passeth all vnderstanding He giueth them patience in troubles meeknesse of spirit and an holy contentation to sustaine the weight of their affliction And albeit they beare a greeuous burthen yet hee hath eased them of a greater to wit the burthen of their sinne which in Christ they feele to be lightned and remitted This the Apostle testifieth 2 Cor. 6 10. We are as dying and yet behold we liue c. Heereunto acords the witnesse of Peter Acts 3 6. 2 Pet. 1 2. who albeit hee said Siluer and Gold haue I none yet he confesseth that the Diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the acknowledgement of him that hath called vs vnto glory and vertue This is that Iacob perswaded his owne heart and tolde to his brother Gen. 33 11 God hath shewed mercy vnto me and therefore I haue all things Seeing therefore riches are as thorns to choke vs and as snares to deceiue vs let vs learne to be content with our estate and not greedily desire that which may turne to our destruction Verse 9. Then God came to Balaam saying c. We shewed before that the purpose of Balaam the sorcerer was to raise vp the God of the Hebrewes to consult with him and to entice him to leaue the protection of the Israelites according to the guise and fashion of Coniurers as wee declared before in the sixt conclusion For when the vnbeleeuers began to lay siege to their enemies they called forth the god or goddesse of that place to forsake that people and come vnto themselues Thus did the diuell seduce the world and set vp the kingdome of darknesse in the children of disobedience The Infidels indeed thought they dealt with their god but they had to do with the diuell We see in al histories Herod 〈◊〉 how carefully they resorted to the Oracle of Apollo as it were to know the will and pleasure of God in things to come but a lasse poore soules they were deluded by the voyce of the diuell so that whilst they supposed they asked counsell of one they receiued answer of another Therfore the Apostle Paul saith These things which the Gentiles sacrifice they sacrifice to diuels and not vnto God and I would not that ye should haue fellowship with the diuels 1 Corinth 10 19 20. Wherefore when the sorcerers and soothsayers vsed to call vp the protecting god of their enemies the diuels ordinarily vsed to returne them their answer But in this place whilst this enchanter goeth about his superstitious practise supposing the true God to bee like their false gods of other Nations so thinketh to bring vp the God of the Israelites God suffereth not the diuel to giue him answer but himselfe preuenteth his apparition appeareth vnto him both to procure the good of his owne people and to make knowne his power to conuince the rage and madnes of the enemies and to declare to all the world the blessed estate of the Church Heereby then we learne in that God came vnto him Doâ—â— Godâ—â—ime 〈…〉 â—keth â—ueâ—◠〈◊〉 â—meâ— and shewed him what to do that God sometimes speaketh to wicked men and reuealeth his wil vnto them God say I not onely teacheth and instructeth his owne people and hath appeared to them by visions and dreames but hath appeared and made knowne his will euen to his vtter enemies and to open Idolaters that know him not Thus he spake to Caine Gen. 4 6 7 and reproued him for his malice against his brother exhorting to repentance toward God and reconciliation toward his brother and threatning him with destruction if hee continued So he dealt with Abimelech when he had taken away Sarah from Abraham God came vnto him in a dreame by night and said vnto him Thou art but dead because of the woman which thou hast taken for she is a mans wife Gen. 20 3. So he did to Laban the Aramite speaking vnto him in a dreame by night and saying Take heed that thou speake not to Iacob ought saue good Gen. 31 24. Thus hee dealt with Pharaoh King of Egypt God shewed him in a dreame what he was about to doe which was a meanes vsed of God to deliuer Ioseph out of prison where the yron entred into his soule and to prouide for his Church in time of famine that was to come Thus he reuealed his will to Necho King of Egypt God willed him to make warre against the Assyrians and commanded him to make haste but Iosiah would haue stopped his iourney
〈◊〉 35 â—â— and hearkened not to the words of Necho which were of the mouth of God The like we may consider oftentimes in the booke of Daniel when Nebuchadnezzar had dreamed a dreame which was not humane but diuine neyther of a naturall cause but of a supernaturall wherewith his spirit was troubled Daniel saide vnto him Dan. 2 28. There is a God in heauen that reuealeth secrets and sheweth the King what shall be in the latter daies The Reasons are euident First to set downe his great loue and fauour to his Children 〈◊〉 1. For as God did shew himselfe in sundry manners and speake by liuely voyce to the vngodly so in all the manifestations of himselfe vnto theÌ„ he had respect and reference to his Church as appeareth in the former examples Heerein therefore appeareth the wonderfull loue of God to his chosen people who hath the harts of all men in his owne hands and turneth theÌ„ about as pleaseth him This is that reason which the Prophet pointeth vnto Psal 105 13 14 15 where speaking of Abraham his posterity he saith Albeit they were few in number yea very few and strangers in the Land and walked about from Nation to Nation from one Kingdome to another people yet suffered he no man to do them wrong but reprooued Kings for their sakes saying Touch not mine annointed and doe my Prophets no harme Secondly it pleaseth God to make himselfe and his great Name knowne out of the limits and circuit of the Church 〈◊〉 2. to constraine euen the wicked to cleere him in his proceedings to acknowledge his iudgements to bee iust and righteous to giue sentence against themselues For God is holy in all his wayes and pure in all his works hee causeth their owne consciences to be witnesses against theÌ„ to accuse and to conuince them inasmuch as they become vnthankfull 〈◊〉 â— 2â— and do not glorifie him as God who is worthy of all glory and neuer leaueth himselfe without witnesse Acts 14 17. no not among the Infidels Thirdly he declareth and reuealeth himselfe Reason 3 to Infidels not because they be worthy but because by the mouth of the very Infidels he will strengthen and confirme his children True it is the cheefe and principall meanes which he vseth is to teach them by his seruants the Prophets and Apostles by Pastours and Teachers which he hath set in his church but he will also vse the tongues of prophane men to his owne glory comfort of his children This we see euidently shewed Iudg. 7 13. When Gideon came to the outside of the hoast of the enemies Behold a man told a dream vnto his neighbour and said Behold I dreamed a dreame and loe a cake of Barly-bread tumbled from aboue into the hoast of Midian and came vnto a Tent and smote it that it fell downe was ouerturned and his fellow answered This is nothing else saue the sword of Gideon for into his hand hath God deliuered Midian and all his host When Gideon heard the dreame deliuered and the interpretation opened he worshipped and returned into the hoast of Israel and saide Vp for the Lord hath deliuered into your hand the hoast of Midian Whereby we see that God made knowne his purpose to these vnbeleeuers for the strengthening of Gideons weake faith and the enabling of him to the worke whereunto he was appointed The vses follow First confesse from this Vse 1 dealing of God not onely that hee is great in â—ion and high aboue all the people but â—hat his Name is great glorious among his enemies He reigneth as King Psal 120.2 1 not onely ouer his Church but ouer all creatures and he maketh them to acknowledge his greatnesse stoop downe vnder his hand â—his we see in the Prophet Daniel chap. 6 26 27 by the decree that Darius wrote vnto all the people nations and languages that dwell in all the world I make a decree that in all the Dominions of my kingdome men tremble and feare the God of Daniel for hee is the liuing God and remaineth for euer and his kingdome shall not perish and his Dominion shall be euerlasting he refuseth and he deliuereth he worketh signes and wonders in Heauen and in Earth who hath deliuered Daniel from the power of the Lyons The like confession Nebuchadnezzar maketh before chap. 3 32 33. I thought it good to declare the signes wonders that the high God hath wrought toward me How great are his signs and how mighty are his wonders His kingdome is an euerlasting kingdome and his Dominion is from generation to generation Secondly we see that God leaueth not men Vse 2 with out excuse because hee maketh knowne his truth vnto them they haue some meanes or other offered vnto them to teach them to acknowledge God and to glorifie him whom they haue acknowledged Rom. 1.20.24 So Christ our Sauiour speaketh to the obstinate Iewes Iohn chapter fifteene verse 22. If I had not come and spoken vnto them they should not haue had sinne but now haue they no cloke nor colour for their sinne Thus was Pilate the Iudge of Iewry conuinced in his owne conscience of wrongfull iudgement against Christ beeing warned of his wife to whom God had reuealed his innocency that he was a iust man as a Lambe vnspotted and vndefiled For the Euangelist Matthew testifieth that when Pilate was set downe on the iudgement seate his wife sent to him saying Haue thou nothing to do with that iust man for I haue suffered many things this day in a dreame by reason of him Mat. 27 19. This was no meere humane or naturall dreame Eccles 5 2. arising from multitude of busines or proceeding froÌ„ an euil constitution of the body or euill digestion of meate or such like ordinary causes as daily befall vs but it was diuine from the speciall instinct of God and the inspiration of the Almighty For as God the Father diuers wayes approued the innocency of Christ that it might appeare he dyed not for his owne offences but for ours for our redemption so did God send terror and trouble vpon the Iudges wife in the night season to discouer his hypocrisie make him without excuse altogether in condemning the Innocent that all the water in the wide sea was not able to wash away the guilt of his sinne much lesse the water he called for to wash his hands before the multitude when he saide I am innocent of the blood of this iust man looke you to it Math. 27 24. The staine of sinne soyleth the soule and defileth the conscience cannot be washed away with water which onely putteth away the filth of the flesh and clenseth the body but cannot enter any further Thirdly seeing God hath shewed and manifested Vse 3 himselfe to wicked men vnworthy of his fauour we may be certaine and well assured that he will neuer leaue his owne children destitute of instruction that call vpon his
and then he learneth with great pleasure little paine for that which a man doth often he doth easily So is it with all Nouices and yong Schollers in the schoole of Christ when first they begin to be trees of righteousnesse set in the garden of God they meete with many hinderances and pull-backes they wrastle with many tentations and encounter with sundrie enemies but when they haue once practised the duties of the first and second Table and entred into the race of Religion they runne swiftly they obey God willingly and follow their calling cheerefully For now they practise all holy duties often and therefore doe them easily and willingly not grudgingly and vntowardly This Salomon teacheth Prou. 14 6. A scorner seeketh wisedome and findeth it not but knowledge is easie to him that will vnderstand And hence it is that Christ our Sauiour exhorteth vs Come vnto me all ye that are weary and heauy laden for I will ease you For my yoake is easy and my burthen light Math. 11 28. So the Apostle Iohn testifieth This is the loue of God that yee keepe his Commandements and his Commandements are not burthenous for all that is born of God ouer commeth this world and this is that victorie that hath ouercome this world euen our Faith 1 Iohn 5.3 4. They haue their transgressions of the law pardoned they haue Christs obedience in fulfilling the law imputed repentance from dead workes is wrought and effected in them All things saith Christ are possible to him that beleeueth Matth. 17 20 according to the saying of Paul Phil. 4 14 I am able to do all things through the help of Christ which strengthneth me Let vs do his wil cheerfully readily willingly For as God loueth a cheerefull giuer so hee loueth a cheerful seruant Let it be meat drink vnto vs to do the will of our heauenly Father and finish his worke appointed vnto vs. CHAP. XXIII 1 And Balaam saide to Balak Build me heere seuen Altars and prepare mee heere seuen Bullockes and seuen Rams 2 And Balak did as Balaam sayde and Balak and Balaam offered vpon euery Altar a Bullock and a Ramme 3 Then Balaam saide vnto Balak Stand by the burnt Offering and I will go if so be that the Lord will come and meete me and whatsoeuer he sheweth me I shall tell thee So he went foorth alone 4 And God met Balaam and he said vnto him I haue prepared seuen Altars and haue offered vpon euery Altar a Bullocke and a Ram. 5 And the Lord put an answer in Balaams mouth and saide Goe againe to Balak and say on this wise 6 So when hee returned vnto him Loe hee stood by his burnt-offering hee and all the Princes of Moab 7 Then he vttered his Parable and saide Balak the King of Moab hath brought me from Aram out of the Mountaines of the East saying Come curse Iacob for my sake come and detest Israel 8 How shall I curse where God hath not cursed Or how shall I detest where the Lord hath not detested 9 For from the top of the Rockes I did see him and from the Hils I did behold him Loe the people shall dwell by themselues and shall not be reckoned among the Nations 10 Who can tell the dust of Iacob and the number of the fourth part of Israel Let me die the death of the righteous and let my last end be like his 11 Then Balak saide vnto Balaam What hast thou done vnto me I tooke thee to curse mine enemies and behold thou hast blessed them altogether 12 And he answered and said Must not I take heed to speake that which the Lord hath put in my mouth IN the former Chapter wee haue heard the busie preparing and prouiding of an enchanter and sooth-sayer to weaken and bewitchthe people Now in this Chapter and the Chapter following we see his diuinations deliuered and his sorceries explained vnto vs. For Balaam being gotten and hyred with the wages of vnrighteousnesse he laboureth and sweateth by all meanes to waste and weaken the hoast of Israel but effecteth nothing against them verifying the saying of the wiseman Prou. 21 30. There is no counsell nor wisedome against God who scattereth the purposes and pollicies of the wicked 〈◊〉 diuision 〈◊〉 chapt In this Chapter obserue two principall points to wit two diuellish attempts to destroy the Israelites with Magicall enchantments Touching the first endeuour and practise we are to consider both the facts actions and then the yssue and euents thereof The first action is that Balaam as the master-workman in this businesse commandeth preparations to be made for his diuinations hee must haue seuen Altars builded seuen sacrifices prepared seuen Bullocks and seuen Rams offered seeking to please and appease GOD thereby and to draw him to fauour the Moabites to forsake the Israelites for he knew he could do nothing for the one and against the other vntill he had procured the God of the Israelites to depart from them But heere it is to be obserued that he dealeth wholly by odde numbers â—â—ede nuÌ„ 〈◊〉 of the 〈◊〉 of seâ—â— willing all to be done by seuens The number of seuen was alwayes accounted an holy and sacred number and religiously obserued euen from the Creation whereof the Gentiles marked sundry examples in Nature and in the worship of God Besides a certaine diuine force was imagined to be in the odde number and therefore the Sorcerers and Enchanters did for the most part deale with these vneuen numbers This we see in the Poet Virgil Eclog. 8. I twist for thee euen first of all thâ—se threds in number three In colour three fold differing and thrice about these Altars I draw thy liuely counterfeit God ioyes in number odde The like appeareth in another Poet Ouid. Meta. li. 7 14 Ter se conuertit Ter sumptis c. describing the practises of certaine witches as Medea Circe and others Hee bringeth one in speaking thus The Starres alonely faire and bright did in the Welkin shine To which she lifting vp her hands did thrice her selfe incline And thrice with water of the Brooke her haire besprinkled she And gasping thrice she opt her mouth and bowed downe her knee And afterward Loe thrice with Brimstone thrice with Fire and thrice with Water pure She purged Aesons aged corse that stept and slumbred sure The Altars being made as Balaam commanded the King and this Sooth-sayer offer thervpon to God For Nature taught that there is no accesse to God without a sacrifice as God from the beginning of the fall of man trained vp his people in the rudiments of the Law enioyned them this carnall seruice and these carnall ceremonies which now are ceased in asmuch as we haue the consummation and perfection of all in the all-sufficient sacrifice of Christ once offered vpon the Crosse who sitteth for euer at the right hand of God and with that one offering he hath consecrated for euer them that are
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
teachablenesse meeknesse humblenesse of minde is the beginning of wisedome Pro. 1 7. This is so necessary a worke that GOD euermore wrought it in his seruants before he reuealed himselfe vnto them Thus hee dealt with Abraham Gen. 15 12. when he made a fearefull darknesse fall vpon him Thus he dealt with Iacoh Gen 28. He was afraid and said How fearefull is this place This is none other but the house of God and this is the gate of heauen Thus he dealt with the Israelites and with Moses himselfe Exod. 19 12 Heb 12 21. at the deliuering of the Law and entring into couenant with them Thus he dealt with Paul at his conuersion to the faith which before hee destroyed there shâ—ned suddainly a light round about him from heauen Acts 9 4.6 Whereat he fell to the earth trembling in body astonied in minde and troubled in conscience Thus he dealt with the Apostle Iohn when hee saw a vision of Christ Reuel 1 17 hee fell at his feetâ— as dead The want of this reuerent feare lifteth vs vp against God causeth vs oftentimes to check the word to be bold to controlle it that wee cannot suffer our selues to be checked controlled by it This feare ariseth in our hearts and is wrought partly by the consideration of Gods Maiesty and partly by the meditation of our owne infirmity and serueth to correct our natural pride and to redresse our corrupt affections Thirdly we must bring with vs faith in Christ and beleeue in the promise and word of God that it is infallible as Heb. 4 2. Vnto vs was the Gospel preached as vnto theÌ„ but the word that they heard profited them not because it was not mixed with faith in those that heard it This is that gift of God that purifieth the heart boreth the eare and maketh the way for other graces to follow Lastly if we would heare with profit we must haue good and honest hearts sanctified vnto euery good worke This our Sauiour sheweth in expounding the Parable of the Sower That which fell in good ground are they which with an honest and good heart heare the word and keepe it bring foorth fruite with patience Luk. 81 5. This the apostle Iames to the same purpose who charging vs to be swift to heare slow to speak addeth Wherefore lay apart all filthinesse superfluity of maliciousnesse and receiue with meeknesse the word that is grafted in you Iam. 1 21. The want of this preparation maketh so many vnprofitable and fruitelesse hearers No man is so simple and sottish to sow his seede cast away his Corne vpon ground vnploughed vntilled Shall we haue this knowledge vnderstanding in earthly things and shall wee discerne nothing in heauenly things but suffer the immortall seed of the word to vanish away thorough want of due preparation Hence it is that the Prophet exhorteth to breake vp our fallow ground and not sowe among the Thornes to be circumcised to the Lord and to take away the fore-skinnes of our hearts lest the wrath of God come foorth like fire and burne that none can quench it Ier. 4 4. Vse 4 Fourthly it serueth to guide and direct the Ministers of the Gospel to speake the word with all reuerence as the Embassadours of God that our preaching be with power and authority and so minister grace vnto the hearers 1 Corin 4 1. to the end they may thinke of vs as of the Ministers of Christ and disposers of the secrets of God For how shall the people heare it with reuerence if we be not carefull to deliuer it with reuerence as the word of our master that sent vs Hereunto commeth the exhortation of the Apostle Paul 2 Tim. 2 15. And the Apostle Peter speaketh to the same purpose 1 Pet. 4 11. Now that this gracious deliuery of the word may bee retained some things are to be obserued in the very action Touching the fitting and preparing of our selues to the worke of the Ministery that wee may preach with fruite and speake with comfort it is necessarily required of vs to vse praier reading study meditation and such like helpes as may further vs in our calling For albeit we haue wits quicke to conceiue memories firme to retaine and tongues ready to vtter See the faithful Shepherd yet wee must not abuse these excellent gifts to ydlenesse or vaine-glory but when we haue done all that we can account all our paines and labours too little saying with the Apostle Who is sufficient for these things 2. Cor. chap. 2 verse 16. The Prophets and Apostles of Christ were endued with extraordinary gifts and had a plentiful measure of knowledge giuen vnto them yet they ceased not to study the Scriptures Peter pronounceth of them all that They tooke great paines in their Prophesies the Prophets enquired and searched diligently the things that concerne the saluation of the Church 1 Pet. 1 10. Peter read the Epistles of Paul 2 Pet. 2 16 and Daniel the Prophesies of Ieremy Dan. 9 2. Paul receiued the Doctrine of the Gospel by reuelation was taken vp into Paradise and heard words which himselfe durst not expresse and the Saints were not able to conceiue hee was ready to lay downe his life saw himselfe at deaths dore yet he had a desire still to profite as appeareth in that he willeth Timothy to bring the Books and Parchments with him 2 Tim. 4 1â— when he came vnto him Wherefore it beseemeth not the weightinesse of the worke which we handle nor the presence of the people to whom wee speake nor the reuerence of the place wherein wee stand nor the worthinesse of the person whom we represent to step vp suddenly to stand in the stead and roome of God like horses that runne away with an empty Cart and set forward in the way before they haue their load No man dareth to speake of Princes affaires before Princes with leuity no man dareth giue sentence of life and death rashly The Minister speaketh of Christ before God and Angels He setteth before his hearers life and death heauen and hell and pronounceth the sentence of saluation or damnation vpon theÌ„ as Moses testifieth Deut. 11 26 27 28. Behold I set before you this day a blessing a curse the blessing if ye obey the Commandements of the Lord your God and the curse if yee will not obey Thus much for the preparation In the action it selfe we must vse all seemely and decent behauiour comely and reuerent gestures of the body haue alwayes a sober looke and modest countenance that it may appeare to others that we are inwardly moued and touched our selues with that we speak We must vtter gracious words to worke godly edifying in the spirit not ridiculous iestes to procure laughter We must lay aside the perswasible words of humane wisedome We must not relate stories and tell merry tales to fill vp the time and to make our auditors merry We
must auoide all light gestures that may bring our Ministery into contempt Many vse in their teaching casting abroad of their armes knocking of the Pulpit lifting themselues vp and immediately sinking downe hemming in the throate rolling of the eyes rubbing of the browes nodding of the head stamping with the feete turning euery way with the body snuffing with their nose fidling with the fingers tuning with the voyce as if they were acting their part vpon the stage or as if they were Fencers playing their Prizes These and such like abuses wee must labour to reforme by vsing aduised deliberation in our selues obseruing what is comely or vncomely what is decent or defectiue in others The world is full of carpers and scoffers Many will sooner marke what behauiour is amisse in vs then what doctrine we deliuer or what is amisse in their owne liues When Iacob sell sicke of his sicknesse whereof he dyed hee gathered his sonnes together to giue them instruction before his death and not beeing able through weaknesse to stand on his feete he raised vp himselfe in his bed and leaned on his staffe that he might shew reuerence vnto the word that he pronounced Gen. 47 31 and 49 33. The like we see in Dauid hee stood vpon his feet to giue honour to the word 2 Chron. 2. To conclude this point as we haue occasions offered vnto vs to speake of God of his iudgments or mercies of sinne against God of the calamities of others we must alwayes remember to speake of the person of God with reuerence of the iudgements of God with feare of the promises of God and comforts of his word with cheerefulnesse of sinne against God with hatred and detestation of other mens miseries with feeling and compassion Thus we shall become most profitable Teachers and thus we shall bee as wise Scribes taught vnto the kingdome of heauen which bring foorth out of their treasure things both new and old Math. 13 52. Lastly we learne from hence not to forsake Vse 5 the exercises of religion for the wickednesse or vnworthinesse of the Ministers Who was it that prophesied in the Name of God in this place was it not Balaam a leud liuer a cursed Idolater a diuellish Sorcerer And yet Balak is commanded to rise vp out of his throne to hearken vnto him with al attention It standeth vs vpon more to regard the matter then the speaker and to marke what is deliuered then the person that doth deliuer it The Pharisies in the dayes of Christ were leud liuers and many of them of other Tribes then of Leui 〈◊〉 3 2 3. yet so long as they sate in Moses chayre the Disciples are commanded to heare them and to obserue whatsoeuer they commanded We must discerne and distinguish the life of the Ministers from their Doctrine As we are not to receiue their doctrine for their good life so we are not to reiect it for their euil life Therfore the Apostle saith Some preach Christ through enuy and strife and some also of good will What then Yet Christ is preached all manner waies whether it be vnder a pretence or sincerely I therein reioyce yea and will reioyce Phil. 1 15 18. Although he were sorry that the Gospel was preached by such men yet he was glad it was preached This serueth to reproue those that will not heare scandalous Ministers nor receiue the Sacraments at the hands of ignorant Ministers Who haue itching eares and after their owne lusts get them an heape of Teachers 2. Tim. 4 3. Who are euer learning and are neuer able to come to the acknowledging of the truth 2. Tim. 3 7. Euill Ministers of corrupt life may deliuer the good things of God So long as they preach the word of God truely and administer the sacraments sincerely according to the ordinance of Christ the wickednesse of their persons cleaueth to themselues If a Prince should send vs a message or offer vs some present by the hands of some messenger that were an euill man would we reiect them for the fault of the person or accept them as the fauour of the Prince So should it be with vs when Gods word is preached and his sacraments administred we must hearken what it is that is preached consider what it is that is deliuered If it be of God we cannot refuse it lest wee be found contemners of his ordinances The people of Israel abhorred the sacrifices of God 1 Sam. 3 11. for the prophane life of the Priests but iudgement is denounced against them for their contempt Verse 19. God is not as man that hee should lye neither as the sonne of man that he should repent c. Hitherto we haue spoken of the entrance of this second Prophesie now we come to the Prophesie it selfe Hitherto in the nature of God is described and expressed vnto vs that he is constant in his mercifull promises toward his Church with whom is no variablenesse nor shadow of turning This is one of the names and essentiall properties of God whereby he is knowne to be God who is vnchangeably good vnchangeably holy vnchangeably iust and mercifull and is found firme and faithfull in all his promises Against this it may be obiected Obiect that he is oftentimes saide in the Scriptures to haue repented as Gen. 6 6 7. 1 Sam. 15 11. Ionah 3 9. How then can God be saide to be immutable vnchangeable I answer Answer the Scripture speaketh of God two wayes sometimes properly and then he is saide to be vnchangeable no variablenesse to be in him and that he cannot repent as 1 Sam. 15. The strength of Israel will not lie nor repent for he is not a man that hee should repent Sometimes vnproperly and figuratiuely for our capacity and because of our weaknesse not otherwise beeing able to conceiue of the high things of God Hence it is that we reade of the eyes eares hands armes the heart of God and such like Not that these parts and members are in God who is a Spirit inuisible and infinite But because wee cannot vnderstand how one should see without eyes or heare without eares or shew strength without armes these parts are giuen to God to teach vs that he seeth all things he heareth all thâ—ngs hee worketh all things in Heauen and earth as pleaseth him Thus is God set sometime before vs as it were turned and transfigured into our nature and as one said Hee hath not these things by nature but by effect Bern. in serm 4 super Cant. The change is not in GOD but in his worke Repentance in him is no perturbation or griefe he knoweth all things and is ignorant of nothing When he is said to repent that he made man the meaning is he determined to destroy him whom before hee had created When hee is saide to repent of making Saul King the meaning is he determined to take the kingdome from him to whom before he had assigned it and whom he caused
asse are heapes vpon heapes with the Iaw of an asse haue I slaine a thousand men Iudg. 15 15 16. Thus the weake are made strong and the strong weake Likewise in the dayes of Saul the Israelites were all naked and vnarmed men 1 Sam. 13.19 and were not suffered to haue either swords or speares except Saul and Ionathan yet their enemies were discomfited and smitten downe before them Reason 1 The reasons are many that may be alledged First God is with his people and if hee be with them strength power courage and victory must be with them also so that they cannot fall vnlesse God fall with them which is vnpossible As then the cause is the Lords and the people the Lords and the battell the Lords so he can arme creatures of no account euen contemptible people to scourge great mighty nations Exod. 8 6 16. His souldiers in Egypt were caterpillers and flies his armies against the Philistims were mice God is infinite in power to doe as he will and what hee will and when he will and against whom he will in comparison of whom all flesh is fraile and feeble And as he is great in might so he is present in helpe and gaineth honour not by the bow nor speare nor legges of man but he fighteth for those that be his Thus doth Moses encourage the Israelites being pursued by the Egyptians Exod. 14 14. The Lord shall fight for you therefore hold you your peace Reason 2 Secondly to gain glory to his great Name seeing his power is seene in our weakenesse When our strength is smallest then is the glory of God greatest This made the Lord say vnto Gideon Iudg. 7 2. The people that are with thee are too many for me to giue the Midianites into their hands least Israel make their vaunt against me and say Mine hand hath saued me Thus Dauid assured both of the truth of his calling and the goodnesse of his cause encountereth with Goliah and sheweth that all the people should know that the Lord saueth not with sword nor with speare for the battell is the Lords 1. Sam. 17 47. So the Apostle teacheth that God vseth few weake and simple instruments to confound such as are greater in strength moe in number wiser in knowledge higher in estimation mightier in power stouter in courage That no flesh shall reioyce in his presence but he that reioyceth should reioyce in the Lord 1. Cor. 1 19 31 Vse 1 Now let vs handle the vses of this doctrin First we conclude that the safty of the Church is onely of God and not of themselues so that flesh and blood is not to be rested and relyed vpon how great soeuer the meanes be and therefore the Prophet teacheth that the hilles of the robbers cannot helpe so that wee must relye on Gods helpe and cease from the man whose breath is in his Nostrils Esay 2 22. He that lifteth vp himselfe his minde is not vpright but the iust shall liue by his faith So than let vs cast away our vaine confidence in man whose life is so fraile that if his breath be stopped but a litle he is dead and cannot helpe himselfe or others God therefore must haue the praise and preferment aboue all creatures and be magnified aboue all the works of his hands Secondly this is a notable comfort and encouragement Vse 2 to doe constantly and cheerefully the duties of our calling notwithstanding the crosses and hinderances to the contrary For seeing it pleaseth GOD to put strength many times into those that are his to deliuer his Church by weak meanes against strong men let vs proceede with boldnesse in the workes of our profession and deale with a good conscience assuring our selues that God is not farre from vs. Whensoeuer wee heare of the wicked combining themselues conspiring together against the Church taking crafty counsell among themselues our hearts quake and tremble and we are brought oftentimes to our wits end wee are greatly perplexed and disquieted as the trees of the forrest are moued by the winde Esai 7 2 but we must consider that the victory is of GOD which casteth downe the mighty from their seat and exalteth them of low degree Thus doth Moses comfort Israel terrified and dismayed by the euil report the spyes had broght vp vpon the land Numb 14 8 9. If the Lord loue vs be will bring vs into this land and giue it vs which is a land flowing with milke and hony but rebell not ye against the Lord neither feare yee the people of the land fâ—r they are but bread for vs their shield is departed from them but the Lord is with vs feare them not A notable staffe to stay them vp both in respect of the presence of God with them and of his departure from their enemies And that which was a stay to them must serue also to comfort and refresh vs in all discouragements to consider that we haue a sure buckler with vs but the shield is departed from our enemies They lye open to the stroke of Gods hand he wil draw out his glittering sword against them they shall finde no shield to award the blow They are in a wofull case that hauing the Lord to be their enemy and no armour of defence vppon them to helpe themselues Wherefore whensoeuer we see these enemies of God and his people multiply and increase so that they seeme as a violent streame ready to beat down all things before them let not this disturbe or disquiet vs but learne to waite vpon God who will shew himselfe a present helpe and our GOD in the time of neede This tentation that the enemies are many and that few stand for vs few haue courage for Gods truth few shew themselues in good causes doeth greatly weaken our hearts and maketh them melt away as water we straight way conclude that the enemies must needes preuaile for we are weake and few But know this O ye of little faith and of so great feare that a good cause shall neuer faile albeit there be but few and those feeble to maintaine it Ionathan relying on God 1. Sam. 1â— 6. after his calling and a manifest signe to confirme him goeth on with a noble courage and resolution saying It is not hard to the Lord to saue with many or with few The worke of God was neuer set forward by the greatest number nay the profession of God alwayes had the fewest in number yet no enemy was able to stand against them The Apostles of Christ were few in number â— Cor. 10.4 5. and the weapons of their warfare were not carnall yet were they mighty casting downe the imaginations and euery high thing that is exalted against the knowledge of GOD and bringing into captiuity euery thought to the obedience of Christ Paul hauing appealed vnto Cesar and being brought to the defence of his cause saith At my first answering no man assisted me but all forsooke me I pray
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
many men of a proud and prophane spirit in our dayes For when the wife who ought to bee an helper vnto her husband shall with modesty and meeknesse of spirit it admonish him for the bettering of his estate for the benefite of his wealth for the comfort of his family anâ— for the profit of his owne soule to forsake his euill company to renounce his drunkennesse or other wickednesse wherein hee delighteth what is more common then for his companions to say vnto him Wilt thou bee ruled and gouerned by her Wilt thou endure her to be thy master Wilt thou suffer her to crow and to carpe ouer thee And thus while they think to become wise men they shew themselues fooles For are we wiser then our father Abraham who accounted it no reproofe or reproach vnto him to obey the counsell of his wife when she perswaded him to cast out the bondwoman and her sonne out of his house No woman in Scripture more renowned and commended for subiection and submission to her husband yet she gaue him good counsell to her great praise and Abraham is commanded to listen vnto it for God sayd vnto him In all that Sara shal say vnto thee heare hir voice Gen. 21 12. Away then with the pride peeuishnesse of all those that take it as a discredit vnto themselues to be put in minde of theyr duty by others and refuse all counsel whereof themselues are not the authors Let vs put on the spirit of humility and decke our selues inwardly wiâ—h lowlynesse of minde to hearken to euery one that can direct vs in the which is good On the other side it behooueth vs to beware of euill counsell and of euill counsellors for they are as the instruments of the diuell and lye in waite to entrap vs. It is impossible to be free from these sonnes of Belial we shall be assaulted by them and therefore thou must be so throughly prepared against them that if thy father that begate thee or thy mother that bare thee or thy wife that lyeth in thy bosome 〈◊〉 13 6. or thy friend that is as thy owne soule shall entice thee secretly or openly to any impiety against thy holy faith or obedience remember from what bâ—tter root it proceedeth and say vnto him as Christ did vnto Peter Come behinde me satan For when Peter began to disswade him from that gâ—eat worke vnto which the Father had sanctified him and sent him into the world he sayd vnto him Get thee behinde mee Satan thou art an offence vnto me because thou sauourest not the things that are of God but the things that are of men A notable example for vs all to follow when we are moued any way to dishonour our God and to wound our owne conscience by committing of sinne 15 And he vttered his Parable and said Balaam the son of â—eor hath saide and the man whose eyes weâ—e opâ—ned hath sâ—â—â—e 16 He hath said that heard the word of God hath the knowledge of the most High and saw the vision of the Almighty and being in a trance had his eyes vncouered 17 I see that but not now I behold it but not neere there shall come a Starre oâ—t of Iacob and a Scepter shall rise out of Isrâ—el and â—hall smite the coasts of Moâ—b and shall destroy all them that are behinde me 18 And Edom shall bee possessed and Seir shall be a possession to their enemies for Israel shall do valiantly 19 Hee also that shall haue Dominion shall bee of Iacob and shall destroy the remnant of the Citie 20 And when he looked on Amalek he vttered his Parable and sayde Amalek was the first of â—â—e Nations but his latter end shall come to destruction 21 And he looked on the Kenites and vttered his Parable and said Strong is thy dwelling place and put thy nest in the rocke 22 Neuerthelesse the Kenite shall bee spoyled so long as Ashur shal hold them câ—ptiue We haue shewed already that the prophesies of Balaam doe concerne either Israel or such as were strangers from the Common-wealth of Israel The prophesie belonging to the Israelites hath bene already handled Now Moses proceedeth to set downe other speciall prophesies which Balaam vttered concerning other particular Nations For it pleased God to vse the meanes and ministery of this wicked man to foretell the troubles and destruction that should come vpon them The first of all those prophesies is against the Moabites and Edomites the second against the Amalekites the third against the Kenites Against all these he prophesieth and foresheweth the ruines of their seuerall States and Dominions Now because al these were great weighty matters belonging to the subuersion not of priuate persons or families but of whole Countries and kingdomes he vseth that preface and introduction which he did before to procure credit and authority to his prophesy declaring that he was inspired by the Almighty to speake of which we haue spoken already in the beginning of this chapter Touching the prophesie against the Moabites and Edomites which is the fourth in number The fourth prophesie of Balaam and the first of those that concerne other nations that were strangers from Israel hee sheweth that the glory of the Israelites shall bee so great their dominion so large theyr kingdome so mighty and magnificent that it shal shake the Moabites Ammonites and Midianites and men of the East in peeces yea shal subdue Edom and enter into their Cities and country as their owne possession This shall be the victorious conquest of the Israelites whose glory is expressed by the name of a Starre and whose kingdome is vnderstoode by the name of the Scepter which is amplified in the beginning of the words and prooued in the end of them It is amplified by the preuenting of â—n obiection which is â—â—â—ting and may bee thus supplyed When shall this be Obiect Or is the time thereof neere that it should bee by and by looked for The answer Answer followeth I see and plainly perceiue the certain and vndoubted trueth thereof howbeit the season is not yet at hand thou O King hast no cause to feare it for it is not reserued for thy dayes bâ—t must be fulfilled after many generations For Dauid liued foure hundred years after the vttering and deliâ—ering of tâ—is prophesie in whom it was accomplished Thus he comforteth the King and declineth enuy against himselfe He proueth and confirmeth his prophesy by the courage and valour of the Israelites for they shall doe valiantly and destroy the enemies that remaine Now in this prophesie thus propounded wee are to obserue two things First thâ— interpretation of som things mentioned herein and then consider when it had his accomplishment and fulfilling which is the soundest way to vnderstaÌ„d a prophesy The words that require interpretation are in the end of the 17. verse It shall destroy all them that are behinde me Some reade them thus Shall destroy all the sonnes of Sheth
Reason 1 God he is the common Iudge euen the Iudge of all the world who hath said Vengeance is mine I will repay and therefore his iustice doth effect it and bring it to passe This the Apostle declareth It is a righteous thing with God to recompence tribulation to them that trouble you 2. Thess 1 6. So the Prophet teacheth Hab. 1 13. That he is of pure eyes and cannot see euill nor behold wickednesse to allow or approue it Secondly it is most agreeable to the precise Reason 2 rule of equity that there should be a proportion betweene the sinne and the punishment that euery one should receiue like for like and drinke such as he hath brewed God commandeth it to the Magistrate as a law in his proceedings Exod 21 2â— that there should be an eye for an eye a tooth for a tooth hand should go for hand foote for foote burning for burning wound for wound stripe for stripe and life for life If God impose this vpon Magistrates much more will he himselfe do it He that requireth equity in Iudges and Magistrates wil much more shew himselfe iust and equal This is it which the Lord enioyneth touching spirituall Babylon Reuel 18 6 and 16 5 6 and 13 10. Reward her as she rewardeth you and giue her double according to her works and in the cup that she hath filled to you fill her double c. So then whether we consider the iustice of God or the rule of equity we see that God punisheth as man sinneth he rewardeth according to the manner and measure of his offence The vses follow to bee considered Will Vse 1 God thus repay and retaile Then let euery one looke to haue his sinne brought vpon his owne head and to be rewarded fully according to his owne works The equity of this is acknowledged of Iob chap. 31 9 10. If my heart haue beene deceiued by a woman or if I had laide waite at the doore of my neighbour let my wife grinde to another and let other men bow downe vpon her The like we may say of all other sinnes looke not to escape the hand of God but feare to commit sinne being thus punished Hast thou beene a bloody beast looke for blood againe Hast thou bene cruell Cruelty extortion shall both wring and waste thee He that smiteth with the sword shall perish with the sword there shall bee iudgement mercilesse to them that are without mercy On the other side in doing good and exercising loue to others looke for loue and good from God and man This made Nehemiah pray to God to remember him in kindnesse according to all that he had done to his people Neh. 5 19. This made the Apostle craue mercy at the hands of the mercifull God for Onesiphorus because he shewed mercy vnto him and refreshed him in his necessity 2 Tim. chap. 1 verse 16. The widow of Sarepta sustayning the Prophet relieuing him with part of that poore pittance that was left her receiued an ample recompence during the time of the famine to her and her sonne being miraculously sustayned 1. Kings 17 14. Obadiah fed an hundred Prophets of the Lord and hid them in caues from the wrath of Iezabel the Lord shewed mercy vnto him againe so that he was the first that had the Prophet directed vnto him to reueale the remouing of the present iudgment from the land So then the consideration of this dealing of God against sinners is a terrour to the vngodly teaching vs to auoyde sinne and the dangerous society of sinful men lest partaking of their sinnes wee partake also with them in the punishment Ierem. 51 6. And likewise serueth as a great comfort to the godly assuring them to finde the fruit of their loue and to receiue mercy at his hands who leaueth not a morsell of bread and a cup of cold water giuen in faith out of an heart vnfaigned vnrewarded Secondly it iustifieth GOD in his actions Vse 2 and proueth that there is no iniquity with our God This doth Elihu set downe vpon this consideration Hee will render vnto man according to his worke and cause euery one to finde according to his way And certainely God will not doe wickedly neither will the Almighty peruert iudgment Iob 34 11 12. So then the Lord bringeth his iudgements in this manner to passe that the mouth of the wicked should be compelled to iustify God and to condemne himselfe when he receiueth measure for measure as hee hath done When Iudah had ouercome Adonibezek and had cut off the thumbes of his hands and feete hee did acknowledge it to be iust and that the hand of God had found him out and repayed him according to his deserts for saith he Seuenty Kings hauing the thumbes of their hands and feete cut off gathered bread vnder my table as I haue done so GOD hath rewarded mee so they brought him to Ierusalem and there hee dyed Iudg. 1 7. GOD suffereth them long to escape and to runne on in their euill actions but in the end he repayeth them and rather in their owne kinde then in another that it might appeare to be his handy worke and not a matter that fell out by chance or casualty vpon them So doth the Church reioyce that the Lord had done vnto them as they thought and intended to doe vnto the Church Vse 3 Thirdly wee are in this respect and consideration to waite for the performance of this promise and to looke with faith and patience for the iustice of GOD in recompencing and rewarding the wicked with the like to fall vpon themselues wherewith they haue plagued his people Wee see this duty performed by the seruants of GOD in the Prophet Esay before remembred for hauing declared that the spoyler shall be spoyled and the destroyer shall be destroyed they say O Lord haue mercy vpon vs wee haue waited for thee be thou which wast their arme in the morning our helpe also in time of trouble Esay 33 2. To the same purpose speaketh the Church in the Psalme O daughter of Babell worthy to be destroyed blessed shall hee be that rewardeth thee as thou hast serued vs blessed shall hee bee that taketh and dasheth thy children against the stones Psal 137 8 9. Let this duty be practised and performed of euery one of vs although wee see the wicked proceede and go forward in his wickednesse as if hee had made a league with death and a couenant with hell yet it behooueth vs to possesse our soules with patience and albeit hee spread himselfe like a greene Bay tree yet in the end his leaues shall wither his branches shall bee cut downe and his root shall rot GOD will draw him foorth in his good time vnto iudgment and proportion his plagues and punishment according to his sinnes Lastly this doctrine ought to warne vs to Vse 4 take heede that wee abuse not any of Gods blessings or any of his creatures to any sinne or excesse
but run into all wickednes We see then what holdeth out and letteth in the flood of vngodly-lines into a place be it kingdome city house family or particular person if the fear of God be there the wall is strong the banke is sure the waues of an euill life cannot ouerflow if it be not there nothing is so horrible and vnnaturall but it wil enter and it shall easily be entertained Happy is that place and blessed that person wherein this feare is and cursed where this wanteth For as the banke doth keepe the water from ouerflowing so doth the feare of God in man or woman hold out the floods inundations of sin that it ouerspreadeth not as otherwise it would A notable proof of this appeareth in the midwiues mentioned in Exodus ch 1 17 when Pharaoh commanded them to kill euery male childe that was born of the Israelitish women what was it that kept out this most cruell murther from heart and hand but this reuerent feare of God more then of man and of his commandement more then of the decree of the King for so sayth the Scripture The midwiues feared God and therefore did not as the king had charged thē This feare made Ioseph that hee durst not sin against his master when he was tempted nor against his bretheren by whom he had bene iniuried Gen. 39 9. and 50 19. This feare is the beginning of wisedome and a good vnderstanding haue all they that doe thereafter the praise of it endureth for euer Psal 111.10 Vse 2 Secondly we see that they which make no conscience to serue God and to performe the parts of his worship in the exercises of religion can performe aright no duties to men in any sincerity or simplicity Such as haue no religion in them are giuen ouer to al licentiousnes they are alwayes iustly to bee doubted worthily to bee suspected and hardly to bee trusted we are not to looke for good dealing to come from them for conscience sake more then by constraint or necessity or for the praise or applause of the world For how can any man suppose that that son will be dutifull to a stranger that is rebellious and disobedient to his naturall father Or that the seruant wil be true and trusty to another who hath plaid the theefe and false varlet to his own master God is our Father the Lord is our master Malachi 1 ◠if any man haue no care to serue him to obey him to fear him how can it be expected that he shold deale vprightly with men discharge a good conscience toward them There are no duties of the second table accepted where obedience to the first table is not performed So then no trust is to be giuen no truth to bee looked for of such as are idolaters and haue no religion at all in them The Prophet Micah complaining of the prophanenesse of the Iewes that the good were perished out of the land and the righteous from among men saith The best of them is a abriar and the most righteous of them is a thornie hedge Trust ye not a friend neither put yee confidence in a counseller keepe the doores of thy mouth from her that lyeth in thy bosome for the sonne reuileth the father the daughter riseth vppe against her mother the daughter in law against her Mother in law and a mans enemies are the men of his owne house Mic. 7 5. This place is applyed by our Sauiour Christ against such as shall hate the Gospell to trust such too far though neuer so neere vs in the flesh will bring repentance when it is too late Lastly we learn Vse that the best way to bring a people to be obedient and well ordered for their outward carriage is to worke in them the knowledge of religion If we wold haue children in their places to be dutifull seruants to be trusty and both of them to bee subiect to such as are set ouer them behold here the ready way and the right course that is to bee taken with them we must plant in them the fear of the Lord. It is a common complaint to crie out of the iniquities of times to inueigh against the stubbornnes of children vnfaithfulnes of seruants but in the meane season we consider not wher the cause lyeth how it is to be amended and redressed The cheefe and principall occasion of all houshold disorder is the want of Christian instruction Youth are like to the potters clay fit to bee framed into any fashion or like the soft waxe that is ready to receyue any impression If they be suffered to runne on without godly education to vvax ripe in sinne as they grovv strong in age they vvill sooner breake like the old tree then bend like a tender twigge Abraham is commended by the mouth of GOD for this care Gen. 18 19 he had an excellent family a blessed Isaac an obedient wife and trustie seruants euery one knew his duty euery one was found faithfull in his calling How dutifull Isaac was appeareth in the preparation that Abraham made to offer him vp as a burnt Offering to God according to the commandement of God Gen. 22 9 which was a great triall of a great faith by a great worke he did not rebell and resist his father but suffered himselfe willingly to be bound quietly to be layd vpon the Altar and patiently made himselfe ready to endure the stroake of the knife How obedient Sara was is notably shewed herein in that Abraham hauing receyued an expresse commandement to goe out of his countrey from his kindred and from his fathers house vnto a land which God would shew him shee waited not for a speciall calling to warrant her Gen. 12.1 nor asked counsell of her corrupt affections but followed him whither soeuer he went and was a comfortable companion with him in all his afflictions Hence it is that the Apostle Peter setteth her forth as a worthy paterne for all women to looke vpon 1 Pet. 3 6. After this manner in times past did the holy women which trusted in God attire thēselues and were subiect to their husbands as Sarah obeyed Abraham and called him Sir whose daughters ye are whiles ye do well not being afraid of any terror And touching the trustines of his seruants we may see it by their readinesse to arme themselues and hazard their liues to recouer Lot that was taken prisoner and by the imploiment of the Steward of his house to fetch a wife for his sonne Isaac whose deuotion towards God whose loue towards his master whose faithfulnes towards Isaac whose conscience in his place is plainly reuealed in the word of God Gen. 14 14. 24 2. The like we might profitably obserue in Cornelius Act 10 7 he feared God with all his houshold therefore when he was willed by the Angel to send for Peter whereby he might bee further instructed with his family hee had a faythfull souldier whom he imployed
vncleannesse and filthinesse and pursued them into their filthy stewes and brothel-houses where he thrust them both thorough reuenging the dishonour done to God the scandall laide vpon his people A worthy example for all Magistrates to follow to be sharpe seuere in punishing sinne and taking away euill out of the citty of God Thus the plague was stayed and the anger of God turned away after that iustice was executed and so many thousands at one time and for one sinne swept away But heere two questions arise which are to be discussed before we proceede any further the first touching the fact of Phinehas the second touching the number of the dead heere remembred Touching the fact of Phinehas Obiection it may be thus obiected How can it be lawfull in him being a priuate person to exceede rhe bounds and lists of his calling Hee was of the tribe of Leui and of the family of the Priests to whom it belonged not to draw the sword For as the other tribes were not appointed to the seruice of the Altar so the tribe of Leui was not called to the execution of iustice Besides there are generall rules directing all priuate men and generall Lawes restraining them from shedding of blood as he that sheddeth mans blood by man shall his blood be shed hee that smiteth with the sword shal be smitten with the sword loue your enemies and doe good to them that hate you The seruant of God must not striue but must be gentle toward all men suffering the euill and instructing them with meekenesse that be contrary minde 2. Tim. 2 25. How then can we iustify this act of Phinehas departing from these holy rules of Gods Religion I answere Answer there is a double kinde of calling an ordinary calling and an extraordiry calling the one necessarily distinguished from the other For God doth oftentimes giue vnto his seruants a new and special vocation and addeth it vnto their former function Hence it is also that some workes are ordinary and some are extraordinary Ordinary workes must be guided and directed by ordinary rules such as those are which wee haue set downe before Extraordinary workes proceede from a special motion of Gods Spirit warranting them and making them albeit going against the common rules lawful cōmendable and necessary Such was the fact of Moses smiting the Egyptian Exod. 2 12 the fact of Samuel hewing Agag in pieces 1. Sam. 15 35 the fact of Eliah slaying the Priests of Baal 1. King 18 4 the fact of the Israelites spoyling the Egyptians and such like Exod. 12 35 who had an inward motion like to the commandement giuen to Abraham to kill his sonne These actions albeit warranted to the doers Luth in Gen. cap. 29. are not to be drawne into example and imitation vnlesse we haue the inspiration of the same Spirit and therefore Christ our Sauiour answereth his Disciples that would haue called fire from heauen to consume the Samaritanes Yee know not of what spirit ye are for the Sonne of man is not come to destroy mens liues but to saue them Luk. 9 55. Now that this fact of Phinehas is of the same nature it appeareth both because the plague ceased by it and Gods wrath kindled against his people was appeased so that the action is both commended rewarded This the Spirit of God teacheth in the Psalme Phinehas stood vp and executed iudgement and the plague was staied and it was imputed vnto him for righteousnesse from generation to generation for euer Psalm 106 30 which is not so to be vnderstood as if he were iustified before God by this one acte because whosoeuer will bee iust by the Law is bound to keepe the whole law according to the tenour of the law Do this thou shalt liue Gal. 4 12 20. One good worke doth not serue or suffice to make a man perfectly iust and righteous in the sight of God seeing hee that continueth not in all things written in the booke of the law is accursed So then we must know that the Psalmist meaneth that this fact was lawfull and allowed For hauing set down the vengeance that Phinehas tooke vpon this adulterer and the adultresse hee preuenteth the Obiection which might be made Was not this horrible and damnable murther in him who being a priuate man had not the sword of iustice committed vnto him and being one of the Priests of the Lord was to meddle onely in matters belonging vnto God and not in ciuill things who was to draw out the censures of the church not a materiall sword to strike offenders No saith the Prophet it was not murther it was a righteous and commendable acte he beeing stirred vp by Gods Spirit inasmuch as it proceeded from faith and aymed at the glory of the great Name of God Wherefore this place is falsely alledged and peruersly wrested by the Church of Rome to ouerthrow iustification by faith alone and to establish iustification by good works For there is a double iustification one of the worke the other of the person The Prophet speaketh in that place of the iustification of the worke which albeit in the sight of men it might seeme sauage inhumane yet God did accept of it account it as a good and iust work which pleased him being done in faith which purifieth the heart Acts 15 9. He speaketh not of the iustification of his person which was by apprehending the mercy of God in Christ by beleeuing not by doing Thus the Apostle in the fourth chapter to the Romanes verses 4 5. maketh a double kinde of imputation saying To him that worketh the wages is not counted by fauor but by debt but to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is accounted for righteousnesse Thus much of the first question touching the acte of Phinehas whether it were lawfull or vnlawfull whether it were priuate reuenge or publike iustice The second Question is touching the number that dyed in this plague Obiect wherein appeareth some difference and disagreement in outward shew betweene the old Testament and the new For Moses in this place verse 9 sayeth There died foure and twenty thousand But the Apostle Paul alledging this iudgement of God mentioneth onely Three and twenty thousand 1 Cor. 10 8 subtracting one thousand from the former number which Moses added I answer some reconcile these places thus that the Scribes or Penmen fayled in copying out the books of Pauls Epistles which shold haue written foure twenty thousand where they wrote three twenty thousand But this is shifting rather then reconciling cutting the knot with a sword rather then loosing it asunder with the hand inasmuch as all the copies generally with full consent as it were with one voice agree in the former reading Others suppose and surmise that it might bee a slip of memory in the Apostle according to humane infirmity But this answer is worse then the former and these are
naming thereof is sufficient to shew the vanity of it Prefat ad Ca. thol lectures This I confesse may not vnfitly be called another Scripture then yet hath bin knowne howbeit not the Lords but his owne And if this new and admirable way to a new found land were granted vnto him what would it make more against vs then against himselfe and generally against the whole Church of Rome This shall plainely appeare vnto vs in three respects For first of all admit once of these fond guesses and glosses vpon the Scripture and depart from the simplicity of the same there is a gappe opened wide to intrude a thousand diuerse nay contrary interpretations according to the diuers or contrary disposition of the interpreter As for example out of this present place mentioning the commandement of God to Moses the guiles of the Midianites and theyr drawing Israel to fornication by meanes of Cozbi a Princes daughter among them a man might with greater probability gather and agreeing better with the proportion of faith in other Scriptures an encouragement to all christian Princes to pull downe the purple whore that sitteth in spirituall Babylon to reward her as she hath rewarded vs Reuel 18 6 and to giue her double according to her works and in the cup that she hath filled to vs to fill her the double For in the former words Moses shall signifie the Christian Magistrate the Midianites the enemies of Christ the greatest whereof are Antichrist and his adherents the entising of the Israelites to fornication the committing of idolatry and running a whoring after Idols the slaying of Cozbi in the day of the plague the downefall and ruine of theyr idolatrous worship which we see God hath miraculously brought to passe Thus we see how these words may more fitly and fully be applyed against the church of Rome then against true Catholiques whom he calleth heretiques Secondly if this be the marrow and pith of the Scriptures to hide such mysticall meanings and secret senses vnder the outward barke what hindreth vs but that we may raise as good doctrine out of Homers Iliads and Odysses out of Ouids Metamorphosis or out of Virgils Aeneads as out of the writings of Moses and the Prophets which were horrible blasphemy once to conceiue or imagine For if a man by Vlysses or by Aeneas should vnderstand Christ by their companions his Disciples by theyr wandrings his sufferings by theyr going downe to hell his ouercomming of the diuell and triumphing ouer the kingdome of darknesse by theyr safe arriuing in an hauen of rest after all theyr labours his resurrection from the dead and taking possession of the kingdome of heauen hee hath as faire a warrant for these coniectures as this trifler hath for his fooleries to vnderstand by Moses the Pope by the Midianites the writings of heretiques 〈◊〉 in Reuel â—â—p 6. by Cozbi such doctrine as pretendeth the Name of God and by vexing the Midianites the stopping of the course of theyr hereticall writings Lastly this inward supposed Scripture that this dreamer hath conceited burieth the true word of God and setteth vp a forged and counterfet Scripture For it turneth all things into Allegories and disanulleth the rules of interpretation The Allegories that we finde not in Scripture we are at liberty to refuse He that hath set bounds and bankes to the sea that it should passe no further hath restrayned vs how farre we shall go We must not turne eyther to the right hand or to the left Deut. 4 2. Wee must walke the kings high way we must not adde or diminish wee must not change or alter any thing of Christs testameÌ„t Origen the Prince and Patron of Allegories hath beene taxed and condemned of all men for corrupting and peruerting the Scripture this way but now Origen is iustified by this new found interpretation which is no better then a languishing about trifles 1 Tim. 6 4 a doting about questions and strife of words and a casting of clouds and smoake vpon the Sunne beames And howsoeuer the schoolemen haue ouerflowed the bankes in the ranknesse and superfluity of theyr wit and thereby defaced and depraued the precious word of God purer then the gold of Ophir In 1. part Sum. quaest 1. artic 10. yet Thomas one of the Princes and gods among them teacheth that the literall sence of the Scripture is that which the Author intendeth and the Author of holy Scripture is God Now if that bee the true meaning of the Scripture which the holy Ghost intendeth I would gladly know whether the pretended mystical interpretation of this place building vp the primacy of Peter and supremacy of the Pope and pulling downe the heretiques were intended by the Commandement of God vnto Moses Let him tell me whether the words be in the nature of a Prophesie or of an History belonging to the present times or to the times to come Let him shew whether Moses euer vnderstood the commandement of the Lord as this popish Proctor or rather prater pretendeth And whether the interpretation now set afoote were true in the dayes of Moses or not Lastly let him declare whether Moses and the Israelites did euer obey this commandement or not Numb 31 7. But if the meaning be that God spake not to Moses but to the Vicar of Christ nor gaue them charge concerning the Midianites but the writings of heretiques nor spake touching Cozbi but those that counterfeted the word of GOD hee did delude Moses with a vaine shaddow of words pretending one thing and intending another in outward shew giuing him authority but in an inward meaning establishing the Popes superiority which was not hatched nor heard of in sundry ages afterward And heereupon it is that all the sounder Diuines of ancient times Aug. epist 48. Hier in cap. 13 Math. Alph. li. 1. c. 3. Andrad lib 2. Defens Triden and the sounder schoolemen of latter times haue reiected this mystical diuinity as vnauaileable and vnsufficient to proue any point of Christian Religion Thus then wee see that the word of God is not to be turned into an allegory taking away the truth of the history and the doctrine of faith In this manner of reasoning notwithstanding the chiefest keyes of Popish Religion are hammered so most absurd and impertinent allegories are established God made two great lights a greater to rule the day and a lesser to rule the night therefore there are two great powers set in the world the Pope and the Emperour and the authority of the Pope is so much greater then the authority of the Emperour as the Sun is then the Moone God said In thy light wee shall see light therefore there must bee candles in the Church burning at noone day The words of the Prophet Thou hast put all things vnder his feete Psal 8 6 7 they allegorize thus for the supreme iurisdiction of the man of sinne all sheepe and oxen that is all men Foules that is Angels and
that seeing God hath created vs and giuen vs our being to serue him albeit we be reduâ—ed by others it shall not profit vs oâ— deliuer vâ— from iudgement Ignorance shall excuse no man it is the fountaine of all sinne it is the cause of all punishments Hos 4 1. Mar. 12 24. it is not enough for vs to say we are no seducers and deceiuers of others because if we be seduced and deceiued by others wee are partakers of their sinne and shal beaâ—e our iust condemnation Secondly seeing the poore seduced people Vse 2 shall not escape no more the the chiefe Ring-leaders and heads of the conspiracy against God it is our duty to search narrowly and view diligently that which is brought and taught vnto vs we must beware of seducers and Captaines that leade to lewdnesse of life or corruption of doctrine It behoueth vs to shew such loue to God and his truth as to withstand such as goe about to infect vs to shame them to bewray them to reprooue them to conuince them and to take heed that we be not drawne away with them eyther by their flattery or by their authority Hence coÌ„meth the exhortation of Christ Beware of false Prophets which come to you in Sheepes cloathing but inwardly they are rauening wolues yee shall know them by their fruites Math. chap. 7. verse 15. By these the LORD our GOD tryeth vs whether we loue him with al our harts with all our soules He chargeth his people to seeke carefully to search earnestly Deut. 13 14. and to enquire diligently if there bee any such wickednesse There is no loue to God where his truth is not professed followed and maintayned The Apostle Iohn chargeth those to whom he wrote Not to beleeue euery spirit but to try the spirits whether they be of God or not for many false Prophets are gone into the world 1 Iohn 4 1. But where is this ability to bee found And where shall we meete with those that are able to discerne of spirits Looke vppon the greatest part of our congregations and behold they are not able to make any tryall of truth from errour They are fit to entertaine any doctrine They know no difference betweene the mists of Popery and the light of the Gospel They embrace this Religion because it is established by authority defended by the Law professed by the Prince countenanced by the Magistrate embraced by the multitude freed from trouble controlled by none But aske them a reason of the hope that is in them and call them to an account of the faith which they hold Aske them what they beleeue and how they thinke to be saued they are taken speechlesse and not able to giue any reasonable answer And how can it bee otherwise in many places where such as should bee eyes to others are blinde themselues a naked ministery hath made a naked people an ignorant ministery hath made an ignorant people a simple Teacher hath made a sottish hearer For as Moses saw that the people were naked Because Aaron had made them naked Exod. 32 25 vnto their shame among their enemies so wee see the people without knowledge and vnderstanding because the Watchmen are blinde the Embassadors are dumbe the Shepheards are simple the Teachers are not able to instruct themselues The meanes to bring vs to this spirituall iudgment to try the spirits Rules to be obserued to enable vs to try the spirits are to obserue these few rules and directions following First we must haue the word of God to dwell plentifully in vs we must reade and search the Scriptures as Christ commanded Iohn 5 39 and the men of Berea practised Acts 17. They examined the Doctrine of the Apostles by the touchstone of the Prophets and are commended for it by the Spirit of God We must not take euery thing that is deliuered but search and try the things that are deliuered Secondly we must continue constant in the things which wee haue learned thence Thus the Apostle exhorteth Timothy who had beene brought vp in the Scriptures of a childe To perseuere in the things which hee had learned and was perswaded of knowing of whom he had learned them 2 Tim. 3 14. Thirdly we are to auoyd those places and persons where abhominations are set vp and maintained lest ioyning and partaking with them in their sinnes wee be also companions with them in punishments Thus doth the Apostle teach vs to giue a farewell to those places I heard a voice from heauen say Goe out of her my people that yee be not partakers of her sins and that ye receiue not of her plagues Reuel 18 verse 4. Fourthly we are to magnifie the Ministery of the word where it is planted and established we are diligently to attend vnto it and to heare it with all patience and reuerence to encrease in vs both knowledge and obedience to worke in vs faith a sound beleefe to bring vs to a true sight of our sinnes and to an vnfeigned repentance from dead works If these rules be carefully and wisely obserued we shall bee made able to try all things that we heare to refuse the euill and to hold fast that which is good Lastly we may from hence conclude the Vse 3 wofull condition of all seducers that seduce and deceiue the simple people they are sure to perish and to be destroyed It is a greeuous sinne not to embrace the truth of God but to erre from the wayes of saluation but it is more greeuous to draw away others and to plunge them into the pit of destruction They are accursed in the law which make the blinde to go out of the way and all the people were to say Amen Deut. 27 18. If we see a poore blinde man wandring hither and thither for want of a guide and groping to finde his way if wee lay stones or stumbling blocks before his feere to supplant him and cause him to fall downe all men are ready to condemne it of rigor and cruelty The very heathen which neyther know the Law nor vnderstand the Gospel could say Cicer. li. 1. offic that whosoeuer sheweth not the way to a trauailer and wayfaring man when he seeth him out of the right way is without all pitty and compassion as if one should refuse to suffer his neighbour to light his Candle that is gone out at his Candle that burneth But if a man should leade his brother beeing in a strange and vnknowne Countrey quite and cleane out of the way direct him of purpose into places of danger and thereby as it were blow out his Candle that burneth bright all men would haue accounted him a monster and vnworthy to liue vpon the earth If our brother want our helpe or counsell we are bound to do all good vnto him and it is a note of cruelty to shutte our mouthes or hands when they should bee opened as wee see in the examples of the Priest and Leuite Luk.
yet shall their sinnes dye with theyr persons and be remembred no more whensoeuer the sonne forsaketh those their wicked wayes No man therefore must cast them in the teeth or vpbraid any beleeuer with the sinnes of his vnbeleeuing parents If a man come of Turkish or Heathenish parents that neuer beleeued in Christ nor acknowledged the true God yet God will accept of those that forsake this infidelity and impiety who therfore are we that we should vpbraid them with the blots and infirmities of their fathers For as the godlynesse of the father shall nothing helpe the vngodly childe but the soule that sinneth shall die the death Ezek 18 20 so the vngodlinesse of the father shall nothing hurt the godly because he renounceth it and hateth it as an enemy The practise therefore of those is euill that lade and burthen with cart-loads of reproaches those that are not to be touched in their owne persons because of the vices and sins of their parents Vse 4 Lastly we must learne that it shall on the other side be no honor credite comfort or commendation to descend from godly and worthy Ancestors if we degenerate from theÌ„ as a base and bastard brood Ezek. 18 10 13. It is the manner of many to stand much vpon their pedigree which the very heathen derided as great vanity and accounted nothing indeede their own which themselues had not done for what hath a coward to do to glory in the valour of his Fathers And they made choise rather to descend of vnnoble Parents Ouid. metam lib. 13. so themselues were noble and renowned thorough vertue then to come of worthy Progenitors Iâ—uenal Saty. 8 and themselues to grow base degenerate out of kinde This did the Prophet tell Iehoiachim Ier. 22 15 16. Did not thy father eate and drinke and do iustice iudgement and then it was well with him he iudged the cause of the poore c but thine eyes and thy heart are not but for thy couetousnes and to shedde innocent blood and for oppression and violence to doe it Hence it is that Iohn the Baptist telleth the Iewes that they should not boast of theyr progenitors to say They had Abraham to their Father Mat. 3 8 9. They gloried much in this carnall priuiledge and thought the whol seed of Abraham by generation of the flesh to bee within the couenant of grace and should bee partakers of saluation and in a proud conceit of this external glory grew to contemne the Gentiles as a people forsaken of God But there is an Israelite in the couenant and an Israelite out of the couenant as there is a Iew that is outward and a Iew that is inward Rom. 2 29. 4 16 as there is an election that is generall and an election more speciall taken out of that generall There are sonnes of Abraham according to the flesh Rom. 4 16. and there are heyres of the faith of Abraham as the Lord himselfe saieth Mal. 1 2. Is not Esau Iacobs brothâ—â— Yet I haue hated Esau and loued Iacob Wherefore when the Pharisies said Wee haue Abraham to our father Christ answered If ye were the children of Abraham ye would do the works of Abraham but now ye are of your father the diuel Iohn 8 39 44. Let no man therefore reioyce in the flesh neither stand vpon the gifts giuen vnto others as it were to decke himselfe with the feathers of other birds Paul the Apostle of the Gentiles sheweth that hee might haue confidence in the flesh and if any other man thinketh that he hath whereof he might trust in the flesh he had cause much more hee was circumcised the eight day he was of the stock of Israel and of the Tribe of Beniamin he was an Hebrew of the Hebrewes and as touching the law a Pharisie Yet what things soeuer might be gaine vnto him the same hee counted losse for Christs sake yea as dung that he might winne him Phil. 3 7 8. Let euery one therefore labour to haue grace in his owne heart knowing That the iust shall liue by his owne faith Hab. 2 4. forasmuch as the faith of the father cannot profit the child that is without faith 12 The sonnes of Simeon after their families of Nemuel the family of the Nemuelites c. 13 Of Zerah the family of the Zarhites c. 14 These are the families of the Simeonites twenty and two thousand and two hundred In the description of this Tribe we are to consider the small number and little company in comparison of the other Tribes and of themselues also compared with the former summe For whereas before they were 59300 they are now onely as wee see 22200. If any aske what may bee the cause of this great abatement Obiection that there were so many before now fallen to be so few Answ The reason is to bee taken out of the last history remembred in the former chapter to wit that one of the Princes of the Tribe of Simeon being accompanied with many others of that Tribe and backed and countenanced with them committed a most shamefull and shamelesse acte before his brethren and brought a Midianitish harlot into the hoast in the sight of Moses yea he was no doubt a moouer and perswader of others to commit the like wickednesse whereby it came to passe that the greatest number of this Tribe perished with him in that greeuous plague For it was reason that as they did partake with him in the Whoredome so they should communicate together in the punishment Hereupon it fell out that whereas all the other Tribes in a manner surmounted the former account or at least equalled the same this fayled much of the former summe This is to be noted of vs in this place seruing as a good commentary and exposition of the words of Moses Deut. 32 6. where Simeon is wholly left out Doctrine It is hard to forsake society with wicked men wheÌ„ we are once entred into it This teacheth vs that it is a very hard thing to auoyd shun and breake off our society with wicked men when once we are entred into it but we follow and pursue it with greedinesse till we be punished together with them It is hard to bee kept from contracting friendship and fellowship with them they are cunning to insinuate theÌ„selues and if they be not called to vs they will call themselues and if they be not bidden they are as shamelesse guesse they wil inuite them selues If at any time they be thrust out of our company they will seeke to enter againe and if the doore be barred against them they wil winde in themselues like the Theefe at the window rather then they will stand without that is they will take all occasions to force themselues vpon vs. And if we finde it hard not to contract it we shall finde it much harder to breake it off being once contracted doubtlesse neuer harder then in these dayes of sinne wherein
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
pouerty peace and trouble prosperity and aduersity fall out alike to the godly and the vngodly and therefore Austine saith well in Epist 120. that Almighty God of his bountifull prouidence hath granted earthly felicity euen to the wicked that good men should not so greatly desire after it Vse 2 Secondly this reproueth the foolish and superfluous pompe vsed in Popery and blinde times of superstition as if God tooke pleasure in paintings in Images in Candles and cost bestowed vpon their owne traditions when in the meane season the poore are for the most part neglected and forgotten True it is the Lord could haue made all rich if it had pleased him but hee sendeth the poore to vs to giue vs occasion to exercise charity on them who are made after his owne Image The popish sort account no worship like to this to adorne and beautifie the Church wals to gild and garnish Images senselesse things and dead stones and passe by the liuing stones of the Temple that are polished by the hammer of Gods word Neyther doth this establish the art of begging because we teach that there shall alwayes bee poore among the people of God For pouerty is one thing and beggery is another all poore are not beggers and all beggers are not alwayes poore It is a great shame and reproch for a people that professe piety and Christianity The discommodities of suffâ—ing beggers rogues to suffer any beggers to swarme among them which is the ouerthrow of order and honesty For first this argueth great want of charity and much hardnesse of heart that the rich deuoure all alone and haue no regard of succouring such as bee in neede and necessity and are sore pinched with pouerty and penury Secondly when the bridle is once let loose in this kinde it groweth to be a common occupation and when such goe vp and downe from place to place and from house to house it cannot bee rightly discerned who are poore indeed neyther can we say who haue need who haue not need neyther discerne the ydle from the impotent wherein they most commonly speed best not who haue most neede but such as are most impudent clamorous importunate Thirdly the rewarding of such as go about begging from doore to doore and walke or rather wander from country to country is no better then a maintaining of ydle persons contrary to the law of God and man and a filling of the Land full of ydlenesse now such as are nuzled in roguing in the end grow to be cunning in robbing for from a rogue to turne to a theefe is an easie passage Fourthly such as are inured to this practise and finde sweetnesse in it and themselues encouraged by ease can neuer inure themselues to indure hard labour or to take paines in any calling afterward but liue by the sweate of other mens browes all their dayes Lastly such persons are dangerous to a state no better then vermine or caterpillers that deuoure the fruites of the eaarh rob from theÌ„ that are poore indeed such as liue as no parts of any body no members of the Church or of the commonwealth or of any priuate family but are as members cut off from the body So then there ought to bee no beggers in Israel which bring nothing but confusion are the nursery of all euill and ouerthrow the law of God and man of nature and charity Howbeit these locusts liue so well with the scrip that they would bee loth to exchange their trade for a yearely rent or a daily pension prouided that withal they shuld be compelled to labor with their hands This also serueth to meete with the begging Fryars such as vow voluntary pouerty as cousingermans to rogues beggers that wander vp and dowâ—â— vnder colour of releefe and yet boast of this occupation as of a state of perfection But of these vowes we haue spoken sufficiently before Lastly this teacheth those that haue the Vse 3 goods of this world to shew pitty and compassion on them that stand in need The two Tribes and the halfe are commanded to go vp armed before their brethren and neuer to forsake them and giue them ouer vntill they had seene their hearts desire vpon their enemies and placed their brethren in saftety and had giuen to them a peaceable possession of theyr portion of that promised land And albeit we should giue at all times yet then especially ought our compassion to be exercised and extended when the poore stand most in need of our helpe as in time of dearth and famine Then the common cause and cry of the poore should cause vs to cut our morsels thinner the shorter and to abridge our selues of al superfluity and excesse rather then to see them to miscarry and to perish for hunger And if ouer we minde to serue God and to doe him homage with our goods we should bee forward and faithfull to do it at such times The first Christians carried such zeal toward God and loue toward the poore Saints that They sold their possessions and goods and laide downe the mony at the Apostles feete that it might be distributed as euery man had neede And as the poore must especially be prouided for in times of want so among the poore the poore Saints ought chiefly to be regarded as the Apostle sheweth Let vs doe good vnto all men especially to them who are of the houshold of faith Gal. 6 10. Thus ought we in doing good to respect the times persons in both whatsoeuer we do it must proceed from a willing minde and a chearefull heart 2 Cor. 9 verse 7. otherwise it is a sacrifice not pleasing in the sight of God Motiues to moue vs vnto liberality toward the poore Now the Scripture affoordeth vnto vs sundry motiues as so many encouragements vnto liberality First because it is a seruice and sacrifice commanded of God that while wee haue opportunity we should do good to all Gal. 6 10. 1 Thess 5 15. Secondly it is a grace of God bestowed vpon the Churches 2 Cor. 8 1. Thirdly it is fruitfull and bringeth forth much encrease Gal. 6 7 8. 2 Cor. 8 verse 12 yea though it be cast vpon the waters Eccle. 11 1. Fourthly it is a certaine argument of sincere loue 2 Cor. 8 8 24 as for that bounty and liberality which standeth in words onely it sheweth the heart of that man to bee destitute both of faith and loue Fiftly the Spirit of God taketh notice of all charitable workes commendeth rhem in the godly whose example we ought to follow as in the Macedonians 2 Cor. 8. Sixtly whatsoeuer is bestowed in the name of God is lent to him and hee will repay vs Nay the Lord Iesus accepteth it and accounteth it as done vnto himselfe as wee shewed at large before in this booke 16 And the Lord spake vnto Moses saying 17 These are the names of the men which shall diuide the land vnto you
the world This is it which the Prophet teacheth Psal 111. The works of his hands are established for euer and euer and are done in truth and equity If then all his works abide and continue from the glorious Creatures in the heauens to the silly worme creeping in the earth much more the holy Scripture must abide without decaying or diminishing as the durable Cedar without rotting and consuming which is not onely his handy-worke but a masterworke chiefe aboue all others as the Diamond among pearles of great price And if the least and lowest creature in the world hath beene in his kinde continued hitherto and shall be continued to the end by the mighty hand of God vpholding and supporting all things that he hath made much lesse shall the Scripture perish and fall away which bringeth greater glory to God and greater gaine to his people Thirdly the Scripture was written for these ends and purposes for instruction and admonition for teaching and confutation for comfort and consolation that so the man of God may be absolute 1 Tim. 3 16 17. Neither was God deceiued in his purpose and intent so that it must remaine continue being written for those endes and vses But what errour can be conuinced what comfort can be receiued what vice can bee corrected what truth can be published what grace can be commended to the Church out of those books which are supposed to be lost Let vs not therefore doubt of Gods prouidence and so shake the faith of the Church thereby Fourthly we see the old Testament hath reserued entirely the Genealogies of the fathers which are not absolutely necessary to faith and saluation as also the whole body of the ceremonies set downe in Leuiticus and other places of the Law which notwithstanding were shadowes of things to come why then should we not presume that the same his prouidence hath also watched ouer other books which more properly belong to our practise and times and so more fitly might informe vs against ignorance teach vs in our religion warne vs in dangers and comfort vs in afflictions And if we haue no word missing or sentence wanting in such bookes as are left to the Church that there should need a void roome or a desunt nonnulla or an Asteriscus and some little starre to giue warning of some defect as we see it is in many prophane writings Dionys Halâ— carâ—as Plutâ— Tuâ—â— Poâ—â—â—â—â—pian Lâ—â—â— and otherâ— and those of the best note how should we be induced to beleeue that whole volumes of the old and new Testament are vtterly lost neuer to be repaired Lastly let vs heare the testimony of the Scripture it selfe obserue what it can say and doth witnesse for it selfe Moses an old and ancient witnesse teacheth Deut. 29 29 that secret things belong to the Lord our God but the things reuealed belong vnto vs and to our children for euer that we may do all the words of this Law But how do they belong vnto vs that are not reserued for vs Or how shall our children be directed by them that cannot be found in their daies or in the daies of their fathers before them Or how shall either father or sonne doe that which they cannot know Heereunto Dauid accordeth Psal 119 152. I haue knowne long since by thy testimonies that thou hast established them for euer And our Sauiour giueth his holy consent vnto this heauenly truth saying Truely I say vnto you till heauen and earth perish one iote or one title of the Law shall not escape till all things be fulfilled Mat. 5 18 and 24 35. So then we must hold the durablenesse and continuance of the Scripture in the Church which is the pillar of truth that it cannot faile or fall away as is prooued at large in the answer to the Preface of the Rhemish Testament But before we proceed to the Doctrines of this diuision it shall not bee amisse to answer the obiections that are raised and mooued against this point touching the perpetuity of the whole Scripture and of euery part of it First wee finde often mention made of the bookes of the Chronicles of the Kings of Iudah and Israel â—ect 1. â—ngs 14 19 â—5 7 11 Iosh 10 3 â—am 1 18. of the booke of the iust such like which are lost If then these be lost and by no meanes to be found how shall we truly say that the whole Scripture doeth continue I answer â—sw these bookes were neuer Canonicall Scriptures but ciuill stories and chronicles of the Commonwealth matters not of the Church whereunto the Reader is directed if he be desirous to reade and know the History more at large whereas the Prophets doe onely touch so much as serued for the edification of the Church and the building of it in faith toward God For as all ciuill Nations haue the Chronicles of their fore-fathers and auncestors actes Ester chap. 6 verse 1. Ezra 4 verses 15 19 so had the Iewes their ciuill Histories such were those wee now speake of which were good and profitable bookes of men but were neuer committed or commended to the care of the Church to be preserued and maintained â—ect 2. Againe we reade in sundry places of the bookes of Nathan and Gad the words of Samuel the works of Ahia of Shemaia of Isaiah and other Prophets which likewise seeme to be lost as well as the other wee named before I answer â—er they seeme so to such as do not duely consider of them which indeed are not lost but contained in the olde Testament in the bookes of Samuel and of the Kings which were not written by any one Prophet but by diuers Prophets at diuers times euen in the seuerall ages wherein they prophesied albeit their seuerall names bee not to euery part expressed as appeareth 2 Chron. chapter 26 verse 22 where the Spirit of God testifieth that Esaiah wrote the actes of Vzziah first and last meaning that he wrote them in the second booke of the Kings and in his Prophesies and not pointing out any book which now is lost both the former bookes remaining as a treasure to the Church As then we confesse these bookes mentioned in this obiection to bee of another nature then those expressed in the former so they haue beene preserued and euer shall bee preserued in the Church and be as it were laide vp in the Arke thereof Thirdly it may bee obiected that many Obiect 3 worthy bookes of Salomon are lost which hee wrote I answer Answ his workes are of two sorts first sundry bookes of Humanity and of Philosophy naturall and morall secondly bookes of Diuinity written as he was moued and inspired by the Spirit of God The first sort of humane and earthly things which the Church might best spare without perill or impeachment of faith haue long since failed as it is thought in the captiuity the rest which are parts of the Canonicall Scriptures do abide And marke