Sabbath and Sacraments If a man should doe nothing but practise treason and rebellion against the King despising his word and contemning his Proclamations in what a fearefull condition would we account him to be And when the King himselfe should appoint a day wherein he would haue his owne person specially attended and wholly waited vpon if his houshold seruants should refuse to giue him any attendance but waite worse vpon him that day then any other and giue themselues wholly to attend vpon their owne pleasures would he not thinke himselfe notably abused and discharge such of his seruice and were they not sure to run into his displeasure and to procure iudgement vpon themselues Notwithstanding this is the state of many among vs. God hath commanded vs to reuerence his Name his Sanctuary his Sabbath his Word his Ministery if then we shall dare to sweare blaspheme openly to reiect the word of God and to abuse the Sabbath by following after our pleasures and profits our sports and recreations and thereby practise after a sort against the person of GOD himselfe do they not prouoke me to my face saith the Lord and shall they go vnpunished No certainely they shall not his iudgements shall ouertake them for these things God hath ordained and enacted as by a solemne Proclamation that all sorts that professe themselues his seruants should waite vpon him on the Sabbath he is then determined to set foorth the greatnesse of his glorious Name and the riches of his house and the might of his power and the honour of his Maiesty it is his will and pleasure that men women children should assemble together before him to giue him attendance shall we answer with Korah and his company in the next chapter We will not come vp Numb 16 14. And albeit we be not so impudent and shamelesse to say so yet it is little better because we do not appeare before him Nay we serue our selues by walking in our owne waies and many serue Satan the enemy of God by following his wayes with greedinesse If wee giue vp our selues to our pleasures and profits we serue our selues when we giue vp our selues to our sinnes and delight in drunkennesse and such like wickednesse vpon that day we serue the diuell And in truth let any man marke it he shall see that God is no day worse serued of the common sort then vpon his owne holy day so that when he requireth all our seruice he can get little or none at all at our hands Vse 4 Lastly let no man flatter himselfe in performance of duties vnto men and thinke himselfe in good case because he liueth vnblameably in the eyes of the world We must learne to deny not onely worldly lustes but all vngodlinesse and we must liue not onely soberly righteously but also godly in this present world Titus 2 12. Christ gaue himselfe for this purpose to purge vs from al iniquity and to purifie vs to be a peculiar people vnto himselfe zealous of all good workes And indeed the sinnes of the first Table are the greatest most hainous sinnes and deserue the greatest plagues of God and most fearefull condemnation he will reward with euerlasting fire not onely such as know not their duties to men but such as know not God neither obey the Gospel of Iesus Christ 2 Thess 1 8. And this is noted as a maine cause of the destruction of the olde world to wit disobedience to the word 1 Pet. 3 20. When the Israelitish womans sonne whose father was an Egyptian blasphemed the Name of the Lord and as it were thrust him through with horrible curses Leuit. 24 11. he is commanded to be put to death and stoned verse 16 23. These sinnes are euery where little thought vpon and supposed to be either no sinnes at all or very little ones But mans iudgement is corrupt in the matters of God How the breaches of the first Table are greater then the breaches of the second except we looke vpon sinne with the light of the Scripture and if we shall paralell the sinnes of the first Table with the sinnes of the second in equall degree the greatest of the one with the grossest of the other both done in knowledge alike and ignorance with ignorance comparing deeds with deeds words with words thoughts with thoghts the breaches of the law beeing thus considered are farre greater against the first then against the second Table because they are cōmitted immediately against the person of the great God as rebellion against the person of a Prince is greater thē the insurrection against another the murthering of a Prince more thē of many others 2 Sam. 18 3. See then from hence the wofull abuse of our sinfull times prophane people Such as would seeme to make conscience of stealing of whoring of robbing and false witnessing in iudgement and hold them vnworthy to liue vpon the earth that commit these things marke their waies in matters that concerne the most high God possessour of heauen and earth and you shall euidently perceiue they thinke it no euill or enormity to be ignorant of GOD and his word to maintaine superstition and set vp humane traditions to abuse his Name by cursed oathes to prophane his Sabbath by cursed or corrupt workes to despise his Word and to refuse his Sacraments These are so ordinarily so openly so impudently committed with bold nay with brazen faces and defended also by those that do them as if we would despite God to his face and thrust him out of his kingdome and from the gouernement of the world I will tell you what I haue obserued by the common course of the world that moe perish through ignorance and prophanenesse then do by all the deeds of vnrighteousnesse Satan preuaileth more among the people by bringing them to a prophane life and keeping them in sottishnesse and blindnesse touching the will of God then by murther whoredome and theft laid together I know I speak this to many that haue most wretched and swinish hearts but no eares to heare and therefore regard their owne pleasures more then they doe their saluation These are the dangerous daies spoken off by the Apostle 2. Tim. 3 1 4 5. God in his mercy amend them if not let them that be ignorant be ignorant still 1 Cor. 14 38. and he that is filthy let him be filthy still Reuel 22 11. that so they may fill vp the measure of their sinnes Math. 23 32. 36 And all the Congregation brought him without the Camp and stoned him with stones and he died as the Lord commanded Moses It may seeme strange at the first that they should consult with God what to do with this prophane person seeing the Law had appointed death for him that transgressed this commandement Exod. 31 14. and 35 2. why then did they enquire or wherefore did they put him in minde to know what should bee done vnto him Some answer that
the Saduces Luke 20 27. Actes 23.8 which denyed the rising againe of the body and the subsisting of the soule after the separation For when Paul cryed out in the Councell I am accused of the hope and resurrection of the dead there was a dissention betweene the Pharisees and the Saduces for the Saduces say That there is no resurrection neyther Angel nor spirit but the Pharisies confesse both These Christ confuteth and conuinceth in the Gospel by the testimony of Moses I am the God of Abraham the God of Isaac and the God of Iacob God is not the God of the dead but of the liuing Matth. 22 32. Exodus 3 6. And if these heretickes and enemies of God would not for conscience sake yeelde to this truth and subscribe with heart and hand vnto it yet at least for the profit of it and the excellency aboue their beastly dotage about the mortality of the soule they should embrace it and cleaue vnto it For it is surer and safer to beleeue as the Church holdeth For if this opinion bee true that the soule is immortall It is morâ—ty leâ—â—ger to bâ— the soulâ— be immâ— then mâ— whosoeuer beleeueth it not in heart and confesseth it not with the mouth shall suffer eternall punishment and beare his condemnation If it should not be true which we speake onely by supposition the doctrine being most certaine there is no daunger after death to haue holden the immortality of the soule in the time of our life forasmuch as if the soule do not remaine it cannot be reproued of error nor punished for sinne Againe it is most honest and honorable to hold the dignity of our soule receyued of God and so to thinke reuerently and religiously of it resembling it to God the Angels not to debase and disgrace it making it like vnto the beasts and vnreasonable creatures Lastly it is better to beleeue the soules eternity as fitter to stirre vs vp to liue soberly righteously godlily in this present world and to deny vngodlinesse and worldly lusts to minde heauenly things that we may bee holy as our heauenly Father is holy For if we beleeue our selues to be immortall Math. 16 26 wee will haue a greater care of vertue a greater respect to the reward a greater conscience of Religion a greater feare of sin and of the punishment due to sin So then as there is greater verity so there is more safety security to hold the immortality of the soule against the erroneous opinions of all hereticks that haue desperately and damnably denyed the same to the decay of piety dishonor of God and vnto the vtter confusion of their owne soules Vse 2 Secondly acknowledge from hence a great difference betweene the soule of man and the soule of a beast Euery beast and liuing creature hath a kind of soule which perisheth with the body so that he which killeth the body of a beast destroyeth also the soule which ariseth from the mixture and temperature of the Elements But man was made after the image of God Gen. 1 26. according to his likenesse Eph. 4 24 to resemble him especially in his soule which is of an heauenly nature albeit not of the substance of God This difference and distinction Moses teacheth and obserueth Gen. 9 4 6. But the flesh with the life thereof I meane with the blood thereof shall ye not eate who so sheddeth mans blood by man shall his blood bee shed for in the image of God hath hee made man Where hee maketh an opposition betweene man and beast and between the soule of man and beast Man was made in his soule to resemble his Maker and Creator but the soule of a beast is in his blood And therefore God charging his people to abstain from eating of blood euen of cleane beasts vseth these two reasons Leuit. 17 11 14. First because theyr blood is the seate of the soule secondly God hath commanded it to be vsed in attonemeÌ„ts for sinne as a type and figure of the blood of Christ The soule of man is a substance the soule of a beast is an accident whose being is alwayes to be in another The soule of man is a spirit the soule of a beast is a quality arising of the matter of the body vanishing also with the body and hauing no beeing at all out of the body Thirdly see here a difference between the Vse 3 soule and the body of a man For as this truth teacheth a distinction betweene the soule of a man and the soule of a beast so it maketh a diuision betweene one part of man and the other Man consisteth of two parts of the bodie which is visible and of the soule which is inuisible The body dyeth and is laid in the graue for as it was taken out of the earth so it returneth to the earth againe But the soule as wee haue proued by diuers Scriptures and confirmed by strong reasons neuer dyeth or decayeth Therefore albeit we be taught in the Articles of our faith to beleeue the resurrection of the body yet wee are neuer taught to beleeue the resurrection of the soule For a rising vp presupposeth first a falling down The soul falleth not into the iawes of death nor goeth downe into the house of the graue This difference the wiseman teacheth Eccles. 12 7. Dust returneth vnto the earth as it was and the spirit returneth vnto God that gaue it The dwelling place of the body is the earth the habitation of the soule is with God The soule neuer dyeth nor decayeth nor sleepeth nor riseth againe but is a spirituall substance and inuisible hauing neyther flesh nor bones liuing and abiding for euer as wel out of the Tabernacle of the body as in the same But the body is an earthly and visible substance consisting of sensible parts neuer liuing nor breathing without the soule Wherefore these abide together as two the nearest and dearest friends reioycing together sorrowing together and alike affectioned one toward another yet the day of separation commeth and will come when a departure must be made of these two that cannot alway continue together the body must returne to the earth the soule must bee carryed vnto God the eternall Iudge who immediatly wil passe the sentence of life or death vpon the same Fourthly we must be careful to liue a godly Vse 4 and vpright life that when we shal goe the way of all flesh our soules may bee receyued vp into the heauenly habitations and bee carryed by the Angels into the glorious presence of God There is no man if he bee to stand before Princes and to come into the presence of great men but prepareth and maketh himself ready for that purpose When Ioseph was to appeare before Pharaoh Gen. 41 14. albeit he were called hastily and brought sodainly before him yet he shaued his head and changed his rayment How then ought our care to be increased and how ought we to work out our
and not through impatience accuse God neither impute the euill successes of our affaires to him but to our selues euen as he that stumbleth and falleth against a stone should not accuse the stone but his owne hastinesse and heedlesnes Now then if wicked men want the knowledge of God and the feare of his Name to guide them in the search and suruey of their owne wayes to enquire into the true cause of their euill successes wee cannot maruaile if they wander vp and downe in their owne imaginations and can neuer finde the fault to bee in themselues Secondly the vngodly are blinded with a Reason 2 selfe-loue and selfe-liking of themselues aboue God or his Word The loue of the creature or of our selues more then God or equall with God hindereth vs in good things and quite swalloweth vp the loue of our brethren and darkeneth the light of vpright iudgment that it cannot shine in our hearts The conceited person thinketh himselfe a wise man and imagineth his owne course to be the best vsing no aduice of others as if he himselfe were in all things sufficient of himselfe to see what is best for himselfe This Salomon excelling in wisdome teacheth to these conceited persons abounding in folly Prou. 12.14 The way of a foole is right in his owne eyes but he that hearkeneth to counsell is wise So in another place Prou. 18.2 A foole is not delighted with vnderstanding but with those things which are in his owne heart And againe Prou. 26.12 Seest thou a man wise in his owne conceit There is more hope of a foole then of him These selfe-louing and selfe-liking fooles are delighted with their owne folly which they labour to publish and make knowne to all men and may worthily beare away the bell from all the fooles in the world For these are proud fooles that highly esteeme of their owne wisedome and scornfully disdaine the counsell and wisedome of all other men Seeing therefore euill men want the wisdome of God that is from aboue and abound with selfe-loue which descendeth not from aboue but is earthly sensuall and diuellish we cannot greatly maruaile if wicked men will acknowledge no fault in themselues but wholly looke to second causes and lay the blame vpon the most High when they faile in their purposes Vse 1 The vses of this doctrine First of all wee learne this truth that no euil man can look for any good successe in the matters he taketh in hand but let him alwaies be sure to be crossed cursed of God Albeit thou lay in thine own conceit neuer so strong a foundation work neuer so wisely in thine own imagination yet if thou make not God thy Counsellor 〈◊〉 119.24 and his Word thy director thy wisdome shall be turned into folly and thou shalt be taken in the snare of thine owne hands For all sin against God bringeth with it the wrath of God and the euill life of a sinner drawes vpon his owne head sundry crosses and calamities causeth him to haue ill successe and raiseth vp infinite iudgments against him Whensoeuer we despise his word prophane his Sabbaths defile his Sacraments and practise any vnrighteousnesse against men and impiety against God then followeth and falleth vpon vs some sicknesse or trouble some crosse or affliction one way or another as the Apostle sheweth For your dissention and vnreuerent receiuing of the Lords Supper 1. Cor. 11.30 many are weak and sick among you and many sleepe Now when the rod and scourge of God lyeth vpon the backe of transgressours and they feele themselues sore plagued either they accuse God as the authour of their trouble or murmure against his punishment or rest vpon second causes which are ordered by him who is the principall cause Vse 2 Secondly we learne that if we would haue God blesse vs and the lawfull labours of our hands we must be godly in Christ Iesus If we leade a sincere and sanctified life purge our hearts to be a peculiar people to God zealous of good workes wee haue a sure promise of good successe and strong assurance of a plentifull blessing to follow vs all the dayes of our life There is no good successe in any thing without Gods blessing And this is the cause why God blesseth vs not because wee blesse not his Name wee liue not as a people vnder his protection wee do not deny vngodlines worldly lusts liuing soberly righteously and godly in this present world hauing our conuersation in the heauens and looking for the blessed hope of glory and immortality Hereunto commeth the saying of Salomon Prou. 16 3. Psal 37.3 1 Pet. 5 7. Commit thy workes to the Lord and thy thoughts shall be directed This is a worthy saying to redresse our weakenesse and distrust and to make vs rest and rely our selues on Gods good prouidence This also the Prophet Dauid teacheth Psal 127 1 2. All the fruit of our labours cares dependeth vpon the prouidence of God yea all our industry and studie shall be vaine and vnprofitable vnlesse he guide all our affaires To this purpose the Prophet speaketh in another place that the godly Psal 1.1.3 refusing the counsell of the wicked the way of sinners the seat of scorners shall bring forth fruite in due season so that whatsoeuer he shall doe shal prosper It is God alone that directeth the wayes and works of the faithful and without him is no good successe This wee see verified in Ioseph Gen. 39 2 3. The Lord was with Ioseph he was a man that prospered and was in the house of his master the Egyptian And his master saw the Lord was with him and that the Lord made al that he had to prosper in his hand The like the Scripture◠testifieth of Hezekiah that hee prospered in all his workes 2 Chro. 32 30 and 20 20. So Iehosaphat spake to the people Heare ye me O Iudah the inhabitants of Ierusalem put your trust in the Lord your God and ye shall bee assured beleeue his Prophets and ye shall prosper Thus also the Lord exhorteth Ioshua after the death of Moses Iosh 1 8. We do all of vs desire the blessing of God vpon our labours and to haue good successe in our seuerall callings this is the pathway that we must walke in namely a godly life and conuersation without this his blessings shall turne into curses and wee shall neuer attaine the end of our hope This appeareth by the words which the man of God spake to the King of Israel saying Thus saith the Lord Because the Aramites haue saide 1 King 20 28 the Lord is the God of the Mountaines and not of the Valleys therefore will I deliuer all this great multitude into thine hand and ye shall know that I am the Lord. Lastly we are bound euery one to consider Vse 3 the true cause of euill successe to be in our selues When the hand of God is any way vppon vs that he plagueth
that they neuer remoue out of the place where they were born but continue at home in their owne houses they are not driuen hither and thither they are not tossed from poste to pillar yet must not they make their resting place in this world looke for heauen vpon the earth but bee alwaies ready to follow the calling of God 2 Cor. 7 5 and know that he hath reserued a better resting place for them in his kingdome Wherefore the Apostle Peter exhorteth Dearely beloued I beseech you as strangers and Pilgrims abstaine from fleshly lustes which fight against the soule haue your conuersation honest among the Gentiles This is the beginning of godlinesse and true religion to deny this world and to acknowledge our selues to be but strangers in the same And let vs pray with the Prophet Psal 119. I am but a stranger vpon earth hide not thy Commandements from me Vse 3 Lastly let vs learne to depend and rest onely vpon God who onely dwelleth in immortality and not on the sonnes of men who are nothing but vanity and cannot helpe Who would in danger rest vpon a weak reed which beside the weaknesse is ready to run into our arme All men are fraile and transitory if then we put confidence in an arme of flesh we shall be deceiued This the Prophets of God euery where record Esay 2 22 and 30 7 and 31 3. Ceasse you from the man whose breath is in his nostrils for wherein is he to be esteemed Teaching vs to cast off all vaine confidence in man if God stop his breath but a little he is dead and gone And chap. 30. The Egyptians are vanity and they shall helpe in vaine they are men not God their horses flesh and not spirit and when the Lord shall stretch out his hand the helper shall fall and he that is holpen shall fall and they shall altogether faile To this purpose Dauid exhorteth Psal 62 9 10. The children of men are vanity to lay them vpon a ballance they are altogether lighter then vanity trust not in oppression nor in robbery be not vaine if riches increase set not your heart thereon Let vs set our hearts on our God and the God of our fathers abuse not the fauour and countenance of great men to do wrong for he taketh away the greatest rather let vs pray to him to giue vs wise hearts to number our daies and to thinke often of our vanity thereby to keepe vs from offending against God that our life passeth as a sleepe in the night that it groweth vp as grasse which in the morning flourisheth but in the euening is cut downe and withereth Verse 14. It shall be spoken in the booke of the battailes of the Lord. He declareth that the place mentioned in the former verse should be so ennobled and renowned that the memory of it should neuer die or decay As if Moses should say when the battailes of the Lord shall be spoken off the Riuer Arnon shall bee remembred and the battailes that Vaheb the King of Moab lost Now they are called the battailes of the Lord that were fought by mē For howsoeuer men run together like wilde Beares or wilde Boares and leuy forces of mē yet their armies are conducted and ruled by God From hence we learne Doctrin◠All watre◠ordered by God That all watres are disposed ordered of God Of all things done here beneath nothing seemeth more casuall or confused and nothing more out of the right course and order then the time of warre when men seeme to run together at all aduentures yet God hath his hand in it he guideth and gouerneth the same as seemeth good in his owne wisedome This the wise man handleth Prou. 21 31. The horse is prepared against the day of battell but victory is of the Lord. This the Prophet confesseth Psal 144 1. Blessed bee the Lord my strength which teacheth mine hands to fight and my fingers to battell No war falleth out in any place or vpon any people but it is sent of God When Abraham recouered Lot his brothers sonne from the enemies of whom he was taken prisoner it was God that gaue him good successe and prospered the worke of his hand Gen. 14 20. When the Israelites reuenged the villany of the Beniamites in abusing a woman vnto death it is said the Lord smote Beniamin Iudg. 20 35. and the children of Israel destroyed them So when Gideon was armed with courage and comfort to encounter with the Midianites to performe the work of the Lord against thē when he was to ioyne battaile hee cryed out The sword of the Lord and of Gideon Iudg. 7 20. Wherefore howsoeuer men do mannage the battaile yet it is ordered at the will of God The reasons are plaine First who is the Reason 1 cheefe Captaine of euery hoast and army Is not the Lord And is not euery battell fought at the discretion disposing of the Generall If then God be the Generall of the field and Captaine of the hoast President of the war let vs acknowledge that all wars are ordered at his pleasure This is the Title giuen vnto God Iosh 5 13 14 15. When Ioshua lifting vp his eyes saw a man come against him hauing a sword drawne in his hand he said Art thou on our side or on our aduersaries And he answered Nay but as a Captaine of the hoast of the Lord am I now come then Ioshua fell on his face to the earth and worshipped him This cheefe Captaine and Leader of the people was the Lord as appeareth by a like place Exod. 3 5 where the Angell appearing vnto Moses in a flame of fire is called the Lord. Secondly all things whatsoeuer are ordered Reason 2 by the appointment and prouidence of God that are in heauen and earth his gouernment ouer all creatures and of all actions is vniuersall nothing can exempt it selfe out of the circuit of his dominion as the Prophet teacheth Psal 113 6. He abaseth himselfe to behold things in the heauen and in the earth And the Apostle saith that of him and through him and for him are all things Rom. 11 36. The vses come now to be considered First Vse 1 this teacheth vs that the victory is not mans but the Lords For if the battell bee the Lords then the victory also is the Lords that the glory likewise may be his It is not the sword nor speare nor horse nor man nor money that can saue or succour these are vain things to rest vpon so that where some trust in Chariots and some in Horses we must remember the Name of the Lord our God Psal 20 7. Therfore the Prophet sheweth Psal 33 17 18 that a King is not saued by the multitude of an hoast neither is the mighty man deliuered by great strength an horse is a vaine helpe and shall not deliuer any by his great strength And this Dauid confesseth whē he was to encounter with
Iesus euen as it is written in the second Psalme Thou art my Son this day haue I begotten thee From hence it appeareth plainly that as the bookes themselues were seuered the one from the other so likewise euery part of one and the same booke kept his order and the proper station wherein it was set by the first Author This reprooueth all confounding and vnfit vsage of the holye Scriptures mingling one booke in another the old Testament with the new that the distinct parts cannot appeare The Turkes receiue the Law of Moses and some other parts of the old Testament but so disfigured deformed so corrupted and confounded with their horrible superstitions and the abhominable impieties of their wretched Alcoran that it ceaseth to be the Scripture of God and is turned into a most detestable idoll Wherefore it standeth vs vpon to keep the scriptures whole and sound without intermingling one part with another that the comely proportioÌ„ of euery part may appeare to euerie one that looketh vpon them whereas if we shall confound booke with booke and part with part wee shall lose the beauty of them and turne them into a mishapen and deformed monster which were monstrous impiety and presumption Secondly by this Title we learne that all Vse 2 the works of God are made in number weight and measure and created exceeding good in regard of the goodly order and comely beauty of euery one of them For that which is said of this booke is true also of the other Scriptures and verified of all the rest of the workes of God Where no order is there is all tumult and confusion A good Father of a family taketh order in his house that euerie one do his dutie A wise Pilot in a Shippe looketh that euery one know his place and so manageth it with discretion A prudent and prouident Magistrate appointeth order in his Citie and Commonwealth and ordaineth lawes to keep men in vnity The order of the heauens and the setting of times and seasons teacheth vs the wisedome of the Creator who gouerneth all things aboue and beneath by a wise and wonderfull disposition So that hee is called by the holy Apostle e 1 Cor. 14 33 The God of order and not of confusion True it is it cannot bee denyed we see it with our eyes there is great confusion and much disorder in the world but from whence doth it come who is the author of it and to whom shall wee ascribe it Not vnto God who hath made all things good and gouerneth all things well And if not vnto God to whom but to the spirit of the diuell the vglinesse of sinne which haue altered the workmanship of God and blemished the glorie of his creatures The wiseman in the Booke of Ecclesiastes leadeth vs to this consideration f Eccle. 7 3 1 Loe onely this haue I found that God hath made man righteous but they haue sought many inueÌ„tions If then there fall to bee any disorder in the creature we must not accuse the Creator but the corruption of man is to bee blamed from whence it proceedeth It is sin that hath turned all things vpside downe and brought a spectacle of all miseries as Moses sheweth Gen. 6 5. The Lord sawe that the wickednesse of man was great in the earth and all the imaginatâ—ons of the thoughts of his heart were onely euil continually Thus wee learne to magnify all Gods works and to acknowledge from what spring and fountaine as well order as disorder do proceede God is the God of peace and of order and requireth that al things be done honestly and in order It is Sathan thâ—t is the author of strife contention and confusion who laboureth to bring all things out of order But of this wee shall haue occasion to speake more in the second chapter where Moses describeth the order of the Tents and the names of the cheefe Heads and Captaines of the Israelites Vse 3 Thirdly seeing there is diuine numeration in this Booke let vs reade it diligently bee more and more in loue with it and with the rest of the Scripture which haue the same author handle the same matter resemble the same forme respect the same end and worke the same effect in the hearts of men Manie there are that come to the Church and professe themselues members of the same that are most ignorant in the Scriptures which are the helpes of our Faith the keyes of our comfort the meanes of our saluation and are able to make vs wise to eternall life Some know no difference betweene them and other Bookes but make them all alike containing some things true and some false Others are so ignorant that they know not the number of the Canonicall books nor the argument of them nor the order how they stand which plainely bewrayeth that they are little conuersant in them Others when they heare any book or chapter of the booke read vnto them full of names either of men or places or of both of which sort are sundry in this Booke they slake their attention they thinke it belongeth not vnto them they perswade themselues there is no profit to bee learned by it But wee must know and vnderstand that the whole Scripture was giuen by inspiration and came by the will of God When such parts and parcels of the word are read vnto vs the vse wherof we see not the purpose whereof wee vnderstand not let vs obserue these few rules and directions following First let vs condemne our own ignorance and sit in iudgement vpon the darknes of our owne hearts who of our selues are able to vnderstand nothing except it bee reuealed from aboue It is the saying of Christ to Peter after his worthy confession that he was the son of the liuing God a Math. 16 17 Blessed art thou Simon the son of Ionas for flesh and bloud hath not reuealed it vnto thee but my Father which is in heaueÌ„ And the Apostle witnesseth as much b Rom. 8 7. 1 Cor. 2 10 14 The wisedom of the flesh is enmity against God for it is not subiect to the Law of God neither indeede can bee Likewise in another place God hath reuealed them vnto vs by his Spirit but the naturall man perceiueth not the things of the Spirit of God for they are foolishnes vnto him neither can he know them because they are spiritually discerned The manner of many in reading the Scriptures when they come to that which passeth theyr capacity is to condemne them not themselues But if we would profit aright and benefite our selues by them wee must set this downe as the first rule and as a principle of our faith that the fault is in our selues and in our owne weaknesse Secondly it is required of vs to be of humble spirit which is a thing much accepted of God Such onely are right hearers and such God requireth vs to bee when wee heare him come and speake vnto vs. This
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
the reasons so let vs hearken Vse 1 to the vses First of all this ought to be a strong motiue vnto vs to mooue vs to desire this calling It is an encouragement vnto vs to enter into it a good warrant that it is lawfull to desire it Who doth not desire honour excellency in this world Saul being threatened to haue the kingdom rent from him desired that Samuel would honour him among the people God lifteth vp the heads of those that are fitted to this calling Iob 33. Obiect who are as one of a thousand But is it indeed lawfull will some say to affect this calling to desire the office of a Byshop may a man seeke and sue for it I answere Answer neither euery man nor all desire is warranted There are two sorts of men two sorts of desires Some men are fitted and some are vnfit There is a desire that is good and there is a desire that is euill according as the fountain is out of which they issue proceed The corrupt desire ariseth sometimes from ambition and sometimes frō couetousnes delighting to set out themselues or coueting to enrich themselues For some are possessed and puffed vp with the spirit of pride and vaine glory setting out thēselues with shewes of worldly wisedome and magnifying themselues and their gifts to tickle wanton and delicate eares others make the Ministery as their last shift and refuge when they haue made shipwracke of a good conscience and know not otherwise how to liue This is a wicked preposterous desire For as such as haue neither learning nor honesty neither are willing to labour for their liuing when they can no longer maintaine themselues their last remedy is to turne Ale-house-keepers and to set vp tipling houses so such as haue gottē a litle smattering knowledge as shreds or scraps gathered from other mens tables haue peraduenture baited their horses in the Vniuersitie though they be as farre from sound or setled skill in Diuinity as their horses when they know not which way to turne themselues to liue neither can shift any more their scandalous and lasciuious courses being descryed and perceiued of all men beginne to thinke of the Ministery and make that a meanes to maintaine them idlely loosely and wickedly This desire is sinfull and carnall woe vnto such as thus desire the calling woe vnto such as helpe them to it and as it were hold the stirrup vnto them while they mount vp into Moses chaire woe vnto them that suffer them to haue entrance and giue them easie passage to make houocke of the sheepe of Christ and woe vnto that people that haue such a plague sent in among them to destroy their soules But besides this there is an holy and godly desire comming from the true feare of God and the zeale of his glory when he giueth vnto a man this purpose and resolution to consecrate himselfe to the Ministery of the Church and to put in practise such gifts as are bestowed vpon him The former sort desire the honour not the worke the maintenance but not the paines Such as desire it to be reuerenced are ambitious such as affect it to be maintained are couetous They that are set in this calling ought to be reuerenced but they ought not to respect that as the ende of their entrance into it they ought to be maintained but that should not be their principall marke but Gods glory and the peoples good Blessed are they that haue this godly desire blessed be God that hath put it into their hearts and blessed are that people that haue such a conscionable Pastor set ouer them to reueale vnto them the counsels of God and the mysteries of saluation These men feeling the blessing of God vpon their studies and themselues in some good measure fitted and furnished for this function are willing to exercise their giftes and employ their talent which is indeed one part of their calling Hence it is that Paul saith Ro. 1.15.16 So much as in me is I am ready to preach the Gospel to you that are at Rome also for I am not ashamed of the Gospel of Christ for it is the power of God vnto saluation to euery one that beleeueth c. Hee acknowledgeth himselfe a debter vnto all men God is the creditor who hath giuen out his money to euery one of his seruants that they should gaine euery one to their master not to themselues the money committed is his gifts and graces that he hath distributed vnto them according to his owne pleasure so that we hauing receiued not onely to beleeue our selues but to teach faith vnto others ought to be ready willing prompt and prepared to employ such giftes as are bestowed vpon vs. Thus also doth the Apostle Peter teach the Elders 1 Pet. 5.2 to feede the flocke of God which is among them taking the ouersight therof not by constraint but willingly not for filthy lucre but of a ready minde c. And in the old Testament the Prophet Esay when his tongue had beene touched with a coale from the Altar and that he had heard the voyce of the Lord saying Whom shall I send doth of his owne accord offer himselfe and his seruice Behold here I am send me Wherefore Esay 6.8 whomsoeuer the Lord God shal cal immediately by his Spirit and furnish with gifts requisite for a Minister he will also touch his heart with willingnesse and readinesse to employ those graces and to set them on worke he will giue him a desire to glorifie him in the seruice of the Church and to gaine soules to his Master Christ Secondly it reprooueth sundry abuses of Vse 2 such as transgresse against this truth and dash their foote against this doctrine as against a stone as if they meant violently to oppose themselues against it or knew not that therin they fight against God which may be reduced to three heads First such as abuse their persons and tread vpon them as their footstoole Secondly such as contemne the Ministery it selfe as base and vile Thirdly such as deny them any maintenance fit for their calling One sort are wretched and prophane another proud high-minded the third worldly and couetous Touching the first sort The first reproofe it is too common a practise in the world to scorne and scoffe at the Ministers of the Gospel which is as much as to make open profession to be voyde of all soundnesse and sincerity of religion For such as hate them and despise them because they are Ministers doe despise nay despite God himselfe and Christ our Sauiour as Luke 10.16 He that despiseth you despiseth me and hee that despiseth me despiseth him that sent me Where Christ setteth downe this as a rule whereby euery man may examine his owne heart and make tryall of his religion and piety toward God euen by his affection and behauiour toward the Ministers of God It was neuer knowne since the world
bee yea thou shalt diligently consider his place and it shall not be the Lord shall laugh at him for he seeeth his day comming Then it shall be saide to all the wicked â—th 25 41. Go ye cursed into euerlasting fire prepared for the deuill and his Angels The truth may be ouer-borne and smothered for a time yet it cannot be disgraced and concealed for euer It were well for them if they might lie for euer in the graue and neuer come into the light it were well for them if their works might neuer come to bee examined might dye as the vntimely fruite of a woman that neuer saw the Sun but it shall not go so well with them they must not then looke for auie comfort like the rich Glutton who was denied a drop of water to coole his tongue If then they would giue a thousand worlds for one day of repentance or for one droppe of Faith or for oyle in their lampes they cannot obtaine it Heere life is either wonne or lost here saluation is begun or else we neuer haue it Then all things shall appeare as they are though many things are that do not now appeare Then the vizard of the hypocrite must be pulled off and hee shall deceyue no more by shewes of honest dealing And she shall conceiue seede In these words wee haue a second promise made to the Woman suspected of adultery against whom nothing could bee proued For God maketh a two-fold promise to the innocent party The first was set downe before that she should be free from the imputation of the sin and from the castigation of punishment Now cometh the second promise to bee considered which reacheth further then the former wherein God doth wonderfully recompence the slander charged vpon her and declare himselfe to be a maintainer of chastitie and innocency For what could a woman in this case haue desired but to haue her innocency made known to her husband and to the whole Church It was an hard case to vndergo this triall and to haue her name in this manner called into question but after she is tried God doth abundantly recompence her sorrow and affliction and doth not onely cleere her good name but giueth her yssue making the barren woman to keepe house and to be a ioyfull mother of children Hee doth not onely set her free the thing which she desired but withal maketh her fruitfull which is more then shee could haue expected We learne hereby Doctrine God bestowâ—th more mercy vpon his hildren then they desire that howsoeuer the faithfull are many waies tried and troubled yet all their sorrowes are turned to their good When the innocencie and righteousnesse of the godly is once made knowne God is more gracious vnto them then they could desire or craue at his hands We see this in the examples alledged in the former Doctrine as in a glasse most cleerely Remember what wee saide of Ioseph albeit he liued for a time as a prisoner and was clapt in the stocks yet hee was deliuered and his innocency reuealed But was this all Or did God content himselfe to bring his sincerity to light No he was aduanced to honor Gen. 41 41. and made ruler ouer all the land of Aegypt which he neuer dreamed of nor looked for nor gaped after And as it was with the sonne so was it also with the father For Iacob vowed a vow to God that if he would bee with him and keepe him in his iourney that he was to go Genes 28 20. with â—2 9 10. And would giue him bread to eate and raiment to put on then the Lord should be his God His desires are not extended farre but he is contented with a little he craueth of God his daily bread the which Christ also willeth and warranteth vs to aske Mat. 6 neuertheles God was more gracious to him then so and gaue him great riches as himselfe coÌ„fesseth to God his louing kindnes I am not worthy of the least of all the mercies and of all the truth which thou hast shewed vnto thy seruant for with my staffe I passed ouer this Iordan and now I am become two bands The like we might speak of Iob the faithfull seruant of the Lord who may be compared to him in the suffering of aduersity Or who can match him in patience He sustained the losse of his Children and of his goods and yet these were but the beginnings of sorrowes forasmuch as he was deepely afflicted in body and minde What then did he desire of God in his miserie Iob 42 10. to haue his Asses and Camels and cattle doubled vppon him and all the substance of his house to be increased He had no such thoght in his hart and yet it came to passe according to the saying of the Apostle Iames 5 11. Yee haue heard of the patience of Iob and haue seene the end of the Lord for the Lord is verie pittifull and of tender mercy Let vs also call to minde the example of Dauid the least in his Fathers house hee was called of God from feeding his sheepe and following the Ewes great with young and was annointed to bee King and appointed to feed his people in Iacob and his inheritance in Israel whereof he neuer dreamed Psal 78 71 72. The like we might say of Daniel of Mordecay of Ester and many other children of the captiuity who saw great dangers ready to fall vpon the church as it were a gaping gulfe ready to swallow them vp quick or as a huge rocke threatning ship-wracke if they had onely tasted of the mercie of God and his power in working their deliuerance they wold haue magnified his great goodnesse and sung his praise with the Psalmist Psal 34 19 20 Many are the afflictions of the righteous but the Lord deliuereth him out of them all hee keepeth all his bones not one of them is broken Psal 34 19 20. But besides this he gaue them fauour in the sight of Princes 1 Sam. 2 8. and raised them from the dung-hill to make them inherit the Throne of glory as Hannah singeth who had good experience of it who was contemned but now regarded who asked of God one sonne and obtained not him alone but three other sonnes and two daughters From all which concents of holy Scripture we conclude that the faithfull and righteous seruants of God are oftentimes blessed not onely aboue their deserts which are none at all but aboue their desires and demands Reason 1 The Reasons that serue to confirme this truth to our consciences are to be considered of vs. First God is infinite in his loue toward his people he is no niggard of his goods hee keepeth not all to himselfe as the couetous man He is as the liberall man that freely bestoweth where he seeth need we are as poore beggers that haue nothing our own but rags and rents or as poore criples that can boast of nothing but wounds and sores full
holy grouÌ„d Exod. 3.5 Iosh 5.15 This we shold al consider wheÌ„ we meet together in one place and carefully remember that the place in which we assemble is holy ground and therefore we should take heed we doe not abuse it Obiect But is that ground wherupon Temples or Churches stand more holy then other I answer Answ no it is not in it self there is no more holinesse in it then in other but in respect of the assembly therein gathered together and of the exercises of religion therein performed it is for that present more holy and better to be accounted and esteemed then all other places and peeces of ground whatsoeuer This made the Prophet say Psal 84.10 A day in thy Courts is better then a thousand I had rather bee a doore-keeper in the house of my God then to dwell in the tents of wickednesse We see how carefull all men are whensoeuer they goe abroad and come into any publike place and presence of men to adorne the outward man decently lest being seene in an vnseemely manner they be condemned and despised especially if they be to appeare before some great person as we see in Ioseph Gen. 41.14 When they brought him before the presence of Pharaoh he shaued himselfe and hee changed his raiment and so came vnto him How much more then should wee looke to our selues to the inward man to the heart that we come not carelesly contemptuously before him that searcheth the hearts and reines If any aske how we may prepare our selues and behaue our selues Obiect that we may be accounted fit to come before Gods presence I answere Answer we must practise three duties first wee must embrace true godlinesse and righteousnesse and cast out of our hearts as filthinesse out of our houses all impiety and vnrighteousnesse The gates of Gods house into which hee will enter are the gates of righteousnes and none shall enter into them but the righteous Psal 118.16 Open to me the gates of righteousnesse I will goe into them and I will praise the Lord this gate is the Lords into which the righteous shal enter When Iacob went to Bethel to build for God an altar and to worship him first he clensed his house of idols and commanded his houshold to be cleane Gen. 35.2 â— therby shadowing out the purity of their harts To this purpose doth Dauid testifie Psal 26.6 that he would wash his hands in innocency and then afterward he would compasse his altar So then so often as we intend to come to the house of God we must rid our hearts of wickednesse as it were our ground of weedes and so sanctifie them that they may be fit vessels to receiue heauenly graces They that doe otherwise shall neuer reape any benefit by the holy assemblies of the Saints let them resort thither neuer so often Secondly we must not onely shunne and shake off things vngodly and vnlawfull in themselues but euen such things that in time and place may be followed and are commanded to be done of vs to wit the care of earthly things and thoughts vpon the matters of this world These haue their time but their time is out of time when the time serueth to serue the Lord and we are to sanctifie a Sabboth vnto him These indeed haue their place but they haue no place in the place of Gods worship and therefore must be displaced out of our hearts before we come to the house of God A vessell full of myre and puddle cannot receiue any sweet and wholesome liquor though ye powre it vpon it all the day long and if our minds and hearts be forestalled with the cares of this life and the cogitations of earthly things they are no way capable of heauenly things they are full fraught and stuffed already and so leaue no roome or receit for better things These are ranke thornes that choke the word Lastly we must consider that we haue to deale with God and not with man and be ready to receiue without contradiction or resisting without mincing and mangling whatsoeuer is deliuered vnto vs by the Ministers of God and from the warrant of Scriptures This must be the end that we aime at when we come into the Church Antâ—m Faâ—â—â— comment 〈◊〉 Eccle. 4. to heare the word of life to learne the way of saluation and to embrace the doctrine of trueth and saluation It was the manner of the Priestes and Leuites to interprete the Law and the Prophets were wont to preach their Sermons to the people gathered together in great multitudes in the Temple Ierem. chap. 7. verse 2. where Ieremy is commanded to stand in the gate of the Lords house 〈◊〉 2 7. and proclaime there this word Let vs therefore prepare our hearts to obedience by setting before vs the presence of God present by his word present by his grace present by his Sacraments present by all his ordinances and by his blessing vpon his ordinances Thus doth the Prophet prophesie that the people call one to another and say Come ye and let vs goe vp to the Mountaine of the Lord â—â—y 1 3. to the house of the God of Iacob and he will teach vs he doth not say the Ministers but the Lord himselfe will teach vs his waies and we will walke in his paths A notable meanes to worke much good in vs and the cheefest way to touch our hearts with feare and reuerence knowing that we haue to do with Gods word nay with God himselfe Thus did Cornelius consider Acts 10 33. when he saide to Peter We are all heere present before GOD to heare all things that are commanded thee of God Let vs examine our selues by these few rules and by them we shall know whether we come aright or not to the house of God with due reuerence and preparation Let not the Minister sowe among thornes but grub them out of the ground of your hearts that so yee may bring foorth fruites with patience Secondly obserue from the law of contraries Vse 2 that Satan is present in all places of Idolatry wickednesse impiety and prophanenes For as God is present where he is worshipped so is the Prince of this world that â—uâ—eth in all the children of disobedience present also where he is serued Thus speaketh Christ our Sauiour to the Church of Pergamus Reuel 2 13. I know thy workes where thou dwellest euen where Satans throne is So then where vngodlinesse is set vp and maintained there is Satan present nay there he is president there is Satans seat and there he keepeth â—esidence O that all wicked and vngodly persons were throghly perswaded of the truth of this point and that they would diligently weigh with themselues that Satan is oftentimes neere theÌ„ euen at their elbowes when they thinke him to be farre from them and thâ—mselues out of gunshot as we vse to speake and free from all danger For if he will intrude himselfe and winde in himselfe among
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
second and the second with falling into a third Sin is like the infant that is in the mothers wombe where it groweth by little and little vnto the birth â—am 1.15 and neuer stayeth till it come to perfection This must Vse 1 teach vs that there is no dalying with sin it is not barren but very fruitfull Many think they may stretch their conscience a litle and make bold with God and his law for once but they deceiue themselues for they sow that seede which in short time will spring vp and grow a monster For as the sluggard saith yet a little more sleepe so the sinner saith yet a little more sin He is like the couetous man that saith euermore Bring bring and as he thinketh he neuer encreaseth his substance enough so the sinner supposeth he neuer encreaseth his sin enough This will bite as a serpent in the end though it delighteth in the beginning Againe it teacheth vs to acknowledge Gods great mercy toward his children in staying them back that they goe not forward being once entred into the practise of it When Paul would haue entred in among the furious people it might haue cost his life if the disciples had let him alone howbeit they suffered him not Act. 19.30 So if God should suffer vs to runne on it might cost vs our liues and cause vs to bee condemned with the world When we open a port and passage for sinne wee are as a man that is falling or rouling downe a very high mountaine how can he escape death except he be stayed by a very strong hand So is it with vs if once we make a breach into our conscience it is vnpossible to stop it if God himselfe do not set to his hand If he take the matter in hand and determine to shew mercy vpon the poore perishing soule that beginneth to suffer shipwracke though we had one foote in hel he can bring vs backe again And how should not that soule so deliuered and seeing the snare of death and hell broken and hauing experience of the power and mercy of God in raising him to life but in a sweet feeling of them cry out Blessed be the Lord who hath not giuen me as a prey vnto their teeth Psal 124.6 and againe My helpe is in the Name of the Lord who made heauen and earth ver 8. This mercy is the greater both because it is rare for not one among an hundred maketh vp the breach that sinne hath made and because it is wholly gracious and freely bestowed the sinner deseruing to be forsaken vtterly who hath fearefully forsaken God God hath fast hold vpon all that are his from their election Ier. 14.7 and therefore hee will neuer withdraw his hand from them nor suffer them to be drowned Lastly it must be our care to stop the beginnings of sinne Iosh 24.14.15 and then we shall be sure it will neuer come to perfection Againe these murmuring Egyptians seeing the mighty works and miracles of God in Egypt would needs become proselites they ioyne themselues to the people of God and seeme so forward that they forsake their idolatry their countrey and kinred their owne people and their fathers house neuerthelesse they starte backe as a deceitefull bow and they reuolt backe to their olde manners as dogs to their vomit and as swine to their former mire filthinesse â—â—ctrine 〈◊〉 are in 〈◊〉 profession 〈◊〉 are not 〈◊〉 members 〈◊〉 church Wherby we learne that many are in the profession of the faith which are not indeed faithfull neither true members of the Church as wee see in Ismael Gen. 21 9. and Caine chap. 4 3. there are many temporizers that beleeue for a season Luk. 8 13. Others are offended and fall away Iohn 6 66. Such professe that they know GOD but they deny him in their workes and become abhominable and disobedient Tit. 1 ver 16. 1 Iohn 2 vers 19. And no maruaile for many loue the praise of the world more then the praise of God and neuer had found rooting and therefore though they go farre in the right way yet they returne backe and are neuer the neerer nay they are set farther off then euer they were The Church had alwaies such all are not the true seed of Abraham that are of Abraham neither the Israel of God that came of Israel Good fish and bad fish are taken in the net Math. 13 and good wheate and Vse 1 chaffe are mingled together This teacheth vs good vses First that it is not enough to saluation or sufficient to entitle vs to Gods kingdome to make an outward profession The diuell himselfe may this way go as farre as the best for Satan can transforme himselfe into an Angell of light 2 Cor. 11 14. a wolfe may put on a sheepes skinne Math. 7 15. Yea a Parot and an Ape can imitate and therefore trust not too much to the outwarde appearance and profession if thou goe no farther neither account it sufficient that thou art baptized and made partaker of the Word and Sacraments and of the praiers of the church this is no better then to trust in lying words which shall not profit nor prosper Ier. 7 4. Secondly we must ioyn to our profession sanctification and holinesse of life Ier. 7 5. Such as content themselues with outwarde shewes are like the tree that hath leaues without fruite are ranke hypocrites like weeds that grow among good herbes God hath chosen and redeemed vs that wee should bee holy Eph. 1 4. Luke 68 75. The condition of such is no better then of the heathen and infidels Math. 5 20. Nay it is not so good Lastly let vs heereby try and proue whether we be in the faith or not 2 Cor. 13 5. Many liue in the Church that neuer examine themselues whether they be of the Church nor consider that they may deceiue themselues many others forasmuch as an hypocrite and a reprobate may go farre in christian religion Many haue in them the first beginnings of christian religion as it were the foundation of a building and there they stand at a stay but wee must build forward vntill the spirituall building be perfected It is not enough to runne except we obtaine the prize He that doth perseuere to the end shall be saued and he that is faithfull to the death â—â—â—trine 〈◊〉 euil man â—pteth aâ—er shall receiue the crowne of life Moreouer see heere how the Israelites are led by the example of the Egyptians to murmure with them and therfore one euill person entiseth corrupteth and infecteth another as Eue did Adam and the serpent did Eue Prou. 13 20. Psal 106 35 36 39. For sin is as leauen 2 Tim. 2 17. 1 Cor. 5 6. and as a contagious disease Woe therefore to the world because of offences Vse 1 Mat. 18 6.8 and they are pronounced to be accursed that lay a stumbling block before the blinde to make them to fal Deut. 27.
Againe we must haue no fellowship with the vnfruitfull workes of darknesse neither bee companions with them Eph. 5 7 11. 1 Cor. 5 11. We must come out from among them and separate our selues from them touch no vncleane thing 2 Cor. 6 17. and then will God receiue vs as his children be a Father to vs. Moreouer all obstinate persons that giue offence should be banished out of the Church 1 Cor. 5.6 7. lest as scabbed sheep they infect the rest of the flocke The leapers were not suffered to dwell among men but turned out of the Citty and dwelt apart by themselues And wherefore was this to auoide the infection of the body How much more then ought such as haue a spirituall leprosie vpon them be kept from the company of others lest they bring first infection and after destruction vpon soule body Furthermore it excuseth not to say I haue learned it of others they were the authors and beginners of the sin What did it auaile the Israelites to fall by the example and allurement of the Egyptians or by their counsell and perswasion For it was their owne lust that carried them away headlong God punisheth all such as commit euill or any way consent vnto it Rom. 1 32. So God in the beginning punished the diuel the man the woman because all sinned albeit one by the perswasion of another Lastly it condemneth those that glory in their strength that nothing can make them worse no time no place no persons no perswasions no company They say no man shall be able to peruert them or seduce them or infect them Are these men better then Adam when he was in the garden if his place could not protect him nor his innocency keepe him they may iustly feare that other places may infect them much rather Salomon was no foole nay he was endued with great wisedome and beloued of his God Neh. 13 26. yet being too familiar with Idolaters he was ouertaken with Idolatry and became a great Idolater and his outlandish women caused him to sin Or are they better then Peter who made a most worthy confession of Christ yet being among a crew of prophane persons he was brought to deny his Master nay in a manner his owne saluatiō Be not therfore deceiued rather feare thine owne weaknes then boast of thy strength Ver. 5 6. We remember the fish that we did eate in Egypt freely the cucumbers c. But now our soule is dried away c. In these words we see how carnall men conceiue carnal things They prefer their trash before Manna as if corne being found out men should loue acorns better then corne Doctrine Carnal men prefer transitory things before heauenly The doctrine from hence is this that the transitory things of this world are preferred by carnall minded men before heauenly things The Iewes preferred their priuate commodities before the building of the Temple Hag. 1 2. So did Esau Hebr. 12 16 17. who is therfore branded of the holy ghost to be a prophane person So did the Gadarens Matth. 8 34. We haue many examples of this nature Iudas Demas the yongman in the gofpell that came to Christ howbeit he went away sorrowfull from him for if he might not keepe his possession he would none of Religion And the Reasons are plaine Reason 1 For they that are carnall are carnally minded they are nothing else but a lump of flesh from whence nothing can proceede but that which is corrupt Io. 3 6. Secondly they haue no taste at all of spirituall things as of grace of heauen of saluation of eternall life No maruell therefore if these be vile and nought worth in their eyes and the other preferred before them because where the treasure is there wil the hart be also Mat. 6 21. Col. 3 2. The vses follow First see the dangerous estate Vse 1 of carnall men and how hard it is for a rich man to enter into the kingdome of God Mat. 19 23. It is easier for a Camel to go through the eye of a Needle then for a rich man to enter into the kingdome of God verse 24. Rich men are thought of the world to be the happiest men in the world howbeit they stand in a slippery place and their estate dangerous if they watch not narrowly ouer themselues This appeareth in the example of the rich glutton Luke 16 19. he could finde no time to search the Law and the Prophets he was altogether drowned and drunken in his delights he was corrupted and carried away with pompe and vanity finally he forgate and contemned the poore So was it with him that would pull down his barnes and build new and thought of nothing but of the earth he said to himself applauding his owne happinesse Soule thou hast much goods laid vp for many yeeres take thine ease eate drinke and be merry Luke 12 19. This was the cause that mooued Agur to desire of God not to giue him riches least he be full deny the Lord and say Who is the Lord Pro. 30 8.9 Such as set their hearts vpon the vanities of the world doe commonly neglect heauenly things and by little and little waxe cold in them Riches are compared to thorns if then our hearts be not well fenced countergarded we shall be hurt by them Therefore doeth Christ denounce a woe against all carnall richmen because they haue receyued their consolation already Luke 6 24. They must looke for no further reward Secondly wee must not be immoderate in Vse 2 seeking after them neither be idolaters in trusting in them What was it that destroied the Sodomits was it not abundance of all things was it not excesse and superfluity Eze. 16.49 Let vs be contented with our estate whatsoeuer it bee for a little with a quiet conscience and a true heart to God is better then a fatte stalled Oxe Let vs pray for conuenient food and vse this world as though we vsed it not for the fashion thereof fadeth away 1 Ioh. 2 17. Let our conuersation be in heauen Phil 3 19. Let not our hearts bee bewitched and besotted with these things that wee may depart hence in peace when God shall call vs and so bee the Lords in life and death It is no profit to win the whole world with the losse of our owne soules Mat. 16.26 Lastly let it be our study to preferre as best Vse 3 of al the best things They are no better then fooles that would preferre rotten wood that shineth in the night before the finest and purest gold of Ophyr And who doth not willingly yeeld and confesse the folly of these Egyptians that made more reckoning of their grosse feeding and fogging in of garlicke and Onions and Cucumbers and such like grazing then of that excellent precious Manna which came from heauen We are ready to sit in iudgement vpon these and to condemne them but how many are there of vs that are like vnto them
Tabernacle therefore they were worthy to receiue their wages and ought not to be defrauded thereof Before the law Abraham gaue vnto Melchizedek tithes of all Gen. 14 20. And the Apostle to the Hebrewes saith that euen the Patriarke Abraham gaue the tenths of the spoiles Heb. 7 4. It is therefore both lawfull iust that the Minister should require and receiue and the people pay vnto theÌ„ that which is due in respect of their labour Reason 1 The reasons are First that thereby the Ministers may be encouraged in their duties 2 Chron. 31 4. It is said of Hezekiah that he coÌ„manded the people that dwelt in Ierusalem to giue the portion of the Priests and the Leuites that they might be encouraged in the law of the Lord. They had receiued much discouragement and discontentment in the daies of Ahaz his father who regarded neither God nor his word nor his worship nor his Ministers for he tooke away a portion out of the house of the Lord and cut in peeces the vessels of the house of God 2 Chro. 28 21 24. And in our daies I am well assured that the Ministers of the Gospel haue as many discouragements as euer the Leuites had and therefore stand in need of some encouragements Secondly it is an ordinance of God that they which preach the Gospel should liue of the Gospel 1 Corin. 9 14. Thirdly they are to attend wholly vpon that calling and do spend themselues to gaine soules to God 1 Tim. 4 13 15.16 2 Tim. 2 4. Euery art should maintaine the artificer and euery trade the tradesman and euery profession the professour The calling of the Minister is not of the lowest callings and it is none of the least labours so that their maintainance should arise from their great paines that they take in that calling Fourthly it is the law of God and nature that children which haue receiued liuelihood from their parents should recompence theÌ„ the Apostle sheweth that if any widow haue children or nephewes let them learne first to shew piety at home and to requite their parents for this is good acceptable before God 1 Tim. 5 4. If then children ought to recompence their parents for their care in their education as Ioseph did his father Iacob much more ought faithfull people to do the same to their faithfull Pastors to whom they owe euen themselues and of whoÌ„ they haue receiued the life of their liues Gal. 4 14. 15 19. Phil. â— 10. Lastly euery labourer is worthy of his hire and whosoeuer deteineth the wages of the poore labourer is a great oppressour committeth a crying sin Iames 5 4. and the cry entreth into the eares of the Lord of Sabbath How then should that which is due to all laborers be denied to the labors of the Minister And howsoeuer this be an euident truth yet it findeth hard entertainment in the world mens profits doe so rownd them in the eare that they can quickly finde sundry obiections against the same I will touch some of the cheefe and principall First the Apostles had great Obiect 1 gifts yet they preached freely Math. 10 v. 8. Why then shold not the Ministers in our daies do the like I answer Answer this must be vnderstood of the gift of working myracles as appeareth by the circumstances and as I haue prooued elsewhere Hence it is that Elisha would not accept though he were vrged of the blessing that Naaman offred vnto him for the curing of his leprosie 2 Kin. 5 16. Againe if they may receiue nothing for their labours how doeth Christ say afterward The workman is worthy of his meate Mat. 10 10. Besides our Sauiour ioyneth these two together receiuing freely and giuing freely and maketh the former the cause of the latter that they ought to bestow freely because they had receiued freely And how had they receiued freely Surely two waies freely without any of their owne desarts and freely without any their owne labor for they had their gifts by reuelation Gal. 1 1 16 17. True it is we haue our gifts by the gift of God freely without any the least desart of ours but wee haue not receiued them freely without our great labour and industry therefore as in this sense we haue not receiued freely we aâ—e not bound by this rule to goe about and preach freely That talent which we haue we haue it by our great paines and therfore it is lawfull for vs to take for our paines Obiect 2 Againe the Apostles are forbidden to prouide and to possesse gold and siluer Math. 10 9. I answer Answer so he forbiddeth them to haue two coats or shooes or staues for their iourney v. 10. But to obserue this perpetually were contrary to the practise of Christ himselfe Iohn 12 6. and 13 4. and 19 23. Luke 22 36 and of his owne Disciples who no doubt liued according to the direction and instruction of their master Acts 12 8. 2 Tim. 4 13. So then this precept had place onely for that present sending and was not to binde them for euer much lesse their successours that came after them for now they were appointed to make haste and might carry no prouision with theÌ„ but must cast themselues wholly vpon the power protection and prouidence of Christ that sent them gaue them their commission Thirdly Paul preached to the Corinthians Obiect 3 and Thessalonians without receiuing any wages at all of them 1 Cor 9 15. 1 Thess 2 6 7. Acts 20 34. He labored with his owne hands and became a Tent-maker Acts 18 3. I answer Answ the question is not de facto but de iure not what he did or any of them did but what he and they had right and power to do For albeit he did not take wages yet he had authority to do it as himselfe professeth 1 Cor. â— 6 12. yea he saith that at such times as hee freed them he robbed other Churches and tooke wages of some to do seruice vnto other 2 Cor. 11 8. And albeit he were well content to depart from his right yet he ceased not to lay claime to his right 2 Thess 3 8 9. And in other churches where he preached the Gospel he liued of the Gospel and taught all the Ministers by his example to doe the like If any aske the question why he abstained from pursuing his owne right I answer that many things are lawfull in themselues which are not expedient and as circumstances often alter the matter so Paul did this for sundry causes expressed in diuers places First lest he should ouer-burden them that had already an heauy burden of pouerty lying vpon them 2 Thess 3 8. Secondly that he might giue example to those that were idle which abounded among the Thessalonians to teach them to worke with their owne hands and to eate their owne bread 2 Thess 3 9. Thirdly that by this meanes it might manifestly appeare that he sought them rather then theirs that he
they that reap carnall things must be as ready to sow spirituall things Such then as are idle drones that will not labour or dumbe dogs that cannot barke Esay 56 10. haue no right from God to take the maintainance of such as discharge their places with care and diligence He that hath no lust to labor ought to haue no liberty to eate But it is the manner of many men to looke more to the feeding of themselues then to the Pastours of the sheepe and to mourne not so much for the losse of the flocke as for the lacke of the fleece These do possesse much more thâ—n they doe deserue None can call for more duty to bee paide nor looke more narrowly to the vtmost peny but none performe lesse duty to the people then themselues And if the people may not deteine their tithes vnder colour and pretence of not being taught no more may the Minister withhold his paines vnder colour of hauing his tithes withholden from him For albeit the people deale sparingly with vs yet wee ought not to sowe sparingly vnto them The more sparingly we feede the more hardly they fare It is not enough to preach now and then for that were to nuzzle them in ignorance O what greefe is it to see the sheepe of Christ famished and how should it make our bowels to yearne within vs to heare the young children aske bread to haue no man breake it vnto them Lam 4 4. God would haue his sonnes and daughters fed to the full and the table of his children furnished with bread plentifully or richly Col. 3 17. Psal 23.5 and as Dauids table with a cup running ouer to keep them not onely liuing but in good liking not only from being famished but also fat and florishing 23 But the Leuites shall do the seruice of the Tabernacle of the Congregation they shall beare their iniquity it shall be a statute for euer throughout your generations c. 24 But the tithes of the childreÌ„ of Israel which they offer as an heaue offering vnto the Lord I haue giuen vnto the Leuites to inherite therefore I haue said vnto them Among the children of Israel they shall haue no inheritance The office of the Leuites is set downe they must take the charge of the Tabernacle of the Congregation and do seruice therein Now among these no doubt were men of all sorts and of sundry gifts some were more learned and some lesse 2 Chron. 30 22 yet the dispensation was committed vnto them and therefore all must be regarded and respected the Leuites though inferiour as wel as the Priests and among them both such as were more meanely qualified And as God had giuen theÌ„ charge of the Tabernacle so he giueth charge to the people to accept of their Ministery Doctrine Ministers of very meane gifts must be regarded The doctrine is that all in the Ministery whatsoeuer their gifts be are to be accepted yea though their gifts oftentimes be small slender True it is they must all haue some gifts to fit them to teach the people but howsoeuer they be inferiour to many others yet for their office sake they must be regarded I do not say the people should depend vpon them that are vtterly ignorant and vnlearned but if meanely gifted in comparison of others the people must not forsake them neither waÌ„der from one Leuite to another Marke therefore that Ministers endued with a small and yet a competent measure of gifts may notwithstanding doe vnto God good seruice in the Church and gaine glory to his Name He putteth his rich treasures in vessels not of siluer and gold but of earth Among the Apostles it is to be thought that some had greater gifts then others Marke 3 17. 1 Cor 15 10. Roman 15 19 some were the sonnes of thunder and some laboured more abundantly then others no doubt according to the gifts they had receiued yet all profitable to that Church There is a difference of gifts by the same Spirit neuerthelesse all giuen to profite withall 1 Corin. 12 4 5 6 7. And Paul saith he spake with tongs more then others 1 Cor. 14 18. Experience teacheth this among our selues that many of meane gifts and little humane learning yet haue beene profitable teachers and powerfull instruments of much good in the Church of God gaining many to him The reasons First of all the blessing of God is all in all Reason 1 vpon the labours of those that are called he for the most part bringeth to passe the greatest works by the weakest means and the meanest instruments and by them he will get and gaine glory to himselfe as well as by men of the greatest gifts albeit they also bee of his owne planting Exod. 4 10 Moses was not eloquent yet Moses was potent he was not fine in speech but he was full of the Spirit Ieremy complaineth he could not speake chap. 1 6. but God supplied his wants and made him able to thunder out iudgements against the impenitent Secondly that the power glory might Reason 2 be of God alone If God shold alwaies worke his will by men of highest place of greatest gifts the force of the word and the conuersion of the soule would be iudged to proceede from man and not from God As the host of Gideon were too many for God to saue withal Iudg. 9 7 2. so sometimes the gifts of men are too great for him to conuert with them lest we should say we haue done it therefore doth God often put this treasure in vessels of meaner account that the excellency of the power may bee of God and not of vs 2 Cor. 4 7. Thirdly such as Reason 3 are conscionable in their places do bring many blessings to the people and conuert many soules so that the worke of God doth prosper vnder their hands which seeke Gods glory Ieremy 23 â— not their owne praise that the people might thereby be encouraged to heare them and to depend vpon them It is an hard matter to deny our selues in the worke of the Ministery and to trample our owne credite and estimation in the world vnder our feete as the great Rabbies know well enough that wee may seeke the glory of God onely with a right affection What then Is it needlesse to haue schooles Obiect 1 of learning or for the childreÌ„ of the Prophets to be trained vp in them and there prepared for the Ministery I answer Answer No these are notable necessary helps to fit men to this great worke and high calling all meanes if they were greater are little enough for who is sufficient for these things 2 Cor. 2 16. We must vse these and leaue the successe to Gods prouidence who is not tied vnto them no more theÌ„ Christ to chuse his Disciples out of the company of the Scribes and Pharisies Againe if God worke his will whensoeuer Obiect 2 he will by men of meane gifts
by many examples Againe none can come to God except the Father draw him We are the greatest enemies to our saluation All within Reason 2 vs is against vs wee naturally contemne the word which is the rule of constancy and the staffe to vphold vs and as the arme of GOD stretched out to pull out of destruction Thus the Prophet chargeth the Iewes Nehe. 9.26.27 They were disobedient and rebelled against thee cast thy law behind their backes and slew thy Prophet which protested among them to turne theÌ„ to thee and committed great blasphemies Man then left to himselfe wherunto is he left but to see his owne weaknesse And what remaineth in him that may bring him to God and leade him in the right path Vndoubtedly nothing is in vs but selfe-loue pride hautinesse contempt of God neglect of his word as wee see in the manifold relapses often reuoltings of these Iewes in whom as in a glasse wee may see our owne faces yea our owne hearts seeing wee are of our selues no better then they Now let vs come to apply this doctrine to Vse 1 our selues First we conclude that fearefull and dangerous is the estate of those from whoÌ„ the Lord taketh the light of his countenance If he leaue vs to our selues we worke our destruction by rebellion against him It is a great grace mercy of God toward vs to be once enlightned to taste of the good word of God to be made partaker of the holy Ghost and to taste of the powers of the life to come which he denyeth to many thousands in the world who proceed not so far now to leaue these goodly and glorious beginnings and fal from light to darkenesse and from righteousnesse into sinne is to make our end worse then the beginning Mat. 11 4â— and our case most fearefull by returning to our vncleanenesse as the Apostle Peter declareth chap. 2.20 21. For Satan wil enter deeper into such and take fuller possession of their hearts Euen as a Iaylor when his prisoner hath escaped out of his hands broken prison if he fasten vpon him againe will lay better hold wil cast more irons vpon him and keepe him faster then before so will the diuell deale with all euill men which are his slaues and prisoners So that hee that is vniust shall be vniust still and he that is filthy let him be filthy still Reuel 22 11. We see this by daily experience in all such as hauing washed their garments do defile them againe they grow worse and more wicked then they were before We should let our light so shine before men that they seeing our good works may glorifie our Father which is in heauen Mat. 5 16. So many therefore as haue quenched the good motions of the Spirit and put out the light that began to shine in their hearts are as smoking Torches and stinking snuffes odious in the nostrils of God and men Let vs therefore make much of the least seedes of godlinesse sowne in our hearts and kindle the flame that is begun in vs if so bee wee haue tasted how bountifull the Lord is Let vs be earnest in prayer to God that he would stablish vs with his grace and not take his holy Spirit from vs Psal 51 11 nor leaue vs in the houre of tentation when the flesh is weake Vse 2 Secondly let no man presume of himselfe or glory in his owne strength â—or 10 12. But let him that thinketh he standeth take heed lest he fall If any good be in vs it is of another who must work the will and the deed the beginning and the ending we stand by his hand we continue by his grace we runne because he moueth wee seeke because he preuenth We come to God because the Father draweth â—n 6 44. Remember Peters coÌ„fident bearing of himselfe which was the first steppe to his fall as we see Math. 26 33 34 when he said Though all men should be offended by thee yet will I neuer be offended yet Christ telleth him Verily I say vnto thee that this night before the Cocke crow thou shalt deny mee thrice And the Euangelist declareth that when hee saw the swords and staues the high Priests seruants the higher powers armed against him he denied him thrice first barely more fearefull and faintly then with cursing and execration to himselfe Let euery soule learne from hence that seeing God onely must helpe and vphold vs to lay hold on the sweete mercy of Christ and come boldly before the throne of his grace Let vs not rashly presume vpon our selues but confidently relie on him and pray him earnestly to preserue vs to beare vs in his armes that we dash not our foot against a stone nor ruine our selues vpon euery Rock Vse 3 Lastly hence ariseth great comfort to Gods children that fall of weaknesse and infirmity into the same sinne after repentance Such is the depth of Satans tentations toward those that are afflicted in conscience that wrastle with the Law that feele the wrath of God that beare the heauy burden of sinne and are entred into the very suburbes of desperation He telleth them that the children of God fall not into the same sinnes againe after their repentance If they doe he subtilly suggesteth vnto them that there is no place for a second repentance nor hope of Gods mercy nor fruite of Christs merite This is a false spirit in the mouth of false Prophets which broach damnable and detestable lies in the Church of God 1 King 22 4 and 2 37. And this was the errour of the Nauatians Aug. de bar cap. 38. which denied repentance after baptisme for offences committed euen through frailty through feare and force of persecution But the promises of God are without limitation of times or consideration of sinnes or respect of persons he will receiue to mercy all repentant sinners whether the sins bee committed before or after baptisme whether once or often This pardon Christ our Sauiour publisheth Mat. 11 22. Come vnto me all ye that are weary and heauy laden and I will ease you So the Apostle Iohn testifieth 1. Ioh. 2 1. My little children these things write I vnto you that you sinne not if any man sinne we haue an Aduocate with the Father IESVS CHRIST the iust Furthermore the Lord enioyneth that wee sinfull men forgiue our brother seuenty times seuen times Luke 17 4. if he turne againe and say It repenteth me therefore himselfe will much more freely forgiue whose mercy is infinite whose fauour is incomprehensible whose louing kindnesse endureth for euer This also appeareth plainely in the examples of the seruants of God We see how Abraham the father of the faithfull faileth in calling his wife Sarah his sister Gen 12 13. and 20 2. wherby himselfe was iniured the vnbeleeuers tempted and her chastity endangered yet he fell againe afterward into the same sinne and incurred the same danger and laid a stumbling block before
graces set them at an higher rate make a greater reckoning of them then of al earthly things This appeareth Mat. 13 44 45 46. The kingdome of God is like vnto a treasure hid in the field which when a man hath found he hideth it for ioy therof departeth and selleth all that he hath and buyeth that field Againe the kingdome of heauen is like to a Merchant man that seeketh good Pearles who hauing found a Pearle of great price went solde all that he had and bought it Phil. 3 8 9. So the Apostle Paul accounteth all things losse and iudgeth them as dung that he might winne Christ might be found in him not hauing his owne righteousnesse which is of the Law but the righteousnesse of God through Christ But the vngodly despise the graces of God like the Gadarens who prefered their swine before Christ Math. 8 34 and like prophane Esau Heb. 12 16. who for one portion of meate sold his birthright If they sustaine any damage or losse in their riches and substance of their house how are they greeued and vexed How do they howle and cry out as if they were vtterly vndone What seeking and searching farre and neare is made to finde the same And they are of such impatiency of spirit that they are neuer quiet till they haue found the same What man hauing an hundred sheepe if hee lose one of them doth not leaue ninety and nine in the wildernesse goe after that which is lost vntill he finde it Either what woman hauing ten groats if she lose one groat doth not light a candle and sweepe the house and seeke diligently till she finde it Luke 15 v. 4 8. But if the gifts and graces of GOD decay in them if they lose his fauour and louing countenance if they grow poore and thred bare in spirituall blessings it neuer troubleth their mindes it neuer greeueth their hearts they neuer complaine of any wants for being wholy earthly plodding vpon the world like earth wormes they haue no feeling of the want of heauenly things Would we therefore know a faithfull man from an vnfaithful and would we haue some assured marke and token to discerne the one from the other Marke how they esteeme things that concerne a better life If they reioyce in the word of God as they that finde great spoiles if first they seeke the kingdome of God and his righteousnesse if they labour after the excellent knowledge of Christ and stirre vp the precious gifts of God in them we haue vnfeigned testimonies of their vnfeigned faith But if wee see any contemne knowledge and despise the graces of God if we see them tread vnder their feete the sweete blessings of God as swine do precious Pearles they giue euident witnesse against their owne soules and do carry about them in their owne bosomes a note of horrible prophanenesse Secondly let vs looke carefully vnto our Vse 2 selues and learne daily to call our selues to a reckoning account for the benefits of God which haue beene bestowed vpon vs lest we vnthankfully deuoure and wickedly swallow them vp forgetting both them and the giuer of them â—l 40 6. which are moe in number then the haires of our heads Let vs also learne to feele our owne pouerty and wants Hunger we say commonly is the best sawce so the surest and fittest remedy to recouer vs of this sin of loathing and discontentment is to consider our need and necessity of heauenly graces and what want we haue of the word which is the food of our soules sweeter then the hony and the hony-combe more to be desired then the finest gold yea then all riches more precious then Pearles and all things thou canst desire are not to bee compared vnto it Psal 19 10 and 119 103. Prouerb 3 15. Now we shall neuer be weary of this our wearinesse and contempt of the best things vntill we haue learned as new borne babes to desire the sincere milke of the word of God that we may grow thereby 1 Pet. 2â— 1. Therefore the Prophet calleth such to heare him Esay 55 1. Ho euery one that thirsteth come ye to the waters and yee that haue no siluer come buy and eate come I say buy wine and milke without siluer and without mony Hereunto cometh that which Christ proclaimed at the last and great day of the feast If any man thirst let him come vnto me and drinke Iohn 7 37. This was the affection of the Prophet Dauid Psal 143 5 6. and 63 1 5. I meditate in the works of thine hands I stretch foorth mine hands vnto thee my soule desireth after thee as the thirsty Land exceedingly So theÌ„ when we come to the banquets of God which he hath furnished for vs we must come with hungry stomacks crauing to be satisfied and filled with his dainties We see when men go to a great feast prepared and prouidedfor them whereunto they are curteously inuited they doe not fill themselueS before hand but come with hunger and desire so must we do in coming to the exercises of our religion Seeing then Wisedome hath built her an house killed her victualles and prepared her Table calling vs to come eate of her meate and drinke of the wine which she hath drawne Prou. 9 1 2 5 it is our parts to come to the Word and Sacraments as to the high ordinances of God with a ready minde with a thirsty soule and with a good appetite that we may be satisfied as with marrow and fatnesse He affoordeth vnto vs a plentifull allowance Ps 36 7 8 9. and appointeth vnto vs a liberall diet hee dealeth not sparingly and niggardly with vs but inuiteth vs as his guests to good cheare and bountifull prouision of his word prayer and Sacraments If then God haue denied vnto vs this worlds good that we are driuen to rise early fare hardly at home in our owne houses and sometimes haue scarce a crust of bread and a pot of water yet heere is matter of great contentment and câ—nsolation that we haue such plenty of spirituall prouision prouided for the soule in the house of God whereby we are nourished to eternall life and comfortably taught to beare the penury and distresses of the body A dinner of greene hearbs and Gods word going with it are notable sare For as one saide The Gospel and browne bread are good cheere Lastly Vsâ— consider from this naturall loathing of the blessings and best things of God why GOD especially punisheth those places and people euen because they are fallen into a spirituall surfet as it were into a deadly sleepe and slumber and are clogged and cloied with the store and plenty of that food which God hath giuen them When the Gospel was restored to vs againe as the book of the Law that Hilkiah the Priest found with what ioy of heart and applause of the people 2 King 22 8. with what comfort and courage was it heard
Sauiour in the Parable of the Sower that went forth to sowe declareth that the seed that fell among thornes signifieth those hearers in whose hearts the cares of this life the deceitfulnesse of riches and the lustes of other things do choake the word make it vnfruitfull Math. 13 22. What was it that moued Iudas to betray his Master but for loue of money for he saide vnto the High-Priests What will you giue me and I will betray him vnto you Math. 26 15. Whereby Satan entred into him possessed his hart so that it wrought his destruction in soule and body What caused Demas a professor of the faith to forsake Paul 1 Tim. 4 10 and deny the faith surely he embraced this present world in greater loue then he did the truth that endureth for euer and caught after the shadow in stead of the body Our hearts are as a ground that is rich and ranke and bringeth foorth store of these weeds that choake the growing of the word of God we would faine come to God yet are so glewed to the world that it drowneth all desire of the world to come We offer one hand to Christ and the other to the diuell but he will haue both of them or none at all If we giue the Lord one part of our heart and lodge couetousnesse in the other we driue the Lord from vs and cause him to depart No man can serue two Masters for either he shall hate the one and loue the other or else hee shall leane to the one and despise the other ye cannot serue God and riches Math. 6 24. This made our Sauiour say How hardly shall a rich man enter into the kingdome of heauen it is easier for a Camel to goe through the eye of a Needle then for a rich man to enter into the kingdome of God Math. 19 3 making it as it were a rare extraordinary worke to bring them to saluation We must vse this world as though we vsed it not and they that buy as though they possessed not knowing that godlines is the greatest gaine 1 Tim 6 6. if a man be content with that he hath for we brought nothing into the world and it is certaine we can carry nothing out therefore when we haue foode and rayment let vs be content for they which will be rich fall into tentations and snares into many foolish and noysome lustes which drowne men in perdition and destruction What stirred vp Ahab and Iezebel to worke out the death of Naboth and his children 1 Kings 21 8. that the one of them was sicke with sorrow the other caused them to be stoned but the desire of his vineyard that was a sore in his eye and lay so fitly for him And yet when wee haue done when we haue embraced our dwellings and encroched on the bounds and borders of others when we haue ioyned house to house and land to land our neighbours hedge must be next vnto vs and hold vs hard that we can passe no further Secondly we see that our owne priuate respects Vse 2 are not the chiefe things that we must respect but seeke a sanctified vse of the blessings of this life and a warrant to our consciences for the right vsing of them These blessings of God become curses vnto vs vnlesse we vse them lawfully But if we set vp our rest vpon them and seeke our happinesse in them we prize them at a high rate Eph. 5 5. Col. 3 5. and commit the foulest and filthiest Idolatry that can be For the preferring of priuate profit before heauenly duties causeth a man to be an Idolater First because hee preferreth his riches before God or godlinesse in his affections depending vpon them as vpon God and making them the stay of his life Againe he accounteth his life to rest vpon his wealth rather then vpon the prouidence of God as his riches encrease so his hope encreaseth so his comfort encreaseth when his wealth sayleth all his hope comfort fayleth Therefore the Apostle chargeth vs to mortifie our members which are on the earth the inordinate affection euill concupiscence and couetousnesse which is Idolatry for the which things sake the wrath of God commeth on the children of disobedience So then the things of this life and the things of the life to come being propounded and set before vs we are to chuse the better of them This our Sauiour taught Martha Luk. 10 41 42. that she disquieted and incumbred her selfe about many things but one thing is needfull Mary hath chosen the better part which shall not be taken from her So likewise our Sauiour chargeth vs not to lay vppe treasure for our selues vpon the earth Where the Moth and Canker corrupt and where theeues digge thorough and steale but to lay vppe for our selues treasure in heauen where neither the Moth nor Canker corrupteth and where theeues cannot dig through and steale Mat. 6 19 20 33. Let vs first of all seeke the kingdome of God and his righteousnesse and all these earthly things shall be ministred vnto vs. Let our study and meditation be on heauenly things whereunto we are called Let vs take heed we lose not greater blessings by affecting the lesse Let vs remember Lots wife a fearefull myrrour and monument of carefull thoughts who got and gained nothing by all her cares Let vs waite vpon God and looke vp vnto him Who openeth his hand and filleth all things with his goodnes Ps 104 28. Let vs obey the voyce of the Lord our God and then all his blessings shall come vpon vs and ouertake vs. Vse 3 Lastly this doctrine serueth to reproue those that esteeme earthly things aboue heauenly minde their profits more then their saluation These inuert the course of nature and turne al things vpside downe they set the earth aboue the heauens and thrust downe the heauens beneath the earth This is like that confusion and disorder which the wise man speaketh of Eccl. 10 6 7. Folly is set in great excellency and the rich set in low place I haue seene seruants on horses and Princes walking as seruants on the ground These are like to the Gadarens that desired their swine more then Christ and had rather lose Christ and haue him depart out of their coasts then lose their swine Math. 8 34. These are of the brood and off-spring of prophane Esau who for one messe of meate solde his birthright Heb. 12 16 But we haue not so learned Christ we must looke vp to the eternall inheritance reserued for vs wee must not make our riches to be our heauen our belly to be our god our shame to be our glory and our owne profit to be our happinesse Wee must account one spark of grace and the least taste of the kingdome of heauen and of the ioyes of the life to come to be better worth and to bring with it more sound ioy of heart then all these transitory things and
taketh the ready way to bring all to nought and fall into decay Hee is at the doore to be blowne out But if he be streight and hold fast if hee get carefully and labour by all meanes by right or wrong to encrease in wealth hee taketh this to be the pathway to thriftinesse and the next course to grow in riches carnall men that see nothing but with fleshly eyes are of the same iudgment This is the common opinion but it is false and wrongfull For all such as giue themselues to fraud and oppression that caâ—e not how they store their houses with abundance and thereby thinke that neyther they nor their posterities shall want doe exceedingly deceiue themselues and offer the greatest wrong to their children that can be Such as wee heard out of Salomon trouble their owne houses and are the greatest enemies to those they with the greatest good vnto To this purpose hee speaketh in another place The treasures of wickednesse profit nothing but righteousnesse deliuereth from death Prou. 10.2 This the Prophet setteth downe Their houses with their lands and wiues shall be turned vnto strangers for I will stretch out mine hand vpon the inhabitants of the land saith the Lord for from the least of them euen vnto the greatest of them euery one is giuen vnto couetousnesse and from the Prophet euen vnto the Priest they all deale falsely Ier. 6 11 12 13. And in another place Woe vnto him that buildeth his house by vnrighteousnesse and his chambers without equity c. Ier. 22 13. Iehoiakim is threatned because his eyes and his heart were onely vpon couetousnesse to bee cast out without lamentation and to be buried as an asse is buried euen to be drawne without the gates of Hierusalem To this purpose commeth the sentence of Salomon recorded in the three and twenty chapter of the Prouerbes verses 4 5 Trauaile not too much to be rich but cease from thy wisedome wilt thou cast thine eyes vpon it which is nothing for riches taketh her to her wings and flyeth into the heauen Thus hee sheweth the vanity vnprofitablenesse of riches that we should not trauell to hoord vp heapes thereof to our own confusion as many worldly minded men doe Vse 2 Secondly it is our duty to walke plainly and sincerely to be true Israelites indeede in whom is no guile so we haue hope of sound comfort in the workes of our hands that we shall take vpon vs whatsoeuer the successe be This is it which Solomon teacheth Prou. 10 9. He that walketh vprightly walketh boldly but he that peruerteth his wayes shall be knowne It is a gracious thing for a man alwayes to haue a good cause and a good conscience Such a one feareth none euill but assureth himselfe of the protection of the Lord. But such as commit wickednesse without care or conscience shal be troubled with inward feares and chastened with outward punishments All men desire to auoyde perils and dangers to liue safely and without feare of euill but all men doe not take the right course nor vse the right meanes to attaine their end None think themselues in greater safety then such as giue themselues to craft and deceitfull dealing to filthinesse and vncleannesse to hypocrisie and dissimulation and to all excesse of wickednesse But these men wander wide out of the way and know not the place where safety dwelleth For none are further from safety and security then these are who when they shall say Peace and safety 1 Thess 5 3. then shall come vpon them suddaine destruction Looke vpon the examples of the old world drowned with the floud of Sodom consumed with fire of Dathan and Abiram couered and swallowed with the earth of Herod smitten of the Angel and sundry other wicked persons who haue felt the truth of this whose steppes if we follow we must look to their ends It is he that feareth God and walketh vprightly that is bold as a Lyon and goeth safely in his wayes hee hath this comfort which the other want that God will keep and defend him that he will be his protectour and deliuerer and therefore in all assurance is able to say Though I should walke through the valley of the shadow of death I will feare none euill Psal 2 3 4 27 1 50 15. Againe the Lord is my light and my saluation whom shall I feare The Lord is the strength of my life of whom shall I be afraid for they know the infallible promise Call vpon me in the day of trouble and I will deliuer thee This serueth to reprooue all such as giue or receiue deceitful wages with a supposed assurance of good successe when that which they goe about is against GOD and the rule of righteousnesse Thus the high-Priests dealt with Iudas they gaue and hee tooke money to betray into the hands of sinners the Lord of life but the curse of God fell vpon the one and the others So the Elders took counsell and offered large money to the souldiers to say that the disciples came by night and stole away the body of Iesus Math. 28.12 13. But if we depend vpon God for his blessing and would haue him to prosper vs in our enterprises wee must not turne into these by-pathes but keepe the straight way that leadeth to life which howsoeuer fewest enter into it shall bring vs to eternall life Lastly let vs learne to auoyde couetousnes Vse 3 and bee content with such things as God giueth and knoweth to be necessary and sufficient for vs This is it which the Apostle teacheth Godlinesse is great gaine if a man be content with that he hath for we brought nothing into the world and it is certaine we can carry nothing out therefore when we haue food and rayment let vs therewith be content 1. Tim. 6 6 8. This is the touchstone to try our hearts whether wee be couetous or not Who is it if he be demanded nay conuinced to his face will confesse he is couetous although hee circumuent his brother and defraud him in buying and bargaining though hee long and lust after his neighbours goods though he liue by miserable fraud and oppression though he grind the faces of the poore and care not how or which way he get yet who is it but will stiffely and stontly deny that he is couetous Seeing then euery one is accounted couetous and no man will father that which he doth beget bring forth nor confesse that which all the world seeth he doth notoriously practise let vs come to the rule how we may try him The workeman hath his rule and square to try his worke God hath left vs the leuell of the law hath set downe markes to examine and prooue euery mans worke The rule to try our affection is our contentednesse with our estate and a quiet resting in that portion which GOD hath allotted vnto vs Phil. 4 11. Thou sayest thou art not couetous and thinkest thy selfe
made and then how performed The making thereof was wont alwayes to be ioyned with prayer to note that the faithfull alwayes lifted vp theyr hearts to GOD crauing his blessing Psalm 61 5. Gen. 28 20. Iudg. 11 ver 30 31 so that such as were fit to vow must be faithfull iustified before God and reconciled vnto him otherwise they can neuer call vpon him aright And as they must be made with prayer so they must be performed with thanksgiuing Psal 61 5 otherwise it were better neuer to haue vowed and promised vnto God that cannot be deceyued Fourthly it behoueth vs to know the right ends of vowes which are these First The true and right ends of vowes concerning Gods glory and the aduancement of his worship Secondly to testifie our speciall thankfulnesse to God for blessings which we haue receyued at his hands Thirdly to chastice our selues that thereby we may preuent the wrath of God for by iudging of our selues we escape his iudgement 1 Cor. 11 Fourthly to make our selues more circumspect and watchfull ouer our owne wayes for when we haue fallen into some sinne we do heereby make ourselues more wary and heedfull for the time to come Fiftly to binde our selues more strongly as by a two-fold cord which is not easily broken to yeeld obedience to God Lastly to strengthen the weaknes of our faith hope and other spirituall graces and to giue vs greater assurance of the mercy of GOD which we shall receyue at his hands Lastly it is a duty belonging to euery one Vse 3 to consider diligently what vowes they haue vowed to God We are ready and not sparing to vow in times of our afflictions troubles O that we were as carefull to performe them Psal 66. But if we haue not vowed this way there is a common vow which we haue all vndertaken the vow of our baptisme that wee will beleeue in God and serue him that wee will forsake the diuell and all his works and this is the answer of a good conscience toward God 1 Pet. 3 21. The master of the Sentences calleth baptisme The common vow because therein men protest promise and professe to consecrate themselues theyr soules bodies vnto God both which are his by right of creation and redemption Ierome maketh holinesse in body and spirit the matter of a Christian vow In Esay lib. 7. cap. 19. And S. Austine to this purpose in many places teacheth that to beleeue in God to hope for eternall life and to liue according to his commandements August in Psal 75 131. are the things which we are to vow to God And in another place What doe we vow to God but to be the Temple of God These Christian duties containe the truth of the Iewish vowes They vowed external sacrifices and oblations bound themselues to the outward seruice in the exercise whereof it pleased GOD for a time to traine that people howbeit in all these he called them to the true practice of piety to the inward affections of praise thankesgiuing Psal 4 5 50.14 23 51 17 107 22 115 17. Ionah 2 9. Hos 14 13. Neyther is the holy Scripture silent what their ceremoniall vowes imported to them and to vs. The vow of humbling and afflicting themselues by fasting did teach them to forbeare their owne desires to renounce their own wils to subdue their owne corruptions and to abstaine from cruelty oppression Esay 58 6. Mic. 6 as appeareth by the reproofe of the Prophet when he chargeth them that in the day of their fast they sought their owne wils verse 3. This wee see notably in the vow of the Nazarites a principall one among the rest of which wee haue spoken before The meaning of the vow of the Nazarits whereby they were separated to the Lord Numb 6 2. And this was the chiefe intendment of that ceremony to signifie the common condition of all that people that the Lord their God had separated them from all other people and therefore they must be holy vnto him because the Lord himselfe is holy and hath separated them from other people that they should be his Leuit. 20 24 26. And this is that which Balaam vttered concerning Israel Numb 23 9 Loe the people shall dwell alone shall not be reckoned among the nations This then was a speciall vow of ceremonial obseruations wherein by abstayning from many outward things as separating themselues from wine strong drinke suffering no rafor to come on their head and other outward things expressed in that place they were diuided from the common and prophane conuersation both of themselues and others among that people howbeit a special spiritual respect was had of preseruing inward piety holines toward him so that such diuided persons were so many spectacles and examples of the condition of all the faithfull of whom Christ our Sauior hath told vs and taught vs that they are not of this world but he hath chosen thē out of the world Iohn 15 19 they must flye the corruption that is in the world 2 Pet. 1 4 and they must heare the voyce of God calling and crying vnto them Come out from among them separate your selues from them and touch no vnclean thing and then hee will receiue them 2 Cor. 6 17. In al which he alludeth to the vow of the Nazarites who were a separated and selected people retiring themselues from others of which see more before chapter 6. So then the vowes that temaine in the Gospel and belong vnto vs are the vowes of prayer of praise thankesgiuing of obedience to God of denying our selues of subduing our sinnes of mortifying the corruptions of the old man of mercy and compassion toward our brethren and briefly of keeping our selues holy vnto God and vnspotted of the world Psal 27 8 58 12. 79 13. 80 17. 86 11.119 34 35.106 Mat. 16 24. Col. 3 5. Rom. 6 13 12 1. 2 Cor. 6 20. These are the holy and solemne vowes that we promised to God in our Baptisme wherein wee were dedicated and consecrated vnto God and these we doe continually renue when we come to the Table of the Lord. Let vs diligently thinke of these vowes and be careful to practise and performe them that God may be duly glorified in vs. 3 If a woman also vow a vow vnto the Lord and binde her selfe by a bond being in her fathers house in her youth 4 And her father heare her vow her bond wherewith she hath bound her soule and her father shall hold his peace at her then all her vowes shall stand and euery bond c. 5 But if her father disallow her in the day that he heareth not any of her vowes c. shall stand and the Lord shall forgiue her because her father disallowed her 6 And if shee had at all an husband when shee vowed or vttered ought out of her lippes wherewith she
practised by Iosiah 2 Chron. 34 16. If they cleaue to this rule they must continue if they haue declined they must returne cause others to returne and reforme what hath bin amisse This the Pharisies acknowledged when they said to Christ By what authority dost thou these things c. Mar. 11 28 and Ioh. 1 19 they said to him Who art thou what sayst thou for thy selfe If it bee in the Gospel of Christ or in the bookes of the Prophets and Apostles we must willingly receiue it and be guided by it if not we must refuse it otherwise wee bring vpon our selues manifest destruction Vse 3 Lastly it behoueth all priuate persons that liue in a Church wherein true Religion and the pure worship of GOD is established to submit themselues to those things that are agreeable to the word howsoeuer they bee not agreable to their affections For as wee must giue obedience to the Scriptures Bernard whether they speake as we would haue them or whether they speake not as wee would haue them so in a reformed Church where a priuat man doth dwell if any thing be commanded by authority either agreeing or not agreeing to our affections yet if the same bee agreeable to the Word of God we must yeeld obedience vnto it If the Church command any thing declining from the Law of God hee must be peaceable in refusing and patient in suffering The weapons of a Christian remembring that the onely weapons of a Christian are supplication to God and to man Besides we must know thus much that whosoeuer refuseth to obey that which hath beene vniformely established and aduisedly and moderatly concluded by the whole what priuat persons soeuer refuse to obey had need to do it vpon a sure ground that the same which they refuse is against the Law of God lest it fall out with them as with those that Austine speaketh off who gloried that they suffered persecution but it was for their faults not for their vertues so they that withdraw obedience ought to do it with a good conscience and vpon a sure ground otherwise they can haue no comfort in suffering nor looke for reward after suffering There haue alwayes bin some things amisse in the Church and no Church is or euer was so perfect but somewhat may be found in it worthy reformation so that Christ may say to it as he did to the Churches of Asia Habeo aduersus te pauca I haue somewhat against thee The best Churches wil quickly decline as wee see it fell out to those which were founded by the happy hands of the Apostles themselues that were the chiefe workmen master-builders 63 These are they that were numbred by Moses and Eleazar the Priest c. 64 But among these there was not a man of them whom Moses and Aaron the Priest first numbred c. 65 For the Lord had said of them c. The conclusion of the whole chap. followeth in these words wherein the former numbring is illustrated by place where it was by the persons that did number were numbred al amplified by the contrary that among al these there was not so much as any one man left aliue that came in the former account but they were all of them dead perished in the wildernes except Caleb Ioshua Heere is a great blessing set down likewise a great iudgmeÌ„t a blessing in multiplying of them a iudgment in chastifing of them thereby to teach vs that God is faithfull and true both in his promises and also in his threatnings Gen. 15 5. For hee had promised to Abraham that he would multiply his seed exceedingly as the starres of heauen he made this hauock of them Numb 14 35. 1 Cor. 10 5 6. brought this desolation vpon them for their often murmurings mutinies wherefore by his promises let vs be stirred vp to faith obedience by his threatnings be feared terrified from sin Moreouer marke from this fearful example of a generall disobedience or rather conspiracy against God Doctrine A whole mâ—â—titude cannoâ— cleare themselues from iudgment that it is not a whole multitude that can shelter themselues from Gods iudgments when they come vpon them though they bee neuer so many or mighty Though thousands thousand thousands muster together ioyne hand in hand yet they are not able to deliuer theÌ„selues The reasons follow The Lord is iust in all his wayes euen in the works of his iudgments Now iustice giueth Reason 1 equal to them that are equal If then all haue sinned as he is iust in punishing one so he will be iust in punishing all This we see in his casting down all the angels from the heauens that sinned 2 Pet. 2.4 Iude 6. in drowning the whole world in destroying Sodome Gomorrha infinite such like examples Secondly as he is iust righteous so he is strong powerful Many men do well deserue to be called iust yet oftentimes they want power as we see in Daniel toward Ioab when he committed murther complayning of himselfe that he was weake 1 Sam. 3 39. the sons of Zeruiah being martial men were too hard for him It is not so with God he is as powerfull as he is iust therefore he will certainly proceed against whole multitudes be they neuer so many or powerful so that none shal be able to escape vnpunished Thirdly the moe they are that offend the greater is the offence and the greater the dishonor done to God no maruail therefore if hee spare not to ouerthrow great companies in his wrath and sore displeasure For as in a ciuil state the greater the number of rebels is the greater is the offence against the Prince so it is in this case the greater multitude of offenders the greater the oence against Gods and consequently the greater iudgment will fall vpon them Vse 1 This serueth to reproue those that walk on boldly in their sins lift vp their heads without feare because they are many in number great in power thereupon thinke they shall be excused because they are not singular sin not alone Alas this will proue a slender comfort when God shal come to take an account of vs certainly no more then this that as wee sinned not alone so wee shall not be punished alone What benefit hath the theefe that is going to the place of execution to see a traine of many others beare him company Is his iudgment any whit the lesse or is his comfort any whit the more So when the Lord shall come against those that haue broken the couenant with him made a league with hel death what shall it help them or ease them to go to hell with company whereas the yelling and crying of one shal rather adde to the torment misery of another If you thinke God will the sooner respect vs because we are many we deny his iustice and deceiue
our selues True it is he is mindfull of a few that serue him and ready to shew mercy to one of a City and two of a Tribe that feare his Name Though they be contemned derided of the vnthankfull world yet they are deare to him and they come vp in remembrance before him When all flesh had corrupted their waies he remembred Noah and his family saued eight persons when he destroyed all the rest Gen. 7 1. So he deliuered righteous Lot 2 Pet. 2.7 when hee ouerthrew the cities of the plaine and would haue spared Sodome if ten righteous persons had beene found in it Ge. 18 32. On the other side if multitudes trespasse against him and rush on in euil as the horse into the battell he will not spare them for their multitude sake It is a great encouragement vnto many to walk in the broad way Math. 7.13 because many there are that go in thereat they are much discouraged and terrified from entring into the strait gate narrow way because there be few that finde it they shal haue litle company to go with them but if wee would consider the end both of the one of the other it were sufficient to make vs wise vnto saluation It is a very notable remarkeable iudgment that is remembred vnto vs that fell vpō this multitude the exceeding goodnes kindnes of the Lord onely toward two persons of those sixe hundred thousand that were brought out of the land of Egypt forasmuch as albeit he saued them from the hands of Pharaoh yet afterward he destroyed them that beleeued not Iude 5. Who doth not desire rather like Caleb Ioshuah to be had in euerlasting remembrance Psa 112 6 to haue our names written in the booke of life then to perish with the multitude and to be cast into destruction Vse 2 Secondly it warneth and warranteth the Ministers of God to be bold to reproue sinne in all though they be neuer so great and gracious in the world though they be many yea a whole multitude yet if they be a sinful company they haue a commandement and commission giuen vnto them to reprooue them without respect of persons without care of the multitude and without feare of their faces This is a certaine rule a multitude may not stoppe our mouthes from reprouing sinne and it serueth as a shield and sure defence for the Ministers against those that vpbraid them for their faithfulnesse in their callings asking them what they need to trouble themselues and the people by reproouing these and these things doe you not see that all men practise them It is no matter who or what they are that offend whether they be many or few al or some he is not to be silent because of the multitude but is rather to open his mouth the wider and to lift vp his voyce the louder For if Gods hand will not be stayed when great cities are sinfull when the whole world corrupted their wayes but his iudgements will certainely come according to our sinnes the Minister ought not to be dumbe and tongue-tyed though a whole land be corrupt and sinfull In the dayes of Noah all flesh became obstinate and disobedient stiff-necked and abominable yet he is made a Preacher of righteousnesse to reproue the world of sinne 1 Pet. 3 20. If a Prince send forth his Herald to proclaime warre against a company of rebels shall the Herald because he findeth them to be a great multitude returne backe and not pronounce the sentence and yet thinke himselfe discharged No certainly hee may not do so but rather he should doe it the more speedily and earnestly and boldly because they are a multitude how then should the Minister hold his peace and haue his mouth stopped because generally the times are corrupt and the dayes are euill whereas he should consider that the moe doe sinne the more God is offended dishonored and prouoked In the time of a generall plague or infectious sicknesse will any well in his wits or in his right minde say to the Physician Take no care to cure or recouer any it is a vaine labour to goe about it for the plague is generall Is it not rather the honour of a Physician that will still stay and do his endeauor euen then when the disease is dispersed and scattered farre and neare And shall it bee thought the dishonour of the Minister of God when the plague of sin is spread as a leprosie ouer all that from the sole of the foote euen vnto the head there is no soundnesse but wounds and bruises putrifying sores if he shall then lift vp his voyce as a Trumpet and reproue sin with zeale and boldnesse No doubtles he ought to do it if he be faithfull and painefull in his place hee will do it yea though he see little hope when the euill is growne common and hath preuailed the hearts of the multitude through custome are hardened For if the blood of one soule that perisheth be a burden too heauy to be borne how then shall he bee able to beare the weight and the cry of the blood of many soules If the blood of Abel which was but the blood of the body and that but of one only Gen. 4 10. did notwithstanding cry for vengeance against him that shed it doubtlesse the blood of the soule much more of many soules redeemed by the precious blood of Christ shall cry vnto God and bring wrath vpon their heads that shed it as water vpon the earth Forasmuch as they must answer for them if they perish through their negligence and ydlenesse What though no repentance or reformation follow our reproofes yet we must not giue ouer but continue constant in our caling knowing that our labour shall not be in vaine in the Lord but our reward is layde vp with God in the life to come to remaine for euer Vse 3 Lastly it must teach and admonish vs to take heed that we doe not follow a multitude to do euil nor be caried with the time as with a streame to commit wickednes as if we must needs be safe and out of gun-shot because we follow the multitude and do as the most doe For it is neuer a whit the lesse sin neyther are lesse iudgements to be looked for In the gouernment of a priuate family if al the seruants and children should conspire together against the gouernor of the houshold shall their multitude ioyning in one euer a whit excuse or lessen their conspiracy No certainely rather it will make the master of the family to bee far more angry and displeased with them so is it in this point thogh they be many that rebell rise vp against God yet they shall therby nothing at all protect themselues from his wrath and displeasure Iude ver 4. There are many thousands in hell ordained of old to this condemnation yet none of them hath the lesse torment or the