essentiall parts of that Sacrament I answere Answer they are able to doe this but forasmuch as they doe it without a calling their doing is as no doing their powring on of water is no better then a defiling of it For who gaue them their commission so to do When possession of any house is giuen by deliuering a white wand and turfe another man may do as much in shew he may take a wand turfe as good as the others and make a deliuery of them and yet those actions may bee idle being done without warrant neither can assure the bargaine and sale It is no great matter or hard to doe to take bread and wine and deliuer the same by reciting the words of institution and yet if it be vndertaken without a calling it is a plaine and manifest prophanation of the Supper of the Lord. If they iudge this vnlawfull how can they hold the other lawfull The people of God or any among them were as well able to handle and carry the Arke as the Leuites they were an holy people to God they were all circumcised they did all carry about in their flesh the marke and impression of the Couenant yet the Lord sorted out the Tribe of Leui to beare the Arke of his Couenant Deut. 10.8 to stand in his presence to minister vnto him and to blesse in his Name He will haue vs wholly to obey his word he regardeth not our blinde zeale or purpose to serue him except it be ordered aright To proceede Hath God onely placed order in the Church and not in the common-wealth yes in the common-wealth also wherein euery one both superiours and inferiours must doe their duty He hath appointed the Magistrates their office to minister iustice without partiality and respect of persons 2 Chron. 19. 5 6. considering that they execute not the iudgements of men but of God who will be with them This is the comely order that hee hath set this is the way wherein he will haue them walke this is the ordinance that he hath established If then lawes be bought and sold or if they be made as the spiders webbe to catch the silly flie but to let the hornet escape or if they punish the poore and let the rich escape if the weake that cannot resist be intangled and the mighty be deliuered this is a great disorder and the Lord will not haue these things handled so confusedly Let such set before them the example of God who will reward euery man according to his workes He doth not spare the wicked Rom. 2.6 and reuenge himselfe vpon the Godly but he sheweth mercy to thousands of these and will not hold the other innocent So such as God hath called to execute iudgement and sit vpon the bench of iustice must know what God requireth of them they must not peruert the right ouerturne the Seat of equity they must not turne the edge of the sword vpon the poore because they are poore nor put it away from the rich because they are rich or from the mighty because of their might or from the greater sort because they haue many friends but they must smite them with the sword of Iustice that deserue to be smitten and defend them from that wrong that the malice of the oppresser would lay vpon the innocent On the other side God requireth that such as are inferiours should obey Princes and Magistrates submitting themselues vnto them reuerencing both their places and persons They therefore are reproued as breakers of this order of God and ouerturners of States and Common wealthes that rebell against them and moue sedition among the people Such walke in the steps of Corah and his company who were consumed and destroyed according to their deserts as appeareth afterward in this Booke â—hap 16. These proud spirits and ambitious men haue neuer preuailed but euer beene punished Such are they that Salomon speaketh off Eccle. 10. â—ccles 10.6 7 Folly is set in great excellency and the rich set in the low place I haue seene seruants on horses and Princes walking as seruants on the ground Such persons as seeke to take away the crownes and kingdomes of Princes are the very plagues of humane societie and goe about to take away as it were the Sunne out of the firmament and to leaue vs in miserable darkenesse nay to take from vs the breath of our nostrils and to expose vs as a prey to all violence and villany Let all such know that they fight against God and therefore cannot prosper or preuaile All sedition is pernicious to the contriuer and author thereof and no iniury receiued can bee any sufficient cause for any man to plot Treasons and rebellions Let euery soule therefore be subiect to the higher powers considering there is no power but of God and that whosoeuer resisteth the power resisteth the Ordinance of God and therefore purchase to themselues damnation Vse 3 Lastly seeing God requireth orderly obseruation of his ordinances we learne this duty that we must be carefull to obserue it and practise it with a due regard of his Commandement This is the generall rule that the Apostle commendeth vnto vs 1 Cor. 14. 1 Cor. 14 40. Let all things bee done decently and in order Order is nothing else but the meanes of peace and the auoiding of confusion or it is a disposing of diuers things August de ciuit dei lib 19. cap. 12 Câ—cer de effic lib. 2. giuing to euery one his proper place The end of all good order tendeth to profit as on the other side the end of confusion to losse and destruction The more common generall a good thing is so much the better it is and the more to bee esteemed aboue all other The benefit of good order stretcheth farre to the land and Sea and to the house and ship to the Common-wealth and Church If it be commendable to appoint a profitable order in the lesser charge of a priuate family it is a great deale better and more excellent to manage a Common-wealth prudently and to gouerne the Church wisely Gouernment that is right presupposeth order because it is vnpossible that any man should rule rightly and duely without order For gouernment is a right disposition of those things whereof a man taketh charge to bring them to a conuenient end This is done in the Church of God when there be Pastors and Teachers to preach the word truely and to minister the Sacraments sincerely when the people hearken to them are ready to seeke the law at their mouthes This is seene also in the obseruation of these rules First Rules of order to be obserued in the Congregation when one alone prayeth for many cannot pray with a loud voice together without confusion The Minister is to bee the mouth of the people to God his voice is in publike place to be heard that the people may ioyne with him with pure and humble hearts and
testifie in the end their consent by saying Amen 1 Cor. 14.16 Hence it followeth that he must not whisper to himselfe or vtter a prayer in a low voyce but he must speake with a loude voyce that hee may bee heard and with a distinct voyce that hee may be vnderstood Secondly when the action of singing is in hand it must bee performed by many and not by one alone For as one is to pray for the rest so all are to ioyne together in praising God with the Congregation Coloss 3.16 Ephe. 5.19 teaching admonishing themselues in Psalmes and Hymnes and spiritual songs singing with a grace in their hearts to the Lord and making sweet melody vnto him Thus did the whole Church in Hezekiahs time 2 Chron. 29.28 Thirdly this must alwayes be obserued in teaching and exercising our selues in the Word that onely one speake at once and that the rest be silent This is the Apostles rule 1 Cor. 14. If any thing be reuealed to another that sitteth by let the first hold his peace 1 Cor. 14.30 31. for ye may all prophecy one by one that all may learn and all may haue comfort But if many should speake together and vtter their voyces at one time no man can take profit no man can receiue comfort so that many voyces sounding together hinder edification bring confusion which ought carefully to be auoided in our assemblies For where disorder is there is not the God of order Now as our Church meetings must haue all things done in order so must they be decent Decency is that seemelinesse which some things of their owne nature bring vnto diuine actions which is not of the substance or essence of the thing nor necessarily required to the being of it but rather to adorne it to procure the greater reuerence vnto it as for example in the celebration of the Lords Supper to haue a faire Table a faire Cloath a faire Cuppe the finest Bread the best Wine which of their owne nature ioyned to the Sacrament doe bring some great respect to the action and serue to stirre vp deuotion in the hearts of the Communicants Order is opposed to confusion decency to vanity pompe ostentation and vncleanlynesse all which ought to be farre from the Church of God Both these are seene in a house well gouerned An house is said to bee decent when all filth that may offend the sight or other senses is purged out and all things are found in a seemely sort and maner without riot and excesse likewise to bee in order when it is diuided and distinguished into superiors and inferiors and euery one doeth his dutie when there are setled times and seasons of dining of supping of labouring of lying downe and rising vp whereby the peace and tranquillitie thereof is preserued The Church is the house of God as we shewed before and therefore therein must be decency that the place be cleane the vessels pure and that all the actions of Pastor and people both publike and priuate may bee finished grauely without all lightnesse modestly without filthinesse soberly without superstition as it were in the presence of God and his elect Angels also order that all things may be done in fit time that there be some to teach and others to heare that there bee set times distinct for preaching praying singing baptizing and Communicating whereby all disorder is preuented and the profit of the Church is procured Order must be in the Common-wealth To leaue the Church and to come to the Common-wealth God looketh for this duty at the hands of all Magistrates that as the principal end of Magistracy is to maintain order and to banish all disorder so they must proceed orderly in their places They beare not the sword in vaine their office is to punish euill doers and to weed them out of the city of God But it is not enough for them to minister Iustice except they consider the order that God hath set downe They must haue the feare of GOD alwayes before their eyes and haue a speciall care for the aduancement of Gods glory which will be as a guide to direct them not onely to correct sinne but in what manner to doe it For greeuous offences must not be punished slightly slight offences grieuously but there must bee a due proportion betweene the offence and the punishment that the greater faults may bee punished with the more grieuous punishment They therefore that obserue another order beginne at a wrong end and consequently haue not that successe they desire neither meet with that blessing that they looke for If a man would stop the course of a streame hee must not looke to the channels but begin at the fountaines If he stoppe the spring the course of the riuer will in short time be dryed vp The foundation of all true obedience is the first Table all vnrighteousnesse among men proceedeth from the neglect of the duties that belong to God The Apostle writing to the Romanes declareth that because the Gentiles dishonoured his name and prophaned his worship and stained his glory hee gaue them vp vnto their hearts lustes to worke vncleannesse with all greedinesse Rom. 1.24.26 and so committed all kind of wickednesse condemned in the second Table The commandements of the first Table are the first and great Commandements Matth. 22.38 and therefore the chiefest care of all ought to be to see them performed A reproach or disgrace offered to a Prince is greater then to a subiect as his calling is higher and his person worthier so an offence committed against God is more hainous then an offence against Prince and people It is therefore a foule disorder and great confusion to punish the offences committed against our selues and to winke at the sinnes committed against God to punish thefts murthers rapes and such like enormities as touch the persons of men or the state of the Common-wealth and neuer to reuenge the dishonour done to God and the diminishing of his glory the aduancement whereof ought to bee more deare to vs then our owne liues If then the swarming of sins against the second table proceed from the swaruing and departing from the first Table we must consider that the cause of the abounding of theeues murtherers adulterers drunkards and such like malefactors proceedeth from the indulgence and slacknesse of punishing such as dishonour God liue in the open contempt of his glorious name Wherefore if we would haue the number of these enormities lessened and the Common-wealth purged of such pestilences as indeed these wretched persons are the plagues of all societies the edge of the sword and force of punishment must be turned directly and principally against Atheists Idolaters blasphemers periured persons prophaners of the Sabboth contemners of true religion and scorners of the seruice of God The Lord our God who is iealous of his honour and will not giue his glory vnto any other put it into the hearts
Samaria were deuoured of Lyons he commanded that one of the Priests which had been brought from thence 2 Ki. 17 26 27. should be carried thether to teach them the manner of the God of the Country so that the superstitious King thought it his duty to see them instructed in the truth A notable example of a godly and religious care this way is in Iehosaphat who 2 Chron. 17 6 7 8 9 10. so soone as hee had taken away the high places and the groues out of Iudah hee sent out sundry of the Leuites that they should teach in the Cities and they taught in Iudah and had the booke of the Law of the LORD with them and went about throughout all the Cities of Iudah and taught the people This is the foundation and stay of all Kingdomes to giue entertainment to the word of God this maketh a wise King and a wise people So long as Magistrates countenance the truth and Preachers of it they secure theyr owne estates and are blessed of God which ought to bee an encouragement vnto them not to bee slacke or slothfull in spreading abroad the Gospell of Christ Lastly because it were troublesome and tedious to go about to rehearse all their duties we breefely number vp the rest It is their duty therefore to be good examples of piety and godlinesse of life to the people and to prouide for them al things necessary for the body to aske counsell of the mouth of the Lord in theyr weighty affaires that is the ministery of the word and to yeeld obedience vnto it to exhort their inferiors in time of publike calamities to earnest repentance and to expresse the same by prayer and fasting to know the cause throughly before they proceed to giue sentence to punish euill dooers and defend the innocent and to establish such positiue lawes as are necessary for the maintenance of order and decency in the Common-wealth Vse 4 Lastly seeing Magistrates are necessary for the Church and Common-wealth it putteth those that are vnder them in minde of theyr duties partly in regard of themselues partly in regard of the Magistrates and partly in respect of God Touching themselues they must know they be no burdens to the Common-wealth nor superfluous parts that may be spared they are as the head or heart of the body or as the eye in the head all depend vpon their welfare so all depend vpon the Kings and Princes welfare If he be vpholden the Common-wealth standeth if he be vnregarded the Common-wealth falleth He is as necessary as the Sunne in the Firmament yea as fire and water and breathing without which we cannot liue If we iudge otherwise of this ordinance of God we are deceiued wrong both them and our selues Againe we learne that their life and continuance is greatly to bee desired of Gods seruants It is the part and duty of all Subiects to craue their safety and protection that they may safe-guard and protect both Church and Common-wealth Yea Rulers themselues in regard of this end which ought daily to bee before their eies may desire of God to lengthen their daies and to continue their happy reigne that together with the Saints they may do seruice to God in his Church in this respect I say they may desire life not so much aiming at their owne priuate good for in that respect it were better to bee dissolued to be with the Lord as respecting the generall vtility of their people What greater glory what higher honour can they haue then this to be the stay and defence of the church that otherwise were like to decay and goe to ruine and to continue the seuerall parts of it in well-doing That good King Hezekiah foreseeing by the word of the Lord the miserable estate of the Church that should bee after his death and considering with great anguish of heart the wofull effects that were like to follow he turned himselfe in his bed to the wall and wept and was greeued to depart hence Esay 38 18 ◠saying The graue cannot confesse thee death cannot praise thee they that go downe into the pit cannot hope for thy truth but the liuing the liuing he shall confesse thee as I do this day the father to the children shall declare thy truth He desired of God to liue and prayed vnto God to prolong his daies not to lift vp himselfe aboue his brethren not to glory in the smoke of lofty titles not to tyrannize ouer the people not to command the things that are vniust or to punish such as do not deserue it but to do good to the Church and to set foorth Gods praise Death indeede which bringeth the dissolution of nature is a welcome guest to them that are the Lords all the godly do make themselues ready to receiue him to meete and entertaine him and so Kings Princes among the rest howbeit in this respect that the Church may bee benefited by them it is no matter of impiety to desire a longer continuance among Gods people much more then is it the duty of such as are vnder them and gouerned by them to desire their continuance as the daies of heauen and as the course of the Sunne to bee Nurses to the godly This was wont to be a common salutation vsed of the people toward theyr Princes not onely of the Infidels but by the faithfull seruants of God Dan. 2 4 and 6 21 and 3 9 and 5 10. When the King came to visite Daniel being cast into the den of Lyons the Prophet so soone as hee heard him saide O King liue for euer that is GOD grant vnto thee a long life Last of all whensoeuer we haue a wise and worthy a godly and religious Prince giuen to vs it is our duty to be thankfull If the Lord grant vnto a Land a prudent and prouident Prince to reigne ouer thē whose heart is bent to seeke the Lord and to serue the GOD of his fathers the people that breathe vnder his shadow must praise the holy name of God It is their duty to pray that princes may be such and to commend them to God with all faithfulnesse For if they must pray for others much more for them When Salomon was annointed with oyle taken out of the Sanctuary they blew the Trumpet and all the people said God saue King Salomon 1 King 1 39 So the Apostle writing to Timothy exhorteth that first of all supplications prayers intercessions and giuing of thankes be made for all men For Kings and for all that are in authority 1 Tim. 2 1 2 3 that wee may leade a quiet and a peaceable life in all godlinesse and honesty for this is good and acceptable in the sight of God our Sauiour Now as we are to pray for them so wee are to praise God for them wee are not to forget the least blessings nor to be vnmindfull of smaller benefits and therefore we are much more bound to be thankfull
sword it is the Schoole of Christ this is the rod as the Apostle calleth it it is the Temple of God this is as it were the whip to scourge out such as abuse it themselues it is the body of Christ this is as a medicine to cure the diseases of it it is the vine and sheepfold this serueth to keepe the foxes and wolues from it Secondly some obiect that it is not needfull Obiection 2 vnder a Christian Magistrate who is charged to punish such as liue dissolutely and disorderously inasmuch as he beareth not the sword in vaine Rom. 13. It belongeth vnto him to take away life or limbe according to the nature and quality of the offence What place then is there for excommunication and Ecclesiasticall iudgements I answer Answer Christ hath setled this as a perpetuall order in the Church Math. 18 17. If he shall neglect to heare them tell it vnto the Church but if hee neglect to heare the Church let him bee vnto thee as an heathen man and a Publican Where alluding to the custome of the Iewish Church hee sheweth also that the Christian Church cannot want this spirituall iurisdiction These thē are not contrary they stand well together neither doth the one hinder or ouerthrow the other Neither are we to thinke that Christ pointeth out the ciuill Magistrate when he saith Tell the Church as some suppose Erast thes but an Ecclesiasticall Senate Neither doth he meane when hee saieth Except hee heare the Church let him be to thee as an heathen or a Publican except hee heare the Magistrate that is of the same faith and religion with thee thou maist go to law with him as if he were an heathē or Publican and haue him before the Romane Magistrate that is prophane For Christ speaketh not onely to the Iewes that then liued but giueth a remedy to bee vsed at all times The promise that followeth whatsoeuer ye shall binde on earth c. belongeth not to one time or to one place or to one people nor to the ciuill Magistrate nor to ciuill wrongs but pertaineth to the conscience and had bin impertinently vnproperly added if Christ had spoken of seeking ciuill remedy against ciuill harmes and iniuries which will farther appeare by the reasons following First if by the word Church the ciuill Magistrate were to be vnderstood then the words concurring in the text touching binding and loosing and vsed elsewhere to the same effect touching opening and shutting remitting retaining of sinnes shewing the Churches power doe not signifie spirituall power but ciuill but they doe not so signifie neyther were euer so vnderstood of any vntill our times Secondly the authority heere spoken of was such as the Disciples present should somtimes in person exercise and execute for so Christ saith vnto them verse 18. Whatsoeuer ye shall binde on earth shall be bound in heauen whatsoeuer ye loose in earth shall be loosed in heauen But these exercised not ciuill power but spirituall iurisdiction therefore this authority heere spoken of was spirituall not ciuill Thirdly Christs words are in this place imperatiue Tell the Church Whosoeuer saith that these words are but permissiue onely suffering men so to do and not imperatiue enioyning the same he goeth against the letter of the text and propriety of the words But Christ commandeth no man to prosecute his brother ciuilly offending him before the ciuill Magistrate He commandeth to forgiue him and to be ready to take another iniury rather then in law to pursue him Math. 5 40. Therefore this action here in this sort enioyned and required at the offended brothers hands in that Christ saieth vnto him Tell the Church is not a ciuill action but must needs be a spirituall duty whereby the offenders soule abiding in sinne and so in danger to be lost is to bee recouered if it may be by this meanes Fourthly the ground and matter of this action whereupon the whole is inferred is not ciuill for then it should more fitly haue beene named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an iniury but heere it is not so called but it hath the expresse name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne Therefore the remedy also is spirituall and the meanes to bring it to passe Likewise he teacheth a little before of offences spirituall and of the cure of them then he sheweth our duty of seeking and recouering euen one brother going astray Math. 18 12 13 14. comparing this to the seeking and recouering of a lost Sheepe straying from the flocke in the wildernesse which also is a spirituall affaire and businesse These things being thus laide together with the words immediately following and both compared together there is no shew of reason why it should not concerne the same matter with the former there being still one coherence and knitting vp of the argument and that most fitly in this discourse Lastly Christ was no ciuill Lawyer neyther set any ciuill Courts and courses of law neyther was this his calling But this was his office to giue order for his Church and to establish the gouernment thereof Neither was there any speciall occasion to speake of ciuill going to law here was no question put to him concerning any such matter so that he should thus haue answered nothing to the purpose Wherefore by these particular considerations we may conclude that to take the word Church for a company of ciuill Magistrates vsing ciuill not spirituall authority for a bench of Iusticers or a Senate of Magistrates hath no approbation of any author In prophane writers it signifieth a whole ordinary assembly of people met together for ordering ciuill affaires guided therein by some Magistrate They then are very much deceiued that take the word in a ciuill sense vnderstand it of ciuill proceedings Againe when the Apostle speaking of the incestuous person 1 Cor. 5. willeth him to bee deliuered to Satan for the destruction of the flesh they expound it of an extraordinary punishment inflicted vpon him by the diuell whereby hee tormented his body Such a miraculous punishment was laide vpon Ananias and Sapphira by Peter and vpon Elymas by Paul But this is not the right interpretation true exposition of this place For albeit God oftentimes vse the diuell as his instrument both to chastise his children as we see in Iob and to punish the vngodly as we see in Saul so that the power of Satan is the power of God yet this is not intended by the Apostle Parae i◠1 C◠5. quest 1. as appeareth by the circumstances which may bee obserued in this chapter For first hee reprooueth the Corinthians that they had cherished a most wicked man among them and had not long before put him out as verse 2. Ye are puffed vp but he did not neither could he reproue them because they had not wrought a myracle because the gift which Peter and Paul had as the Apostles of Christ was not common to euery Christian nor
Christian Magistrate and yeeld it to the Church when a wicked Magistrate is set ouer it forasmuch as there is like reason and office of them both If it bee farther obiected Obiection that there are some sinnes which an euill Magistrate will not meddle withall as blasphemy against Christ heresie and such like as Gallio the Deputy of Achaia accounteth the mystery of religion concerning Christ a question of words and names and professeth hee will be no Iudge of such matters whereas if it were a matter of wrong he would heare theÌ„ Acts 18 15. Wherefore vnder a wicked and idolatrous Magistrate excommunication may be vsed not otherwise I answer Answer from the lawfulnesse of it vnder a Magistrate that is no Christian we cannot conclude the vnlawfulnesse of it vnder a Christian Magistrate for this is no good consequent neither is it a sufficient cause against the expresse commandement and institution of Christ Zanch. de redempt li. 1. c. 19 The cause of the institution of excommunication is not the punishment of sinne but the saluation of a sinner the edifying of the Church and the glory of God But the scope of the ciuill Magistrate and his office is to punish sinne and respecteth not either the saluation or damnation of the sinner so that albeit he repent yet he spareth him not but suffereth the law to proceede against him The Church according to the doctrine of Christ smiteth none with the spirituall sword but such as are impenitent and doth not this vnto death but vnto life and therefore receiueth them that repent Againe the manner that they both vse in correction is diuers the Church correcteth by the word the Magistrate by the sword or such like outward punishment To conclude this point The vse of excommunication ought to be perpetuall in the church the vse of excommunication ought to be perpetuall in the Church whether it haue a Christian Magistrate or not whether he doe his duty or do it not For first the doctrine of reprouing our brother betweene vs and him alone as also of taking two or three witnesses ought to remaine in the church and haue continuall vse whether the Magistrate be a Christian or Pagan Therefore that also which followeth If he heare not the Church let him be to thee as an heathen or a Publican whereby the doctrine of excommunication is established ought to be perpetuall If one part of this discipline stand in force at all times then doth the other also forasmuch as Christ maketh no exception betweene the one and the other Againe it is lawfull for the Church whether the Magistrate be a Christian or no Christian to loose them that are bound and to receiue into the Church such as are cast out for their contumacy and continuance in sinne when once they repent Therefore also it is lawfull to cast out and to binde those that are impenitent and as the first is alwaies ratified in heauen so also is the latter For Christ without any difference or distinction gaue both these iurisdictions authorities to the church Whatsoeuer yee shall binde on earth shall be bound in heauen and whatsoeuer yee shall loose on earth shall be loosed in heauen Mat. 18 18. Lastly Paraeus coâ—ment in 1 Câ— â— where the causes of the Law are perpetuall vniuersall there the law must also be acknowledged to be perpetual and vniuersall But the causes of this power of the church are perpetuall vniuersall as first the comandement of Christ Mat. 18 18. 1 Cor. 5 5. Secondly that obstinate sinners being made ashamed may bee brought to repentance Thirdly that no others should be infected by their euill life and corrupt example Fourthly because it is the ordinary office of the Church to iudge them that are within Therefore 1 Cor. 5 12. the Church hath this authority when it hath christian Magistrates as well as when it is without them Thus farre touching the remouing of obiections Vse 1 The doctrine being cleered from all doubts that might distract vs let vs now come to the vses And seeing there ought to be excommunication of scandalous and impenitent offenders it should moue vs to enquire and learne what excommunication is not as it is commonly vsed but as it ought rightly to be practised to the end we may esteeme of this censure and sentence and stand in feare of it Excommunication therfore is a sentence of the Church whereby a member thereof Excommunication what it is conuicted of some greeuous crime and by no means brought to repentance is driuen out of the Church and cut off from the communion and fellowship of the faithfull that thereby he may be driuen to repentance This description consisteth of diuers parts first it is a sentence of the Church secondly it must be executed vpon him that is a member of the Church Thirdly the party delinquent must be conuicted of some greeuous crime or crimes Fourthly it stretcheth to him that cannot bee otherwise brought to repentance Fiftly he is driuen from the visible and outward communion of the Saints Lastly the end or vse of it is to make him ashamed that hath offended These sixe seuerall points touched before in the former description haue euident confirmation out of the word of God which I will breefely prooue and then make vse of euery particular First I say that excommunication is a sentence of the Church â—irst part â—e descripâ— Our Sauiour commandeth to tell the Church Math. 18 17. Loe here to whom he sendeth vs. Againe he saith If he heare not the Church c. So the Apostle speaketh 1 Cor. 5 4. When ye are gathered together in the Name of our Lord Iesus Christ From hence wee learne sundry points first such as are themselues out of the Church and no true parts of it haue nothing to doe with it They haue no authority committed vnto them and therefore whatsoeuer they shall do in this behalfe is of no force and no better then a sword in a mad mans hand The keyes of the Kingdome of heauen are committed to the Apostles and to their successors by Christ himselfe that they should open the gates of heauen to the penitent and beleeuers shut the gates of hell on the other side open hell to receiue the impenitent and shut vp heauen against them Secondly we are taught from hence the honour and dignity of the Ministery how great it is to binde and loose offenders to open and shut heauen to remit and reteine sins so that it belongeth not to priuate persons It is accounted and most worthily a myracle to be wondred at that Elias did by his prayer shut vp heauen that it rained not on the earth and againe opened it so that the heauen gaue raine â—es 5 18. and the earth brought foorth her fruite But this power of the Ministery is more maruellous inasmuch as he brought onely a temporall punishment of famine vpon the land but they inflict an euerlasting
slenderest there his teâ—â—ations wil be thickest where the hedge is lowest euery beast will seeke to enter so it is with vs if one place be left open vnguarded Satan will enter there as well as if we gaue hiâ— I passage many waies One knowne sin nourished in vs is sufficient for him to bring vs therby to damnation He can well abide to haue vs reformed in many faults that we should deny theÌ„ defie theÌ„ hate them and ery out against them yet some one sinne or other whereto we are by nature most enclined he fosteteth and furthereth in vs and by it in a vile manner he wholly possesseth vs and dwelleth in vs. It is a wonderfull pollicy of Sathan when he cannot make vs to walke and wallow in all sin he endeuoureth to poyson vs with some one sin lest he should wholly giue ouer his hold and by it will bring vs to destruction as well as by a thousand A Bird entangled with one foot and holden in the snare of the Fowler is as vnable to escape and flye away as if she were taken and held by both the feete So is it with man if he beholden in one notorious sin and flatter himselfe in it he is in as great danger of death and damnation as if he gaue ouer himselfe to many sins What I pray you should it profit when a City is besiedged and compassed with the enemy to shut vp all the gates and to leaue one standing open May not the enemy enter at that one as well as at many and by assault take the City and people Or what should it auaile a Marriner to stop all the holes of the Shippe where it leaketh and leaue one vnstopped Will it not sinke the Ship as well as many So what shall it profite and helpe vs to set open one corner of our hearts for one sinne to enter albeit we should shut vp and locke the doores of our hearrs against all other sins Will not Satan enter there and fill vs full of all wickednes bring vs to destruction of soule and body Consider the examples of Saul Herod Iudas Ananias and Sapphira all these turned from sin yea from many sins but not from all sinne nor from their speciall sins whereof they shold haue repented and therefore their repentance was but the shew and shadow of repentance and not true repentance indeed If then wee would haue that true godly sorrow which causeth repentance 2 Cor. 7 10. not to be repented of wee must turne from all our sins to God and bring foorth fruites worthy amendment of life and hereby learne to try our owne hearts by this special conuersion We must consider our proper and personall sins Endeuouring to be perfect as our heauenly Father is perfect Mat. 5 48 and not exempting our selues from the obedience of any of the Lords holy Commandements And Moses prayed for the people They desire the prayers of Moses as we heard before who refuseth not but prayeth for theÌ„ to God He was not mindfull of the wrongs sustained and of the iniuries receiued of them for in all the indignities offered vnto him he was patient and meeke aboue all men that were vpon the earth Numb 18 3. therefore he goeth to God and desireth him to remoue the iudgement The Doctrine from this place is this Doctrine It is our duty to pray one for another euen for our enemies It is our duty to pray one for another The Lord requireth of vs not only to commit to God and commend in our prayers the Saints but to be mindfull of our enemies and them that hate vs and to desire their good and conuersion This affection we see in Abraham who prayed earnestly and oftentimes for the Sodomites Gen. 18 23. that God would spare them not destroy the righteous with the wicked but rather to spare the wicked for the righteous sake This was also in Samuel when the people besought him to pray for theÌ„ that they dyed not he saide God forbid that I should sin against the Lord and ceasse praying for you c. 1 Sam. 12 23. How often did Moses Aaron pray for Pharaoh and spread out their hands vnto the Lord That the plagues might ceasse and that he might know that the earth is the Lords Exod. 9 29. This duty Christ our Sauiour setteth downe as a rule to guide vs both by word of mouth and by example of life For he taught his Disciples this Doctrine Mat. 5 44. Loue your enemies blesse them that curse you do good to them that hate you and pray for the that hurt you and persecute you c. Now this point as Christ preacheth so he practiseth and prayeth for his enemies Father forgiue them for they know not what they do Luk. 23.34 Thus did the faithfull witnesse of God Stephen wheÌ„ he was stoned he kneeled downe and cryed with a loud voice Lord lay not this sinne to their charge Acts 7 60. The Reasons are plaine and direct First we Reason 1 are fellow-members of the same body and fellow-souldiers that fight vnder the same Captaine Iesus Christ We see them embers of our body are carefull for the good one of another vnlesse they be dead and sencelesse so should we be mooued at the consideration of the troubles and wants of the Church as the Apostle by this similitude teacheth vs 1 Cor. 12 20 21. We are many members yet but one body and the eye cannot say vnto the hand I haue no need of thee nor the head againe to the feet I haue no need of you So it is in the body of Christ wee cannot want each other but stand in need one of another to keepe the whole body in peace and concord In regard heereof it is that wee are partakers also of their prayers so as we pray one for another and seek the good benefit one of another as the Church did the deliuerance of Peter Acts 12 5. Secondly this duty of praying for our brethren Reason 2 is inforced charged vpon vs because it is acceptable to God and an oblation wherwith he is delighted and well pleased For our prayer is directed in his sight as Incense Psal 141 â— and the lifting vp of our hands as an euening sacrifice It auaileth much if it be feruent it pierceth the heauens and obtaineth euery good blessing at the hands of God for our selues for others The Vses foâ—low First we are especially in Vse 1 duty bound to pray for Magistrates and those that be in authority as the subiects for their Princes and the people for their Pastors that the worke of God may prosper vnder their hands This the Apostle teacheth 1 Tim. chapter 2 1 2. So the Iewes were commanded to pray for Babylon that persecuting Citty where they were captiue Ier. chap. 29 ver 7. We see in the naturall body that albeit the members haue care one of another yet the chiefest care is for the
bound to reioyce and praise GOD for their Prince who is as the comfort and consolation of our life and the verie instrument of our peace wee are they Vnder his shadow wee liue and abide as in a place of rest and sleepe quietly in our beddes free from all feare and danger whatsoeuer This we see described in the peaceable and prosperous dayes of Salomon there is no crying and complaining in our streetes We are blessed with earthly blessings we are an astonishment and wonder to our neighbour Nations They haue all deeply drunke of the cup of Gods wrath that hath beene filled with full measure whiles we haue looked on and our soule hath escaped And aboue all the rest we haue all this time enioyed and do enioy the bright light of the glorious Gospel and haue beene most of vs borne vnder the profession thereof to the establishing and continuing of many millions of thousands in the coueuant of grace and eternall life when other haue beene kept in horrible darknes and damnable idolatry to the destruction of their soules We are therefore vnhappy wretches if among all the mercies of God vpon vs this be not remembred as one of the first and cheefest And let vs learne to haue in abhomination from the bottome of our hearts the bloody practises and desperate attempts of all cursed Shemeis â— 15 6 7. who open their mouthes against the Lord and against his annointed with horrible execrations I meane the Iesuites and Priests brethren in euill together with the rest of that damned crew and generation who in stead of prayer and thanksgiuing for our Soueraigne vse falshood practise treasons and deuise mischieuous conspiracies seeking the life of their gracious Prince and labouring to stop the breath of our nostrils â— 4 20. whereas he that curseth the King should dye the death The Prophet Ieremy speaking of the estate of the people after the death of Iosiah bringeth them in thus complaining The breath of our nostrils the annointed of the Lord was taken in their Nets of whom we said Vnder his shadow we shall bee preserued aliue among the heathen Whereby he meaneth that the office of the King as the Superiour Pet. 2 13 14 and of all Magistrates as Gouernours sent of him for the punishment of euill doers and for the praise of them that do well is to protect and preserue the people in peace and safety euen as the breath that we draw in at our nostrils giueth life and health to the body Wherefore it standeth vs that are Subiects vpon not onely to be obedient for conscience sake vnto all lawfull ordinances of Princes who are the Lords Lieutenants appointed of him ouer his people for their good â— 82 1 2. but to pray earnestly for them that they may further vs in piety keepe vs in honesty and maintaine vs in tranquility one with another piety in respect of God honesty in respect of our selues tranquility in respect of others This charge the Apostle giueth when Magistrates were Infidels and Heathen that the Church should pray vnto God for them how much more therefore doth it stand vs vpon to practise this duty when as our Magistrates are the children of God and pillars of the Church And thus much of the third part of this chapter 21 Then Israel sent Messengers vnto Sihon King of the Amorites saying 22 Let me goe through thy Land we will not turne aside into the Fields nor into the Vineyards neither will we drinke of the waters of the Welles We will goe by the Kings way vntill we be past thy Border 23 But Sihon gaue Israel no licence to passe through his Border and Sihon assembled all his people and went out against Israel into the Wildernesse and he came to Iaboz and fought against Israel 24 But Israel smote him with the edge of the sword and inherited his Land from Arnon vnto Iabbok euen vnto the children of Ammon for the Border of the children of Ammon was strong 25 And Israel tooke all those Cities therefore Israel dwelled in all the Cities of the Amorites in Heshbon and in all the Villages thereof 26 For Heshbon was the City it selfe of Sihon King of the Amorites who fought against the former King of the Moabites and tooke away all his Land out of his hand euen vnto Arnon 27 Wherefore they that speake in Prouerbs say Come to Heshbon let the City of Sihon beâ— built and repaired 28 For a fire is gone out of Heshbon and a flame from the City of Sihon and hath consumed Har of the Moabites and the inhabitants of the high places of Arnon 29 Woe be to thee Moab O people of Kemosh thou art vndone he hath deliuered his sons which escaped and his daughters into captiuity to Sihon the King of the Amorites 30 Their Empire also is lost from Heshbon vnto Dibon and we haue destroied them vnto Nophah which reacheth vnto Medeba 31 Thus Israel dwelt in the Land of the Ammorites In these words and those that follow to the ende of the Chapter is contained the last part of this Chapter to wit the subduing of two mighty enemies in two seuerall battels namely Sihon King of the Amorites and Og the King of Bashan The Amorites were a people that came of Ham the youngest sonne of Noah as appeareth Gen. 10 verses 6 15 16. For Ham begat Canaan who disclosed the nakednesse of his Grandfather and Canaan begat Emori of whom came the Amorites who inhabited the Land of Bashan Mount Gilead This History is more at large recorded Deuter. chapter 2 and 3. â—irst touching Sihon we must obserue two things the iust occasion and aduantage which he gaue to Israel to subdue him and take possâ—ssion of his Land For the Lord had hardened his spirit and made his heart obstinate because he would deliuer him into the hands of the Israelites Deuteronomy chapter 2 verse 30. Then secondly the ouerthrowing of him the entring into his Country the possessing of his Citties Hitherto they had compassed the Land of Edom with great danger with much wearinesse and sundry tentations they come to the Land of the Amorites there the King withstandeth them and will giue them no passage but fiercely and furiously encountreth with them Touching the occasion whereby Israel was iustly moued compelled to enter fight with the Amorites it offereth two points to be considered First a friendly and louing request of Moses Secondly a currish and vnkinde deniall made by Sihon Concerning the petition of Moses obserue the Embassage which he sent together with the reasons containing both the ground of his reasonable demand shewing the equity of the petition and laying down most equall conditions of peace because he desired onely passage through his Land without spoyle of the Country in generall or dammage to any person in particular The refusall of the King followeth and albeit the Israelites freely and frankly professed that their purpose was to passe by all
wee are not to be addicted vnto them seruilely in things vnlawfull and vnhonest or in obeying theyr traditions as Gods Commandements Obiection But Christ saith Call no man master vpon earth Math. 23 10 because one is our Master Answ euen Christ I answer this must be vnderstood as the former when Christ forbiddeth to call any father to wit to hold him in chiefe and not subordinate to Christ and for Christ Obiection Againe it is obiected that sinne brought in seruitude and slauish subiection of man to man For albeit in the innocent estate there should haue been teacher and scholler thogh not by office and calling to preach the word or to teach schooles and gouerners and the gouerned Answer yet not master and seruant I answere sinne was the occasion of sundry things in theyr nature good or at least through Gods mercy and blessing bringing good out of euill For it brought into the world vpon man a necessity to marry for the auoyding of fornication yea sinne may bee saide to haue caused a necessity of Christs comming as also to cause a necessity of preaching and of laboring in the sweat of our browes and a necessity likewise in relieuing the poore Besides euery kinde of subiection is not against the law of pure Nature as might bee shewed by the subiection of the wife to the husband and of the children to theyr parents So then seruitude is no new inuention of cruel men in these latter dayes neyther is a faithfull seruant to be accounted a perpetuall asse crouching vnder his burden No man must be ashamed of that calling neyther reprooue it as euill and vnlawfull but rather labour to adorne the Gospell in it by seruing not with eye-seruice but dealing faithfully as the seruants of Christ Vse 3 Lastly all superiours must so carry themselues as that they may deserue reuerence and draw not contempt vpon themselues 1 Tim. 4 12 Prou. 16 31 and 21 30. Leuitic 19 32. 1 Tim. 5 1 2. And those duties are of diuers sorts which are to be performed by them whereof they are put in minde by the names whereby they are called The first degree of this superiority concerneth parents to whom it belongeth to teach The dutâ—es of parents to correct to defend and to prouide for theyr children as we haue shewed already chap. 30. This reproueth such as are carelesse what become of them such as pamper them to much and suffer them to doe what they list till they shame theyr fathers mothers theyr friends and the Church of God and grow obstinate and incorrigible Touching masters The duties of masters it lyeth vpon them to order theyr seruants and families aright they must require of their seruants no more then is iust and equall Col. 4 1 remembring that they haue a Master in Heauen who requireth onely things iust and equall at their hands they are to prouide for them food and rayment and such like necessaries or else they are worse then infidels and haue denyed the faith Prou. 31 21. 1 Tim. 5 8. Likewise it behoueth them to teach and instruct them as faithfull and beleeuing Masters haue done and found a great blessing vpon theyr labors Acts 10 7. Gen. 24 12. And if Masters desire to haue theyr houses dutifull subiect vnto them they must chuse such as are religious or be carefull to make them religious that so they may obey for conscience sake If at any time they shall make conscience to serue the Lord they will not be slouthfull to serue theyr Masters But there are many Masters that are alwayes threatning theyr seruants Ephes 6 9 and neuer speake kindly vnto them to encourage them in wel-doing there proceedeth nothing but fire out of their mouth and smoke goeth out of theyr nostrils And not so onely but they command hard and cruell seruice at theyr hands and after a sort sucke out theyr heart blood by ouer-burdening and ouer-bearing them beyond theyr strength like the cruell taske-masters of the Egyptians who gaue the Israelits no straw to make them vp the tale of their brickes but made them gather it themselues and yet would diminish nothing of the worke Exodus 5 7 8. Thus were the people scattered abroad throughout all the land of Egypt to gather stubble in stead of straw And Sampson being a seruant or rather slaue to the Philistims was not onely made a laughing-stocke but compelled to grinde in the prison-house Iudg. 16 21. Such masters are they also that are immoderate and excessiue in correction know no measure as if theyr seruants were beasts and not theyr brethren Nay Balaam the false prophet is reproued of the Angel for his cruelty toward his asse Numb 22 32. but these respect men no better then if they were asses or horses for the whip is neuer from theyr backes or the bridle from theyr mouthes or the fist from theyr eares or the staffe from theyr sides Thus also did the taske-masters beate the officers of the children of Israel without any cause or desert Now touching Magistrates Exod. 5 14. The duties of Magistrates they are the fathers of the countrey and common-wealth they must be careful to plant sound religion among the people and be carefull that God be serued in the first place because they must rule for GOD and not for themselues And thus did the godly Kings of Iudah They must establish peace and tranquillity that men may sit vnder theyr vines and figge trees that there bee no inuasion nor going out nor crying and complayning in the streetes And they must publish and prescribe such wholesome Lawes as may serue to keepe men in obedience and when they are once enacted and established they must not suffer them to rust for want of execution but remember they are the Ministers of God to take vengeance on him that doth euill Rom. 13 4. If then they suffer men to doe what they list as if there were no king in Israel if they be carelesse of Gods seruice if they doe not defend the innocent like Ahab nor punish the transgressors or command vniust and vnlawfull things or spare offenders that ought to dy like Saul they prouoke the wrath of God against themselues as wee haue shewed already in the former chapter 5 And Moses commanded the children of Israel according to the word of the Lord saying The tribe of the sonnes of Ioseph hath saide well 6 This is the thing which the Lord doth command concerning the daughters of Zelophehad saying Let them marry to whom they thinke best onely to the family of the tribes of their father shall they marry 7 So shall not the inheritance of the children of Israel remoue from tribe to tribe for euery one of the children of Israel shall keepe himselfe to the inheritance of the tribe of his fathers 8 And euery daughter that possesseth an inheritance in any tribe of the children of Israel shall bee wife vnto one of the family of the
51. but amongst these there was not a man of them whom Moses Aaron the Priest numbred when they numbred the children of Israel in the wildernesse of Sinai for the Lord had sayde of them They shal surely dye in the wildernes and there was not left a man of them saue Caleb the Sonne of Iephuneh add Ioshua the Sonne of Nun Verse 64.45 This muster being taken Moses as his last enterprize appointed out of them twelue thousand to be chosen out to inuade the Cities of Midian Numb 31 5. who together with the Moabites had practised with Balaam to curse Israel Deut. 23 4 5. and to allure them from the worship of the true God to the seruice of Baal-Peor to the rest of their beastly idolatry ouer which Companies Moses gaue the chiefe charge to Phinehas who slew the fiue Princes of the Midianites who were or had lately bene the vassals of Sehon king of the Amorites Numb 31.8 as appeareth in Ioshua chap. 13 21. Thus hauing subdued all their enemies on this side Iordan and none of them being able to stand before them Moses is commanded by God before his death which followed immediately after to charge the Israelites to bound out the land so soone as they were come into it Numb 24 2. and 35 2 and to assigne to the Leuites certaine cities taken out of the inheritance of their possession that there might be no diuision nor contention among them when once they were passed Iordan which haply otherwise might haue disturbed and disquieted them This is the historicall part of this Booke which hath entermingled with it many and sundrie ceremonies of the Leuiticall Law as touching their Fasts and Feasts the yeare of Iubile their feasts of Trumpets and Tabernacles as also of the Passeouer and Pentecost a few chapters whereof I published certaine yeares past which I haue now reviewed and added the interpretation of the whole Booke from the beginning to the ending which I presume to offer vnto your Worships as a testimony of my loue and duty toward you The Iewes in the Gospel commend the Centurion and make it a motiue to perswade Christ our Sauiour to heale his seruant that was deere vnto him being sicke and ready to dye because hee loued their Nation and had built them a Synagogue Luke 7 5 4. So I may truly affirme of you that you loue our nation and are true friends of the church loue the preachers of the Gospel which is so much the more worthy praise and commendation as there are few in these euill dayes especially of your ranke and calling that affect eyther the one or the other It is a true saying as proceeding from the mouth of the author of all truth Them that honor me I will honor they that despise me shal be lightly esteemed 1 Sam. 2 30. It is the cheefest honor that we can receiue in this world to honour the Lord which is the beginning of that honor which shall neuer decay whereas all other without this is vaine and vncertaine And albeit I confesse you neede not any helpe or furtherance from mee in the race of godlinesse wherein you runne neither is my weaknesse able to affoord any thing that way yet I am so farre from being discoraged hereby to presse into your presence that I acknowledge it as a speciall reason to induce me to this because I offer the same to you that are able to iudge whose learning and sufficiency that way all men know perfectly that know your person in that both of you are well exercised in the Scriptures and in the doctrine which is according to godlinesse so that I nothing doubt but at vacant houres from waightier affaires you will vouchsafe to peruse this Commentary or at least some part of it it being a duty belonging to all high and low rich and poore to search the Scriptuaes in which our hope is to haue eternall life Thus crauing pardon of my great boldnesse and hoping of your Worships good acceptance and praying the Almighty to increase the sauing graces of his Spirit vpon you I humbly take my leaue resting euer Your Worships at commandement William Attersoll A Recapitulation of the particular Doctrines handled throughout euery Chapter of this Booke of NVMBERS Doctrines out of the Preface OBseruations by the way of preface touching the Author of this booke fol. 1. 2 Obseruations by way of preface touching the Writer of this booke fol. 6. 3 Obseruations by way of preface touching the Title of this booke fol. 8. Obseruations by way of preface touching the principall substance and vse of this booke fol. 10. 5 Obseruations by way of preface touching the diuision and parts of this booke fol. 12. CHAP. I. 1. THe people of God may lawfully make warre fol. 16 2 God knoweth the number and names of all such as belong vnto him fol. 20 3 It is our duty to performe obedience to Gods commandements fol. 29 4 The promises of God made to his children shall be accomplished fol. 41 5 It is the office of the Minister to doe the duties proper to his calling fol. 49 CHAP. II. GOd delighteth to haue a comely order obserued both in Church and commonwealth fol. 55 2 Magistrates and rulers are needfull to be set ouer the people of God fol. 63 3 Gods iudgements are alwayes tempered and seasoned with great mercy toward those that be his fol. 71 4 The Tabernacle of the Congregation is placed in the middes of the hoast fol. 80 5 God bestoweth his gifts and graces freely to whom he pleaseth fol. 85 6 Euery one ought to be content with the present condition wherein God hath set him fol. 98 7 God oftentimes maketh choyce of inferiour things to effect great matters fol. 105 8 It is a duty belonging to all Gods children to yeeld obedience to all Gods Commandements fol. 109 CHAP. III. AMong all people vnder heauen the Ministery aboue all other things ought to be established fol. 118 2 Godly Parents haue oftentimes vngodly and disobedient children fol. 130 3 In Gods worship we must not bee carried by our owne deuices but by his direction fol. 137 4 God hath sole authority to ordaine the Officers and Offices of his Church fol. 146 5 The first borne were sanctified to the Lord and the vses thereof to vs. fol. 158 6 The word of God ought to direct all the actions of our life fol. 167 7 God raiseth vp honourable instruments from meane places to do him seruice fol. 175 8 Euery one in the Church hath his proper peculiar Office fol. 179 9 It is the Ministers office carefully to looke to his charge fol. 188 10 God will haue all places and people taught how small and meane soeuer they be fol. 197 11 The Office of the Ministery is an high worthy and honourable Calling fol. 206 CHAP. IIII. 1 THe Ministers must be men of grauity sobriety and moderation fol. 216 2 Euery one must know
learne the duties of his owne speciall calling fol. 224 3 The holy things of God must bee handled of vs reuerently and religiously fol. 228 4 It is lawfull for the Ministers to make repetitions of such things as they haue formerly taught fol. 235 5 How meane and low soeuer our places bee wee ought not to murmure at them or be discontented with them fol. 241 6 When the will of God is made knowne vnto vs we must yeeld obedience to the same fol. 247 CHAP. V. OBstinate sinners are to bee excommunicated and cast out of the Church fol. 258 2 All sinne is foule filthy and infectious in the sight of God fol. 277 3 The consideration of Gods presence must prouoke his children to wel-doing fol. 283 4 God is euermore present with his people fol. 285 5 No church ought to tolerate or winke at filthy liuers and notorious offenders fol. 288 6 All sinne euen the breach of the second Table is committed against God himselfe fol. 296 7 Whosoeuer looketh for forgiuenesse must confesse his sinnes to God fol. 312 8 Restitution is required of all such as haue taken any thing away wrongfully fol. 320 9 Whatsoeuer is done to his Ministers GOD accounteth it as done to himselfe fol. 328 10 The blood of Christ taketh away our sinnes reconcileth vs to God the Father fol. 339 11 The Ministers of the Church that labour in the Word and doctrine ought to be maintained of the Church fol. 342 12 It is the part of a good mā to interpret all doubt full things to the best as much as may be fol. 350 13 None are to bee accounted guilty before they come to answer for themselues fol. 362 14 The name of God is neuer to be vsed or taken vp in an oath but in cases of necessity fol. 370 15 Adultery fornication and all vncleannes albeit secretly committed is notwithstanding punished of God fol. 378 16 God punished by proportion in the same things wherein men and women offend fol. 390 17 Howsoeuer the righteous may be slandered suspected and falsely accused yet God will make their innocency knowne fol. 396 18 God oftentimes bestoweth more vpon his Children then they aske of him and they are blessed far aboue all their desires fol. 403 19 All secret sins hidden from mens sight are notwithstanding knowne to God fol. 409 CHAP. VI. AMong the Iewes the vow of the Nazarites was in practise c. fol. 417 2 A set forme of prayer is lawfull to bee vsed publikely and priuately p. 424 3 It is the duty of all good Ministers to pray vnto God for the people fol. 428 4 God is to be prayed vnto to be the keeper and protector of his Church fol. 430 5 We must chiefly pray for Gods fauour for the peace of conscience fol. 432 6 The worke of the Ministery is made effectuall by the blessing of God fol. 434 CHAP. VII A Good worke begun must not be giuen ouer til it be finished fol. 437 2 Such as are of highest place ought to be more forward in good things then others fol. 439 3 Such as haue greatest blessings and gifts must be more forward in Gods seruice fol. 442 4 We must serue the Lord with the best things wee haue fol. 445 5 The good workes done by Gods childrē shall come in account before him fol. 449 6 The blessings of this life are oftentimes bestowed vpon Gods children in this life fol. 453 7 God is present in a speciall manner in places set apart for his worship fol. 455 CHAP. VIII THe Candlesticke and the Lampes in the Sanctuary signified c. fol. 459 2 The Church is the Candlestick appointed to hold the light of the word fol. 463 3 The Ministers all others that draw nere vnto God to performe any duty must be clensed fol. 467 4 The Ministers of the Church were ordained by imposition or laying on of hands fol. 469 5 The Ministers are the Lords seruants to serue him in the worke of the Ministery fol. 473 6 The Ministers must bee tried before they bee admitted to teach the people fol. 474 CHAP. ix OF the feast of the Iewish Passeouer of the signification thereof to vs. fol. 477 2 It is great greefe to Gods children when they are any way kept from Gods seruice fol. 482 3 In all doubts we must aske counsell of God by his Word and by his Ministers fol. 484 5 Open offenders and impenitent persons should be put from the Lords table fol. 487 6 Such as carelesly omit the Word and Sacraments or any part of Gods worship ly vnder the wrath iudgements of God fol. 489 7 It is necessary for all Christians to partake the Sacraments of the Lord at the times appointed by the church fol. 491 8 Christians ought to haue churches or Temples decent and seemly to meet together for the seruice of the true God fol. 493 9 Christ is the substance of the Sacraments both of the old and new testament fol. 497 Chap. X. OF the two siluer Trumpets appointed and the vse of the concerning belonging to vs fol. 502 2 God would haue Order obserued among all those that belong vnto him and at all times c. fol. 506 3 There ought to be a communion of earthly blessings among the faithfull and such as are Gods children fol. 508 4 The seruants of God are allowed to vse a set form of prayer fol. 511 5 The wicked are all the enemies of God doe vtterly hate him whatsoeuer they plead and pretend for themselues fol. 515 6 The enemies of the church of God are the verie enemies of God himselfe fol. 516 7 God resteth and dwelleth for euer among those that are his people fol. 519 8 God hath a world of much people euen a great multitude that belong vnto him fol. 520 CHAP. XI 1 IT is the property of carnall men whensoeuer any thing falleth not out according to their corrupt desire to murmure against GOD. fol. 523 2. Among other iudgements of God fire is one fol. 521 3 Knowledge and the light of Gods will and word receiued into our hearts encrease sinne iudgment Ibid. 4 The iudgements of God that befall vnto men are both punishments and instructions fol. 526 5 Sinne is dangerous to be entertained of any land or particular person fol. 528 6 Many are in the profession who are not true mebers of the Church fol. 529 7 One euill man marreth and corrupteth another by his euill Ibid. 8 The things of this world by carnal men are preferred before heauenly things fol. 530 9 God hath in great mercy prouided a large and liberall diet for his children fol. 531 10 Magistracy is a great burden and Magistrates are for the peoples good fol. 534 11 God punisheth in the middest of our meates as well as with want and scarsity fol. 536 12 Many are the failings euen of the best seruants of God in faith and obedience fol. 538 13 Naturall reason and carnall
4 In all wrongs and iniuries offered vnto vs wee must flie to God and seeke helpe of him fol. 732 5 Many are the falles of Gods children fol. 734. 6 We liue by Gods appointment c. fol. 737 7 God chastiseth his owne children c. fol. 739 8 We must vse all lawfull meanes to further Gods prouidence fol. 743 9 The Church destitute of helpe is often driuen to craue succour of the enemies thereof fol. 747 10 The consideration of our communion one with another must draw vs to duties of loue c. fol. 749 11 Among all mankinde is a certaine brotherhood and common kindred fol. 750 12 The miseries of the Church of God should moue others to pitty them c. fol. 753 13 Many are the afflictions laid vpon the Church by the enemies thereof fol. 756 14 The consideration of Gods loue to his children must moue vs to shew mercy toward them fol. 757 15 God loueth fauoureth his owne people fol. 759 16 Gods people must abstaine from wrongs fol. 761 17 The enemies of the Church are mercilesse fol. 763 18 Gods threatnings are alwaies accomplished fol. 766 19 The Church must bee left in good estate after our departure out of this life fol. 768 20 The Leuiticall Priesthood passed from one to another fol. 771 21 The cheefe of the Church being taken away the rest are to be greeued fol. 772 CHAP. xxi 1 ENemies are oftentimes suffered to preuaile ouer the Church fol. 776 2 Affliction is of excellent vse c. fol. 779 3 It is lawfull to vow to God c. fol. 780 4 God heareth and granteth the praiers of his children fol. 784 5 Though the Church lie long vnder the Crosse yet God leaueth it not for euer fol. 786 6 Our weaknesse is such that we are ready to fall againe in the same sinnes which we haue renounced fol. 792 7 Naturally wee soone waxe weary and wanton of Gods gifts and contemne his blessings fol. 794 8 All punishments and visitations are inflicted vppon vs by the hand of God fol. 796 9 God hath all creatures c. fol. 799 10 Wicked men are often driuen c. fol. 801 11 We must witnesse our true repentance c. fol. 804 12 It is our duty to pray one for another c. fol. 806 13 God is mercifull to greeuous sinners c. fol. 809 14 The brazen serpent was a figure c. fol. 812 15 The faithfull are forrainers c. fol. 822 16 All wars are ordered by God fol. 824 17 Thanksgiuing to God c. fol. 827 18 All superiors must giue good example c. fol. 830 19 The persecuters and enemies c. fol. 835 20 The people of God must abstaine c. fol. 838 21 The wicked hate the godly without cause fol. 841 22 God oftentimes punisheth one wicked man by the hand of another as wicked as he fol. 843 23 Gods children are oftentimes brought c. fol. 845 24 Poetry is ancient and commendable fol. 847 25 It is our duty to remember publish c. fol. 850 26 Great is the misery of warre fol. 852 27 Idolaters lie open to iudgement fol. 856 28 The enemies of the church c. fol. 858 29 Experience of Gods fauour c. fol. 861 38 Enemies of the church not to be feared fol. 863 CHAP. xxii 1 Euil men feare where no feare is fol. 874 2 Enemies of the Church differing among themselues ioyn against the Church fol. 879 3 Wicked men in troubles resort to Witches fol. 882 4 Wicked men rest vpon vaine things fol. 885 5 Gain gifts and rewards are dangerous fol. 886 6 God somtimes reuealeth his wil to euil men fol. 888 7 Promotions ofttimes draw from God fol. 893 8 Reprouing of sin by an ironical taunting c fol. 895 9 The rage of the wicked against the church fol. 897 10 God deliuereth those that are his c. fol. 902 11 God worketh aboue nature fol. 905 12 We haue no vse of the senses c. fol. 908 13 Euil men are oftentimes reprooued c. fol. 911 14 Idolaters and Infidels were wont c. 15 Wicked meÌ„ thogh reproued continue in sin fol. 916 CHAP. xxiii 1 Al religion pretendeth order and zeale fol. 921 2 Euil men are often constrained c. fol. 923 3 The church of God is an holy people c. fol. 925 4 The church abounds with many children fol. 927 5 The wicked haue oftentimes good mntions fol. 930 6 The reasonable soule of man is immortal fol. 933 7 The hope of the wicked is vaine fol. 937 8 Enemies leaue no meanes vnattempted c. fol. 930 9 The wicked in their euill successes c. fol. 942 10 All reuerence is due to the word c. fol. 946 11 The Lord is vnchangeable in al his waies fol. 952 12 To all the members of the Church c. fol. 954 13 It is a priuiledge of the Church c. fol. 658 14 It is a priuiledge belonging to the Church to haue the pure vse of the Word fol. 962 15 No attempts shal ouerthrow the Church fol. 964 16 The church shal haue victory c. fol. 967 17 It belongeth to the Ministers c. fol. 971 18 Many professe piety in the tongue c. fol. 974 19 The wicked are wise in their kinde fol. 978 Chap. xxiiii 1 The things of God are vnknowne till he reueale them to the sonnes of men fol. 984 2 Diuers things God reueald in old time c. fol. 986 3 The church is more excellent then c. fol. 988 4 The Church hath the vpper hand of enemies far stronger then they fol. 991 5 God wil be merciful to those that shew mercy fol. 993 6 Things vnlawfully attempted haue ill ends fol. 998 7 Worldly businesse should not withdraw vs from Christian duties fol. 1000 8 It is a greeuous sin to giue euill counsell fol. 1003 9 The Church sometimes hath rest glory fol. 1009 10 The church shal haue victory fol. 1012 11 Christ Iesus is the day-star arising c. fol. 1015 12 Wars are of great antiquity fol. 1017 13 God punisheth in the same kind and measure as men prouoke him fol. 1019 14 The iudgments of God fall sodainly fol. 1022 15 Such as are in greatest authority c. fol. 1025 16 Such as gape after euill gaine are oftentimes deceiued of their expectation fol. 1027 17 The deuices of euill men intended against the Church do come to nothing fol. 1030 CHAP. xxv 1 It is the practise of all false teachers c. fol. 1036 2 Tentations from pleasures are dangerous fol. 1040 3 The malice of the enemies of the Church is vnsatiable fol. 1044 4 Such as are impure in religion c. 5 It is dangerous to the Church to haue fellowship with the wicked fol. 10â—9 6 FornicatioÌ„ calleth down great plagues c. fol. 10â—2 7 Superiors and men of high places he open to greeuous iudgements as well as others fol.
1050 8 It is the duty of Magistrates to do iustice fol. 1057 9 Euill men proceed from worse to worse fol. 1061 10 Actions vnlawfull are made lawfull fol. 1060 11 When sin is punished God is appeased fol. 1070 12 Sin depriueth vs of Gods protection fol. 1074 12 Gods wrath being prouoked is full of rage fol. 1077 14 The faithfull bring a blessing vpon their houses and posterities fol. 1980 15 It is lawfull sometimes to reproue desperate sinners by name fol. 1084 16 God beginneth to chasten his owne Church and children fol. 10â—0 17 The people of God may take armes fol. 1093 18 The seducers and the seduced shall bee punished together fol. 1100 CHAP. xxvi 1 Irreligion prophanensse and impiety make places and persons infamous and reprochfull fol. 1104 2 It is a most wicked impious thing to oppose authority and to withstand gouernment fol. 1108 3 It is no disgrace for godly children to descend come of vngodly par nts fol. 1109 4 It is hard to shun and breake off society with wicked men c. fol. 1112 5 God prouideth for all his people fol. 1113 6 It is a sinne to decline from the pure worshippe of God set downe in the word fol. 1117 7 An whole multitude cannot cleere it selfe from Gods iudgements when he sendeth them fol. 1118 CHAP. xxvii 1 In all wrongs and iniuries wee must resort to the Magistrate fol. 1120 2 Wee may make our selues guilty of other mens sinnes fol. 1123 3 Sin is the cause of death all misery fol. 1125 4 Propriety of goods is Gods blessing fol. 1127 5 Many want outward signes that are partakers of the inward grace of the Sacraments fol. 1130 6 Many are punished temporally that are not coÌ„demned eternally Ibid. 7 God is the Creator and maker of the soule fol. 1132 8 Kings and Princes haue and hold their places callings immediately from God fol. 1134 CHAP. xxviii 1 The first and cheefest care is to bee had of the Church matters of religion fol. 1135 2 Of the morning euening sacrifice c. fol. 1136 3 Of the Iewish Sabbath and the vses to vs fol. 1140 4 Of the new Moones and the vses to vs. fol. 1143 5 Of the Passeouer and the vses to vs. fol. 1146 6 Of the feast of first fruites or Pentecost fol. 1149 CAP. xxix 1 Of the feast of Trumpets with the vses fol. 1150 2 Of the feast of fasting or afflicting the soule together with the vses thereof to our selues fol. 1152 3 Of the feast of Tabernacles the vses to vs. fol. 1155 Chap. xxx 1 Lawfull vowes are to be performed fol. 1159 2 Great is the iurisdiction of parents ouer their children fol. 1166 3 The husband is the wiues head fol. 1169 CHAP. xxxi Sundry Doctrines directing warres and warriers 1 Before men go to battell an hoast of men must be mustered and gathered together fol. 1173 2 An army leuied must be sent out Ibid. 3 An army must be sent out by publike and lawfull authority Ibid. 4 He against whom we wage warre must be known to be an enemy fol. 1174 5 Al sinne must be auoided carefully by such as are emploied in warre Ibid. 6 Wicked men though they be suffered long yet at length God taketh vengâ—ance of them fol. 1176 7 Princes Potentates and great men lye open to iudgements as well as others fol. 1177 8 Sins of omission and neglect of duties which men are bound to perform are displeasing to God fol. 1179 9 Euery mans death and destruction cometh from himselfe fol. 1181 10 Things in themselues vnseemly to bee vttered are modestly to be spoken of fol. 1184 11 The Lord as he wil destroy the wicked so he wil do it fearfully and seuerely fol. 1186 13 For benefits receiued we returne praise to God fol. 1188 14 It is our duty to returne thankesgiuing to God speedily fol. 1189 15 It is our duty in extraordinary blessings to returne extraordinary thankes ibid. Chapter xxxii 1. The loue of this world is dangerous fol. 1191 2 The Ministers of God must reproue sharply and earnestly zealously and powerfully fol. 1194 3 It is a greeuous sin to giue offence to others or to discourage our brethren from wel-doing fol. 1197 4 It is an vsuall thing with the Lord to punish the sins of parents with the sins of their children 1200 5 We must haue a fellow-feeling of the miseries afflictions of Gods people fol. 1203 6 The onely cause of iudgement is sin fol. 1205 7 It is the duty of all Gods children to put foorth their hands to helpe the Church fol. 1206 8 The relikes of idolatry to bee vtterly abolished and all occasions that might draw vnto it to be taken away fol. 1209 Chapter 33. 1 God preserueth his Church in the midst of dangers and deliuereth it out of slauery and boÌ„dage fol. 1212 2 The 42. Mansions of the Israelites in the wildernesse fol. 1214 3 No familiarity is to be vsed with idolaters fol. 1219 4 Coldnes in Gods cause is a greeuous sin fol. 1222 CHAP. 34. 1 God setteth bounds to euery mans possession and limiteth what he shall haue fol. 1225 2 The estate of Gods people is such that some among them do alwayes stand in need fol. 1229 3 Faith apprehendeth and applyeth all Gods promises as present fol. 1232 CHAP. xxxv 1 The Ministers must be prouided for fol. 1237 2 All men by nature are proue to reuenge fol. 1240 3 Murther is an hainous sinne in the sight of God fol. 1244 4 To do lawfull things without a calling is vnlawfull fol. 1247 5 GOD will haue no innocent person put to death fol. 1252 6 Inferiors ought to reuerence their superiors fol. 1255 7 Lawes touching the inheritance of the Israelites fol. 1257 CHAP. xxxvi 1 The marriage of Cousen-germans is lawfull fol. 1267 A Commentary vpon the Fourth Booke of Moses called NVMBERS Generall Obseruations out of the whole Booke by way of Preface or Introduction BEfore wee come to the Exposition of this Booke of Moses and to the handling of the particular points contained therein it may not be thought vnprofitable or vnnecessary to prefixe somewhat by way of a Preface that our mindes may bee enlightned and our hearts prepared and our iudgements setled for the better conceyuing and receiuing of that which followeth Now as in the Booke of Genesis Moses hath deliuered the creation of the world together with the originall and first beginning of the church laying as it were an happy foundation as wel of the one as of the other and in Exodus hath handled the publishing and promulgation of the Law together With the miserable thraldome and bondage of the people of God in Egypt and in Leuiticus hath particularly expressed the sacrifices and oblations as Types of the sacrifice and oblation of Christ the promised Messiah together with the inauguration of Aaron and his sonnes and the consecration of the Tribe of Leui so in this Booke of Numbers
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
as the feete in respect that they beare the whole frame that standeth vpon them Hence it is that the Prophet threatning from God a greeuous iudgement to fall vppon the Land for the sinne of the people saith Behold Esay 3 1 2 3 4 the Lord of Hoastes will take away from Ierusalem and from Iudah the stay and the strength euen all the stay of bread and all the stay of water the strong man and the man of warre the Iudge and the Prophet the prudent and the aged the Captaine of fifty and the honourable and the Counseller and the cunning artificer and the eloquent man and I will appoint Children to bee their Princes and babes shall rule ouer them If then the remouing and taking away of the chiefe parts be a punishment surely the giuing of them and the continuing of them must of necessity bee the giuing of a blessing vnto vs the continuing of a blessing among vs. When they are gone the light is taken away and we liue in darknesse our defence is gone and wee lie open to the enemy the foundation is pulled away the house falleth the breath is gone and the whole body dieth The benefit which we receiue by our Kings and Princes by our Rulers and Gouernors will yet farther appeare if we consider the discommodities and confusions of an Anarchy wherein is no Ruler but euery one would sit at the sterne and command ouer others the sword of iustice is banished and the sword of iniustice is in a mad mans hand nay in thousands and millions of mad men force and violence beare sway riotousnesse is set at liberty good men are oppressed innocency is troden vnder foot and all wickednesse is set aloft These effects and infinite other not to be numbred of the same nature must needs follow where Magistrates beare not rule but where they are setled the godly are encouraged the vngodly feare To conclude therefore this point it is an happy Kingdome wherein the Princes are obedient to the Law of God and nature of the Land Magistrates to the Princes priuate men to Magistrates children to their parents seruants to their maisters and all men keepe themselues within the limits of their callings and beeing linked in loue one with another al of them with their Prince do enioy the sweet fruites of peace and true quietnesse of minde Vse 3 Thirdly this must put Magistrates in minde of their duty For wherefore are they necessary to be ouer the people and to what ende hath GOD lifted vp their heads aboue their brethren Is it to giue them bare titles of honour and dignity and to tread vpon their brethren and to trample them vnder theyr feet No God aduanceth no man for such purposes but it is in respect of his people to do them good to procure their wealth and to prouide for the welfare both of their soules and bodies As then they are to haue much honour great reuerence and due obedience performed vnto them so they must know that sundry duties are to bee practised of them First then The duties of Magistrates it is required of them to maintaine and set vp true religion to giue entertainment to it and those that do professe it They must procure that God may bee worshipped and serued to which end they are made keepers of both the Tables to see that God bee glorified among his people as Psal 78 70 71 72. He chose Dauid his seruant and tooke him from the Sheepe-folds euen from behinde the Ewes with young brought he him to feed his people in Iaacob and his inheritance in Israel so he fed them according to the simplicity of his heart and guided them by the discretion of his hands It is not enough for them to haue a care that peace and tranquility may bee maintained among their subiects for so far the Gentiles proceed that know not God but they must take order that the Law of God may bee obserued 1 Tim. 2 2. and piety and godlinesse continued among the people committed to their charge True it is a peaceable and quiet life are great blessings and most worthy effects of a wise religious Magistracy but these are not sufficient nor the principall duties to bee regarded forasmuch as it is not enough to leade a ciuill life but a sanctified life that hath the glory of God euermore before it and therefore they must consider that they shall giue an account at that great day not onely how peaceably and politikely they haue ruled but how religiously and zealously they haue gouerned their people Secondly it appertaineth vnto them to deface Idolatry and abolish all monuments of superstition and to cast out all Idols not onely out of their Temples but so much as lyeth in them out of mens hearts This duty God commended to Moses in sundry places Deut. 7 5 6. Thus ye shall deale with them ye shall ouerthrow their Altars and breake downe their Pillars and cut downe their Groues and burne their grauen Images with fire for thou art an holy people vnto the Lord thy God the Lord thy God hath chosen thee to bee a precious people vnto himselfe aboue all people that are vpon the earth And what his zeale was in maintaining Gods honour and in reuenging the dishonour done vnto him in this kind Exod. 32 1 19 20 28. appeareth by his defacing and destroying the golden Calfe that was erected in his absence for when the people saw that he tarried long ere he came downe from the Mountaine they saide Make vs Gods to goe before vs c. but as soone as hee came neere to the host and saw the Calfe dancing his wrath waxed hot he cast the Tables out of his hands and brake them in peeces he grownd the Calfe to powder hee strewed it vpon the water he made the Children of Israel drinke of it and caused about three thousand of them to bee slaine with the sword It is recorded to the euerlasting commendation of Asa 1 Kin 15 12 13 â—8 4 5 and 23 4 5 6. that he tooke away the Sodomites out of the Land and put away all the Idols that his Fathers had made and he put downe Maachah his mother also from her estate because shee had made an Idoll in a groue Asa destroyed her Idols and burnt them by the brooke Kidron The like we might say of Hezekiah and Iosiah whose names are blessed in the booke of God and renowned for rhe discharge of this duty Thirdly Idolatry being defaced and Idols taken away they must prouide that pure and sincere doctrine may bee deliuered preached by the Ministers of the word For in vaine it is to abolish superstition except care bee had of the true religion that the name of God may bee knowne vpon earth and his sauing health may be spread abroad among all their people When the King of Ashur heard that the Colonies that he had planted in
teach vs that this must be the end we oght all to aime at that it is our duty to the vtmost of our power to procure the peace of Sion the prosperity of Ierusalem all the dayes of our life For euen as the hilles and mountaines did compasse about Ierusalem to defend it from all dangers and inuasions of enemies so ought all the faithfull that are the friends of the Church seeke to defend it from all such as seeke the ruine and destruction thereof They haue a promise made vnto them that they shall prosper that preferre it Psal 122 6. Pray for the peace of Ierusalem let them prosper that loue thee Such was the zeale of Dauid for the house of God Psal 132 1 2 3 4 5. that it euen consumed and eate him as the people declare Psal 132. Lord remember Dauid with all his afflictions who sware vnto the Lord and vowed vnto the mighty God of Iacob saying I will not enter into the tabernacle of mine house nor come vpon my pallet or bed nor suffer mine eye to sleepe nor mine eye-liddes to slumber vntill I finde out a place for the Lord an habitation for the mighty God of Iacob c Loe how great his care and zeale was to builde the Temple and to further the worship of God he spared no cost but opened the treasures of his house to imploy them this way Thus it ought to be with vs it is the chiefe end why God doeth blesse vs with the blessings of this life that we should pay him his tribute and be content to depart from them when his glory worship do require it If we care not how bountifully we spend and lauish in vnprofitable nay in vngodly vses and pinch for a penny and an halfe-penny imployed to charitable and godly purposes we make it manifest to all men that the glory of God is not before our eies nor his worship any whit regarded of vs. And hence it is that God oftentimes curseth our store and substance and bloweth vpon it that it flyeth away as the winde that commeth not againe Let vs therefore be wise hearted to referre our goods our liues and all that wee haue to seeke the good of the Church that it may be safe and then shall we bee safe vnder the shadow of it On the other side the Lord denounceth a sore and seuere threatning against all such as doe wrong to the Church so that he will wound the head of his enemies and the hairy pate of him that walketh in his sinnes This appeareth by the prayer of the Church â—l 74.2 3. Psal 74. Thinke vpon thy Congregation which thou hast possessed of olde and on the rodde of thine inheritance which thou hast redeemed and on this mount Sion wherein thou hast dwelt lift vp thy strokes that thou mayest for euer destroy euery enemy that doth euill to the Sanctuary Such shall neuer prosper albeit they may flourish for a time that hate the Church which God loueth Secondly it is the duty of all persons to assemble together to heare his word all excuses and delayes set apart For wherefore was the Tabernacle placed in the mids but to bind all persons alike to come to the exercises of religion and to performe publike worship to God Ieroboams calues who made Israel to sinne were set one in the North part of the land the other in the South but the Tabernacle of God was setled in the middes among them that all men should haue accesse vnto it and that no man should colour his absence with any pretences Hence it is that the Prophet declaring that GOD had chosen Sion and loued to dwell in it saying This is my rest for euer â—al 132.13 â— 7. heere will I dwell for I haue delight therein doth adde We will enter into his Tabernacles and worship before his footstoole A notable encouragement to moue vs to resort repaire oftentimes to the place of Gods worship seeing he maketh it his habitation and resting place and the house where he will dwell and where we shall find him in time of need A strong perswasion to worke a desire and delight in vs to goe to the Lords courts â—al 68.15 16 â—mpared â—th 10. that we may behold the maiesty of the king of glory To this purpose speaketh Dauid in another Psalme The mountaine of God is like the mountaine of Bashan it is an high mountaine as mount Bashan Why leape ye ye hie mountaines as for this mountaine God delighteth to dwell in it yea the Lord will dwell in it for euer Where he teacheth that Gods Church in regard of mercifull promises heauenly graces and noble victories doth excel without comparison all worldly things and all earthly places All assemblies though neuer so glorious and glitering outwardly must giue place to it and are as nothing being matched with it inasmuch as the excellency beauty and continuance of the Church goeth beyond all other congregations of men Hereupon hee inferreth Thy Congregation dwelled therein for thou O God hast of thy goodnesse prepared for the poore If then we would dwell with God let vs repaire to his house if we would see him we shall see him there if we would heare him we shall heare him there if we would know him we shall know him there for his face is to be seene there his voyce is to be heard there his preseÌ„ce is to be found there O let vs prefer one day in his courts before a thousand elsewhere Let vs rather desire to be dore-keepers in his house then dwellers in the pallaces of the wicked If they were called and accounted blessed that stood in the presence of Salomon how much more blessed and happy are they that stand in the presence of God and worship toward his holy Temple Let the same mind and affection therefore bee in vs which was in Dauid to say with him with a feeling heart One thing haue I desired of the Lord Psal 27.4 that I will require euen that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to visite his Temple Where shal we find in our dayes this longing and holy desire to speake with God in his word and worship where are the ancient wishes of the Saints Psal 42.1 and 84.2 thinking it long before they came and appeared in the presence of God where is now the panting of the soule and fainting of the heart and the reioycing of the flesh in the liuing God like vnto the earth that gapeth for the showers of raine to refresh it We are an vnthankfull people whom plenty and aboundance haue glutted and made to loathe the heauenly Manna giuen to vs. Thirdly let vs not stand in feare of any enemies as if they could beare and beate downe the Church before them and raze the foundations of it to the ground neither let vs as gracelesse children forsake our mother for
feare of troubles that may come vpō her True it is the Church of God hath many enemies that threaten the ruine thereof and imploy all their wiles and fetches to worke the subuersion of it as if an huge and heauy milstone were cast at it or as if a mighty tempest were fallen vpon it or as if a sudden flood of waters did ouerflow and ouerwhelme it Neuerthelesse the Church is set in a safe place they shal not be able to hurt it it hath a safe keeper that neither slumbreth nor sleepeth they shall not be able to destroy it the gates of hell and the power of the deuill are set against it but they shall neuer haue victory ouer it They may well assault this City of our God cast their trenches against it build Forts and Barricadoes against it yet they shall neuer winne it but their losses shall be greater then their gaines Let vs comfort our selues in this that it is vnpossible the Church should fall being borne vp and vpholden by so strong a pillar For as when we become the enemies of God despise his maiesty he is able quickly to consume confound vs so whē we be in his safe keeping he wil maintaine defend vs in such sort as the Lyons aspes the dragons wild beasts wherof we are most afraid shal not be able to destroy or annoy vs. Therefore the Lord speaketh Deut. 7. Deut. 7 21 22 Thou shalt not feare them for the Lord thy God is among you a God mighty and dreadfull he will root out all these enemies before thee by little and little First hee willeth them not to be afraide of their enemies and afterward he addeth the reason because God is among them We are all of vs as in the Tabernacle and tuition of God let vs put on the shield of faith to repulse all feare he will not leaue vs nor forsake vs so that we may boldly say The Lord my deliuerer I will not feare what man can doe vnto me Let vs hold our selues to his promises and assure our selues of his succour Vse 3 Lastly this situation of the Tabernacle serueth to conclude the full and finall happines of the faithfull which is begun in this life but shal be consummated in the end of the world Then will God dwell with vs and we shall dwell with him then we shall bee admitted into his presence and neuer be cast out then no euill shall touch vs or come neere vs and no good thing shall be wanting vnto vs that we can desire Heereunto the Apostle alludeth Reuel 21. Reuel 21.3 I heard a great voice out of heauen saying Behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himselfe will be their God c. Consider heere the blessednesse of that people that shall euer enioy the immediate presence of such a God as is the fountaine of all happinesse True it is God doth dwell among his people in this life and he is not farre from euery one of them inasmuch as they haue their spirituall life and birth from him howbeit it doth not appeare to others nor sometimes to our selues what we shall be The Tabernacle of God seemeth now to be remoued out of our sight and to be set in a darke corner where it lyeth hidden We are heere subiect to many temptations of sinne to many sicknesses and sorrowes to many paines and aches to many losses troubles which often cause vs to sigh and lament we haue not hearts of yron and steele nor bodies of stone or oake that cannot be touched with any feeling We must all passe through these afflictions and tribulations as the children of Israel passed through the red sea But when the Lord who is an infinite and endlesse treasury of all good things shall bring vs into his heauenly Tabernacle in the new Ierusalem we shall stand in need of no good thing wee shall stand in feare of no euill thing in both which consisteth true felicity The olde Ierusalem though it were called the holy City and place of Gods worship had many vncleane persons dwelling in it the Tabernacle of the Testimony though it figured the coniunction of God with his Saints had many prophane persons resorting to it but in the heauenly Ierusalem and the heauenly Tabernacle which is the Kingdome of glory there shall be no vncleane thing there shall rest no vile person all shall be holy and pure indeed In them shall be no confusion no disorder no broiles no tumults no turmoiles no tempests no sinne no sinfull thing no effect of sinne The Apostle saith We looke for a new heauen a new earth according to his promise 2 Pet. 3 13 wherein dwelleth righteousnesse Then we shall weepe and lament no more there shall be no more death nor sorrow nor pain nor crying the teares which we shed shal be wiped away the sinnes which prouoke God shall be blotted out the kingdome of the diuell shall be throwne downe and the kingdome of Christ set vp death and hell shall be cast into the lake of fire and whosoeuer is not written in the Booke of life long white robes shall bee put vpon vs we shall hunger and thirst no more neither shall the Sunne shine vpon vs neither any heat come neere vs Reuel 7.17 For the Lambe which is in the middes of the throne shall gouerne them and shall leade them vnto the liuely fountaines of waters c. This is the dignity vnto which we are aduanced by Christ our Sauiour we shall dwell with God the great king of glory Now wee are tossed with many stormes and tempests Sometimes we are persecuted and banished from our countrey sometimes we are imprisoned and destitute of things necessary poore hungry thirsty naked weary cold faint and feeble yea subiect to a thousand mischiefes and dangers miseries and encombrances In the middes of this boysterous sea of confusions this is our comfort that God will rid vs and release vs out of them all and bring vs into the quiet hauen of rest and happinesse Why then should we be cast downe in our tentations or why should we thinke that God hath forsaken vs Wee shal shortly be with the Lord and the Lamb which taketh away the sinnes of the world he will feed vs with all heauenly and spirituall dainties Here we assembled together in tabernacles and Temples and Churches for the performance of diuine duties where God vouchsafed to be present according to his promise Matth. 18.2 Where two or three are gathered together in my Name there I am in the middes of them There were the Sacrifices and Sacraments there was the Law and the Gospell taught These were worthy and notable signes of Gods presence But the heauenly Ierusalem the mother of vs all hath neither tabernacle nor Temple nor materiall building nor place of instruction nor sacrifices nor Sacraments nor signe of the presence
beginning and the ending of our Saluation Wherefore the Church of Rome is deceiued that make vs to be as the man that fell among theeues who left him wounded and halfe dead We arâ— fâ—llen into the hands of a more cruell and bleâ—â—â—y tyrant who left vs not halfe dead but hath taken away life from vs and brought vs vnder the dominion of death We teach that we are able to doe no good we haue stony hearts and are strangers from the promises of God They diuide our goodnesse betweene God and man as when an horse is hardly able to draw a Coach another commeth who being coupled with him doe worke and walke together so as that which one could not doe alone he is able beâ—â—g helped by another who by their ioynt laâ—ours stirre it forward True it is to vse â—eanes to obtaine faith and repentance is in our owne power after a sort A man may go from place to place enter into the house of God or not enter heare the word or not heare meditate vpon it or not meditate as it is said of Herode an vnregenerate man Mar. 6. Mar. 6.20 that he heard Iohn gladly when he preached the word This therefore is left vnto vs and put as it were into our hands to make vs without excuse and to teach vs to condemne our selues and not God How many are there that are ready to lay the fault of their infidelity vpon God because they say he giueth them not faith so that it is not in their power to beleeue But why doe they not that which is in their owne power True it is God is not bound to giue faith to any or to turne his heart The cause of infidelity is in himselfe Neuerthelesse God hath not left himselfe without witnesse nor man without excuse He carryeth a iudge in his owne bosome that shall be able to conuince him For why do not men that which they are inabled to doe why doe they not attend to his word as to his ordinance why doe they not make conscience of absenting themselues from the preaching of it They may come if they will but they will not They excuse themselues as the guests in the Gospel they haue eares to heare but they regard not they haue feet to carry them into the Church but they are slow to this duty and swift rather to any other they haue eyes to reade the Scripture yet they seldome or neuer reade it they haue hearts to meditate on the word but they thinke vpon nothing lesse Therefore all these outward helpes shal be sufficient witnesses against them Now then albeit we may performe such duties before remembred touching the meanes of our saluation yet to assent to the word by faith that thereby we may be conuerted enlightned called and regenerated to eternall life is in the hand of God onely and cannot be performed of vs. Vse 2 Secondly seeing Gods gifts are freely giuen by him it is our duty to depend vppon him and to aske them at his hands when we want them We learne to whom to goe and what way to enter that we may obtaine theÌ„ Wee all stand in neede of his helpe for our soules and bodies In the soule is ignorance presumption blindnesse and hardnesse of heart pray to him to remoue these euils and as it were to plucke these noysome loathsome weeds out of our gardens by the roots If we thinke our selues able to do it wee deceiue our selues If we feele the burthen of our sinnes to presse vs and to lye heauy and hard vpon our soules we must goe to him that hath borne them in his body and is able to take them away Hee calleth such vnto him as are weary and heauy laden with promise and purpose to ease them â—ath 11 29. If we want any thing for our body he that is the Creator of the body will not suffer vs to pine away he will not leaue vs and forsake vs. Let vs not trust to our owne labours nor riches nor abundance as the rich man did in the Gospell Luk 12 considering that no mans life consisteth in the multitude of his riches Hence it is that our Sauiour willeth vs to aske and wee shall receiue to seeke and we shall finde Math. 7. If we suppose we may attaine vnto his blessings any other way then by prayer we are altogether ignorant of the way that leadeth to his Treasury For Except the Lord keepe the City the watchman waketh but in vain except he build the house they labour in vaine that are the builders of it Psal 127 1. 〈◊〉 127 1 2. It is in vaine for vs to rise vp early and to sitte vppe late and to eate the bread of sorrowes which worldly men take to be the onely meanes to thriue it is the blessing of GOD vpon the hand of the diligent that maketh rich Let vs therefore season and sanctifie the workes of our hands the labours of our callings that so we may haue comfort and finde rest in this troublesome sea This will make our labours sweet and pleasant when we get our liuing in the sweat of our browes Besides when wee finde any defect of grace in vs or any weakenesse in spirituall things as all the faithfull do more or lesse let vs come to him that giueth freely and liberally and reprocheth no man He it is that will supply our wants and encrease his gifts in vs. This coming vnto him for all needfull graces hath many branches that belong vnto it which Christ pointeth vnto Math 13 when he saith The kingdome of heauen is like vnto a treasure hid in the field â—th 13 44. which when a man hath found he hideth it and for ioy thereof departeth and selleth all that hee hath and buieth that field If wee will attaine vnto grace we must depart with somewhat we must sell all that we haue That which is our owne is sinne but we are loth to leaue it and depart from it It cleaueth fast to the ribs sticketh fast in the bones that it will hardly out of the flesh We delight in it we make make much of it we are wholy addicted to it It may seeme a strange speech that wee are said to sell all that we haue and buy that we haue not For what haue we to sell vnto God or what can we giue vnto him or what are we able to buy at his hands Our selling of all is our parting or departing from our sinnes our leauing of them our renouncing of them so that we are determined to keepe them no longer As it is in bargaines and purchases betweene party and party whosoeuer buyeth any thing giueth and taketh he parteth with somewhat and receiueth somewhat by exchange so must it be betweene Christ and vs in this spirituall bargaine and sale We leaue that which is euill wee receiue that which is good There is no man that selleth one sinne for nought hee hath his reward
them might flourish also If they had bin grieuously afflicted the Church must also haue tasted of the same cup in some measure Thus were the people of God commanded to pray for the peace of Babylon the place whither they were carried captiue which was giuen them as a Sanctuary and place of retire Ier. 29. Ier. 29 7 Seeke the peace of the City whither I haue caused you to be carried away captiues and pray vnto the Lord for it for in the peace thereof shall ye haue peace God giueth the Infidels prosperity and blesseth them with an extraordinary peace howbeit hee respecteth the good of his Church therein Lastly herein we are to consider also the iustice of God For the Lord purposing to execute his iust iudgments vpon the Kings of the earth for their idolatries oppressions violences tyrannies murthers adulteries and such like impieties hath raised vp from time to time some to serue him in the execution of his high iustice against them punishing those that are euill by others as euill as themselues For this cause to make way for the accomplishment of his decrees hee maketh some Nation to grow strong and mighty as the oakes of the forest and to flourish for a while as the Cedars in Libanus that he may vse employ them as a staffe in his hand to chastise the rebellions of the vngodly and when he hath poured out his wrath vpon them and executed his indignation to the full he casteth the rod into the fire raiseth vp another for the consuming of them The Assyrians The foure Monarchies ouerthrowne one another the first Monarchy of the world ruled in a manner all Nations for many yeares After them arose the Persians who subduing the Assyrians obtained the Monarchy and reigned likewise a long space many Kings succeeding one another in that royall seate Then came the Grecians who preuailed against the Persians as they before had done against the Assyrians made themselues Monarches and masters of them and almost of the whole world Last of all all these being cut downe and so grubbed by the rootes that the place of many of them is no more to be known the Romane Empire abolishing the former succeeded in the souereignty possessed the dignity first in Rome and after in Constantinople Thus the sword of one hath bin drawne out against another al hath bin ruled by the iust iudgment of God to punish those that neither loued nor imbraced the truth The like we might say of Tamerlane the Tartarian the scourge or God terrour of the world he was raised vp of God and had his time who whipped the Turks by him as they had serued others All these horrible tyrants prospered in the world but it had a sudden end because it was neuer wel grounded But to leaue them and to come home to our selues let vs learne what maketh vs to prosper what shall make our names great and our families to flourish when all other shall wither as the grasse that to day is greene and to morrow is cast into the Ouen it is the imbracing of true religion Bethlehem was in it selfe little among the thousands of Iudah â—ich 5.2 â—ath 2 6. yet it was notwithstanding exalted and aduanced because out of it came Christ to rule his people Israel The Temple of Salomon was of wonderfull glory and renowne yet the Lord telleth the people after their returne out of captiuity that the glory of the second Temple â—ag 2 9. euen of that latter house should be greater then of that former and in this place he would giue peace by him that is the Prince of peace In like manner hee telleth Iosua that if the book of the Law depart not out of his mouth but that he meditate therein day and night obserue to do according to all that is written therein then hee shall make his way prosperous and shall haue good successe in al his enterprises â—osh 1 8. Do we then desire to be happy Do we wish blessednesse Labour to bee truely religious and to haue the power of godlinesse dwelling in thy heart Aduance it And it shall aduance thee Prou. 4 8. and â— 4. it shall bring thee to honour when thou dost imbrace it This is the way to finde fauor and good vnderstanding in the sight of God and man As for others that make a mocke of religion and doe not chuse the feare of the Lord that neuer regard to set it as a precious plant in their soules and in their houses they may peraduenture builde their nests on high for a time and make their children great vpon earth for a season but in the end their names shall consume as dung their roote shall bee rottennesse and their bud as dust that is suddenly blowne and borne away with a violent winde Vse 3 Thirdly must the ministery be established among all people vnder heauen Then let euery one of vs be careful for our parts to plant it among vs and to bring it home to the places of our abode In the most corrupt and ruinous times of the Church the people were carefull of this duty Micha in the booke of Iudges is saide to haue entertained and maintained a Leuite to instruct him and his family and said Now I know that the Lord will do mee good seeing I haue a Leuite to my Priest Iudg. 17 13. It is noted in the Acts of the Apostles that when Paul and Barnabas were come to Salamis they preached the word of God in the Synagogues of the Iewes they had Iohn also for their Minister Euery place therfore ought to haue their proper Pastour as euery flock their Shepheard and euery City their watchman Dauid was carefull aboue all Princes to settle good order among the Leuites that God might be serued and the people edified He diuided them into certaine orders Acts 13 5. 2 Sam. 6.2 1 Chr. 23 6. that so their labors might be equally indifferently diuided for the benefit of all persons He was zealous in bringing home the Arke of God Iehosaphat sent out Leuites to instruct the people This is a duty that doth neerely concerne vs our families not onely to be content to heare it abroad and to resort to it in other places but to ioyne together to bring it home to our owne doores or parishes that we may haue prouision of food our selues and not be driuen to seek for it elsewhere A point wherin alas we are too carelesse and thereby make little conscience to seeke after knowledge For how many thinke themselues discharged froÌ„ hearing the word and attending to the ministery of it because they haue not the word ordinarily taught among them If it were setled among them they could be content to giue the Ministers the hearing but if they haue it not they neuer thinke it any part of their duty to resort to the places where they may be instructed 2 Kin. 4 23. as
propound to themselues an euil end as either vaine glory to be esteemed of others or the merit of the work that they may be rewarded of God and do not referre them to his glory But not he that commendeth himselfe is approued but whom the Lord commendeth 2 Cor. 10 18. Who both will bring to light the hidden things of darknesse and will make manifest the counsels of the hearts then shall euery man haue praise of God 1 Cor. 4 5. Wherefore all their workes are as the apples of Sodome which are faire in outward appearance and yet are rotten and corrupt So may vnbeleeuers do sundry workes that are beautifull in outwarde shew but they are like vnto painted Sepulchers which appeare glorious to the sight but they are within full of dead mens bones and all vncleannesse For their heart which God especially beholdeth and searcheth is foule filthy and can no otherwise be made cleane then as it is purified by faith Let all men therefore take knowledge of their naturall condition that they are of themselues abhominable and to euery good worke reprobate vntill they be borne again and regenerate by the Spirit of God The third reproofe The third reproofe is of such as notwithstanding the necessity of the word to direct our actions which without the light of it to shine in our hearts cannot please God yet regard not the knowledge of it but contemne both it and the meanes that leade vs the way vnto it This is an horrible sinne to forsake our owne saluation and as it were to cut our owne throats or to cast our selues wilfully into the middest of the seas It is a greeuous sin to be ignorant of the Law of God not to know what he commandeth or what he forbiddeth but it is more fearefull to despise knowledge offered and so as it were to despite the Spirit of grace what remaineth for such but a fearefull looking for of iudgement and indignation which shall deuoure the aduersaries Heb. 10 27. Such can haue no comfort or consolation in any of their actions For as the eye is the light of the body and directeth the rest of the members in all things they go about or else the feete might carry them into some pit of destruction so is the word of GOD our Lampe or Candle Psal 119 105. whereby we see how to walke and direct our selues into the way of peace we know what we ought to do and from what to refraine And as the body runneth violently into an heap of dangers where the eye is blinde and can perceiue nothing vntill it fall headlong into them so is it with such as regard not the knowledge of the scriptures but say vnto GOD as may appeare by their practise Depart from vs for we desire not the knowledge of thy wayes Iob 21 14. This world is as a wildernesse full of Lyons Bears Tygers and other rauenous and venemous beasts or as a sea standing out with rockes replenished with quicksands We can no sooner step out of doores but we shall be assaulted one way or other nay we our selues are tentations vnto our selues For rather then we should lacke tempters we tempt our selues like vnto a State that wanting forraine enemies falleth out within themselues and by ciuill warres destroy one another So is it with vs when we are free from open enemies we become enemies to our selues If then we want the guidance and gouernance of the word we are in danger to be ouercome and to take the foile Our Sauiour willeth vs as we heard before to search the Scriptures because in them we thinke to haue eternall life and therefore without the knowledge of thē we deceiue our selues if we dreame of eternall life So in another place he maketh the ignorance of them to be the cause of all euill and error in iudgement as Marke 12 verse 24. Are ye not therefore deceiued because yee know not the Scriptures Obiect But some peraduenture will say it belongeth to the Ministers onely to search them it is their office to looke into them I answer Answer it is a duty belonging vnto all persons to know them Christ exhorted the people to search them It is required of all to haue them dwell in them plentifully Colossians 3. If we would be preserued from error we must know them if we desire saluation we must search them if we would be able to resist the tentations of Satan we must be armed with them They are as the will and Testament of Christ whereby he hath bequeathed vnto vs an heauenly inheritance and a most rich possession and therefore it behoueth vs to reade the will to know how we hold it Thou wilt obiect Obiect they are hard and I am simple they may leade me into errors as many haue fallen into strange opinions by reading of them Art thou simple thē thou art the rather bound to reade them for they were written Answer Prou. 1 4. to giue vnto the simple sharpenesse of wit and to the child knowledge and discretion The whole Church is commanded this duty both Iewes Gentiles were there no simple men and women among them Neither oughtest thou to be afraid to be ledde by them into error for they were written to preserue thee from error and to leade thee into all truth It is the vnstable that wrest them to their owne destruction Reade them with humility with reuerence and praier Be thou lowly in thine owne eies and take heed of a proud spirit be conuersant in them with reuerence Esay 66 ◠learne to tremble at his word craue the assistance of Gods Spirit to guide thee and to open thine eyes that thou maiest vnderstand his secrets and thou shalt not need to stand in feare of being carried into error And touching the hardnesse of them be not discouraged from the reading of them Some things indeed are hard to be vnderstood but there is nothing hard in one place but it is made easie in another and it shall he made easie to vs by diligent meditation in them Besides all things that are necessary to saluation are plainely set downe that the people may vnderstand them It is the lying spirit of the diuell in the false Prophets of Antichrist that cryeth out The Scriptures are hard and full of knots the people may not reade them Beleeue not euery spirit 2 Thes 2 3. but try the spirits whether they be of God or not for many false Prophets are gone into the world 1 Iohn 4 verse 1. They are blinde leaders of the blinde they play fast and loose with the people as Iuglers do with the simple and cast a mist before their eies that they should not espy them They leade them into error and then take the light from them whereby they might be conuinced It is the great policy of that great Antichrist and man of sinne not onely to forbidde the reading of our bookes but the free vse of Gods
booke Let that once haue a free passage and none is so simple but he may soone discouer a packe of deuises who are wise in their generation and therefore they suffer none to reade it but such as it pleaseth them Separate some time to this purpose and thou shalt quickly see that to be most true which I say vnto thee â—ct If thou wilt say vnto me I cannot reade the Scriptures I was neuer brought vp vnto it â—er Be it so yet do not alledge this to excuse thy ignorance or to shift off from thee the knowledge of them forasmuch as euery one must know the Scriptures Recompence that want by much study and often meditation Let not the loue of the world thrust out of thy head heart the cogitation of better things Many that cannot reade are more prompt and ready in the Scriptures then such as haue that gift God will blesse them that endeuour to know him and his word and will one way or other supply their wants â— 6 6. Such as hunger thirst after knowledge shall be satisfied and replenished Acknowledge this want mourne for it and if it be possible though thou be old learne to reade It is neuer too late to begin to do well the benefit will easily make amends for the time bestowed vpon it Few there are but euery yeare spend more time in vaine either in grosse idlenesse or in much sleepe or in vaine company or in vnnecessary cares for the world which might this way be better imployed and redeemed The minde is all in all it is not any hardnesse in the matter it selfe that should discourage vs. He that hath once determined to do it hath ouercome the difficulty of it which standeth in resoluing and hath more then halfe attained vnto it But if we cannot or will not striue to come to this gift we must know that ignorance shall excuse no person and he that knoweth not his masters will cannot escape â—e 12 48. he shall be beaten If there be no knowledge of God in the Land he hath a controuersie against it and will cause it to mourne if it will not lament for their owne ignorance he will make them lament for the iudgements that shall fall vpon them Hos 4 1 2. But we cannot pleade ignorance through want of meanes we haue the meanes and are weary of them as Israel was of Manna we make account of it as a light meate and are wilfully blinded we haue the light among vs yet shut our eyes that we should not see Vse 4 Lastly it is needfull for vs to be carefull to take profit by reading the Scriptures that so we may haue direction in all our waies and learne how to please GOD and to abstaine from all things that do displease him It is not the bare hauing of the Scriptures with vs in our houses or a naked reading in them by our selues without farther consideration that will serue to direct vs in all the actions of our life but there is farther required of vs an applying of them an edifying of our selues by them that it may be seene how we profit in them This duty hath many particular parts or branches belonging vnto it Branches of this vse First of all we must haue recourse vnto God the Author of the Scriptures he onely is able to vnlocke them and so to bring vs into the secret chamber of his presence We ought to pray vnto him earnestly that he would vouchsafe to teach vs the way of his statutes to giue vs sound vnderstanding of his will to direct vs in the paths of his commandements We see this by the practise of the Prophet Dauid Psal 119 Psal 119 18. who craueth oftentimes to haue his eyes opened to behold the mysteries of his words and the wondrous things of his law Our eyes naturally are shut and we cannot conceiue them which are spiritually discerned Secondly we must keepe such order in the reading of them as may stand with our calling and state of life and take all opportunity to do it It were to be wished that we would set apart some part of euery day to be emploied in this exercise that so we might read ouer the whole Scriptures oftentimes and if at any time we be hindred by necessary occasions which happen to vs without our searching of them to redeeme the time afterward Eph. 5 16. and so to recompence that which we haue left vndone This is an holy restitution much pleasing vnto God Thirdly we must vnderstand to what ends and vses the Scriptures were written They were penned to teach that we may learne the truth to improue that we may be kept from errour to correct 2 Tim. 3 16. Rom. 15 4. that we may be driuen from vice to instruct that we may be setled in the way of well-doing and to comfort that in trouble we may be confirmed in patience hope of an happy issue Fourthly we are to remember that the Scriptures containe matter concerning all sorts of persons and things which may be reduced to fiue heads First touching religion and the right worshipping of God they teach how to serue him and what to beleeue touching God and touching mankinde That he is one in essence and three in persons Touching our selues that by creation we were made good holy and righteous By our fall we are become wretched by reason of sinne and not able to thinke one good thought or to stirre one foote forward to the kingdome of Heauen By regeneration we are borne againe and made the sonnes of God by adoption and by faith we lay hold on Christ our wisedome our sanctification our righteousnesse 1 Cor. 1 30. our redemption Touching the Church we are instructed by them that it is the company of the faithfull that haue beene from the beginning we are led also by them to know the two Sacraments and what to beleeue of the generall iudgement that shall be of the godly and vngodly Secondly they informe vs touching kingdomes and common-wealths and touching the duties of Magistrates and Subiects how the one ought to rule and the other to obey and neither the one nor the other doe their duties for conscience till the word informe them Thirdly they handle matters touching families and houshold affaires in which are the husband and wife parents and children masters aâ—d seruants no duty required of them is omitted but contained in them Fourthly touching the priuate life of euery particular person how to behaue our selues in wisedome and folly in loue and hatred in sobriety and incontinency touching mirth sorrow speech and silence humility pride to imbrace the one and flye from the other Fiftly touching the common life of all men we learne in them how to leade our liues in euery estate whether we be rich or poore whether we be high or low we can be in no estate but we shall finde sufficient store of heauenly
Tabernacle of the Congregation shall be the Tabernacle and the tent the couering thereof and the hanging for the doore of the Tabernacle of the Congregation 26 And the hangings of the Court and the Curtaine for the doore of the Court which is by the Tabernacle and by the altar round about and the cordes of it for all the seruice thereof We haue seene already the numbring vp of the sons of Leui in generall and then in particular such as come immediately of his sonnes whose posterity are farther set forth vnto vs in this diuision and afterward according to the three chiefe and principall families Of all obserue in generall thus much touching the order that there are fiue points set downe by Moses First the families are numbred that came of them Secondly the particular number of the persons is described Thirdly their place of abode is limited and appointed Fourthly the chiefe ouerseer or superintendent of the house is named Fiftly their office and charge is assigned to euery one as it were a field in which they ought to labour and as a garden in which they ought to plant The trueth of these things shall farther be opened vnto vs in each of them in the families of the Gershonites and in the families of the Kohathites and in the families of the Merarites Touching the Gershonites they are described vnto vs in these words from the 21. verse to the 27. The families descended of Gershon are two the Libnites and the Shimeites in the 21. The persons amount in the whole to seuen thousand and fiue hundred in the 22. their mansion was behinde the Tabernacle Westward in the 23. the chiefe captaine of them was Eliasaph the sonne of Lael in the 24. Lastly their order and office was to carry the couering and the hangings of the Tabernacle in the 25. verse Thus we see that things were not shuffled and confounded together but euery one of them knew their station All things were not confusedly committed to all but euery one had his peculiar office and charge which was as it were the vineyard that they were to dresse We learne from hence â—octrine 1. â—ery one the Church â—th his proâ—r and pecuâ—r office that euery one in the Church both Minister and People haue their proper and peculiar charge different froÌ„ other The Lord did by precept distinguish not only betweene the calling of the Leuites and the people but between Leuite Leuite For the Leuites were either called Priests or by the common name of Leuites which were not Priests The Priests were either the high Priest as Aaron the father and Eleazar his sonne after him c. or such as were vnder him ouer the rest as Eliasaph the ouerseer of the Gershonites or Elizaphan the ouerseer of the Kohathites or Zuriel of the Merarites Their office was publikely to teach to pray to offer sacrifice and to keep the vessels of the Sanctuary The office of the other Leuites was to minister and serue the Priests in all things belonging to the discharge of their necessary duties Thus God alotted to euery one his seuerall office to bee as his standing place in the army out of which he should not step forth one foote either to the right hand or to the left This appeareth most notably in the first booke of the Chronicles where Dauid setteth a particular order among the families of this tribe â— Chro. 24 1. â—nd 25.1 and â—6 1 and sorteth out to euery one his speciall charge both for the Priests Leuites who should be singers who should be porters who should haue the charge of the treasures and who should be appointed officers and Iudges This appeareth more plainely in the new Testament as 1 Cor. 12.28.29 God hath set some in the Church first Apostles secondly Prophets thirdly teachers after that miracles then giftes of healings helpes in gouernment diuersities of tongues Are all Apostles are all Prophets are all teachers c. All haue not one office all haue not one gift but as he noteth in the beginning of that chapter there are diuersities of gifts diuersities of administrations diuersities of operations and afterward Vers 8 9 10. To one is giuen by the spirit the word of wisedome to another the word of knowledge by the same spirit and to another the working of miracles to another Prophesie to another discerning of spirits c. This he sheweth also expresly in the Epistle to the Romanes chap. 12.6 Seeing we haue gifts that are diuers according to the grace that is giuen vnto vs whether we haue Prophesie let vs Prophesie c. or Ministry let vs wait on our Ministring c. 1 Pet. 4 14. The Apostle Peter hath a generall sentence tending to this purpose As euery man hath receiued the gift euen so minister the same one to another as good stewards of the manifold grace of God Lastly we reade in the Epistle to the Ephesians chap. 4.7.11 Vnto euery one of vs is giuen grace according to the measure of the gift of Christ who gaue some to be Apostles and some Prophets and some Euangelists some Pastors and Teachers Thus God hath appointed that euery one should haue his proper function and office For as it is in the naturall body so is it in Reason 1 the mysticall body of Christ which is the Church But in our naturall body euery part hath his office and knoweth his place and dischargeth his duty without intermedling and incroaching vpon the right of another So should it be among the faithful we haue diuers and distinct giftes for the good of the Church This is the reason of comparison vsed by the Apostle in sundry places as Rom. 12.4 5. As we haue many members in one body and all members haue not the same office so we being many are one body in Christ and euery one members one of another Where he teacheth that as we haue in our naturall body many members so we haue in one Church many members as all members in the natural body haue not one office so all the members of the Church haue not one office as the many members in the naturall body haue one head wherin they are so many members in the mysticall body haue one wherein they are and last of all as in the naturall body euery member is anothers so in the Church euery member is not his owne onely but anothers and is set in the body for the benefite of the whole The same similitude to the same purpose is vsed in the former Epistle to the Corinthians chap. 12.12.14 As the body is one and hath many members and all the members of that one body being many are one body so also is Christ c. for the body is not one member but many For if they were all one member where were the body but now there are many members yet but one body therefore also there must bee many members in the body of the Church Againe such as
transgresse this rule and Reason 2 break those bounds that God hath limited vnto them cannot prosper For as Christ our Sauiour maketh this a generall rule as the ordinance of the eternall God which none must dare to violate Those things which God hath ioyned together let none put asunder Matth. 19.6 So is this also a certaine rule to be obserued to the end of the world That whatsoeuer things God hath separated no man must presume to ioyne and iumble together For as the Lord knew this order of distinguishing offices to be very expedient and good for the Church so he hath not ceassed to punish the breakers and to reuenge the contemners of it most seuerely of what calling and condition soeuer they were This we see verified in Corah Dathan Abiram they presumed aboue their vocation would needs take vpon theÌ„ the Priesthood â—ob 16.10 to burne incense before the Lord contrary to the ordinance of God therfore went down into the pit and dyed not the common death of other men for the earth opened her mouth and swallowed them vp with al that they had and fire came downe from heauen and consumed the residue When Vzza supported the Arke being ready to fall for the oxen stumbled the anger of the Lord was kindled against him â—ro 13.10 he smote him because he put his hand to the Arke so that there he dyed before God The like we might say touching Azaria the king of Iuda who was stricken with an incurable and vnrecouerable leprosie because in the pride of his heart he forgate the office of a Prince and vsurped the office of the Priest and went into the Temple â—ro 16.18 to burne incense vpon the Altar All which direfull and dreadfull examples ought to teach vs how acceptable this comely order of seuerall callings is to God both to breed in our hearts a care and endeauour to keepe it and a feare and terrour to breake it Reason 3 Thirdly Christ is as a wise master of the house that fitteth to euery man his standing he is the Lord of the Church he appointeth callings and hath in himselfe fulnesse of grace from which euery one receiueth his measure Ioh. 1.16 Col. 1.19 Hence it is that he is compared to a great Prince who going into a strange countrey called his seruants and deliuered them his goods â—t 25.14 15 to one he gaue fiue talents to another two and to another one to euery man after his owne abilitie and straightway went from home As we haue wisdome skil knowledge and experience giuen vnto vs to deale so God dealeth with euery man A Captaine in warre is carefull to set euery one in his proper place that he may know his Captaine his colours his standard his march out of his standing he dareth not to remoue that he may please him that hath chosen him to be a souldier â—h 5 14. Christ is the Generall of his Church the faithfull are his souldiers all their life is a continuall warfare which costeth them great paines and much sweating sometimes they must resist vnto blood â—b 12.4 striuing against sinne As then souldiers in warre haue and hold euery one his standing place in the sight of their captaine so euery Christian should keepe his seuerall calling in the presence of the Lord of life who hath in great mercy and wonderfull wisedome appointed them thereunto Vse 1 Now the vses remaine to be opened expressed for our edification And first of all it teacheth that distinct callings in the Church and commonwealth are the ordinance of God and his appointment not the inuentions and deuises of men The Apostle saith He gaue some to be Apostles and some Prophets Eph. 4.11 and some Euangelists and some Pastors and Teachers and elsewhere he addeth Are all Apostles 1 Cor. 12. â— are all Prophets are all Teachers are all workers of miracles haue all the gift of healing doe all speake with tongues doe all interpret The like he speaketh of the priuate families and of the duties that belong to euery one therin both to husbands and wiues to masters and seruants to parents and children As then God hath distributed to euery man as the Lord hath called euery one so let him walke 1 Cor. 7.17 This is ordained to be obserued in all Churches We shall neuer learne to performe our duties to God and to each other except we be perswaded and resolued in this point The husband will be ready to forgoe his authoritie and the wife will presume to step vp into the place of her husband The child will behaue himselfe proudly against the ancient and the base against the honourable Esay 3.5 We shall see folly set in great dignity and the rich sit in low place it will not be strange to behold seruants aloft vpon horses Eccle. 10.6.7 and Princes walking as seruants vpon the earth Hath God placed vs in the calling of a seruant and set masters ouer vs We ought to learne know whence this is and to consider from whom it came It is the Lords doing who can abide no disorder and confusion but will haue some inferiours and some superiours according to his owne law Honour thy father and thy mother Exod. 20.12 This doctrine serueth to establish that commandement and to make it a perpetuall ordinance to remaine for euer God hath not made all men excellent alike he hath not qualified them alike but hath giuen more to one then to another and would haue one to receiue profite from another And herein doth his infinite wisedome wonderfully appeare and diuersly shew it selfe God is in himselfe most excellent worthy of all honour and reuerence and hauing all things vnder his feete he would haue a patterne of that excellency and subiection imprinted in his creatures In the Angels he hath set a difference and made degrees and orders among them one an Archangel other principalities other thrones Col 1.16 other dominions some are called Seraphims other Cherubims and therefore there is a distinction betweene them as he hath made euery starre to differ from another in glory 1. Cor. 15.41 He created man to rule ouer the foules of the ayre ouer the beasts of the earth and ouer the fishes in the sea The Apostle teacheth that in a great house are diuersity of vessels some to honour 2 Tim. 2 20. and some to dishonour There is no man great but he hath his greatnesse from him that is the greatest There is no man made low but he must acknowledg that the Lord hath set him there The seruant must know that God hath put him in that seruice and not seeke to breake the bonds wherwith he is tyed but thereby receiue encouragement in the performance of such duties as lie vpon him Vse 2 Secondly this serueth to reproue sundry errours and abuses of such as transgresse against the truth of this doctrine And first heereby falleth to
make thee ruler ouer many things enter thou into the ioy of thy Lord. Euery calling fitted vnto vs is as a field giuen vs to till We may praise and commend the greater farmes Virg. Georg. lib. 2. Laudalo ingentia rura Exiguum coâ—to but it is better to husband the lesser forasmuch as our eye may more easily ouersee it and our losse shall be the lesse if we neglect it We shall finde enough to doe in the manuring of a little ground if we will keepe all things in a right order So it is much more in those places wherein God hath set vs the highest calling deserueth greatest commendation howbeit it draweth with it the greatest duties it requireth the greatest gifts and bringeth the greatest account Wherefore the lesser our calling is the better it may be employed and the more easily it may be dispatched If wee looke into the duties of the lowest callings we shall see they require great labour diligence care and faithfulnesse The greater our emploiment of those gifts hath bin which we haue receiued the more shall our comfort be when we must goe the way of all flesh We see this in the Apostle Paul 2 Tim. 4.7.8 who being in a maner at the point of death found great ioy of heart in the remembrance of this that he had endeauoured with a good conscience toward God and man to walk in his calling I am now ready to be offered and the time of my departure is at hand I haue fought a good fight I haue finished my course I haue kept the faith henceforth there is laid vp for me a crowne of righteousnesse which the Lord the righteous Iudge shall giue me at that that day c. Thus it shall be with vs if we walke in his steppes if we bee faithfull in our places we shall find the same comfort in our death and departure out of this world and say with ioy of heart Lord now lettest thou thy seruant depart in peace Luke 2. The contrary practise will be most fearefull and terrible vnto vs. He that is a wicked man and an vnprofitable seruant and slouthfull that hideth his talent in the earth or smiteth his fellow seruants and beginneth to eate and drinke and to be drunken perswading himselfe that his master delayeth his comming shall haue his talent taken from him and be cast into vtter darkenesse where shall bee weeping and gnashing of teeth If then we would haue this comfort to belong vnto vs and this threatning to be put farre from vs we must be carefull to performe the duties both of our generall and speciall callings If we performe the generall common duties of Christianity and yet faile in the particular parts of our callings we shall want this ioy of heart which we desire to feele in our selues Euery one hath a double calling Euery one of vs hath a double calling and we must shew our selues to be the seruants of God not onely in doing generall duties as in coming to Church in hearing the word in receiuing the Sacraments in following peace and walking in righteousnesse but also by employing our selues in our particular vocations as in being a Magistrate or Minister or housholder or subiect or seruant or child or Artificer or husband or husbandman and such like that so we may please God by bearing our selues in them with good conscience and therby receiue occasion to reioyce before him There can be no comfort vnto them that they belong to God in Iesus Christ that do follow the generall and faile in their particular calling The Minister that liueth in all common duties vnblameable in life deuout in prayer feruent in loue carefull in the fruits of righteousnesse cannot comfort himselfe if hee bee a dumbe dogge and an idle shepheard not able to guide the people of God and to feed them with the wholesome word of life Forasmuch as he is an euill Minister and a fearefull woe pertaineth vnto him 1 Cor. 9.17 The gouernour of a family that regardeth not the education of his children in the feare and information of the Lord and to prouide necessary things for them so farre as God shall inable him with a good conscience is a wicked parent howsoeuer hee seeme otherwise neuer so deuout and religious What we are in truth is better discerned by our carriage at home then abroad in our priuate families then in the company of others Many are religious because the company is so and because they are present with those that doe affect it But we must not be esteemed iudged off by one brunt or pang which may deceiue our heart shall better be made knowne by our ordinary demeaning of our selues among those with whom we haue our callings It was a notable testimony of true piety a religious heart in Dauid when he professed that he would walke within his house with a perfect heart Psal 101.2 Euery hypocrite will talke of religion when others doe so but we must make it our talke and communication within our houses reforming them according to the ordinance of God and instructing them that liue vnder our roofe in the word of God Lastly it is our dutie as we haue receiued Vse 4 a proper and peculiar calling so to walke in the particular duties of our seuerall callings whereunto we are called that so we may serue him that hath set vs in them and receiue occasion to reioyce before him As he hath called vs so let vs walke whether we be Ministers or people husbands or wiues in Church or Common-wealth This is the generall rule often remembred by the Apostle 1 Cor. 7.20 24. Let euery man abide in the same vocation wherein he was called and a little after Let euery man wherein he was called therein abide with God Let vs not stretch our selues beyond the bounds of our calling If the hand through enuy of the greater gifts of the eyes would needes take vpon it to see and by seeing to direct the body or if the eye not contenting it selfe to see for the whole would seeke to speake and vtter a voyce as the tongue if the head would attempt to walke and take vp the office of the feete or if the left hand hauing the same gift with the right would maligne it because it is more apt strong ready quick and able to execute the function belonging vnto it who would not complaine of this confusion as most vnnaturall and monstrous threatning the ruine of the whole body This duty hath many branches First it teacheth that euery one ought to haue a proper and personall calling wherein he is to walke diligently carefully and painefully whether he be high or low rich or poore bond or free all without exception must haue a particular vocation of his owne Christ is called in the Gospel the Carpenter Mar. 6.3 Moses kept his fathers sheepe Exo. 3.1 Psal 78.72 Ephe. 4. â—â— Dauid followed the Ewes great with young Euery one must labour working
cruell mothers or land-monsters that in stead of feeding their children do starue them being worse then the sea monsters Lam. 4 3 4. who draw out the brests and giue sucke to their young ones whereas these are become cruell like the Ostriches in the wildernesse so that the tongue of the sucking childe cleaueth to the roofe of his mouth for thirst the young children aske bread and no man breaketh it vnto them They are silly watchmen that in stead of warning the people do deliuer them betray them into the hands of the enemy They are miserable shepheards who in stead of pasturing their sheepe do pester them and poison them rather and suffer the wolfe to rent them in pieces Christ sent out his Disciples as sheep among wolues Math. 10 but these are wolues among sheep sent out by Satan to annoy the Church They take vpon rhem to bee Captaines to conduct the host of God but they haue no skill to doe it and therefore woe to the people that are vnder them It were better for them to take the place of a common souldier and comfortably to serue in it then by taking vpon them an higher charge of command then they can mannage to destroy themselues and ouerthrow many others that depend vpon them It were better for them to learne then to teach and to be hearers of others then speakers to others Let them not despise this counsell giuen vnto them who are fitter to be gouerned and commanded by others then to rule and command ouer others lest they repent when it is too late Thirdly seeing the office of the Ministery is an office of trust The third reproofe it reproueth al such as take the charge of soules themselues and commit them to a curate or substitute contenting theÌ„selues to reape the profit but contemning to discharge the duty which they ought to doe They go away with the fattest of the fruites of the earth and haue oftentimes poore hunger-staruen deputies to supply their places whose mouthes they stop with a little morsel by which meanes also the people go away with hunger-staruen soules Christ preached not to the people by substitutes to ease himselfe or enrich himselfe or magnifie himselfe sitting Doctor-like at home but took paines in his owne person he went about from City to City teaching and preaching in their Synagogues taking all occasion to doe good to their soules and bodies to their soules by instructing of them to their bodies by healing of them He was annointed as the Prophet of the Church Esay 61 1. Luke 4 18 to preach good tydings vnto the meeke and was sent to binde vp the broken hearted and to proclaime liberty to the captiues he doth not account his duty discharged by sending out his Apostles like to those that lay heauy burdens vpoÌ„ other mens shoulders and will not touch them with their little finger but he ioyned his labours with theirs ioyntly to build vp the house of God The Prophet saith Woe to the idoll Shepheard that leaueth the flocke the sword shall be vpon his arme and vpon his right eye his arme shall bee cleane dryed vp and his right eye shall be vtterly darkned Zac. 11 17. These are no better then hirelings who care for the hire but not for the heard they are willing to catch from them what they can but deliuer vnto them little or nothing It is a ruled case by the Apostle Rom. 12. He that hath an office let him attend on his office if then themselues must waite they cannot be discharged of their waiting by any deputies where their presence in their proper persons is required Hence it is that the Apostle ioyneth their owne labour and their owne reward together 1 Corinth 3 verse 8. If then labour be not proper the recompence should not bee proper if it be another mans paines it ought to be another mans reward If then they labour by another they shall be rewarded by another and therefore let them take heed lest as they depriue the Church of their labours themselues also be depriued of their reward when the great Shepheard of the sheepe shall appeare in glory Let them therefore alwaies haue in remembrance the good affection of the Apostle toward the people 2 Corinth 12 verse 14. Behold the third time I am ready to come to you and I will not be burdensome vnto you for I seeke not yours but you for the children ought not to lay vp for the parents but the parents for the children Heere is the duty of a right Pastor not to seeke gaine by the sheepe but to saue the sheepe His desire was not to enrich himselfe but the people The marke that he aymed at was not couetousnesse but to plant godlinesse in the people and so winne them to God Woe vnto them that are otherwise minded for God wil reueale it in due time What then should not the Minister liue of his labours in the Church â—ect Or is it vnlawfull to take any recompence of his hearers Was not Paul the father of the Philippians because they maintained him and ministred vnto him being absent Or was none of the rest of the Apostles a father because the Churches supplied their wants I answer the Apostle hath no such meaning â—wer forasmuch as naturall parents themselues are to be nourished by their children in their old age or when they fall into decay as we see in the example of Ioseph who preserued aliue both his father and brethren in the yeares of famine but he declareth that whatsoeuer he did vnto them proceeded from a fatherly affection toward them and that as a father he desired to enrich them with heauenly blessings in Christ beeing carefull by all meanes to gaine their soules to God not their wealth vnto himselfe O that all such as are entred into this office haue taken this charge vpon them were thus minded O that the zeale of Gods house had euen eaten them vp that they would preferre the saluation of his people before their owne greedy and couetous affections O that they could in these daies set before their eyes the account that they are to giue for the sheepe committed vnto them Giue me leaue in this place though it bee not according to mine ordinary manner to lay before you a parable which also is a true history and therefore may not vnfitly be called an historicall parable or a parabolicall history it being indeed both of them and for our better knowledge I will sette downe certaine markes in stead of the men â—tis pro noâ—e signis Hoâ— de art Poet. defining the persons by certaine letters but concealing their names G. A certaine man trauelling by the way meeting with a Minister that was also holden skilfull in the lawes said vnto him Sir I am glad I haue met with you so fitly at this time for I am like shortly to come into some trouble if I doe no not looke to my selfe to
sometimes through couetousnesse sometimes through fauour and sometimes through a respect they had to aduance their kindred such as are altogether vnfit for such high places Pelarg. in 4. cap. Numer Hence it is that Sixtus the fourth is iustly charged and challenged to haue instituted the sonne of Ferdinand King of Naples beeing a childe to Ecclesiasticall orders which the heathen for a reuerent respect they had to sacerdotall dignities would neuer haue done and gaue him the ouersight and circumspection of the Church of Tarentum Leo the tenth of the house of Medices being a childe of thirteene yeares of age was made Cardinal by Innocentius the eight Thus hath the chaire of Moses beene defiled if Moses chaire haply were then among them whereof wee may dispute and demurre not without iust cause The wise man saith in his Ecclesiastes chap. 10 16. Woe to thee O Land when thy King is a childe so we may say truely Woe vnto thee O Church where thy Minister is a childe that knoweth not how to goe in and out before the people This is a foule abuse and cannot stand with the institution of God well may such vnseasoned timber serue to build vp Babel but in the house of God it can haue no place It is as vntempered morter fitte enough to set together a false church Where the people are children caried about with euery waue and are without knowledge nay refuse the meanes of knowledge it is Gods iudgement to send theÌ„ children to be set ouer them that so one child may leade another by the hand children in age such as are children in gifts We conclude then that the popish Church is a childish Church and the Romane Byshoppe is a childish Byshop or else he would neuer haue ordained children to that calling and laid his hands vpon them and appointed them to such functions Secondly it reproueth such as hauing the ouersight of the Church to make Ministers The second reproofe do indeed commit a foule ouersight through carelesnesse and neglect of their duty and so thrust vpon the church such as are vnwise and vndiscreete who are as vnconscionable in executing as they were carelesse in chusing of them For albeit these that are thus ordained be not young in yeares yet they are yong in manners There are two sorts of young men and there are two sorts of old men Some are young in age others are young in conditions so that albeit they doe not make choise of little children yet they make choise of such as are little better whereas men of grauity and entire conuersation ought to be elected and not rash headed persons obtruded vpon the Church This was the cause why Paul left Titus in Crete that hee should ordaine Elders in euery City and for this cause he chargeth Timothy that hee should doe nothing through partiality neyther lay his hand rashly vpon any man lest he were partaker of their sinne For when as a man is ordained through fauour and friendship or other sinister and sinfull respect who hauing the doore of entrance opened vnto him maketh hauock of the Lords flocke partly by teaching corruptly and partly by liuing scandalously hee that doth ordain him is guilty of those crimes and himselfe may be charged to be a false teacher and an euill liuer For whosoeuer doth not hinder the sinnes of others but giue way vnto them that they passe forward is partaker of them he that beareth with them and winketh at them is as well guilty as hee that walketh in them Hence it is that hee exhorteth Timothy to keepe himselfe pure and vnspotted But peraduenture they will obiect Obiection they knew not what he was they were ignorant of his wickednesse and loosenesse Answer But this doth not excuse them because they ought not rashly to haue giuen him admission vntil they had made diligent search and inquisitioÌ„ Such as were to buy a bondslaue were wont to demand the Physition touching him to aske of the neighbours and to require a time to make tryall of him and therfore much more ought there if in any thing else to be aduise and deliberation taken when any is to be admitted to the calling of a Minister and no place left either for feare or fauour Basil Mâ—â—â— â— eyther for hatred or couetousnesse For iudgement is corrupted foure waies Sometimes through feare when we shake and shrinke backe from speaking the truth for feare of offending great persons So did Pilate wrest the Lawe and sinne against his owne conscience for feare of Caesar because they cryed out We haue no King but Caesar Iohn 19 12. if thou let this fellow goe thou art not Caesars friend Somtimes through couetousnes when we are corrupted through bribes and hired for money which blinde the eyes of the wise Exod. 23 â— and peruert the words of the righteous So did Felix gape after gaine and looked for rewards Acts 24 26. Hee hoped also that money should haue beene giuen him of Peul that he might loose him Sometimes through hatred and malice for as Naboths vineyard was Ahabs sicknesse a strange disease so he dealt corruptly with Michaiah because he hated him and could not abide him 1 Kin. 22 8 27. He put him in prison and fed him with bread of affliction and with water of afflictioÌ„ yet he had done nothing worthy of imprisonment or of death Lastly through fauour and friendship wheÌ„ we seeke to gratifie and pleasure our kinsmen or acquaintance as Pilate did to please Herod and for that care not what wrong we doe to others Wherefore the Lord would not haue the poore man countenanced in his cause Exod. 23 3. And Festus the Deputy saith It is not the manner of the Romanes to deliuer any man to die 〈◊〉 25 16. 〈◊〉 7 51. before that he which is accused haue the accusers face to face and haue licence to answer for himselfe All which corruptions of iustice if they ought to bee farre from the tribunals of earthly Iudges much more ought they to be remoued from the Courts and Consistories of the Church-officers whensoeuer the question is in hand of admitting any to the holy Ministery or of remouing any from the Ministery This is a capitall sinne and yet alasse there is not that conscience made of it that ought to be It is a sinne that draweth on many others as it were with cart-ropes It giueth encouragement to him that is ordained to goe forward in his sinnes when hee considereth by whose meanes he was admitted For thus he strengthneth and emboldeneth himselfe to go forward If I were not in good case such persons as sway the matters of the church would neuer haue giuen me entrance It heartneth and helpeth forward others of like quality to resort vnto them for spirituall preferment and promotion who say to themselues Why may not I get into the Ministery as well as such a one I am not worse and more vnworthy then he I cannot be a more beast
of the Tribe of Leui shall keepe thy charge and the charge of all the Tabernacle onely they shall not come nigh the vessels of the Sanctuary and the altar that neither they nor you also die Where we see God doth threaten Aaron and his sonnes as well as the rest of the Leuites Verse 18.19 Cut ye not off the Tribe of the families c. We haue in these words the reason of the former institution it is drawn from the danger that will ensue the carelesse and vnreuerent handling of the instruments of the Tabernacle Aaron and his sonnes must appoint to the Kohathites their seuerall offices and shew them what part euery particular person must beare to the end the wrath of God doe not breake in among them and cut off euery soule that sinneth The consideration therefore of the wrath and indignation of God ready to come vpon the offenders ought to encrease their care to doe the duty that God requireth We learne from hence Doctrine 1 that all holy things must be handled rightly Holy things must be handled reuerently and religiously reuerently and religiously Whatsoeuer matters of God we meddle withall whether it be hearing of his word or receiuing of the Sacraments or calling vpon his Name or reading the Scriptures or conferring with others for the encrease of our knowledge obedience we are to be carefull to doe them with all possible feare and reuerence This duty the Lord vrgeth by his Prophet Esay 66.2 To him will I looke euen to him that is poore and of a contrite Spirit and trembleth at my word The Apostle writing to the Hebrewes perswadeth to labour to haue grace whereby they may serue God acceptably with reuerence and godly feare Hebr. 12.28 They that will please God in the duties of his worship must be humbly affected and base in their own eies Hence it is that Christ willeth vs to be carefull not onely what wee heare Mar. 4.24 but also how we heare Luke 8.18 We must regard not onely the matter that is deliuered but the maner how it is receiued forasmuch as we may heare the word and yet sinne in our hearing Thus were the seruants of God affected when they came before him to pray vnto him O my God I am ashamed and blush to lif vp my face to thee my God for our iniquities are encreased ouer our head and our trespasse is growne vp vnto the heauens Ezra 9.6 Wherefore whensoeuer we haue to doe with God in any part of his word or worship let vs come in humility and lowlinesse let vs approach neere vnto him with a broken heart with a contrite spirit with an humble soule falling downe flat before his footestoole and worshipping toward his holy Temple Reason 1 The reasons hereof are euident For first we haue to doe with God in matters of religion When the word is preached or read the Lord speaketh to vs when we pray to God we speake to him that is glorious in power and praises Abraham praying vnto God confesseth his own basenesse and vnworthinesse I haue taken vpon mee to speake vnto the Lord which am but dust and ashes Gen. 18.27 And Daniel in his prayer saith O Lord righteousnes belongeth vnto thee but vnto vs confusion of faces as at this day Dan. 9.7 Children dealing before their parents will be wary how they behaue themselues subiects in the presence of the Prince will be most dutifull so ought it to be and much rather when we appeare before the King of kings coÌ„sidering with whom we haue to deale So likewise touching the word it is not man that doth deliuer it God is the Authour of it and therefore we are oftentimes commanded to heare what the Spirit saith vnto the Churches Reuel 2. and 3. Reason 2 Secondly such as come without reuerence and due regard into his presence do lose the fruit and benefit of their comming We are willed to giue earnest heed to the things which we haue heard lest at any time we should let them slip Heb. 2.1 This is it that Christ our Sauiour teacheth Lu. 8. For hauing giuen warning that we take heed how we heare he giueth this reason Mar. 4.24 With what measure ye mete it shall be measured to you and vnto you that heare shall more be giuen Where we see God will deale with vs as we deale with him and serue vs as we serue him Such measure of attention as we bring with vs â—eoph enarr cap. 4. Mar. such measure of grace shall we receiue from him If then we come carelesse it is no maruell if we depart fruitlesse Lay then these two things together that we haue to deale with a most terrible and fearefull God who is euen a consuming fire and that with what measure of reuerence and attention we mete it shall be measured vnto vs againe it followeth from them both that God must be serued with feare and trembling Vse 1 Let vs now come to the vses of this doctrine which remaine to be considered of vs. First this reproueth all such as come without reuerence to the exercises of religion neuer considering whereabout they goe but rashly and vnreuerently disorderously vndecently behaue themselues in the house of God If a man should come to heare a speech vttered by his Prince so contemptibly all men would cry shame of him and account him worthy seuere punishment and censure him as guilty of the contempt of his person I should thinke I had done a great worke and laid a worthy foundation if I could throughly teach you this one lesson and ground you in this one point to behaue your selues with reuerence in the place of Gods worship He that hath learned to come reuerently and behaue himselfe in the seruice of God as in his presence hath made a notable beginning a good entrance to worke in him right hearing and carefull practising Scarce one among an hundred maketh conscience of this duty and our ordinary assemblies haue scarce the outward face of a Church in regard of the want of this duty in the greatest part of hearers If the lest occasion be offered our eyes and feet and tongues and hands are set on worke another way that we haue quite forgotten God his word the worke in hand the matter the time the place and our selues also as if we were an assembly of fooles What is now become of our hearing or where is the attention that ought to be in vs If any man come into the Church our eyes are fixed vpon him our feet are ready to carry vs vnto him our mouthes are opened to speake vnto him our hands are stretched out to draw him as it were with violence vnto vs and sometimes whiles one haleth him one way another pulleth him another way that we seeme to striue who shall most forget himselfe and be authour of the greatest disorder and confusion in the house of God wherin all things ought to be done decently and in order
to all Churches therefore hee reprooued them because they neglected an ordinary duty Secondly he commandeth them that themselues should take him away saying Put him out from among you but it had beene vnreasonable to require a myracle at their handes which he knew they were not able to worke Thirdly if he had intended such a miraculous action as they performed against hypocrites and enemies of the truth what neede had there beene of a solemne assembly and consent of the Church But in putting of him out the Congregation had an interest ver 4. When ye are gathered together c my spirit with the power of our Lord Iesus Christ â—r 5 4. Fourthly this appeareth also by the ende for which he was to be deliuered to Satan for the destruction of the flesh that the spirit may bee saued in the day of the Lord Iesus â—r 5 5. that is that he may repent of his wickednesse in this life and so be saued in the life to come This also is noted to be the end wherefore he deliuered Hymeneus and Alexander to Satan that they might learne not to blaspheme that is that they might renounce their heresies and imbrace the true faith and so repent of their former impiety and iniquity Therefore hee would not haue him smitten with sudden death and taken out of this life and so the time and gift of repentance to be cut off from him Fiftly what it is to deliuer to Satan and to take away the Apostle expresseth in other places keepe not company with them with such eate not purge out the old leauen that they may blush and be ashamed so amend their euill waies Sixtly if this had beene meant of such extraordinary punishments the Apostle might haue done this by his Apostolicall authority and needed not to haue troubled the whole Church with it Seuenthly that which the Apostle heere commanded the Church no doubt practised but they did not take him away out of this world by any myracle neyther deliuered him to bee possessed and punished bodily by the diuell but rather proceeded against him with the censures of the Church as appeareth in the second Epistle where he willeth them to comfort him being afflicted â—or 2 6 7. to receiue him being penitent and to cure him beeing wounded Lastly if he had willed them to kill him he had willed them to rush into the Magistrates seate which he would neuer doe for this is proper to the Magistrate alone that beareth the sword Seeing therefore we haue the commandement of Christ and the practise of the Apostle to warrant the sentence of excommunication there shall alwayes bee place for it in the Church euen where the Christian Magistrate is setled established Paul would haue them assemble together in the Name of Christ â—or 5 12. that is by his will commandement and afterward hee sheweth that the Churches office is to iudge them that are within albeit the Magistrate haue a sword put into his hand by the ordinance of GOD. What then There is a twofold sword materiall and spirituall he taketh vp the materiall sword and striketh with it The Church handleth the spirituall sword which is the word of God so that the Magistrate taketh away the wicked one way the Church another way The Magistrate killeth and taketh away life if the cause require the Church medleth not with corporall punishment and shedding of blood The Magistrate proceedeth directly according to the Lawes against offenders albeit they repent because he respecteth the execution of iustice and the reuenge of the dishonour done to God The Church proceedeth not in that order but obserueth the degrees appointed by Christ Math. 18 15. If thy brother shall trespasse against thee goe and tell him his fault betweene him and thee alone c and if the offenders repent they are ready to forgiue theÌ„ For this is the marke whereat excommunication aymeth and the end whereto it tendeth that the sinners being ashamed may be brought to repeÌ„tance that such as liue in the church might not be corrupted forasmuch as a little leauen leaueneth the whole lumpe Lastly it may be said that we should rather Obiection 3 labour how and which way to bring more into the Church then to exclude any out of the Church Men are ready to goe faâ—â— enough out of it but they returne slowe enough to it We are to endeuour to call men to the Sacraments which are encouragements to godlinesse rather then to keepe them froÌ„ them for their wickednesse It is a signe we lacke charity toward them when wee hide from them that which should do them good I answer Answer it is our duty to do both of them to wit both to encourage them to godlines and yet to keepe them from them so long as they lye in open wickednes not repented of not the first without the latter nor the latter without the first lest wee bee compelled to giue that which is holy to dogges Did the Lord himselfe want charity toward Adam wheÌ„ he sent him forth from the Garden of Eden Gen. 3 22. lest he put foorth his hand and take also of the Tree of life and eate liue for euer The Sacraments of God cannot profite or helpe wicked men The Supper of the Lord is onely auaileable and comfortable vnto them which come worthily to wit with true repentance with sound faith and with vnfained charity touching others it turneth to greater iudgement and condemnation This doth the Apostle teach 1 Corin. 11 27. Whosoeuer shall eate this bread and drinke this cup of the Lord vnworthily shall be guilty of the body and blood of the Lord. Is it not a worke of charity to stay his course that is running into daÌ„ger and like to hurt himselfe to hinder our brother from such an action as that he eateth iudgement to himselfe and maketh himselfe guilty of horrible sinne This were a strange kinde of charity to suffer a man to thrust himselfe through with his sword or to cast himselfe downe headlong from a steepe Rocke when we may hinder him from so doing The Apostle Iude giueth vs other direction in his Epistle that we should haue compassion of some making a difference and others saue with feare Iude 22 23. pulling them out of the fire Wherefore there is no wrong done to impenitent persons if they be excommunicated and consequently barred from the Supper but rather a great benefit is bestowed vpon them and their saluation furthered by this means Neither let any say Obiect that the Church vsurpeth vpon the Magistrate and taketh from him his office For if this were a good reason Answer it was neuer lawfull neither euer shall bee for the Church to excommunicate any offenders because it belongeth to the Magistrate as his duty to punish offences whether he be a Christian or no Christian How then is it that wee take away this authority from the Church in the time of a
to preserue holy things in their purity and to deliuer them as much as may be from contempt Obiection If it be said the word is the ordinary meanes of saluation if then they be denied the word they be barred from the means of repentance I answer Answer these are such as the bare word can worke no good vpon and therefore they are vnworthy of it except peraduenture when some part of the Scripture is expounded and such doctrine deliuered as by all probability and likelyhood may serue to bring them to repentance To admit of them at such times may seeme not altogether vnprofitable as for example when the Minister shall haue or take occasion to handle excommunication and to shew what a fearefull thing it is to be cast out of the Church and to bee deliuered to Satan the enemy of mankinde and to become his bondslaue Besides they want not altogether the meanes of repentance seeing they are priuately to be admonished not to be hated and counted as enemies but euery one is to labor their conuersion This appeareth farther in these foure points First Duties to bee performed to excommunicate persons we must loue the persons of the excommunicate in the Lord and thirst after their soules health Secondly it is our duty to exhort and rebuke them so that albeit we loue them we must take heed we do not flatter them and so harden them in their sinnes Thirdly we are bound to pray for those that are bound by the Church censures We are not to pray with him but it is required of vs to pray for him that God would open his eies turne his heart Lastly we are to assure him that vpon his repentance we are ready to imbrace him and to receiue him as a brother forasmuch as there is ioy in heauen for one sinner that conuerteth Againe it teacheth vs to auoid the conuersation of such as are cast out of the Church so far as we can are not by some necessary duty as by a band or chaine tyed vnto them as we shall farther declare afterward To be familiar with such giueth thē encouragement to continue in that dangerous and damnable estate Lastly wee see it is the duty of the Church to purge it of such offenders as a corrupt body of grosse and superfluous humors We see in the time of the Law they had in the Tabernacle not onely the Candlestickes and the Lampes to giue light but also pots pannes shouels beesoms snuffers snuffe-dishes such like vessels and instruments as serued to carry and conuay away all filth and vncleannesse from the place of assembly of the Congregation Prou. 25 4. The Lord will haue the drosse taken from the siluer that there may come forth a vessell for the finer neither will he haue any root that bringeth foorth gall and wormewood to be among his people Now we are come to the last but not the least point to be obserued in excommunication The sixt part of the description which is that the principall scope and end of it is the saluation and recouery of the offender and the bringing of him out of the wildernesse into the sheepfold of Christ frō which he wandred and went astray By his repentance the knot is loosed which before was strongly tied It is a medicine bitter indeed but wholesome vnpleasant to the flesh but profitable to the soule as an hot iron that seareth and putteth to paine but it tendeth to health it worketh sorrow but it is the godly sorrow that causeth repentance not to bee repented of The Apostle sheweth this at large in his second Epistle to the Corinthians speaking of the fruite of the excommunication of the incestuous person it wrought many worthy effects of true repentance he was ashamed of himselfe and of his sinne he had sorrowed greatly for it and was very neere to desperation so that he willeth them to forgiue him 2 Cor. 2 7 8. to comfort him to loue him and to receiue him againe as a Christian brother Let no man therefore condemne this censure or open his mouth against this ordinance of God so souereigne so profitable so necessary forasmuch as the Church casteth them out for a season that it may receiue thē againe for euer Secondly let no man condemne such persons as stand excommunicated though we cannot admit of them as Christian brethren yet they are naturall brethren may belong to Gods eternall election The incestuous Corinthian was iudged of many 2 Cor. 2 6. and put out of the society of the Church yet he was brought to repentance laid hold of the promises of the Gospel We haue this notable example commended vnto vs that we should make good vse of it He suffered a greeuous punishment for a greeuous offence but it was onely to humble him and to bring him to see his sin which otherwise he could not he would not Lastly we see that whatsoeuer power is giuen to the Pastors of the Church is giuen to edification and not to destruction 2 Cor. 10 8. God intendeth and the Church respecteth the destruction of the flesh and the mortification of the deeds of the old man but the saluation of the spirit in the day of the Lord. If then this ordinance worke not this sauing effect it cometh through their fault that doe abuse and contemne it Secondly seeing obstinate sinners are to Vse 2 be excommunicated The fearefull estate of excommunicate persons it doth shew vnto vs the fearefull estate and condition of such as are iustly excommunicated cut off from the society of the Church and from the company communion of beleeuers They are dragged as dead carcasses out of a City that others should not bee annoied with the stench and contagion of them This may appeare vnto vs by many particulars First they haue their names blotted out of the number of the people of God Gen. 17. Luke 6 22. This maketh their names to rot as dead branches to wither away No man looketh vpō them but with remembrance of their sin with terrour and detestation therof This is the highest punishment in the church it is as a piercing thunderbolt cast downe from heauen vpon the heads of dissolute liuers and incorrigible persons What greater honor can there be then to bee the sons and daughters of God whereby God is made their God as for others they are cut off from his protection they can looke for no blessings to come from him but all plagues and curses to ouertake them This is a misery of all miseries for as he is the God of his people Hebr. 1◠so he is a consuming fire to burne vp all his enemies If then we be his people he loueth vs he defendeth vs he heareth vs he receiueth vs he honoureth vs if not he hateth vs and withdraweth his grace from vs he leaueth vs as a prey to our spirituall enemies and cloatheth vs with shame as with a garment For as
brother or neighbour but we must hold no friendship with such as are enemies to God and are at warre and defiance with him Iehoshaphat is reprooued for a lesse matter 2 Chro. 19.2 If any man aske Obiect whether the children must shunne their father the seruants their master the wife her husband c. I answere Answer we must haue no such familiaritie as is free for vs to refuse and deny neither voluntary society which we may auoide Vnnecessary fellowship is forbidden and is offensiue such as is for pleasure and delight As for children seruants subiects wiues and such as are bound by band of duty and obliged in the family or common-wealth they are not by this doctrine discharged from their duties but must be subiect euen to such as are excommunicated prouided that they take heed so farre as lyeth in them that by their conuersation with them they do not consent to their sinne like of it delight in it defende it commend it but rather according to their place and calling mourne that they are compelled to be with such and therefore must exhort and admonish them to returne to the Church as it were to the fold of Christ This then serueth to reprooue all such as delight make choice to be in company with excommunicate persons such as receiue them to their houses such as ordinarily eat and drinke with them knowing them to stand in that fearefull case These partake with them in their sinnes and keepe them from repentance as much as in them lyeth While we are familiarly conuersant with the wicked it will be hard not to be stained with their sinnes For how can a man walke among thornes and not wound himselfe Vse 5 Lastly we are warned hereby to leade our liues circumspectly and soberly that we bee not cast out Let vs hold faith and a good conscience as the Apostle saith 1 Tim. 1.19 20. Which while some hauing put away concerning faith haue made shipwracke of whom is Hymeneus and Alexander whom I haue deliuered vnto Satan that they may learne not to blaspheme This vse hath diuers particular branches First we should desire euermore to liue in the Church It was the prayer of Dauid Psal 27.4 One thing haue I desired of the Lord that wil I seeke after that I may dwel in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple It is recorded to the great commendation of Anna that she departed not from the Temple Luke 2.37 but serued God with fastings and prayer night and day We must therefore liue orderly not as fooles but as wise redeeming the time because the daies are euill that we may continue as children of the light and members of the Church If once we become prophane and as dogs and swine we must be kept from holy things and barred from the word and Sacraments It is the duty of the Church to keepe the holy ordinances of God from all contempt Some that liue in the Church are open blasphemers of the name of Christ others are heretiks and corrupt the faith many giue scandall and offence to others by their loosenesse of life all these are to be barred and excluded from the word Sacraments For a man liuing in the middes of the Church may be worse in the practises of his life then an open enemy of which the Apostle Paul speaketh Tit. 1.16 They professe that they know God but in workes they deny him being abominable and disobedient and vnto euery good worke reprobate This care of keeping his ordinances from open prophanation Christ himselfe shewed in reforming the abuses of the Temple when in great zeale of spirit that had eaten him vp he whipped the buyers and sellers out of the temple Mat. 21.12 13. because they had made his Fathers house which was the house of prayer an house of merchandise and a denne of theeues Secondly we must doe nothing and speake nothing that may giue occasion to the world to reuile the religion of God or slander our holy profession This is Pauls charge to seruants that they so carry themselues toward their masters that the Name of God and his doctrine be not euill spoken off 1 Tim. 6.1 The faults of men are wont to be cast vpon the doctrine which they professe and to be whipped vpon the back of the author from whence it came Such as mens life is that they leade such is the doctrine and religion iudged to be which they beleeue Wherefore we must take heede lest the Name of God be blasphemed through vs Esay 52. Dauid is said by his sins to cause the enemies to blaspheme 2 Samu. 12.14 Thirdly it is our duty to pray that the word of God may be glorified 2 Thes 3.1 It is that which we are taught to aske in the Lords prayer Matth. 6.9 that his Name may be hallowed Now Gods word is his Name forasmuch as thereby he is knowne vnto vs Psal 138.2 It was Dauids prayer Psal 119.39 Turne away my reproch which I feare for thy iudgements are good As if he should say keepe me from doing that which may bring rebuke or reproch to thy word Fourthly it is the duty of all faithfull Pastours and Ministers to keepe the people from prophaning the holy thing Ier. 15 19. they are as the Angels of God set with a glistering sword to keepe the way to the tree of life It is the duty of the shepheard to seuer the infected sheepe from the sound The dispensation of the Sacraments is committed to the Ministers to deliuer them to such as are worthy to withhold them from such as are vnworthy lest we giue them a sword into their hand to kill themselues because obstinate sinners that come vnworthily impenitently to the Supper of the Lord doe eate and drinke their owne damnation Iohn the Baptist would not admit vnto his baptisme any but such as confessed their sinnes and was perswaded they had truly repēted Mat. 3. But is it not enough for them to say they repent No for euery hypocrite may thus repent A man may confesse in words that which he denyeth in his deeds and therefore he must haue the vndoubted testimonies of true repentance weeping humiliation prayer amendment of life such like Besides by this account euery one that commeth to the Lords Table repenteth and no man commeth vnworthily or without repentance forasmuch as euery one will say he repenteth no man will confesse he is impenitent Neuerthelesse we cannot account him to be a true penitent that hath giuen no signe of repentance Fiftly this sentence is to be denounced with meeknesse and moderation with all patience and long suffering yea with much griefe and sorrow It must not be done ordinarily and commonly The cutting off of a member is no vsuall thing the Phisitian tryeth all wayes and meanes before he attempt that desperate cure and oftentimes he findeth it fitter not to
cut off a part then to bring the life of his patient into danger So should it be in the Church it may be willing and desirous to keepe it selfe within the degrees of admonition exhortation reprehension rather then to proceed to the vtmost to wit to excommunication Wee must remember to take heede of extremity and be sure alwayes to temper seuerity with compassion setting the example of God euermore before our eyes who in iudgment remembreth mercy Haba 3.2 The Church hath the helpe of the Christian Magistrate he wil take order and make lawes that the obstinate shall be chastened if any presume to contemne the first second and third admonition so that the sword of excommunication shall seldome and sparingly bee drawne out â—tractat de â—â—municat as it hath fallen out in many Churches But when these will not serue and suffice the Church ought to proceed further lest contagion as an infectious disease enter in among the sheepe of Christ to the destruction of many soules Lastly it is euident that this discipline prescribed by Christ deliuered by the Apostles and practised by the Churches ought to haue place in euery congregation and where it is not let the Pastour supply that want by his duty and diligence in teaching and preaching of the Gospel which is as his fanne to blow the chaffe away and as the shrill trumpet waxing louder and louder to make them afraid Especially we must beware lest we shold condemne that to be no Church where there is want of this censure or where it is not duly executed as if there could be no schoole without a rod. This was the opinion of the Donatists in former times and this the sect of the Anabaptists holdeth at this day which is as absurd as if one should say that it could not be a sound body that neuer had member cut off nor that be a good Physitian that neuer came to cutting and caulterizing neither that an expert Chirurgion that vseth not a saw and other tooles to pare away and to open If we haue the right vse of the word let vs submit our selues vnto it which is able to cut off the head of sin as with a sword and to burne vp our corruptions as with violent and deuouring fire and to breake in peeces the stony hearts of such as goe forward in their iniquities as with an hammer Verse 3. Both male and female shall ye put out After that we haue set downe the particular parts of Gods commandement touching putting out of the campe the lepers and such as had issues and them that were defiled by touching of the dead we are now come next in order to the manner of the commandement shewing how farre it is extended it layeth hold on all sorts and degrees both male and female And we shewed before diuers examples of the trueth heereof in the beginning of this Chapter from whence we might obserue that the ordinances of God must be handled without partiality and respect of persons The word of God serueth not onely to reprooue the lowest and poorest but as well the highest and chiefest And the Ministers of God haue their office committed vnto them to reprooue sinne for all and not sow pillowes vnder the elbowes So ought it to be in the censures of the Church But to passe ouer this point let vs come to the reasons seruing to confirme the former doctrine whereof the first is that because sinne defileth therefore the obstinate sinner is not to be suffered The strength of this reason enforceth the putting out of the Church the leprous that is sinnefull persons in consideration of the nature of sinne that it is filthy and infectious So that the consideration of the contagion of sinne ought to mooue the gouernours of the Church to remooue such out of it as are of a corrupt and wicked life But to omit this also we see how he expresseth the nature of sinne it defileth their campes and it defileth three wayes persons actions and places From hence we are to learne that all sinne is foule and filthy vncleane and loathsome Doctrine All sinne is contagious vnto men and foule in the sight of God Lamen 1.9 Zach. 13.1 infectious and contagious in the sight of God Heereunto commeth that which Moses saith Leuit. 18.24 Defile not your selues with any of these things for in all these the nations are defiled which I cast out before you The Prophet Ezekiel warneth the people of Israel to take heed they did not defile themselues with idoles Ezekiel 20.18 Our Sauiour reproouing the hypocrisy of the Scribes and Pharisees maketh the point plaine with which we deale Matth. 15.19 20. Out of the heart proceed euill thoughts murders adulteries fornieations thefts false witnesse blasphemies These are the things that defile a man but to eate with vnwashen hands defileth not a man Heereunto we may adde directly to the purpose the exhortation of the Apostle Paul 2 Corinth 7.1 Hauing these promises dearely beloued let vs cleanse our selues from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God And in the Epistle to Titus chap. 1. ver 15. he saith Vnto the pure all things are pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled The Apostle Iames calleth sinne filthinesse and superfluity chap. 1. verse 21. whereunto we might adde sundry other places Zeph. 3.1 Reuel 21.27 and all of them ayming at this that as all sinne is contagious vnto men so it is also foule and filthy in the sight of God Let vs see this yet farther assured and confirmed Reason 1 vnto vs by the word of GOD first by such comparisons as the Scriptures vse to expresse the nature of it It is as an vncleane cloath Esay chapter 64. verse 6. We are all as an vncleane thing and all our righteousnesse are as filthy ragges and we all do fade as a leafe and our iniquities like the winde haue taken vs away It is compared to the blood of pollution for which the menstruous woman was put apart seuen dayes so that whosoeuer touched her was vncleane vntill the euen Ezek. 16.6 9 12. Leuit. 15 19. We come into the world more defiled in soule then polluted in body and more vnsauory in the nostrils of God then a dead carrion lying long in a tombe is stinking in the nostrils of men Matth. 23.27 28. Can you name any thing more vnsauory and vnwholesome then these things who doth not loath them at the naming of them and yet sinne is more odious and abominable then all these Reason 2 Secondly all sinne defileth the soule more then mire and dung can defile the body and garments of those that are soiled with it It defileth the person that doth commit it and continue in it without repentance it polluteth and prophaneth the actions of greatest deuotion in the seruice of God The Prophet Haggai saith Hag. 2.13 If one that
vnto the ende of the world Let vs euermore lay hold on this especially when wee see the enemies of the Church multiply and to affront the true seruants of God the presence of God must stay vs vp and support vs in the middest of all dangers Vse 2 Secondly this teacheth vs this good duty that we take heed we do not defile our selues with the pollutions of sinne For how shall we dare to commit sinne that is so highly displeasing in his sight forasmuch as hee is with vs to behold vs and all our actions Nothing is more loathsome to GOD then the filthy stench that sinne casteth vp in his nostrils so that we should hate it in all men but especially in our selues with a perfect hatred euen more then the diuell of hell himselfe True it is many men cannot abide to heare him named they defie him in words but they doe not deny him in deeds We hate him as he is deformed not as hee was formed not as the creature of God but as he is degenerate from his originall estate He is the creature of God but sinne is the worke and child of the diuell Iohn 8 44. he is said to be a lyar from the beginning and the father thereof and as he is the father of lying so also of all other sinne He is saide to bee a murtherer from the beginning and the Pharisies are charged to bee his children Gen. 3 15. The wicked are named his seede and Caine is said to be of that euill one because he slew his brother 1 Iohn 3 12 We must therefore be afraid of sinne and be as vnwilling to entertaine it as to entertaine a childe of the diuell If once we lodge it it will not be easie for vs to dislodge it if once we suffer it to fasten vpon vs it will bee very hard to loose his hold againe It wil sticke fast vpon vs as pitch and defile vs also as dirt and dung The means to bridle and suppresse it is to set before vs the presence of God The Subiect will doe nothing vnseemely in the presence of his Prince nor the childe in the sight of his father We are alwayes in Gods eye hee beholdeth all things that are done of vs. This is that of which Moses putteth the people in remeÌ„brance Deut. 23 14. The Lord thy God walketh in the middest of thy Campe to deliuer thee and to giue vp thine enemies before thee therefore shall thy Campe be holy that hee see no vncleane thing in thee and turne away from thee No vncleane thing like to the vncleannesse of sinne it is worse then all excrements which we doe loathe and abhorre It driueth him from vs that he will no longer walke among vs to do vs good Thus speaketh Phinehas the sonne of Eleazar the Priest to the Tribes that inhabited beyond the Riuer Iosh â—â— This day we perceiue that the Lord is among vs because ye haue not committed this trespasse against the Lord now yee haue deliuered the children of Israel out of the hand of the Lord. Where he prooueth that they had rightly learned and also reuerently regarded the presence of God because they had learned thereby to abstaine from sinne which is abhominable and filthy before him For this cause the Apostle saith 2 Cor. 6 17. Come out from among them and bee ye separate saith the Lord and touch not the vncleane thing and I will receiue you Then he promiseth to dwell in vs and to walke among vs he offereth himselfe to be our God to account vs to be his people All men will in words confesse that they beleeue the presence of God in all places and his all-seeing eie reaching and stretching ouer all persons howbeit this confessing in word is not an argument of sound beleeuing in hart forasmuch as many acknowledge it with the tongue that do vtterly and openly deny it in their deeds If his presence worke in vs a conscience of sin and a care to please God in all things it is an euident token that we are good Schollers remember this lesson well which is heere deliuered vnto vs touching his presence euery where Let vs oftentimes examine our selues by this rule and know that wee haue so farre profited in the doctrine of it as it brideleth our corruption in vs and no farther If we be loose in life and euery where prophane neuer regarding what wee doe or what we speake or how we breake out into all wickednesse we may well talke or tattle of Gods presence but wee turne him into an Idoll and with the Epicures make him sit idle in heauen to know all things but to regard nothing Lastly it is our duty to haue a care to promote Vse 3 his worship and seruice in all things to farther it and to cut off all impediments and hinderances that stand against it This is the vse that is often made of this doctrine as Exod 25 8. Let them make me a Sanctuary that I may dwell among them Where the Sanctuary of God is there will hee be where it is not well looked vnto but wholly neglected there is he gone from that people and departed This we see in the words of Dauid exhorting and commanding all the Princes to helpe Salomon his sonne in building of the Temple 1. Chron. 22 18 19. where he saith Is not the Lord your God with you and hath he not giuen you rest on euery side For hee hath giuen the inhabitants of the Land into mine hand and the Land is subdued before the Lord and before his people now set your heart and your soule to seeke the Lord your God arise therefore and build yee the Sanctuary of the Lord God to bring the Arke of the Couenant of the Lord and the holy vessels of God into the house that is to bee built to the Name of the Lord. As they had experience that hee was among them so he would haue them goe lustily forward in furthering of his worship the meanes of it Could their enemies haue taken the foile and beene deliuered as a prey vnto them who had so long dwelt among them and taken deepe roote in the earth as a Tree that could not be shaken with the wind except the Lord had beene with them and holpen them and fought their battels for theÌ„ Thus they were assured of Gods presence with them and therefore they ought to bee sttong and couragious in promoting his glory and setting vp his seruice that he might remaine among them and neuer depart from them To this purpose speaketh the Prophet Haggai when hee saw the wonderfull backwardnesse of the people of Israel in building the Lords house that they gaue themselues to their owne profits and pleasures but let the Temple lie waste chap. 2 4. Be strong O Zerubbabel saith the Lord be strong O Iehoshua sonne of Iosedech the high Priest and be strong all ye people of the Land saith the Lord and worke for I
in the tenth chapter verses 35 30 37 38. the Israelites promise that they would truely pay their due to the Leuites that they would bring their first fruites the first borne of their sons of their Cattell of their Bullockes of their Sheepe and the tithes of the Land vnto the Leuites and Priests that minister in the house of God but when Nehemiah was absent they were slacke in performance of their promise We may obserue besides who they are that haue the chiefe hand in this sinne not the men of least account or lowest degree but the cheefe sort had the cheefest hand in this trespasse For who are they that most robbe the Church and pill and polle the Ministery and make themselues fatte with the spoiles of the tithes but those that shold be greatest friends vnto it euen great persons who make themselues greater by making Church-liuings lesser This we see plainely in the place named before where Nehemiah saith chap. 13 10 11 12. I perceiued that the portions of the Leuites had not beene giuen them for the Leuites and the Singers that did the work were fled euery one vnto his field Then contended I with the Rulers and saide Why is the house of God forsaken and I gathered them together and set them in their place c. Such therefore albeit they be great mighty are to bee reproued It is the duty of the Magistrate to see so these things and to correct the abuses that creepe into the Land and by all good meanes to release the oppressions that lie heauy vpon the Ministers of the church If God take the matter into his hand he will take an account of them that spoile the church and make them feele the greeuousnes of their sinne It is better that Nehemiah should correct the sinnes of the people then Nebuchadnezzar If God scourge vs by cruell enemies woe be to vs they are without all mercy and compassion Thus then we learne how and what to account of this sin to wit the withholding of maintenance froÌ„ the Ministers that it is robbing and spoiling of God a defacing and deforming of his kingdome This maintenance is the homage and tribute that God doth require of vs for the setting vp and continuance of his kingdome among vs whereby it followeth that tithes are holy sacred things not to be deteined nor imployed to any other vse The Apostle therefore saith Gal. 6 verse 7. Be not deceiued God is not mocked for whatsoeuer a man soweth that shall he also reape Vse 5 Lastly from hence ariseth comfort to such as do good to the Sanctuary and to the vttermost of their power further the worshippe of God they may assure themselues that God will account it reward it as done vnto himselfe Whatsoeuer is giuen to the maintenance of Gods seruice and the furtherance of true religion and the propagation of the Gospel is giuen to God himselfe serueth to aduance the glory of his Name as appeareth by sundry examples in holy Scripture worthy both of commendation of admiration and of imitation One example The first example we haue in Obadiah who liued in the daies of greeuous persecution wheÌ„ Iezabel made hauocke of the Church of God the Altars were cast downe and the Prophets slaine then did hee take an hundred of the Lords Prophets and hid them by fifties in a Caue and fed them with bread and water 1 Kin. 18. It is an easie matter in the daies of peace and quietnes to shew a loue to the Ministers of the word and to pretend our selues to bee friends and fauourers of the Gospel but let vs not flatter our selues for wee may heerein deceiue our selues This is no euident triall or certaine demonstration to proue our zeale to bee right forasmuch as we may do all this more for the applause of the world and to be well thought of among men then for loue we haue to the truth or to them that bring the truth glad tidings of good things But when all things are in an hurry and vprore when persecution is raised for the Gospels sake and Iezabel sendeth a messenger to Eliah 1 King 19 2. that his life shall bee taken away from him or when the Ministers are in disgrace and contempt of the world turned out of house and home when they are left succourlesse comfortlesse then to stand to them to releeue them to countenance theÌ„ and in a good cause to defend them is a notable signe of a liuely faith and of receiuing the truth in truth and sincerity God will not forget their effectuall faith and diligent loue and the patience of their hope in Iesus Christ he will haue them in continuall remembrance reward it as done vnto himselfe as God shewed himselfe in mercy to Obadiah and for his sake sent a gracious raine vpoÌ„ his inheritance and filled their hearts with ioy and gladnesse For euen as Elisha said to Iehoram King of Israel when they had no water for the host nor for the cattell that followed them What haue I to do with thee Get thee to the Prophets of thy father and to the Prophets of thy mother as the Lord of hosts liueth before whom I stand Surely were it not that I regard the presence of Iehoshaphat the King of Iudah I would not looke toward thee nor see thee 2 Kings 3 13 14. Iehoshaphat was a good and godly King who feared the Lord and in all distresses called vpon them euermore to aske counsell of the Prophets of the Lord and God suffereth his word to bee declared to the wicked themselues many times howbeit it is because of the godly that are among them euen so doth God deale with Ahab he would haue suffered him to follow the false Prophets that he fed and to be seduced by them and to perish in that famine but that he regarded Obadiah and that small remnant for whose sake he shewed mercy vpon the Land He had shewed mercy to the Lords Prophets the Lord sheweth mercy vnto him againe and is mindfull of his goodnesse as if he had done it vnto himselfe Another example The second example 2 Chr. 24 â—6 we haue in Iehoiada hee was honoured aliue and dead so that they buried him in the City of Dauid among the Kings because hee had done good in Israel both toward God and toward his house He set his heart to honour God and was zealous for his glory hee reformed religion he destroyed idolatry hee freed them from tyranny he established true piety and did much good to the Church and Common-wealth and as he was carefull to honour God so God honoured him and remembred him for good according to the greatnesse of his owne kindnesse and according to his seruants goodnesse The like we might say of Nehemiah The third example Nehem. 13 26 when the secret enemies of the Church had defiled the Priesthood and the couenant of the Priesthood and of the Leuites and that
worke to take double wages They labour in one place and receiue recompence for their labour in two places If we should see a day-labourer worke diligently all the yere long with one man and at the yeeres end aske his hire at the hands of two men we would account it iniustice and deny to pay him These men that now we speake off who are like vnto Issachar compared to a strong asse couching downe betweene two burdens can labor but among one people Gen. 49.14 and yet they will haue maintenance of two Parishes If they obiect that they diuide their labours and take paines among them both I answer that helpeth not the matter forasmuch as while they are absent from them and come not among them they take as much of them as when they preach vnto them If the day-labourer of whom we spake before should worke halfe the yeere with them and require of them paiment for the whole yeere they wold not be so simple to grant it though they would be so shamelesse to demaund it These are they that make the calling of the Minister gainefull rather then painefull and sildome or neuer thinke of the account which they are to make for the soules committed vnto them and yet will be sure to haue the greatest maintenance that the Church or Churches can minister vnto them Vse 3 Lastly as this duty and doctrine serueth for the direction of the Ministers that as they looke to be maintained so all are not fit for this office because they must preach in season and out of season and not intangle themselues in matters and businesse of the world that they cannot intend to giue themselues to reading to exhortation and doctrine so it teacheth the people to haue a speciall care of their Ministers that they leaue them not destitute and distracted for want of necessaries They watch for our soules and therefore wee ought to prouide for their bodies We heard before that the Apostle willeth the Galathians Gal. 6.6 to communicate of their goods to their Pastours that labour among them Whereby it appeareth that in those daies so soone as the Gospel began to be planted the Ministers of the word began to be neglected in their daily ministration For as the word it selfe was contemned so were they also that preached it If the word it selfe be had in price and estimation the feete of them that bring glad tidings of peace will be beautifull vnto vs Rom. chapter 10. verse 15. And by this note wee may prooue our selues whether the word be precious vnto vs or not If we regard not the Ministers in what condition they liue among vs but leaue thē in a most poore necessitous estate it is euident that we make little reckoning of the word it selfe Where the Ministers are vilified and basely esteemed it is manifest that the horrible contempt of the word it selfe reigneth there And this is a notable policy of the diuell wherby he vndermineth vs and cunningly getteth ground of vs. For he defraudeth the Ministers of their maintenance that the Church may be spoiled of her Ministers He knoweth wel that if the Church should want the Ministers and haue them taken out of the way he might rage and rauen at his pleasure kill and murther freely as he listed Plutar. in the life of Demosthenes as if the wolues could get the dogges that kept the flocke into their hands they would destroy the sheepe without mercy The diuell is a cruell and sauage wolfe the Ministers are the keepers of the flocke and watch ouer it if they be any way remooued the diuell will suddenly prey vpon them and make hauocke of them Hence it is that the Lord saith in the book of Deuteronomy chap. 12.19 Take heed to thy selfe that thou forsake not the Leuite as long as thou liuest vpon the earth And in the 14. cha 27 verse he repeateth this exhortation againe The Leuite that is within thy gate thou shalt not forsake him for he hath no part nor inheritance with thee The Leuites were appointed of God to serue him and to teach his people that his Law might be knowne among them and therfore it was great reason they should haue wherewith to maintaine them A part of the inheritance belonged vnto them as they descended of the linage of Abraham howbeit God had put them from it to the end they should not be combred with earthly things neither troubled with tillage nor distracted with any other businesse but wholly giue themselues to the performance of their duties And the people also must doe their duties vnto them Great is the vnthankefulnes of this vnthankefull world The wretched Idolaters that worship they know not what spare no cost to maintaine their Priests wheras in the meane season such as serue God purely in their places are in no account and men are content not only to set light by them but vtterly to forsake them And what is the cause of this surely because they reprooue vs for our sinnes and suffer not euery man to doe what he listeth which made the Apostle say Gal. 4.16 Am I become your enemy because I tell you the trueth We all by nature desire liberty and cannot abide to be touched by Gods word we will not be reprooued Wee had rather maintaine such as would neuer speake word vnto vs then such preachers as exhort diligently and rebuke sinne powerfully and discharge their duties carefully How many are there that had rather nourish and keepe with great charge a great rabble of greasie Fryars and an whole Couent of idle Monkes to chaunt and houle all the day long then to finde one painefull preacher to speake vnto them as he ought to doe And how many are there if they might haue their owne choyce that had rather pay their tithes and giue their money to ignorant persons and idle bellies that can doe nothing or will doe nothing then to faithful Pastours that are according to Gods owne heart and might turne vs from darkenesse to light and from the power of Satan vnto eternal life Wherefore it is not without cause that the Lord would not haue the Ministers forsaken which publish true doctrine in his Name Neither doth this tend to the benefite of the Ministers either onely or principally but to the good of the people themselues For such as refuse to maintaine those that bring home vnto them the doctrine of saluation doe bereaue themselues of the food of their soules and the bread of life which is all one as if they should goe about to starue themselues for hunger When the Ministers teach this trueth of God that maintenance is due vnto them they are censured to preach for themselues and to seeke their owne profit and to pleade their owne causes howbeit this serueth for the common benefite of the whole people and the generall welfare of the whole Church of God that true religion might be maintained obedience toward God continued and the vnity
the Minister of GOD to attend the issue Shee stood to be iudged he to be the instrument of the iudgement She was to come vnto iudgement he to bring her vnto iudgement Thus we haue runne ouer the principall questions that were to be touched Analys Iunij in Numer in handling whereof I haue followed the iudgment of the learned who haue discussed and resolued these doubts and difficulties before me Now we are to proceed in order to the doctrine arising from hence Verse 15.16 Then shall the man bring his wife vnto the Priest c. We see in these words that the man is to bring his suspected wife to the place and meanes of her tryall If euery one that was suspected might be put away many husband 's not louing but growing weary of their wiues would readily entertaine any the least flying report and thereupon take occasion to be diuorsed from them Wherefore to the end that euery one suspected shold not by and by be condemned the Lord ordaineth that he should bring his wife to the Priest and before him vndergoe such tryall as is appointed for her Doctrine None is to be accounted guilty before tryall We learne from hence that it is Gods ordinance that no innocent person should be oppressed in iudgement and none at the priuate pleasure of any ought to be condemned before their tryall Euery person must hold vp his hand at the barre before he be pronounced guilty This appeareth plainly in the Law of Moses decreeing against idolatrous cities if the children of Belial haue withdrawne the inhabitants of their citie saying Let vs goe and serue other gods which ye haue not knowne Deut. 12.14 15 and 19.18 Then shalt thou enquire and make search and aske diligently and behold if it be truth and the thing certaine that such abomination is wrought among you thou shalt surely smite the inhabitants of that city with the edge of the sword destroying it vtterly and all that is therein c. Where we see that in the matter of idolatry which God aboue many other sinnes abhorreth as that which goeth neerest to his heart and as it were pierceth into the very marrow of his worship and seruice he would not haue euery suspicion to be taken or euery report to be receiued but hee will haue the matter examined and the trueth tryed out and searched to the full before any processe be made out against them Hence it is that Salomon complaineth of the contrary course oftentimes obserued Eccles 7.15 All things haue I seene in the dayes of my vanity there is a iust man that perisheth in his righteousnesse and there is a wicked man that prolongeth his life in hâ—s wickednesse To this purpose speaketh the Apostle Iames chap. 5.5.6 against the abuse of their power in rich men Ye haue liued in pleasure on the earth and beene wanton ye haue nourished your hearts as in a day of slaughter ye haue condemned and kâ—lled the iust and he doth not resist you Thus we set it is no new thing to see innocency it selfe trodden vnder foot and innocent persons condemned The Apostle Peter setting downe the duties of Magistrates willeth those to whom hee wrote to submit themselues to euery ordinance of man for the Lords sake whether it be to the king as supreme 1 Pet â—3 â— or vnto gouernours as vnto them that are sent by him for the punishment of euill doers and for the praise of them that doe well So that it is the ordinance of God that euill doers should be punished and that such as doe well should be commended and rewarded and therefore no innocent person ought to be discountenanced or put to death This trueth is strengthened vnto vs many Reason 1 wayes First by example which is beyond all comparison and exception for no man may compare with him no man dare except against him I meane the example of God himselfe who goeth before vs in the practise heereof that we should follow him in this duty Before he brought vpon the world confusion of tongues he is said to goe downe among them to see their fact Gen. 11.6 Thus he dealt with Adam before he pronounced him guilty and denounced iudgement vpon him hee called vnto him Adam Where art thou hee examined him and asked him farther Gen. 3.11 Whether he had eaten of the fruit of the tree in the mids of the garden of which he had said Thou shalt not eate thereof lest thou die In like maner he dealt with Caine chap. 4.9.10 before hee pronounced him cursed from the earth which opened her mouth to receiue his brothers blood from his hand and that he should be a vagabond and runnagate first he examineth him Where is Abel thy brother then he endighteth and conuinceth him What hast thou done the voyce of thy brothers blood cryeth vnto me for vengeance So in the eighteene chapter of the same booke before he destroyed Sodome and Gomorrha with fire and brimstone from heauen he said to Abraham Gen. 18.20 21. Behold the cry of Sodome and Gomorrha is great and because their sinne is very grieuous I will goe downe now and see whether they haue done altogether according to the cry of it which is come vnto me and if not I will know Whereby he would instruct vs that before wee enter into iudgement with any person or pronounce sentence vpon any people he first taketh good consideration of the fact which causeth his punishment So ought it to bee with euery one of vs wee must lay before vs this example if wee would be the children of our heauenly Father Secondly it is the ende of all Magistracy Reason 2 to protect and countenance the Godly but to roote out and destroy the vngodly to be a praise and protection to the one but a terrour and feare to the other as Romanes chapter 13. verse 3. Magistrates are not to bee feared for good workes but for euill wilt thou then bee without feare of the power Doe well so shalt thou haue praise of the same c. After that Iehoshaphat had beene reprooued by the Prophet he called the people againe to the honouring of the Lord he set Iudges in the Land throughout the citties of Iudah and said vnto them Take heed what ye doe for ye execute not the iudgement of man but of the Lord and he will be with you in the iudgement wherefore now let the feare of the Lord bee vpon you take heed and doe it for there is no iniquity with the Lord our God neither respect of persons nor receiuing of reward 2 Chron. 19 6 7. He would not haue the stronger to oppresse the weaker and the high to ouerbeare the low and the rich to eate vp the poore like the greater fish that deuoure the lesse but that euery one should receiue according vnto his workes whether good or euill Reason 3 Thirdly it is an abhomination to God for any to oppresse the innocent and as great
their head and gouernour Iudg. 11.10 and that they would bee subiect vnto him The Lord be witnesse betweene vs if we do not according to thy words In like maner Iehoiada the Priest making Ioash king whoÌ„ he had preserued from the massacre executed against the blood royall and hidden sixe yeres in the house of the Lord tooke an oath of the captaines guard that they should obey the king whom he shewed vnto them 2 Kin. 2.11.4 Whereby we may conclude that Christian Princes may bind their subiects by an oath and that subiects may ought to swear to do all homage vnto their Princes so that it argueth a treacherous intent meaning in the Popish sort that refuse to take the oth of alleageance as if they meant to performe no duty to their lawfull Princes For all such as are the Popes subiects caÌ„not be true subiects if he that challengeth a supremacy be their Prince the Prince cannot be supreme Againe an oath may lawfully be taken to confirme a league and establish a couenant between man and man to assure those we deale with that we for our parts mean faithfully purpose to keep it inuiolable And we haue sundry examples heereof in holy Scripture Abraham entred into a league with Abimelech Gen. 21.23.24 26.21.29.31 and confirmed the same by oath For when Abimelech said Swear vnto me heere by God that thou wilt not deale falsely with me nor with my sonne c. he answered I will sweare The like is shewed afterward how Abimelech maketh a couenant with Isaac at Beer-sheba he said Let there be now an oath betwixt vs euen betwixt vs and thee and let vs make a couenant with thee that thou wilt doe vs no hurt as we haue not touched thee c. and they arose vp betimes in the morning and sware one to another The like agreement by oath passed betweene Iacob and Laban Gen. 31.53 So did Dauid and Ionathan make a faithful league betweene them and confirmed it with a solemne oath 1 Sam. 18.3 and 20.8 and 23.18 As then we may sweare to witnesse our alleageance to Princes so also we may for the confirmation of couenants betwixt others and our selues Thirdly it is lawfull to take an oath for the deciding of controuersies that arise betweene party and party which otherwise cannot be ended Some things are committed and conueyed away in such secret maner that they cannot possibly come to light but onely by an oath so that Magistrates are forced to put men to an oath to witnesse the trueth in the Name of God When one is found slaine in the field and it is not knowne who hath slaine him the Lord commandeth that the elders of that citie which are next vnto the slain man shall come into his presence and to say Be mercifull O Lord vnto thy people Israel whom thou hast redeemed and lay not innocent blood vnto their charge Deut. 21.8 So we shewed before out of the Epistle to the Hebrews that the end of an oath is the confirmation of a truth Woe therfore vnto them that vse it and feare not to take it for the confirmation of an vntruth Lastly we may lawfully swear to iustifie our religion and to bind our selues thereby vnto his worship When men grow cold and carelesse or stand wauering and halting betweene two opinions as if they knew not whether they should worship God or Baal we may strengthen our selues and confirme our hearts in the purity of religion as in the dayes of Asa they entred into a couenant to seeke the Lord God of their fathers 〈◊〉 15. â— 14. and â— 32. with all their heart and with all their soule that whosoeuer would not seeke the Lord God of Israel should be put to death whether small or great whether man or woman and they sware vnto the Lord with a loude voyce and with shouting and with trumpets and with cornets These are the chiefe ends of an oath and therefore in euery Christian Common-wealth it ought to haue place without which many euils would lie hidden and vnknowne many men would be hindred in their right and many good duties would be vnperformed It is a good duty to testifie our subiection to our Princes and Magistrates It is a good duty to giue assurance to men of our faithfulnesse in keeping couenants It is a good duty to end controuersies and thereby to become peacemakers It is a good duty to binde our selues not to start backe from our holy religion profession but to continue constant vnto the end all which are the benefits that proceede from an oath Lastly the adioyned properties of an oath â—roper â—f an oth are to be considered For as euery oath is not vnlawful so euery oath is not lawful therefore we are to marke what are lawful what vnlawfull Those are lawfull that disagree not with Gods word those are vnlawfull that are contrary to it The lawfull oathes are vndertakeÌ„ of such things as are true certenly known possible godly necessary profitable waighty and worthy so great a confirmation If these or any one of them be wanting the oath becommeth wicked if they concurre and meete together so that we be duly prepared therunto it ought to be performed On the other side if the matters vndertaken be false or vncertaine or vnknowne or vnpossible or vnprofitable or vnnecessary or wicked or friuolous and light the oath is vnlawfull and to performe it is to adde sinne to sinne as we noted before For he that sweareth to performe that which is false maketh God that is trueth witnesse of an vntruth he that taketh an oath oâ— vncertaine things sweareth with an euill conscience and considereth not what he doth neither regardeth the presence the power and punishment of God when he presumeth to make God a witnesse of the things which hee knoweth not whether they be trueth or vntrueth he that taketh an oath of any wicked thing maketh God to fauour and approoue that which he hath forbidden in his Law and is flatly contrary to himselfe whosoeuer taketh an oath of vnpossible things mocketh God and man to their faces forasmuch as hee cannot haue a purpose and resolution to performe that which he speaketh and sweareth He that taketh an oath lightly declareth that he hath no reuerence or feare of God before his eyes And this is a most certaine rule that whosoeuer commonly sweareth commonly forsweareth or at least will make no bones of it if he see any aduantage to come by it because he that maketh no coÌ„science of the one will not make any of the other Thus we haue handled the doctrine of oathes let vs now make conscience of them take heed we take not the Name of God in vaine He is iealous of his honor and glory let vs not abuse his patience Though he be slow to anger yet he is great in power and albeit he beare long forbeare much Nahum 1.3 yet he will
to performe it Fiftly it should be done to the ende the people might be encouraged and not faint in their sufferings For they are oftentimes set vpon and their faith shaken and they ready to giue ouer if they be not confirmed by the word and by praier and therefore we reade Eph. 3 13 14. I desire that yet faint not at my tribulations for you which is your glory for this cause I bow my knees vnto the Father of our Lord Iesus Christ c. that he would grant you according to the riches of his glory to bee strengthened with the might of his Spirit in the inner man Our praiers shall be an effectuall meanes to hold them vp Vse 1 Consider from this ground why the word oftentimes prospereth not vnder our hands and we labour in vaine and striue against a stubborne and disobedient people euen because we forget our owne duty to commend our people to God and to the word of his grace 26.18 that so their eyes may be opened and they turned from darknes to light from the power of Satan vnto God that they may receiue forgiuenesse of sinnes an inheritance among them that are sanctified by faith in Iesus Christ Let vs all therefore say with Samuel the Lords Prophet GOD forbid that I should sinne in ceasing to pray for them that the word may take good effect in their harts considering it is in his hands onely to giue the blessing vpon our labours For Paul may plant and Apollos water but it is God that giueth the increase 1 Cor. 3 6. And doubtlesse God doth often withhold the dew of his grace frō our labours because we do not desire craue his blessing It may be said what should the Minister aske for them or for what should he pray on their behalfe I answer for their conuersion confirmation consolation preseruation multiplication and remouing of tribulation .. Many in all Congregations remaine yet in ignorance are not turned vnto God we must pray that they may bee gained and conuerted Acts 3 19. Many are weake and feeble minded as the bruised reede and as the smoking flaxe we must pray that they may be supported and strengthened Eph. 3 16. Many are as it were quite out of heart being tired with the tentations of Satan and tribulations of the world these must be cheered vp and comforted Math. 26 41. Acts 14 22. Many haue indeed receiued to beleeue but they are ready to stand at a stay and some at the point to goe backward we must pray that these may be kept and preserued Iohn 17 11. Holy Father saith Christ keepe through thine owne Name those whom thou hast giuen me that they may bee one as we are Many Congregations haue the fewest number that haue giuen their names in sincerity and vprightnesse of heart to God and resolued to offer vp their bodies an holy and liuing sacrifice vnto him so that the true Church is a little flocke wee must pray therefore that the number may be augmented and encreased and that he would euery day adde vnto the Church such as shold be saued Acts 2 47 and 13 48. and 16.5 So were the Churches established in the faith increased in number daily Lastly the Churches of God do often lye vnder many iudgements and are pressed euen aboue measure with sundry calamities it is our duty therefore to pray to GOD to haue them remoued that they may haue a breathing time quietly serue the Lord in peace and tranquility as Paul wisheth Agrippa were altogether like him except his bands Acts 26 29. Secondly this serueth to reproue such as Vse 2 neuer practise this neither thinke it to be any ministeriall duty to pray for the people and for the blessing of God vpon their own speaking the peoples hearing And thus is the whole office of the Ministry disanulled Some that loue their owne ease more then the peoples good maintaine that reading is preaching because they are loth to take paines thēselues or to maintaine any that should take paines Others that pray sildome thinke it needlesse either to begin their Sermons or to end them with inuocation of the Name of God and by this meanes they neither giue themselues continually to praier neither to the Ministery of the word And if we marke the people that liue vnder their Ministery depend vpon them we shall see them for the most part most ignorant and such as haue no desire of knowledge except peraduenture some few who haue beene fed with the crums that fall from other mens tables I meane that haue gotten their knowledge in other places Thirdly it is the Ministers duty to labour after the grace of praier For how shall they Vse 3 be able to commend the people to GOD in praier if they be not able at all occasions and times to pray for them beeing destitute of this holy and heauenly gift which is a most necessary a most worthy a most effectuall gift It is a principall part of Gods worship oftentimes beareth the name of the whole worship of God Gen. 4 26. Acts 9 14. 2 Tim. 2 19. It is the meanes which God hath sanctified to vnlocke the closet of his graces They are hid in God and as it were kept in his secret chamber vnder locke and key praier is the meanes to open the doore that leadeth vs the way vnto them God is indeed the fountaine of all blessings but the spring is farre the waters of life are with him but if we vse not praier it may be truely saide to vs as the woman of Samaria spake Iohn 4 11. Thou hast nothing to draw with and the well is deepe from whence therefore canst thou haue that liuing water If then we account the sauing graces of God necessary wee must also account that meanes necessary by which we do obtaine them As for those that despise the meanes they do also despise the precious graces of God which are obtained by meanes The like we might speake of the excellency and efficacy of prayer But what shall all this auaile vs if we be as dumbe men and not able to open our mouthes to make petition to God for them The Apostle willeth Timothy that prayers supplications intercessions and thankesgiuings should bee made to God by him and other Ministers 1 Tim. 2 1. We must all labor to know the state of our flocks If we see any wants among them we must pray to haue them supplied if any iudgments breake in vpon them we must pray to haue them remoued and if God at any time haue graciously heard vs we must be able to giue him the glory Lastly let the people answer duty for duty Vse 4 and praier with praier that so there may be a mutuall performance of the same by the Pastour for the people and by the people for the Pastour For seeing the Ministers are commanded to pray for them why should they bee backward to remember their Ministers
Cretes Arabians they spake in their owne tongues the wonderfull workes of God Acts 2 11 41. and 4 4. and 8 37. and 9 36. and 10 44. and 13 12 43 48. and 16 14 34. and 17 4 11 12 34. and 18 8. and 19 18. And how can the word but be effectuall if Reason 1 we consider the titles giuen vnto it It is the strong arme of God to pull vs vnto himselfe Esay 53 1. It is as an hammer to strike our stony hearts in peeces and as a deuouring fire to burne vp and consume to ashes our corruptions as straw and stubble Ier. 23 29. It is as the raine and snow that come downe frō heauen and returne not thither but water the earth and make it bud and bring foorth that it may giue seede to the sower and bread to the eater Esay 55 10 11. It is the key of the Kingdome of heauen Math. 16 19. It is a fan in the hand of God Mat. 3 12. It is as a draw-net cast into the sea and gathereth of euery kinde Math. 13 47. Lastly it is called the Gospel of the Kingdome Math. 9 35 because it teacheth the way that leadeth to euerlasting life Secondly the Ministers are labourers together with God when they preach he preacheth when they instruct he instructeth whē they comfort it is he that comforteth when they threaten it is he that threatneth they are no other but the mouth of God and the messengers of GOD sent out to speake his word 1 Cor. 3 9. They then as workers together with him beseech vs that we receiue not the grace of God in vaine 2 Cor. 6 1. For how can we doubt but that God will blesse his owne ordinance Thirdly when Christ Iesus ascended and led captiuity captiue he gaue gifts to the Ministery Eph. 4 8. It is he that putteth heauenly treasures in earthly vessels that the excellency of the power might be of God and not of any man 2 Cor. 4 7. Vse 1 This efficacy of the Ministery and of euery part of it serueth to many vses First it reproueth such as long to be gone out of the house of God such as thinke the time lost and ill spent that is spent in hearing the word such as so set their mindes and affections vppon worldly things that they cannot tarry abide in the church vntill the blessing be pronounced the assembly be dismissed wherby they depriue themselues indeed of the blessing of God of whom we may speake with the Prophet Psal 109 17. As he delighted not in blessing so it shall be farre from him It is the order and ordinance that God hath appointed in the Church that we should begin and ende the exercises of our religion together For as God is the God of good order so the Church which is the house of GOD is the place of good order and therefore all the children of the Church must submit themselues to the rules of order and decency Vse 2 Secondly it should be a forcible meanes to stir vs vp to diuers and sundry duties First it directeth vs to go to God and to craue of him to worke by his owne ordinance the saluation of his people We must pray vnto him that is the Lord of the haruest to blesse his word and to open the harts of those that heare it to attend vnto it and to imbrace it Secondly it serueth to worke in vs diligence and fidelity knowing that we must giue an account to the great shepheard of the sheepe We are heereby encouraged to preach the word in season out of season considering that God hath promised to be with vs to stand by vs to assist vs and defend vs. Thirdly we must labour to preach with zeale with boldnes and with power and with authority not carelesly or coldly or faintly remembring that wee speake in his Name that sent vs and put vs in his seruice alwaies studying to shew our selues workemen that need not bee ashamed rightly diuiding the word of truth 2 Tim. 2 15. Forasmuch as his blessing doth accompany the faithfull deliuerance thereof The word is euermore effectuall in it selfe 〈◊〉 12. and mighty in operation sharper thē any two edged sword piercing euen to the diuiding asunder of soule and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart let vs not therefore by our negligence dull the edge of it or blunt the point of it nor be afraid to cut the sinewes of sinne with it but speake it as it ought to be spoken Thirdly from hence the people receiue diuers Vse 3 instructions First it worthily challengeth from them reuerence to esteeme them that preach the word as the Ministers of Christ to account their steps beautifull for their message and Ministery sake The feete of the Prophets of God that brought the people glad tidings of a temporall deliuerance from bodily captiuity were very beautifull Esay 52 7. How much more respected ought the Ministers of the Gospel to bee Nah. 1.15 that bring glad tydings of a better deliuerance euen from spirituall captiuity and slauery vnder spirituall enemies to our soules and to our saluation Rō 10 15. This bondage is greater more greeuous then to lye vnder the bondage of all tyrants persecuters Secondly we must yeelde attention to the word of exhortation and not despise Prophesie 1 Thess 5 20. This is the principall meanes ordained for our conuersion and for our confirmation and continuance in the truth For the preaching of the word is necessary not onely to bring vs to the knowledge of the Gospel when we were ignorant and to worke in vs the grace of faith when we did not beleeue but when we are once borne anew to make vs grow thereby to a full strength and stature and to establish vs in the knowne truth Rom. 1 11. Eph. 4 12 13. 1 Pet. 2 2 and 2 Pet. 1 12 13. And wee are taught that Prophesie serueth for them that beleeue and not onely for them that doe not beleeue 1 Cor. 14 22. Lastly we must be content to submit our selues to the word and to be willing to haue it applied vnto our consciences whether it be by exhortations or by reproofes or by threatnings or by comforts For what shall a salue do be it neuer so precious if it be not laide to the sore or what can the medicine auaile if it be not applied to the disease Let vs neuer looke to finde the efficacy of the word in our soules except we desire to feele the working and power of it beeing spread vpon our hearts Lastly we must yeeld obedience to that which we haue heard It is said of the Apostles when they were sent forth into all Nations Mar. 16 20. that they went foorth and preached euery where the Lord wrought with them if then we be dooers of the word not hearers onely then the Lord worketh with his Ministers nay
God not so much because the Church affirmeth it but because we find them to be so as the sheep of Christ acknowledged the voyce of their Shepheard Christ Iesus speaking in them Vse 2 Secondly this assureth vs that the trueth of God shall remaine and continue for euer to the end of the world It may be sometimes brought into a narrow compasse and be much eclipsed that the light shall appeare to be but little but it shall neuer perish vtterly or bee rooted out of the earth For seeing the Church is appointed the keeper and continuer of the trueth as the candlesticke of the candle and that the Church shall abide for euer because the gates of hell shall not preuaile against it Matt. 16.18 it cannot bee that the trueth should faile and decay as we see notwithstanding the enemies of Iudah and Beniamin the word is kept vncorrupt and inuiolable to this day God will neuer suffer his people to be robbed thereof but his speciall prouidence watcheth ouer it for our good This doth the Scripture it selfe witnesse touching the durablenesse thereof that the things reuealed belong to vs and to our children for euer that we may doe all the wordes of this Law Deut. 29.29 The Lord hath founded his testimonies for euer Psal 119.152 Our Sauiour speaketh more fully euidently and vehemently Heauen and earth shal passe away but my words shall not passe Mar. 13.31 againe Verily I say vnto you till heauen and earth passe one iotte or one title shall in no wise passe from the Law till all be fulfilled Matth 5.18 We know by experience that all flesh is as grasse and all the glory of man as the flowre of grasse the grasse withereth and the flowre thereof fadeth and falleth away Peter 1 25. but the word of the Lord endureth for euer This we may see in the bookes of Salomon 1 Kin. 4.32 33. Hee spake three thousand Prouerbes and his songs were a thousand and fiue and he spake of trees from the Cedar tree that is in Lebanon euen vnto the hyssope that springeth out of the wall he spake also of beasts and of fowles and of creeping things and of fishes These bookes of naturall Philosophy were no doubt the most profitable bookes that euer were written in that kind he being endued with the greatest wisedome that euer man since the fall had Christ Iesus only excepted yet none of these are to be found onely those that pertaine to religion and godlinesse remaine safely reserued for all posterities This is the more to be considered wondered at inasmuch as there be infinite moe in the world that affect the knowledge of natural things rather then they doe spirituall and of earthly rather then they do heauenly yet they could not deliuer them from the ruines of time but they are buryed in the graue of perpetuall forgetfulnesse neuer to be raised or recouered These are dead and gone as if they had neuer been written wheras on the other side his holy writings hated of the most part of the world and carelesly regarded of the multitude euen of those that liued in the bosome of the Church haue notwithstanding as full a remembrance as they had the first day the Lord gaue them to his people This serueth to conuince those that thinke many of the bookes inspired by God to be lost thereby accusing the prouidence of God or at least the church of great carelesnesse and negligence of which crime notwithstanding it is not guilty Thirdly there is no light of trueth to bee Vse 3 found any where else able to guide vnto faith and saluation then in the true Church of God For all other places are places of darkenesse and nothing to be found in them but lies errours deceiuings superstition and the spirit of slumber Exod 10 23. As no light was to be found in all Egypt but in the land of Goshen and among the Israelites onely so no sauing doctrine that giueth light to the eyes of the minde is to be found out of the Church they that are in this state liue in palpable darkenesse and can see neither themselues nor others but lie in ignorance and wickednes as Iohn teacheth We know that we are of God 1 Iohn 5 19. and the whole world lyeth in wickednesse Such sit in darkenesse and in the shadow of death till this light set on the Candlesticke be brought vnto them Matth. 4 16. The people which sate in darkenesse saw great light and to them which sate in the region and shadow of death light is sprung vp Therefore to be out of the Church is to be in the state of damnation yea to be in the very dungeon of hell and the kingdome of darkenesse to be vnder the power of Satan the prince of darknesse as there was no saluation out of the Church Let euery man therefore seeke and endeauour with all care to ioyne himselfe to the true Church of God to be a member of the body of Christ that so we may attaine to the light of knowledge and the light of the eternall life Vse 4 Lastly it is a duty belonging to euery one to be an helper to the spreading abroad of the doctrine of godlinesse and to doe all for the truth but nothing against the truth 2 Cor. 13 8. Euery man desireth to bee the messenger of good newes so should wee desire to publish to others and to continue to posterity the sauing knowledge of the Gospel For this is the foundation and ground-work of all true obedience The truth of God is as a precious treasure beset with many enemies that wold take it from vs against whom we must alwaies cōtend that we may keepe faith and a good conscience 1 Tim. 1 19. This truth is the instrument of the holie Ghost to worke all necessary graces in our hearts Rom 1 16. as beeing the power of GOD to saluation and it reuealeth vnto vs all things needful vnto saluation concerning things to be beleeued or things to be practised Hence it is that the Apostle Iude saith Beloued when I gaue all diligence to write vnto you of the common saluation Iude verse 3. it was needfull for me to write vnto you that yee should earnestly contend for the faith which was once giuen vnto the Saints The true treasure of the Church is committed to the Saints they are the keepers of the doctrine of saluation This is no small trust it is no smal charge that is giuen vnto them wee must therefore fight to maintaine it This must not bee a bodily fight but a spirituall combat and it consisteth of diuers duties Ioel 2 28. Euery man in his place ought to bee as a Prophet or a Preacher for wee are made spirituall Priestes both to pray and to preach We are bound to teach all that are vnder our roofe and iurisdiction that we may be as Gods blessed instruments to conueigh his truth to others It is the duty of
counted for multitude and it raised him vp as it were beaten downe to the ground to wit that hee came not to the kingdom by his owne ambition or vsurpation as his enemies falsly charged and accused him but by the authoritie of God who called him and the warrant of Samuel the Prophet who annointed him so that whensoeuer wee finde colde comfort in the world let vs comfort our selues in the lawfulnesse of our calling and when wee are euilly entertained of men let vs remember that God hath entertained vs into his seruice and therefore let vs be found faithfull therein Vse 4 Lastly from hence sundry instructions arise to the people For when they see the hands of men solemnly laide vpon the heads of those that are to bee ordained and the action alwayes accompanied with prayer and oftentimes with fasting it stirreth them vp to bee more feruent zealous earnest and vehement when they brought him that was chosen as it were before God himselfe and presented him before him So then we must learn that when we would haue Ministers to preach the word of God euery one must haue care to pray in this holye action because it is not a pastime or may-game for little children it is that the Church of God may be gouerned as hee hath appointed it which is a matter of no small importance The Ministers are called to gouerne in the house of God which is the pillar that vpholdeth the trueth seeing therefore so great a Treasure is committed vnto them which also must bee brought vnto vs by their mouthes and meanes wee must for our owne parts be carefull to commend them vnto his grace Math 9 38. that it would please him to thrust foorth such Labourers into his Haruest such as may be faithfull and effectual instruments to bring vs to knowledge and faith to repentance and saluation and that he would distribute vnto them that are chosen such giftes as are requisite for them to do their duties and discharge the administration committed vnto them For if wee haue not such as make conscience of their duties A great plague to the Church to haue euill Ministers woe vnto the Church there cannot a greater plague and iudgement befall vnto it Againe it is their duty to haue a speciall care as much as lieth in them to choose faithfull Ministers and such as are apt to teach euery way meete to execute that office In the function of the Deacons the Apostles charged the brethren to looke out men of honest report full of the holy Ghost of wisedom whom they might appoint ouer that busines Acts 6 3. much more ought this to be in them that haue charge ouer mens soules But alas how many are there that would with al their hearts that there were no Ministers at all that the word of God were vtterly buried and banished out of the world that so they might spend their dayes in pleasure and at last go to hell with ease We cannot say that these doe speake lies through hipocrisie 1 Timoth. 4 2. forasmuch as they do not hide their iniquitie their impiety their blasphemy but like mad dogges or shamelesse beasts doe barke and bray against the truth as if the very sound of the word did vexe and torment them O how or when will these prophane personnes be brought to pray that the Flocke may bee attended with faithfull Shepheards the hoast of God furnished with trusty Captaines and the Corne of the fielde reaped by painfull Labourers Seeing then there are such filthy swine among vs that tread the precious Pearles of God vnder feet such as care not how the church be serued or what Ministers they haue it is iust with God to send them such as famish the flocke but do not feede it such as betray the hoast but do not defend it such as ruine the house but do not reare it vp Lastly the Church seeing this publicke and peculiar commending of them that are ordained of God should learne to acknowledge them to be set ouer them of God and by it be stirred vp to receiue them and reuerence them and so haue them in singular loue for their workes sake submitting themselues vnto theÌ„ in such things as pertaine to their office and function Let euery man therefore bee carefull as if it were for his owne businesse seeing it is for his owne benefite and profit Euery man hath his part in this worke and euery one is endangered by it if it be not sincerely executed Verse 14.15 Thus shalt thou separate the Leuites from among the children of Israel and the Leuites shall be mine And after that shall the Leuites go in to do the seruice of the Tabernacle c. Heere is a reason rendred why the Leuites must be cleansed and washed when they are brought before the Tabernacle of the Congregation because they are his True it is all creatures are his Psal 50. but the Leuites are his by a speciall right they are his seruants to serue in the Tabernacle For the better vnderstanding of this point obserue that there is a threefold kind of seruice and seruants by creation by sanctification and by function By creation all must doe seruice vnto God and are vnder his power and prouidence All men though they striue neuer so much yet shall be compelled to stoope and yeeld vnto him For who hath resisted his will Rom. 9.19 Thus all the Reprobate yea the diuels themselues bow to him and do him seruice against their wils And in this sence the Prophet saith All are his seruants Psalme 119.91 Such are they whom God vseth as instruments to serue his prouidence and so was Cyrus the raiser vp of the Persian Monarchy his seruant to do his will who is therefore called his shepherd and his annointed Esay 44.28 and 45.1 By sanctification they are the seruants of God who are redeemed from the bondage of sinne and Satan to serue the Lord in holinesse and true righteousnesse all the dayes of their life Luke 1 74 75. Rom. chap. 8.22 There is no comfort or consolation in being the seruant of God in the first sence because the diuels and dumbe creatures and all damned spirits haue as great a portion in it as we but this is our comfort if we be his seruants by piety and faith Lastly such also are said to be his seruants as serue him not onely in the common profession of godlinesse but in regard of some special function and office wherein they are employed Thus are Magistrates called his seruants Rom. 13 6. and Christ himselfe Esay 53 11. My righteous seruant shal iustifie many So Moses Iosh 1 2. and Dauid Psal 18. Thus are the Leuites in this place called the Lords and said to serue him in a speciall worke and Psal 134 1. Blesse ye the Lord all ye seruants of the Lord which by night stand in the house of the Lord. â—â—â—â—rine So then 〈◊〉 ministers â—he Lords â—â—nts to 〈◊〉 him
vnto vs. If an earthly Prince should send a messenger vnto any of vs hee is regarded for the Princes sake that sent him We are Ambassadors for Christ saith the Apostle as thogh God did beseech you by vs we pray you in Christs stead be ye reconciled vnto God 2 Cor. 5 ver 20. and therefore we should bee heard receiued and respected for our Masters sake Again they must submit themselues to our doctrine not onely when wee heare pleasing things precious promises and gracious comforts but when we heare the word sounding an alarme in our eares vttering reproofes deliuering threatnings and denouncing iudgements We see in humane things we are content to accept of the excuse of men that say they are but seruants and messengers they craue pardon because they are seruants and they obtaine it So standeth the case with vs we are sent of God who hath put his word into our mouths The Lord God hath spoken who can but prophesie Amos 3 7 8. Let vs not therefore be blamed we are Messengers we cannot but doe our message for the loue of almighty God of his people constraineth vs. How then shold we hold our peace when we are commanded to speake Lastly this Title importeth a limitation for no more is to be ascribed vnto vs then vnto seruants We are indeede as the Stewards of the house not in the number of the lowest and meanest seruants howbeit yet we are seruants as 1 Cor. 3 5. What is Paul or Cephas or Apollos but the Ministers by whom ye beleeue And therefore when Cornelius ascribed more to Peter then should be yeelded to a seruant he forbad him saying Stand vp for I my selfe also am a man But not many in our dayes offend this way we haue turned honouring of them into contempt and are so farre from falling at their feete that we are ready to trample them vnder our feete and make them our foote-stoole who are for no other cause accounted our enemies but because they tell vs the truth Verse 23 24. And the Lord spake vnto Moses saying This is it that belongeth vnto the Leuites from twentie and fiue yeare olde c. In these words we haue a limitation annexed by the expresse commandement of God touching the time of entering into the office of the Leuites to wit at the age of 25. yeeres This may seeme to be contrary to that which wee noted before Obiectioâ— chap. 4 23 31 33. where the age of thirty yeeres is appointed If then it be asked how it commeth to passe that in these seueral places seueral times are assigned for their election into the office and how it falleth out that fiue yeeres are cut off which before were granted I answer Answer here is no contrariety these Scriptures are thus to be reconciled The fiue yeeres restrained in this place which were enlarged before serued for triall and probation of such as entred into the office and seruice of the Sanctuary For when they were fiue and twentie yeeres olde they began to ioyne themselues with the rest and to minister before the Lord but being thirty and found fit they entered fully and wholly vpon their calling and therefore Chapt. 4. verse 3. Moses saith Fit to do the worke but in this place they are said to goe in to execute Euen as such as must go to warre are first trained and mustered and taught how to fight and skirmish that afterward they may know how to buckle on their armour in earnest and to looke the enemy in the face so was it in this spirituall warfare they were for a certaine time trained which yeeres once expired they were admitted The Doctrine from hence is this that the Ministers must be proued tried Doctriâ—â— examined before they be admitted to teach the people The miâ—â—â— must be â—â—â—ued and 〈◊〉 before tâ—â— be admiâ—â—â— to teach 〈◊〉 people The Apostles did not by their sole authoritie appoint one to succeed in place of Iudas who was faln from the Apostleship but they broght two forth and presented them or set them vp before the people that they might iudge whither they were fit or not Actes 1 23. The Church ought not to appoint any to the holie Ministery without good triall of their ability and sufficiencie forasmuch as two were set vp and caused to stand before the congregation that it might bee knowne whether they were such persons as ought to be chosen and that any man might obiect against them if he had ought to obiect Obiect But it may be saide Is this apposing or examining necessary at all times and to be vsed toward all persons I answer if they be fully and famously knowne to them that haue the right of choosing and trying it is not needfull howbeit it is necessary that they should offer themselues to this examination We see this in schooles of learning such as are to be preferred to any dignity that is voide there is an examination required albeit the parties to be chosen be neuer so sufficient and their sufficiency fully knowne to such as haue the voices of election in their hands how much more then ought this to be in this most weighty businesse of the Church This is farther apparent out of the Apostle 1 Tim. 3 10. Let these also first be proued then let them vse the office of a Deacon being found blamelesse so that they ought not before they be proued and when he saith Let these also he signifieth that the Ministers of the Church ought to vndergoe this triall Besides they must be without reproofe and haue good report of all Tit. 1 6. But it cannot be knowne whether they bee blamelesse without examination and triall going before And this standeth vpon good reason Reason 1 For first he is to take vpon him a greater charge then they that haue most costly iewels and precious pearles of wonderfull price coÌ„mitted vnto them forasmuch as he is to gouerne the sonnes and daughters of the King of heauen and earth and hath the price of the blood of Christ committed vnto him Acts 20 28. Secondly there be many subtill workers and deceitfull dealers transforming themselues into Angels of light 2 Cor. 11 13 14 and into the Apostles of Christ they haue indeed sheepes clothing but inwardly they are rauening wolues Math. 7 15. They seeke craftily and cunningly to creepe in that they may hurry and weary the flocke and then destroy and deuoure it Acts 20 29 30. They speake peruerse things to draw away disciples after them ver 30. If then there be not a narrow search and triall made of their doctrine and conuersation before they be admitted into the Ministery they haue a gate and gap opened vnto them to enter to the ruine of the Church Thirdly the office of Deacons was a function of lesse duty and danger in the Church they were onely to attend vpon the poore and yet they must not haue admission without due triall and examination as
30 1 Chro. â— Mal. 27. 1 King 21 5 7. Num. 15.34.35 both in his word and by his Ministers The Spirit speaketh euidently in the Scriptures by it he resolueth the Church no lesse then by an oracle from heauen besides for our farther direction he giueth the knowledge of his word to the Ministers who draw al their light from the word and doe thereby aske counsell as at the mouth of God The reasons are very euident First the Scriptures Reason 1 are all sufficient to improue and correct 2 Tim. 3.16 Rom 15 4. to teach and to instruct to giue patience and comfort Ioh 20 31. 2 Tim. 3.15 that we may beleeue haue eternall life and to make vs wise vnto saluation Secondly such as will not beleeue them and reply vpon them will beleeue nothing else no although one come from the dead Luke 16 31 It is therefore the foundation of faith to resort to these meanes to be resolued as to the oracle and ordinance of God Psal 85.8 Obserue from hence that all questions in Vse 1 Religion must be decided and determined by the Scriptures All doctrines are to be prooued by them and al errors to be conuinced by them The Scripture is the supreme iudge of all councels and controuersies The supreâ—â— Iudge of aâ—â— controuerâ—â— it sendeth not the Church to the generall consent of the Pastours of the Church nor turneth them ouer to expect a general councel nor posteth them ouer to Rome as the Gentiles resorted to Delphos to consult with the Oracle of Apollo It is in vaine to neglect the straight direct way to seeke out by-pathes and vncertaine passages It neuer taught the Pope and his Cardinals to be the highest court and supreme Iudges of Scripture who oftentimes are ignorant of Scripture It cannot be interpreted but by the same Spirit by which it was written It is required of the supreme Iudge and interpreter of Scripture that he cannot erre that no appeale be made from him that he be no way partiall and that he haue power to compell the parties dissenting to yeeld obedience These properties agree not to the Bishop of Rome he is not free from error for many of theÌ„ haue falne into heresy haue taught contrary things one to the other haue made many foolish interpretations he is a meere man and can compell no mans wil to yeeld vnto him he is partiall in his own cause and therfore to appeale to him is to aske ones fellow if he be a theefe Secondly the Scripture containeth all Vse things necessary to saluation to withstand tentations Matth. 4. and to build vs vp in all trueth So that it is simply and absolutely necessary The doctrine of saluation cannot be learned but from it The knowledge of the law is necessary Rom. 7.7 the knowledge of the Gospel is necessary Tit. 2.11.12 Neither let any obiect that the Church wanted Scripture along time euen from the creation to the dayes of Moses for the Question is not what was necessary in the beginning but what is now necessary The mothers milke is sufficient for the infant while it is a childe but it is not sufficient afterward when once it is growne vp Neither is it true which the Iesuite obiecteth that Christ commanded not any thing to be written but is ouerthrowne by many testimonies of Scripture 2. Pet. 1.21.2 Tim. 3.16 Reuel 1.11 and 14.13 Vse 3 Thirdly it teacheth that the Ministers ought to be ready to answere the questions and doubts that trouble the people any way Therefore they must be faithfull in their places and skilfull in the Scriptures Hag. 2.12.13 they must not be blind guides dumb dogs Ezek. 34.4 their lippes must preserue knowledge and the people seeke the Law at their mouthes Againe it is required of them to be resident vpon their flocks attending on them as watchmen watch the citie alwayes in danger of enemies to discouer the approach of them and as shepheards attending their flock for feare of deuouring wolues 〈◊〉 56 9 10. The people are as a prey in the iawes of al hereticks where teachers are not attending and residing The Israelites fell into horrible idolatry when Moses was absent from them Exod. 32.1 But how shall the Ministers be consulted withall being absent from the people Vse 4 Lastly it serueth for instruction for the people They are not to consult with witches and wizards but to resort to the Ministers of God Deut. 18.15 and to the word to the law and to the testimonie Esay 8.19.20 Princes therfore must not contemne them nor respect theÌ„ as the lowest and basest of the people And all people high and low rich and poore must search the Scriptures who thinke to haue eternall life in them Ioh. 5.39 They are greatly commended that were diligent in the reading of them Acts 8.30 and 18.11 Dauid did exercise himselfe in them day and night Psal 1.2 None are to be forbidden the reading of them forasmuch as the Gospel is the power of God to saluation to all that beleeue Rom. 1.16 They are greatly reprooued and rebuked â—hat were ignorant in them Mar. 12.24 that were slow of heart to beleeue them Luk. 24.25 Euery man therefore must seeke to be assured perswaded in his heart of that which he doth 〈◊〉 14.5 and seeke to warrant his owne work All things must be done in faith Hebr. 4.2 Mar. 11.24 Iam. 1.5 without which no man can please God This reprooueth the ignorance that is in the greatest sort who thinke it enough to doe as others doe to heare the word because others do so to receiue the Lords Supper because they see their neighbours doe so and to come to Church because the most do so These thinke it enough to be present at diuine duties albeit they be indeed farre from doing their duties There are many that come and heare prayers Many do hear prayers which neuer pray who do neuer offer vp any prayers as if there were some hidden vertue in the place or in the praier albeit they neuer lift vp their hearts to God These haue not neither can haue any comfort in that which they doe They are without faith because they are without knowledge They haue no assurance whether they please God or not but doe all things with doubtfull hearts and wauering mindes and therein condemne themselues and sin against God Rom. 14 23. Iam. 1.6 being like a waue of the Sea tossed with the winde Verse 9.10 And the Lord spake vnto Moses saying Speake vnto the children c. The determination of the question is heere set downe and vpon occasion thereof perpetuall lawes established for the direction of the Church The vncleane are put off to the 14. day of the second moneth the cleane must keepe the Lords Passeouer at the season appointed There are two causes alledged wherfore a man may for a time be excused for not comming to the Passeouer and is allowed as vnblameable
Lord heard him and hearkened vnto him and healed the people 2 Chron. 30.18 19 20. If there be in vs a willing mind God accepteth vs according to that measure of grace which we haue not according to that we want A good heart shall neuer be reiected though some euill cleaue vnto it and hang about it Sincerity and trueth in the inward parts shall neuer goe away vnrewarded Iob 3.1 2. Iob fought a sore combat as it were hand to hand with Satan and receiued many blowes and wounds in the encounter wherby he was sore weakned and brake out into many vnaduised words which he would not and should not vtter yet God laid them not to his charge but spared him as a man spareth his onely sonne that serueth him and setteth him foorth as a worthy pattern of patience and of obedience If then we labour to be vpright in heart Iam. 5 2â— the Lord will passe ouer our infirmities he wiâ—l looke vpon the good we do and pardon the euil Lastly our abstineÌ„ce giueth euil example vnto others for which also we must giue an account Woe vnto them that giue offence and therfore let no person with draw himselfe when the Lord doth solemnely inuite him to such a solemne banket This we shall doe if we labour to find sweetnesse and comfort in these holy things of God auoide all loathsomnesse and tediousnesse wherby we incurre the wrath of God which fell vpon the Israelites that loathed the Manna Chap. 11.6 We must come to this heauenly feast as a man would do to a bodily feast and feast our soules as we do our bodies that is we must bring with vs a good appetite We must hunger and thirst after righteousnesse Matth. 5.6 We see how men that would buy and sell do long after Faires and Markets These holy assemblies are the Faires and markets of God they are the great feast-dayes of God let vs therefore desire them with an earnest desire that we may be stored at them and all our wantes be abundantly supplyed Verse 14. And if a stranger shal soiourne c. The third law is set downe binding the stranger among them that embraced the Iewish religion to partake the Passeouer We learne hereby Doctrine that it is necessary for all Christians that are of age and discretion to partake the Sacraments of the Lord All Christians are to bee parâ—akers of the Lords Sacraments so he saith Take ye eate ye drinke ye for the remission of the sinnes of many Matth. 26.26 Againe he saith Drinke ye all of this and all of them dranke of it Mar. 14.23 and the Apostle 1. Cor. 10. sheweth that all our fathers were vnder the cloude and all passed through the sea and all were baptized vnder Moses and did all eat the same spirituall meat and did all drinke the same spirituall drinke 1 Cor. 10.1 2 3 4. doe we not heare how many alles the Apostle repeateth all passed all were baptized all did eate all did drinke and that none were freed and exempted from this generall and common duty Christ sending out his disciples willeth them to goe teach al nations and baptize them Matth. 28.19 So then there is a necessity laid vpon euery one to come to the Lords Table without exception of any estate degree or person that is of age and discretion Reason 1 For to abstaine purposely is a contempt of the seale of our redemption and consequently both of redemption it selfe and of the redeemer himselfe For as he that despiseth baptisme despiseth that which is represented by it namely the washing away of his sinnes so is it in the Supper they that despise it do despise the worke and price of their redemption Luke 22 19. This is my body do this c. Secondly they despise the commandement of Christ nay an heape of commandements multiplied together to enforce this duty wherefore doth the Lord Iesus say Take yee eate ye 1 cor 11 24 25 doe ye this drinke ye doe ye this is it not to teach vs that it belongeth vnto vs to obey Thirdly we haue the examples of the faithfull as a cloud of witnesses to inforce vs to yeeld obedience All haue submitted themselues to this duty and al haue accounted theÌ„selues bound to this practise as we shewed before out of the Apostle And the people complained that they were kept backe from the Passeouer testifying that it was their desire to be admitted vnto it Fourthly such as do not come do set light by the happy and holy remembrance of the death and passion of the Son of God wherein standeth the comfort of all his children who teacheth that the faithfull celebrate the Supper in memoriall of him as Luke 22 16. If then we willingly and wilfully abstaine we declare plainely that we receiue no benefit by the death of Christ and care not if the memoriall thereof were forgotten 1 Cor. 11 26. An horrible sin Fiftly the Supper is a notable meanes to strengthen faith if then all haue need of such helpes as God hath left for vs and appointed vnto vs it followeth necessarily that they must carefully resort to the sacraments which serue for that end and purpose Lastly they despise the Church and the vnion thereof and do of their owne accord after a sort excommunicate themselues from the fellowship of their brethren and of Christ Iesus the author and appointer of this Supper and in this respect the Apostle willeth them to come together and reproueth them that were heerein slacke or singular 1 Cor. 11.22 saying Despise ye the Church of God in this I praise you not Vse 1 The vses follow First we must confesse from hence that it lieth vpon al men to be frequent and forward in performing of this duty to come often to this exercise of our faith It should neuer be celebrated in the Church but all should come together 1 Cor. 11 17 33. He that maketh a feast looketh that all which are bidden shold come it All the Disciples of Christ met together and therefore Paul who deliuered that to the Church which he had receiued of the Lord v. 23. chargeth them that when they come together to eate they should tarry one for another v. 23. This is a generall fault in our assemblies and a disorder that we must neuer ceasse to reproue which if it were found in our daily dinners that we make for others that are inuited and serue but to feed the belly of which Paul saith Meates for the belly 1 Cor. 6 1 and the belly for the meates but God shall destroy both it and them Who would not thinke himselfe wronged to furnish his table and to prouide for his guests then none vouchsafe to come but cause him to lose all his cost and labour and expectation We come not to the Lords house and to the Lords Table with that zeale and diligence which becommeth vs. It is said of the Church
weaknesse in iudgment Thus also was Ieremy troubled ch 12 1 2. and no lesse the Prophet Habbakkuk ch 1 13. Wherefore lookest thou vpon theÌ„ that deale treacherously holdest thy tongue when the wicked deuoureth the man that is more righteous then he This which we esteeme to be a confusion is indeed no confusion and that is in order which we suppose to be out of order For God is a God of patience and long suffering who will take vengeance on his aduersaries and he reserueth wrath for his enemies Naum 1 2. and therefore is the Prophet much perplexed in spirit willed to waite by faith the issue that God will make for the vision is yet for an appointed time but at the end it shall speake and not lie 〈◊〉 37. though it tarry wait for it because it will surely come it will not tarry Hab. 2 3. Then the Caldeans thogh vsed of God as his rod to afflict his people shall be destroied Thus God hath set them in slippery places Ps 73 18. so as they passe away are â—ot they are sought but cannot bee found Ps 37 3â— The transgressours shall be destroyed together the end of the wicked is to be cut off ver 38. Lastly from hence euery man must learne Vse 5 to do the duties of his own calling God haâ—h set euery man in a certaine calling as it were in a certaine field to till wherein he is to labour We are apt indeed to break out into the callings of other men as if we weâ—e pinned vp in too narrow a roome This made Salomon to say I haue seene seruants on horses Eccl. 10 7. Prou. 2â— 27. and 19 10. and Princes walking as seruants vpon the earth And as God hath set euery man in a calling so must euery man waite and attend vpon that calling whether it be in the Church or in the family or in the Commonwealth In the Church there is order to be obserued in reading in preaching in prayer in the Sacraments that such as be at them may say in their hearts Surely God is in this place and repoâ—t that God is in them of a truth To this purpose doth Paul deliuer sundry instructions 1 Cor. 14. If any man speake in an vnknowne tongue let it bee by two or at the most by three and that by course and let one interprete 1 Cor. 14 27. Let the Prophets speake two or three let the others iudge v. 29 If any thing be reuealed to another that sitteth by let the first hold his peace v. 30. All Churches of the Saints haue this order v. 33. Let your women keepe silence in the Churches for it is not permitted vnto theÌ„ to speak but they are commanded to be vnder obedience as also saith the Law if they will learne any thing let them aske their husbands at home for it is a shame for women to speake in the Church And if it be not permitted vnto them to preach neither is it permitted them to baptize which is an appendance vnto the Ministery Their duty is to be in subiection but to baptize is a part of power iurisdiction So also ought euery one to learne and practise the duties of his calling in the priuate family An house diuided against it selfe cannot stand Math. 12 verse 25. but quickly falleth Luke 11 ver 17. Happy is that house when such as are Gouernours know how to rule and such as are inferiours know how to obey But if one encroch vpon the place of another there followeth much confusion And in the Commonwealth euery soule must learne to bee subiect to the higher powers for there is no power but of God the powers that be are ordained of God whosoeuer therefore resisteth the power resisteth the ordinance of God and they that resist shall receiue vnto themselues damnation Rom. 13 1 2. Without this the whole order of nature will be peruerted A kingdome diuided against it selfe is brought to desolation When he sendeth Magistrates and Princes he meaneth to preserue mankinde by them he striketh a feare of them not only into men but also into beasts Dan. 2 38. Such then as rise against them and labour to set all in a broile 1 Pet. 2 14. and to bring al things to confusion are worse then the brute beasts that are without vnderstanding We cannot honour God except we honour the Magistrate And it is very apparent that they are possessed with the giddy and frantike spirit of vprore and sedition which will not be vnder the rule of such as God hath ordained We cannot honour God except we honour such as he hath set in his place He hath printed his owne image in them and in their persons we obey him And when superiours are no longer reuerenced all will be set in a tumult and turmoile and must needs goe to spoile and hauocke Now if we would speake of the practise of the Church of Rome The Church of Rome is wholy out of order there is no good order obserued among them but the whole ordinance of God is vtterly ouerturned the preaching of the word is little esteemed the word and praiers are in a strange tongue praiers also are made to Saints the vse of the Sacraments is horribly prophaned they permit baptisme vnto women and the Supper they haue quite abolished Christ and Antichrist are not more contrary then the Romish church to the true Churches of Iesus Christ They haue pulled vp the foundation of Christian religion and vtterly denied the faith The Scriptures they make vnsufficient and to containe a maimed and vnperfect doctrine They subiect them to the iudgement of the Bishop of Rome and to the authority of the Church They banish the people from them as if they were very dangerous vnto them They contemne Magistrates claime power to dispose of their kingdomes if they be supposed to be heretikes Ver. 29 30 c. And Moses said vnto Hobab the sonne of Roguel the Midianite Moses father in law We are iournying c. The next point is the conference betweene Moses and this Hobab Conference between Moses and Iethro For inasmuch as the passage thorough so many Mountaines and Deserts was exceeding both difficult and dangerous Moses leaueth nothing vnforethought which might serue for the aduantage of his enterprize and therefore instantly intreated his father in law to accompany them in their way toward Canaan Such as yeeld their helpe to further the Church shal neuer lose their labour promising to him such part and profit of the promised Land as GOD should bestow vpon them True it is Moses had liued long in those parts of Arabia thorough which he was now to trauaile yet the better to assure his passage and to saue so many thousand soules as he had brought out of Egypt which could not be so few as a million it was needfull for him to vse many guides and conducters and therefore he is so
nothing Another sort seeing the Ministery so vilified and seeking to shun that rocke do rush and dash themselues violently against another for they giue almost no reuerence at all to the Liturgie neither care to affoord vs their presence at the same But we must walke in the golden meane betweene both these giuing to each that which is meete without comparing the one to the other and so yeelde obedience to both In the one God speaketh to vs in the other we speake to God The Wiseman handling them both beginneth with the preaching and hearing of the word as the most principall part of Gods worship and afterwards he proceedeth to prescribe rules of praier Eccl 4 5. Acts 2 42. So the church is saide to haue continued in the Apostles doctrine in prayers They then deceiue themselues that vnder a pretence of receiuing the prayers of the church do contemne the Ministery of the word and think they haue done enough if they haue bin present at them saying We haue godly praiers published and set forth by commaÌ„dement of the Prince why cannot men bee contented with them These speake through hypocrisy and would seeme zealous of publike prayers howbeit they are like to Iudas he cried out against the waste of the ointment as if it might haue bin better bestowed vpon the poore He seemed very carefull of the good of the poor but hee spake this not that he cared for the poore but because he was a theefe and bare the bag Ioh. 12 6 So do these men talk much of prayers as if they were so zelous that they were altogether giuen to prayer howbeit they do not this for any zeale to prayer or for any great care they haue to frequent theÌ„ but thereby to seeke a couer for their owne negligence in hearing the word Such as liue vnder an vnpreaching Ministery thinke themselues well enough when as notwithstanding they want a chiefe and principal part of Gods seruice the ordinary meanes of saluation Ro. 10. Iam. 1. On the other side such as ascribe al to preaching and regard not the prayers of the Church are blame-worthy this must be done but the other must not be left vndone It is the office of the Ministery to perform both Act. 6. and the duty of the people to bee present at both yet great is their negligence this way if not contempt Vse 3 Lastly from hence ariseth great comfort to such as are weake in faith and in the giftes of faith For God will not reiect vs or our prayers though we be not able to performe them as we ought to do Albeit we come vnto him halting and borne by others yet he will embrace vs and receiue vs. This may bee a notable motiue to encorage vs to this duty Christ hath promised that he will not quench the smoaking flaxe nor breake the bruised reede Math 12 20. Blessed are they that come to him creep on hand and foote if they cannot walâ—e vpright but woe vnto them that come not at al. If wee haue but a graine of Mustard seede of faith he cherisheth it and accepteth of vs. Let vs therefore come vnto him by prayer howsoeuer we come by our selues or by others forasmuch as our comming to him shall haue a reward See more of this before chap. 6. Rise vp O Lord and let thine enemies be scattered and let them that hate thee flie before thee This is the prayer made when they began to march This prayer is short but it is verie effectuall The summe and substance is to commend vnto God the good and preseruation of the church from the many enemies of it As if he had saide O merciful God which hast promised thy presence among vs go thou before vs and scatter thine and our enemies put theÌ„ to flight which seeke to stop our way and to hinder vs from entering into the land of Canaan which thou hast promised vnto vs. The prayer consisteth of two parts a cause and the effect The cause is Gods arising to the defence of his seruants wherein he speaketh after the maner of men because properly God neither riseth vp nor sitteth downe as also he neither slumbreth nor sleepeth Psal 121 4. But it is spoken in regard of a new worke whereby he manifesteth his help to be ready at hand and sheweth that he shrinketh not backe in time of neede from those that are his Sometimes he is saide to lie still and to be as it were asleep when he doth beare with patience Illyr câ—au Sâ— and suffer the wicked to rage and run on against the righteous and against religion so when he beginneth to take the cause into his owne hand both by defending his children and maintaining his owne glory against the wicked hee is saide to arise and stand vp Esay 2 21. as 2 Chro. 6 41. Psa 44 23. 82 8. 132 8. The reason of the speech is borrowed from men who can do no work of any moment or account while they lye still but if they wil go in hand with any thing they must rise vp The effect of his arising is the scattering of his enemies If he once arise to the help of his people then followeth quickly the fall of his enemies If he fight for them They shall flye before him as chaffe before the wind and as wax melteth before the fire so the wicked perish at the presence of God Psa 68.2 We might note from hence that when once God sheweth himselfe for his people the enemies are quickly put to flight Exod. 14. When Pharao pursued the Israelites and ouertooke them at the redde sea and that their hearts began to faile and fall away to be troubled and as it were to melte away Moses said vnto them Feare not stand stil and see the saluation of the Lord which he shal shew you this day 13. The Lord shal fight for you and you shal hold your peace 14. Deut. 28 7. and Ro. 8 31. If the Lord be on our sides who shal be against vs This is a great comfort to the Church 2. Chro. 15 2. The Lord is with vs if we bee with him Againe let euery faithful soule apply this to himself and gather assurance by it to stand vnmoueable vnder the shadow of the almighty Lastly it noteth out the wretched miserable condition of the enemies of God and of his children for when they thinke to arise God wil giue them a sodain and shameful fal But I onely point out this point and proceed to the consideration of the titles which Moses giueth to the vngodly â—â—â—â—rine he calleth them the enemies of God â—â—e wicâ—â—â—â—e Gods â—â—i s and â—â—â—â—m such as hate him So then obserue that al wicked men are vtter enemies to God they hate him they abhorre him they cannot abide him They say in their hearts There is no God Psal 14 1. God hath forgotten he hideth his face hee will not require it Ps
yeelde them subiection feare honour prayer tribute and obedience as the Apostle vrgeth these particulars Ro. 13 1 2. 6 7. and it condemneth to the pit of hell all such as resist them and rise vp against them Should the sonne rebell against the Father as Absolon did Let him then feare the end of Absolon to be hanged in the tree Should the childe striue against his Nurse that beareth him or the sheepe set themselues against the sheepheard that feedeth them Woe then to such as will discharge themselues of the dutie they owe to such as haue the charge ouer thē and will plot against their life of whom they receiue life and goods and peace and safety and all Vse 4 Fourthly it is the duty of all Magistrates and those that are in authoritie to consider what they haue to do their names and titles must teach them what their office is not to magnifie themselues not to think themselues absolute not to set themselues against God not to tyrannize ouer his people not to maintaine themselues in ease and idlenesse in vanity and superfluity not to follow after their owne pleasures but to do iustice to all without respect of person to protect euery one from wrong to maintaine publike peace and tranquility but especially to further Gods true religion They must haue publike minds and not seeke their owne good only or principally It is the ruine of an estate when publique persons haue priuate mindes regarding only to serue themselues and to procure their owne good These are no common-wealths men but priuate wealths men The Apostles were called to be fishers of men and Princes are called to be sheepheards of men to feede reasonable sheepe and this is their honour if they be found faithfull that it may be said of them as it is of Dauid Hee fed them according to the integrity of his heart-and guided them by the skilfulnesse of his hands Psal 78.72 Verses 16 18 20. And the Lord sayde vnto Moses Gather vnto me seuenty men of the Elders of Israel whom thou knowest to bee the Elders of the people c. In these wordes we haue the answer to Moses complaint And as the complaint stood of two distinct parts so doth the answere of the same points Touching the greatnesse of the charge and burthen whereof Moses complaineth God commandeth him to gather together vnto him seauenty men of the Elders of Israel to whom he would communicate of the same spirit that Moses had howbeit without any diminution of his gifts although many suppose that the Lord did punish him for his murmuring with the lessning of his gifts as it is true Marbac Comment in Num. Whit. praelect de pont f. Rom. pag 89 4. hee doth sometimes punish in that manner sometimes by lesning and sometimes by taking away what hee had formerly bestowed Zach. 11 17. Mat. 25 27. But we do not reade or finde that hee dealt so with Moses or that he was lesse fit for gouernment then he was before rather his gifts were deriued to others as one candle lighteth another and yet the light is not diminished And what benefite or profite had it beene to Moses to haue these ioyned if his gifts had beene impaired In this place we haue the institution and erecting of a new Court among the Iewes called the Sanhedrim The institution of the Sanhedrim among the Iewes This honourable Senate at the first founding of it consisted indifferently of men taken out of all the Tribes which had some of the Leuites to assist them This court was seated and kept at Ierusalem and might handle waightier causes D. Field of the Church lib. 5. cap. 9. inflict more greeuous then the set Courts and Tribunals of iustice appointed and assembled and obserued in the gates of euery Citty and to this they might appeale from those inferiour Consistories For such as were instituted thorough the aduice and counsell of Iethro Exod 18 21. were not necessary to be of this number of seuenty they had the hearing and determining of the least causes and besides they receyued not an extraordinary spirite neyther was it needfull for that calling This Councel of the Sanhedrim remained after the captiuitie and continued vnto the dayes of Herod Iunij in Analy◠in Numer who made hauocke of many of them and put most of them to death Howbeit some of them remained euen to the desolation of the Temple and of the City by the Romans Liuelies Chronology of the Persian Monarchy page 238. and of this Christ speaketh Matth. 5 20. and 18.17 which the best interpreters vnderstand of the 70. Elders of the great Consistory or iudgement place in Ierusalem But when King Agrippa was once driuen out of Ierusalem by a rakelly rout of seditious cutters and cut-throats then were the Sanhedrim deposed at their will when there was none to controll them Ioseph de bell Iud. lib. 5. cap. 1 and other base pesants were set vp in their roome who had no lawes to restraine them no Magistrates to punish them no authority to bridle them Then was the Priest-hoode made a mockerie then was Ierusalem without a guide as an house without a Ruler or a ship without a Pylot There was none to manage the state aright but all gouernment was turnd into confusion and disorder The second complaint of Moses was touching the feeding of so great a multitude which God answereth verse 18 19. by a promise and by a threatning Hee promiseth vnto them store of flesh and to fit them and fill them not for a day or two dayes c. but euen a whole month And he that sheweth he could do this sheweth also that he could doe more if that had bin too little howbeit they should in the end take litle delight pleasure in their delicates after which their soules so ernestly lusted because hee threatneth that in the midst of their abundance it shold come out of their nostrils and be vtterly loathed of them This answer of God ministereth many instructions First that God layeth no more vpon any then he will inable them to beare if they thinke it bee too heauy hee will ease them of it He is not like to Pharaoh that willed more to be laid vpon the people then they could compasse complaining that they were too idle Exod. 5 17 18. Neither is he like to Rehoboam that refused to make the greeuous seruice of his father and his heauy yoke lighter but answered the men of Israel roughly that he would adde to their yoake and if his father chastened them with whips he would chastice them with Scorpions 1 King 12 11. but God is ready to take away part of the burthen and diuide it among others that it might bee borne equally vpon all their shoulders Secondly he furnisheth with gifts all such as he sendeth and calleth he employeth none in any function but such as he furnisheth for that purpose Thirdly we see that God is able
them yea euen in our enemies These are approued remedies to keepe vs from enuy Would God that all the Lords people were Prophets and that the Lord would put his Spirit vpon them See heere the godlinesse and humility of Moses he is so farre from enuying this gift of these two seruants of God that he reprooueth Ioshua and wisheth from his heart that all the Church of God had the same gift which he had from the least to the greatest As if he should say I am so farre from enuying them in hauing these graces though they came not with the others seeing God confirmeth euen their calling also as well as the rest that I could rather wish if it pleased God that all in the host could prophesie and were endued with mine and their graces If any obiect that this may seeme to giue way for vnwarrantable wishes friuolous desires and vaine praiers not grounded vpon any promise I answer it doth not for he onely testifieth his holy desire of the Churches good as when we pray that God would keep vs this day from al sinne It is against the word of God to hold that we can be without sinne but it is not against it to testifie our desire to be free from it for it is that which we ought al to aime at and to endeuour that wee may attaine vnto Neither doeth this praier giue scope to the wishes of the sottish multitude that pray for their friends when they are dead who neuer praied for them when they were aliue saying God haue mercy on their soules or God rest their soules whereby the Name of God is taken in vaine For they haue receiued their iudgment according to their works and are already either in rest or in torment froÌ„ which they cannot returne Doctrine The godly desire that â—thers of theâ— Church 〈◊〉 be equall to them or aboue them graces We learne from hence that the godly doe heartily desire the good and growth the profit and encrease of the whole Church It is the duty of all faithfull persons to desire that all true Christians may excell in graces euen to be equall or aboue themselues how eminent and excellent soeuer their gifts places be This appeareth in Iohn the Baptist Iohn 3 29 30. Now is my ioy full he must encrease but I must decrease The Apostle desireth that the Thessalonians who were grown greatly in grace might yet grow more and more 1 Thess 4 1. Rom. 1 11. This desire of the prosperity and flourishing estate of the Church made Paul to moue Barnabas to go againe and visite the brethren in euery City where they had preached and planted the Gospel of Christ Acts 15 36. Rom. 9 3. Gal. 6 16. Math. 11 25. Iohn 17 24. 2 Cor. 13 9. As theÌ„ Ioab sent out to number al the tribes of Israel said vnto the King 2 Sam. â—4 â— The Lord thy God adde vnto the people how many soeuer they be an hundred fold and that the eies of my Lord the King may see it so ought we in seeking the encrease of the true Israel of God much rather say The Lord adde vnto the church such as shal be saued how many soeuer they seeme already to be thousand thousands and that our eies may see the spirituall growth of them For as the glory of God ought to be most Reason 1 precious vnto vs so heereby he is most glorified wheÌ„ many lights shine before men Mat. 5 16 Iohn 15 8. Secondly superiours in gifts are fathers and haue that title giuen vnto them as well as superiours by office and calling and therefore as fathers reioyce to see their children excelling themselues or others in gifts as Salomon did excced Dauid so ought it to bee in the spirituall growth of the Church such as are fathers in respect of gifts should reioyce and be glad when they behold their inferiors to come forward to a perfect man vnto the measure of the stature of the fulnes of Christ Eph. 4 13. Thirdly they heartily loue one another therefore they cannot but desire their greatest welfare and excelling in all graces to the greatest edification of other not enuying but reioycing in their encreasing more and more contrariwise sorrowing at their dwarfish estate euer learning yet still needing to bee taught the first principles of religion as not able to beare strong meat Heb. 5 12 13.14 From hence we haue a way left vs to examine Vse our selues and to iudge our selues whether we belong vnto God and be truely sanctified or not whether we be true parts of the true church or not euen by this desire of the good of the churches of God Hereby we may discerne and try what is in vs by this note we may proue our selues truely to seeke Gods glory with sincere harts to wit when we can reioyce in the excelling of other mens gifts aboue our owne whether they be in the same or other callings with vs wishing our selues inferiour to all others and euery one to excell vs in gifts to the edification of the Church Gods glory in the setting vp and establishing of the kingdom of Christ Let vs not account it a shame to see a sheep go before his Shepheard or the sonne to go beyond the father or the wife her husband or the seruant his master if the inferiours haue greater better gifts then their superiours blesse God for it and pray God yet more to multiply their graces There are many Pastours that are afraid lest their people by too often teaching and by going and growing forward by reading and conference should be able to teach them their duty or else controle their teaching of others This is as vnnaturall as if a father should be greeued to see his childe prosper to grow in stature We must desire the conuersion of those that bee out of the Church therefore much more the blessing of God to be vpon the Church in a more plentifull measure Acts 26 29 and 7 60. He that is desirous of the good of such as are not of the family will be more carefull of those that are of the family Euery part and member of the body desireth and procureth the good of the other parts so ought it to be in the mysticall body whereof Christ Iesus is the head who laide downe his life for the Church and shedde his precious blood for the ransome of it Acts 20 28. It will be a great comfort to vs to finde this affection and desire in our hearts to long after the common good of the Church Vse 2 Secondly it condemneth the Church of Rome that hinder the growth and encrease of it deteining the Scriptures from the people keeping them in blindnesse and ignorance whereas the Lord would haue his word communicated vnto all When a Prince hath published statutes for the gouernement of the Commonwealth they are open for all to read them so is it with God after he caused the word to
foule or dung so filthy as we are through corruption Iob 14 verse 4 and 25 verse 4. Esay 64 6. Titus 1 15. There is no sent or sauour no carcasse so corrupt and ready to infect as that which proceedeth from our selues What it is that doeth chiefly infect wherby we defile our selues and one another This Christ teacheth Math. 15 verse 18. Those things which proceed out of the mouth come foorth from the heart and they defile the man Keepe out sinne from the heart and the plague shall neuer defile the man euery one therefore must labour to cleanse the heart Thirdly seeing it is caused by sinne wee must learne to search and finde out the true Vse 3 cause of the plague The enemies of Gods word will make the Gospel the cause of the pestilence and of all other calamities So did Ahab Iehoram make the Prophets the principall procurers of the famine which fell out in their daies 1 Kings 18 17. 2 Kings 6 31. Thus dealt the heathen with the christians that liued vnder the heathen and persecuting Emperours when any famine or pestilence or ouerthrow befell among them they imputed all to Christians and cryed out to haue them persecuted and punished as appeareth at large in the Apology of Tertullian These are blasphemous mockers and deriders of the holy faith of Christ which open their mouthes against heauen The chiefe cause of the plague is the contempt of the word Ier. chapter 29 17 19. Lastly euery one of vs must learne how to behaue our selues in the troublesome times of Vse 4 this heauy iudgement We must haue a tender feeling of their distressed condition that lye vnder this greeuous hand of GOD. The Church is compared to a body wherof Christ is the head Eph. 4 ver 16 and the faithfull are members Romanes 12 4. 1 Corinthians 12 12. They make but one body though they be many different members and are all vnder one head and therefore are to helpe one another to beare one anothers burden and so fulfill the law of Christ Galathians 6 2 1 Corinthians 12 verse 24. Let vs consider the seuerall duties belonging to seuerall persons in the day of visitation The duty of Magistrates is then especially to see religion established The duty oâ— Magistraâ—â—â— time of thâ— plague euill doers cut off from the City of God and all disorders remoued Psal 101 8. They must humble themselues and cause the people to humble themselues They must appoint fasting and praier that thereby they may moue the Lord to call backe his iudgement We haue a notable example of this in the King of Nineue Ionas 3 6â— when he feared a generall iudgement to come vpon himselfe and his people he rose vp from his throne and laide away his robe from him he couered himselfe with sackcloth and sate in ashes yea he proclaimed that neither man nor beast herde nor flocke should taste any thing and that they should cry mightily to GOD saying Who can tell if God will returne and repent and turne away from his fierce anger that we perish not Ion. 3 6 7 8 9. Here is a good president for Kings Princes what by their owne example publike decrees they ought to do that there may be a common humiliation of all estates 〈◊〉 dutie of â—â—â—â—sters in 〈◊〉 of the â—e It is the duty of the Ministers to preach the worde most earnestly both the Law and the Gospell in season and out of season to perswade to repentance to comfort the feeble-minded out of Gods word to stirre vppe the poore to patience the rich to liberality and all men to compassion and commiseration It belongeth vnto them as it were to stand in the gappe they must aboue others pray earnestly to God Amos 7. verse 25. knowing that the prayer of a iust man auaileth much if it be feruent Iames 5 16 17. So was it with Moses and Aaron when the plague was begunne he willed Aaron to take a Censer who ranne into the middest of the Congregation and stoode betweene the liuing and the dead offering Incense and making attonement for the sinnes of the people Numbers 16. verse 48. It is the duty of all parents to teach and instruct their children from whence 〈◊〉 dutie of â—â—â—â—nts in 〈◊〉 of the â—e for what causes God sendeth the pestilence and other calamites Deut. 6.7 They must goe before them in a good example of life Genesis chap. 18 19. and if they should see all other carelesse and negligent in this duty yet must they say with Ioshua chap. 24. verse 15. As for mee and mine house we will serue the Lord. It belongeth vnto them to call their families vnto priuate humiliation as Ester did chap. 14. verse 16. and euery day they should offer vp sacrifice for their seruants and children after the example of holy Iob chap. 1. verse 5. and pray for their safety and welfare and euerie day giue thankes for their most mercifull deliuerance while in the meane season so many fall on their right hand and on their left It is the dutie of rich men in time of contagion 〈◊〉 dutie of 〈◊〉 men in 〈◊〉 of the 〈◊〉 to haue as at al other times so then especially a diligent care of the poore because then the greatest occasion is offered to doe good We must not shut them vppe in their houses and then shut vp our compassion from them as it were in a close prison without releefe It is the commendation of the Christian Church after the ascension of Christ that they had all things common and no man said that ought of the things which hee possessed was his owne neither was there any among them that lacked Acts 4 32 34. If they did this in the neede of the Church how much more ought we to prouide for those that cannot prouide for themselues He is not worthy to beare the name of a Christian that at such times would withhold things necessarie from those that are withholden from the companie of others Woe vnto those that would adde so great affliction to those that are deepely afflicted already The foure Lepers that were put out of the city according to the law dwelt apart by themselues at the entering in of the gate for feare of infection were notwithstanding prouided for in the streight siege of Samaria so long as there was any thing in the city they wanted not but were prouided for 2 Kings 7 4. So it ought to be among vs. It is the dutie of the poore needy to arme themselues with patience The dutie of the poore and needy in time of the plague as a shield buckler in time of trouble knowing that nothing falleth out without the prouidence appointment of God He will not lay more vpon vs then he will enable vs to beare but with the tentation will make an happy issue 1 Cor. 10 13. hee will comfort vs in our tribulation 2. Cor.
any good consequent that though euery sinne in Gods iustice bee adiudged worthy of eternall death that therefore it doth equally deserue it See more of this chap. 19. Vse 2 Secondly from this doctrine receiued it followeth that the punishments of hell are diuers also according to the different desart of sinne Luk. 12 47 48. Math. 23 15 and 11 22 24. They that breake the law and teach others to do the like are twofold more the children of hell then others They are the children of hell that transgresse the law but they that lay a stumbling blocke before others and draw them out of the way are guilty of a farther sin and consequently of a greater punishment Sodome shall be cast into hell but Capernaum shall descend deeper and suffer more This must we lay to our hearts forasmuch as we are like to Capernaum not to Sodome Euery man must receiue at the last day according to his euill workes but Gods iudgements shold not be right if he did iudge sinnes to be equal and punish sinnes equally On the other side we may conclude that there are degrees of glory in the kingdome of heauen which serueth to stirre vs vp to labour to out-goe and out-strippe others considering that we shall receiue a greater reward It is a point seruing to animate and encourage all men in well-doing to know that the Magistrate shall receiue according to his care the Minister according to his paines and euery one according to his duty and obedience in the life to come Vse 3 Lastly hence is a direction for Magistrates seeing offences are different there ought to be a difference in punishment of malefactours All lawes should not be written with blood neither all punishments take away life But if lesser sins should be punished sharply great more remisly it were against the rule of reason and the law of equity Hence it is that Christ teacheth that among the Courts of the Iewes they alwaies punished according to the quality of the offence and did not make an equality among offenders Mat. 5 verse 22. Verse 31. Because he hath despised the word of the Lord and hath broken his couenant c. Here is the description of this sin whereby we see whervnto it tendeth being once entertained Doctrine We learne from hence Sin is come to the height when men are bold to sinne that men are come to the height of sinne when they commit sin boldly and boastingly proudly and presumptuously Esay 3 9. Numb 25 6. 1 Sam. 16 22. Ier. 3 3. Prou. 2 14. The reasons Reason 1 For this manner of sinning is without any signe of grace is done in contempt of God and his lawes as we see in this place Reason 2 Secondly this kinde of sinning doth cry to heauen and calleth downe iudgement so that he cannot but punish it seuerely Gen. 18 ver 20 21. This reproueth the sinnes of our times for Vse 1 as we liue in the light of grace so we are come to the light of sinne because some maintaine sinne and others brag boast of those sinnes that they haue committed and greatly delight in them Psal 52 3 4. Esay 1 23. 2 Pet. 2 15. The sinne of these men is so much the greater because heere we haue the coupling and combining of two sinnes together sinne and the loue of sinne Where there are two strong poisons mixed together there the party is in great danger that drinketh of that potion so it is in this case two sinnes being ioyned in one sinne impudency in sinning that person is much more guilty This boldnesse and impudency is also accompanied with impenitency for certainely he that sinneth with an high hand and with a proud heart caÌ„not repent and leaue his sinne he cannot be sorry for it and turne vnto God but lyeth vnder a great measure and degree of euill Secondly let such as are guilty of these bold Vse 2 and presumptuous sinnes breake them off by true repentance and by reforming such as are committed to their charge For euery sin must be repented off but greater sinnes must haue greater repentance for them therefore wee should labour to repent of all whether they be moe or few greater or lesse once committed or often that so God may passe by vs wheÌ„ his iudgements run through the world Take heed therefore of presumptuous sinnes Some are suddenly ouertaken these sinne Gal. 6 1. but not so greatly as they that runne willfully and violently into euill It is an euill to take the Name of God in vaine though it be in heate and in haste howsoeuer but it is worse to sweare and blaspheme in cold blood in common talke that without remorse The corrupt affection in these is worse then the action of sinne Such as once fall into drunkennesse cannot be excused but they sinne doubly and trebly that delight in drunkennes haunt drunken houses and keepe drunken company and nourish all occasions to bring themselues to commit sinne vpon sinne So it may be said touching the breach of the Sabbath he sinneth that pretendeth some necessity of some great busines and that he is vnwilling to absent himselfe froÌ„ the house of God and doth it sildome but he that maketh a common practise of prophaning the Lords day sometimes by saying at home in his chamber sometimes by walking abroad in his fields sometimes by lying in an alehouse sometimes by sitting at tables cards do offend much more and come into the number of presumptuous sinners Obiect But some peraduenture will aske the question How may a man know whether he sin with an high hand whether he be come to the height of sinne to sinne presumptuously To this I answer Answ it is no hard matter to discern thy estate by these notes â—w to know â—o sinneth 〈◊〉 an high â—ed First whosoeuer disliketh and hateth the word of God may iustly feare and suspect himselfe For he that cannot patiently endure to reade it or to heare it read or preached because it layeth open his sin and as a true glasse maketh his corruptions manifestly to appeare he certainely is a bold and presumptuous sinner So long as a man is content to submit himselfe to Gods ordinance and to be willing to heare his sinnes reproued so long there is hope of such a sinner Againe they sin purposely and proudly and presumptuously that are offended either with the Minister or with a priuate friend that reproues him for his sins These are louers of their sins and are resolued to dwell in them because they hate those that loue them and out of loue admonish them of their euill waies And if peraduenture they haue failed in the manner of their reproofe these by by conceiue that they haue sinned more in reprouing then themselues in committing the acte it selfe Thirdly they are passing apace to tht height of sinne that excuse and lessen their sinnes or else defend them such as say it is no such
This is farther to bee strengthened with reason First true godlinesse and religion haue the Reason 1 promises of the blessings of this life and of the life to come 1 Tim. 4 8. Deut. 28 1 2 3 4 c. then it will follow on the contrary that impiety and vngodlines haue the curses plagues both of the one and the other due vnto them For it were great iniustice in God if he should reward the workes of piety and religion and should not as well punish the workes of impiety and prophanenesse Secondly such workes are committed directly Reason 2 and immediately against the person of God himselfe but the workes of vnrighteousnesse are against men He is more seuerely punished that flieth in the Princes face woundeth him then he that hurteth any of his seruants Such as with an high hand breake the first Table do as it were flie in Gods face and rebell against them such as transgresse the second hurt some of his seruants So then when we fall to practise against his owne person or his honour there is great reason to thinke hee will visite for those especially and therefore such lawes are called the first and great commādement Math. 22 36 38. Thirdly such works of impiety are the causes Reason 3 of wrong iniustice hatred and of all vnrighteousnesse The breach of the first Table procureth the breach of the second Rom. 1 21 22 23. Because they regarded not to know God he gaue them ouer to vile affections When he gaue them vp to vncleannes it was a punishment of their vnthankfulnesse and not honouring of him The vses follow Such are first of all reproued Vse 1 as are accounted ciuill honest men in the world and reputed vnblameable among their neighbours I doe not meane that they are to bee reproued for their ciuility and honesty which are not to be condemned in themselues for they are good but such as content themselues with an outward ciuill carriage among men and to be praised of them hauing no feare of God or care of religion in them but all their care and conscience is to deale iustly with men and in the mean season wholly neglect their duty to God these are liable to Gods iudgements as well as those that are altogether prophane and wicked These are they that haue no care to sanctifie the Sabath no delight in praier no hungring thirsting after knowledge but remaine in blindnesse ignorance carelesse in frequenting the hearing of the word and in receiuing of the Sacraments They will boast they loue the Church as well as any of their neighbors but small fruites appeare of their going thither or of their coming from thence They thinke all is well enough if they be iust in their outward dealings they make account that they are not to be blamed and they stand in feare of no iudgments of God at all So it was with the rich man Math. 19 20. he thought he had done al euen from his youth that he lacked nothing but being tried by the first commandement whether he did loue God aboue all he plainly descried that his ciuill honesty was meere hypocrisie and his fulfilling of the law no better then a flattering of himselfe In like manner do such men much deceiue themselues and are like to a subiect whose whole care is to deale iustly and vprightly with his fellowes but vtterly neglecteth his duty to his Prince and practiseth rebellion against him all his life If such a man deale iustly among other men and will not commit adultery or murther by any meanes tell me in reason can all this his care helpe him when he shal be conuicted for high treason against his Prince Certainely this iust and vpright carriage toward the people shall stand him in little stead Likewise many men in all places do liue continually in the practise of rebellion against the person of God himselfe howsoeuer they seeme very carefull and conscionable of their duty toward men yet God will finde them out for the contempt of him For they are growne to this prophanenesse What need so much preaching or so much hearing and so they begin to scorne and scoffe at those that liue in the obedience of these holy duties Let me tell these though they be neuer so iust in their conuersation doing no wrong paying all mē shewing mercy to them that need yet they lie open notwithstanding all these to Gods iudgements for want of the true power of religion If thou shouldst see a man liue in the grosse sinnes of the second Table in murther adultery robbery drunkennesse false witnes-bearing and the like wouldst thou not think him worthy to be plagued by the hand of God why then should we thinke that such as liue in the breaches of the first Table more grosse thē these which haue the first place are not liable to iudgement as wel or rather much more then the other Vse 2 Secondly this teacheth all such as haue any rule ouer others to be carefull to teach such as are vnder them in the waies of godlinesse that they may know the Father to be true God him whom he hath sent Iesus Christ Iohn 17 3. First it is the duty of Princes and Magistrates to haue a great care of true religion that God be faithfully serued by their people It is not enough for them to prouide that they may haue a people faithfull and loyall to thēselues except they be also faithfull to God The godly kings are commended for their care in aduancing the glory of God and for their zeale in causing all the people committed to their charge to be instructed It were easie to enlarge this by the examples of Dauid of Asa of Iehoshaphat of Hezekiah and Iosiah they made a couenant with God to serue him themselues and to cause him to bee serued of their people Asa commanded Iudah to serue the Lord of their fathers and to doe the law and the commandements that whosoeuer would not seeke the Lord whether he were small or great whether man or woman should be put to death 2 Chron 14 4 and 15 13. Deut. 17 19. 2 Kings 23 2 3. 2 Chron. 19 7 8 9. Thus it ought to be with all fathers and masters they must teach their children seruants that they may know the Lord and set their hope in him not forget his works but keepe his comandements Psal 78 6 7 4 9 and 11 19 21. Eph. 6 4. Deut. 6 7. Eli the Priest of the Lord is first threatned and afterward punished for neglect of this duty 1 Sam. 2 and 3. The example is written for our instruction that we should beware of the like transgression Thirdly see the fearefull condition of many Vse 3 men of all sorts for they liue vnder a fearfull iudgement of God and yet do not see it because through the whole course of their liues they practise the workes of impiety liuing in palpable ignorance in contempt of the Word
resurrection vpon this day Iohn 20. verse 26. Vpon this day did the holy Ghost descend and this was the first day of the creation Vse 1 The Vses follow The sanctifying separating and keeping of the Lords day is a morall duty charged vpon euery soule whatsoeuer wheresoeuer we be in what state and condition soeuer in bondage and exile vpon the land or sea in sickenesse or in health at home or abroad with our selues or with others whether we be high or low Prince or subiect master or seruant bond or free male or female all persons must know that this day must bee sanctified vnto the holy worship of God and be spent in the meditation of holy things It is not as some prophane persons haue saide that fauour of nothing but the world that rich men may keepe the Sabbath but poore men cannot for GOD will haue the poore keepe holy this day as well as the rich As with him is no respect of persons so in giuing his law hee respecteth not persons wee haue not one of the Commandements for the poore and another for the rich but they belong to all as he is God of all and will bee serued of all The Sabbath is morall And if this be not a morall duty then we should haue but nine Commandements that binde perpetually wheras they are often called the ten words Exodus chap. 34 verse 28. Deut. 14.13 and 10 4. and Christ sheweth he came not to destroy the Law but to keepe it and fulfill it Math. 5 17. Againe he saith Hee that shall breake one of the least of the commandements and shal teach men so hee shall be called the least in the kingdome of heauen verse 19. he shall bee shut out of it and haue no place in it But it may be obiected Obiect we keepe not the same day that the Iewes did they obserued the seuenth day from the creation we the first day of the weeke Why then was this day changed and who changed it and whether may it be changed againe Answer I answer first touching the first the reasons of the change are to put a difference betweene the Iewish and Christian Sabbath which could not be so fitly done but by change of the day Why the Sabbath was chāged Secondly to keepe a memoriall of the day of our redemption for as the seuenth day kept a memoriall of the work of the creation so doeth this first day of the weeke of our Redemption as great a worke yea greater then the former for it was more to redeeme vs out of hell then to create vs out of nothing Esay 66 24. Thirdly to free the church from the sacrifices and ceremonies of the Iewes and to take from it they yoake that lay as an heauie burden on the neckes of those that liued in the time of the Law Actes chap. 15. verse 10. which neither they nor their Fathers were able to beare for when this day was changed it was no more tied to the Iewish Sabbath which was solemnized with many ceremonies belonging necessarily vnto it The Iewes were tied to a strict and rigorous kinde of rest they might not kindle a fire throughout their habitations Exod. chapt 35. verse 3. It was also a figure of the euerlasting rest of Gods children in the kingdome of heauen Esay 66 23. Heb. 4 9. It was obserued in remembrance of their deliuerance out of Egypt which fell out that day Deut. 5 15. Exodus 11. It was tied precisely to the seuenth day from the Creation and celebrated with sundry set rites and ceremonies Numbers 28. verses 9 10. Neuerthelesse there is a Sabbath morall and perpetuall a time to bee set apart to the worship of God to the end of the world Who alter◠the Sabba◠The next Question is who altered it I answer Christ himselfe is the author of this change The Apostles often teach that whatsoeuer they taught they receiued it from Christ they learned it at his hand before either by word of his mouth or by reuelation of his Spirit but the Apostles enioyned the first day of the weeke to bee kept as a Sabbath of rest 1 Cor. 16 1. The Church euery first day of the weeke made a collection for the poore which followed the hearing of the word the offering vp of prayers and the receyuing of the Sacraments as a fruite of them Actes 2. ver 42. Wherein obserue by the way that the Sabbath was appointed for the benefit good and comfort of the poore not for their hurt or hinderance whereby as God is glorified so the poore are encouraged to tender their seruice to God this day and the mouthes of those carnal men are stopped that would haue the rich keep the Sabbath but not the poore If any say collections for the poore were lawful Obiect and might be made any day as well as on a Sabbath I answer Answ the Apostle doth not onely say that then collections were made but this was made an Apostolicall ordinance and institution to bee done that day especially for hee commandeth the Corinthians to obserue it that day as hee had ordained it in the Churches of Galatia 1 Corinth 16 1 2. So then because he gaue such order wee may conclude it to be an ordinance The Apostles also assembled themselues vpon this day for performance of diuine duties Actes 20. verse 7. They kept this day for a Sabbath neither kept they orderly any other sauing when they came into the Synagogues of the Iewes who were so addicted vnto the Law of Moses that they would meete vpon no other day Besides it is said of Christ that after his resurrection hee taught his Disciples whatsoeuer belonged to the kingdome of God as Actes 1. verse 3. but the alteration of the Sabbath belongeth to Gods kingdome The last questiō remaineth whether it be in the liberty of the Church to change the day againe I answer it is not For as it was not at the first chāged without the authority of Christ and his Apostles directed by Christ who is Lord of the Sabbath Math. 12 8. so it can receiue no farther change without him or them But if the Church had this power thē the Church might well be said to be Lord of the Sabbath Againe the times and seasons are in Gods hand Act. 1 6. but they should be left to the Church as a treasure to dispense if it might dispose transpose the Sabbath at her pleasure Againe one day to be kept in seauen is morall perpetuall otherwise if once we depart from this simplicity that we be not tied of necessity vnto it a mā may say that one day in seuē weeks or in seuen yeares is enough and so at length it shall be said we are not bound to meete together publikely aboue one day in an hundred yeares Therefore I set it downe as an vnchangeable rule that the obseruation of one day in seuen not in fiue or one in fifteene but one in seuen
2 soules not to watch ouer the body only Eze. 33 1 Tim. 5 16. Thirdly the Ministery of the word is the only Reason 3 ordinary meanes to bring to saluation 1 Cor. 15 1 2. Rom. 10 14. If then the necessity and dignity of saluation it selfe be great then ought the Ministery to bee had in great price by which we are made partakers thereof The vses Great should bee the loue of the Vse 1 Pastour toward his people Great shold their care be ouer the sheep and Lambes of Christ for as they loue Christ himselfe the Lord of the sheepe who shed his most precious blood to redeeme them so ought they to loue his sheepe which are after a sort become their sheepe for as the sheepe haue taken charge of them to maintaine them so they haue takē charge of the sheepe to feede them instruct them Our principall endeuour ought to be to procure their good and we must hunger and thirst after their saluation Exod. 32 31 32. They ought to bee our crowne and glory in this life 1 Thess 2 20. if we looke for a crowne of glory in the life to come 1 Pet. 5 4. And as at all times we ought to seeke to winne men to God so especially wee ought to haue a care of these sheepe when they are sicke when they are visited by the hand of God we should comfort the feeble minded and support the weake We see how Aaron the seruant of God when the pestilence was broken in among thē took his censer and ranne in among them stood betweene the liuing and the dead that hee might make an attonement for them Heere the question may be asked Obiection whether it be the Ministers duty to visite those that are sicke of the pestilence other contagious diseases and so much the rather because the example of Aaron seemeth to inferre and perswade no lesse I answer Answ the practise of Aaron in this place is not to this purpose for he was High-Priest and did this as a figure of Christ For Moses Aaron were not so simple as to thinke that the burning of a little incense could stay the plague but this did represent the sweet sauour of the mediation intercession of Christ who made peace betweene God and man Againe the Minister is a publike person and the seruant of the whole Church and euery man hath interest alike in his office and Ministery 1 Cor. 9 19. 2 Corin. 5 5. Wee preach not our selues but Christ Iesus the Lord and our selues your seruants for Iesus sake If then he be the seruant of the whole Church then no one hath so great interest in him as to cause him to endanger his life and so the whole be depriued of him So then before he visite such he ought at least to haue the consent and approbation of the rest of the Church and be assigned by them vnto that office Lastly I do not hold the visitation of the sicke to bee a Ministeriall duty but a Christian duty It is not laid vpon them as they are Ministers but as they are christians For if it were a duty proper to them as it is to preach the word and to minister the sacraments then no man ought to visite the sicke but such as are Ministers of the word I grant indeed it cheefely lyeth vpon thē and is required of them when they are best able to performe it but sometime the faithfull brother is able to do it as wel as the Minister himselfe and according as God hath bestowed this gift so he requireth the practise of it Gen. 48 1. 2 Kings 8 29. and 13 14. Iob 2 11. Psal 41 4. Math 25 37 40. Obiect Iohn 11 3. 2 Cor. 1 4. What then May the Minister at such infectious times forsake the flocke and leaue them to the wide world may he shift for himselfe leaue them without instruction Answer I answer in no wise There is then more cause to call the sounder sheepe together and to pray heartily and earnestly to God for their fellow-brethrē remembring the counsell of the Apostle Heb. 13 3. Remember them that are in bondes as bound with them and them which suffer aduersity as being your selues also afflicted in body Vse 2 Secondly see from hence who are indeede the brazen walles that compasse the land and hold out the enemy not onely the policy and wisedome and counsell of Magistrates but likewise faithfull Ministers are a strength and defence vnto it For though they be oftentimes contemned and despised derided and abused though no account be commonly made of thē yet they are the strength of the strength of the Commonwealth and they are the pillars that beare vp the pillars and they are forcible and notable meanes of keeping out the iudgements of God Hence it is that Elisha said of Eliah when hee saw him goe vp by a whirlewinde into heauen My father my father the chariot of Israel and the horsemen thereof 2 Kings 2 12. And thus also spake Ioash of Elisha when he wept ouer his face when hee was fallen sicke of the sicknes wherof he died 2 Ki. 13 14. O my father my father the chariot of Israel c. And they may be iustly so called They beate downe sinne which weakneth the Land Sin bringeth all confusion For what bringeth the change of Princes the alteration of kingdomes the ruine of states the ouerthrow of houses the inuasion of enemies and the confusion and desolation of all things but the prouoking of God vnto wrath by sin Sinne is as the breach in a wall that weakeneth the City and openeth a gate to the enemy Let the walles be neuer so well flanked with ditches trenches barricadoes citadels and castles countermures and fortifications sinne maketh them all vnprofitable Hence it is that the people falling into idolatry are said to be made naked by Aaron Exod. 32 25. Obedience is as a strong banke bulwarke that keepeth the flood of vengeance indignation from the city of God No manner of defence can keepe out the enemy if sin be freely entertained within The wall is repaired and the breach is made vp by repentance Thirdly they are in poore and pitifull case Vse 3 for ignorance for wickednesse for perill and danger to perish where yet this benefit is not vouchsafed They are as a land threatned with infinite and innumerable enemies which are without chariots and horsemen without armour and munition A man of necessity must continue languishing in paine hauing a broken member or a bone out of ioynt except he haue a skilfull Surgeon or bone-setter Wee are of our selues as members out of ioynt rent and diuided asunder in opinion and practise one from another which are coupled and knit together between themselues by the Ministery of the word which serueth for the gathering together of the Saints Eph. 4 ver 11 12. When the blinde are suffered to leade the blinde both fall into the ditch The
8 9. Your heauenly Father knoweth whereof ye haue need after this manner therefore pray yee hee concludeth that wee ought therefore to pray because our heauenly Father knoweth what we want whereas these would gather the cleane contrary God knoweth what we need therefore pray not at all If the former bee Christs conclusion the latter must needs be the diuels Againe it reprooueth those that would ouerthrow praier by the decree of God by the which indeed it is established For thus they reason forasmuch as God hath decreed and determined with himselfe before hand all things what he will do and what hee will not do what he will giue and what hee will not giue which purpose of his our prayer cannot alter neither can it change the thing that is gone out of his mouth to what end therefore should we pray and if we doe what benefit shall we reape by our praier more then we should if we praied not These are like to those wicked men described in the Scriptures Iob 21 verse 15 What profite should wee haue if we pray vnto him Mal. 3 14. To answer these wee must know that as God hath determined what hee will giue bestow so he hath also determined that we shal vse the meanes to obtaine them The woman of Samaria who pretended that Iacob their father had giuen them the well whereof he dranke himselfe Iohn 4 11 12. and his children and his cattell yet knew that they must haue some waterpot or somewhat else to draw water out of the wel Gods decree is as a well of liuing water as the headspring of all good things prayer is as the bucket or pitcher to draw out the waters As then God hath decreed to giue so he hath decreed to giue by praier and hath appointed that we should aske without praier we haue no promise to receiue God determined that hee would not vtterly destroy the Israelites for this murmuring thogh he threatened them as we saw before And why because he had also determined that Moses shold turne away his anger by his praier for them so that by meanes of his praier they should bee spared The Lord promised to Eliah that hee would send a gracious raine in Israel which it had wanted for the space of three yeares and sixe moneths neuerthelesse we reade that the Prophet ceased not to pray for the performance of it 1 Kin. 18 42. Iam. 5 18. God had determined after 70. yeares captiuity to deliuer his people out of Babylon neuerthelesse Daniel ceased not to pray to God to remember his promise and to bring them backe ch 9. that their sinnes might not hinder the work of God Lastly it reproueth such as are ignorant and know not how to pray neither yet what praier meanes not how to begin nor how to make an end neither what to aske nor how to behaue themselues in praier Vse 2 Secondly euery one must labour to performe this duty and to make knowne his wants vnto God publikely and priuately and both of them must be performed constantly and feelingly Some vnder pretence colour of their priuate praiers deuotions neglect the publike inuocation of God and the assembling of the Church But these dally with the people of God Publike praier is to be preferred before priuate and deceiue their owne soules and haue taught their tongues to lye For who will trust them or beleeue them Doubtles if they thought their owne priuate praiers auailable they would much more consider that the publike praiers of the whole Church gathered together in his Name are so much rather This is more forcible in it selfe more acceptable to God and more profitable to our selues More forcible and powerfull because the mouthes of many being opened doe make a louder cry in the eares of God and moue him the sooner to heare vs Ioel 2 16 17. It is more regarded of God because it tendeth more to his honor and glory he is much delighted in the ioynt-consent of his Saints worshipping of him Mat. 18 20. It is more profitable to our selues because it bringeth downe a greater blessing to omit that it serueth as a speciall meanes of edification because our common praiers serue to stir vp the zeale and enflame the affections one of another as euery sticke put into the fire serueth to make the heare the greater Againe others lurking vnder the shadow of publike praiers Publike praâ—ers must 〈◊〉 iustle out pâ—â—uate thinke themselues wholy discharged of any farther duty and not once in all their liues praied priuately But we must be carefull to performe this duty not onely publikely with others but priuately with our families in our houses and secretly also by our selues in our chambers when the doore is shut and no man seeth vs but our heauenly Father onely who seeing vs performe it secretly will reward vs openly Math. 6 6. Many thinke it to be sufficient to pray with others or to bee present at the praiers of others thinke some force to be in it and some good to come to rhemselues by it but these do greatly deceiue themselues This praying in the presence of others onely is onely lippe-labour Praier is about of the heart whereas our praier should be heart-labour For all the powers of the heart and soule ought to manifest themselues and to be set on worke in that holy exercise If any sicknesse or other visitation from God befall them they will peraduenture say somewhat but this praier is often as sicke as the sicke man himselfe These are like to wicked Ahab he neuer praied but in time of trouble then they trouble God a little but it is sore against their wils for so that they might want their troubles they could be content that he should want themselues spare their praiers Such as pray onely in the church pray onely for fashion or for custome or for company because it is the manner of all others to do so Thus while they thinke they haue performed a seruice and sacrifice to God they haue rather dishonoured and despised him Euery Christian that is of the Church should make his house a Church to performe the worship of God in it Rom. 16 5. Philem. verse 2. This is a great honour to any house family They are vnworthy to be fathers and masters of families that do not ordinarily assemble them to this duty because thereby they and all their houses their goods and substance lye open to Gods curse neither can they looke for any blessing to come vppon them Lastly let vs all stirre vp our selues to performe Vse 3 this duty let vs often exercise it Christ our Sauiour a mirrour and patterne of al righteousnesse oftentimes vsed it and spent whole nights in praier Luk. 6 v. 12. Psalm 55 17. and 119 62. God hath commanded it our owne necessity hath commended it the fruite of it hath sanctified it We haue daily sinnes daily wants daily tentations daily
doe He promised to Abraham to giue him a childe but he gaue vnto him many children for hee had not only Isaac the sonne of promise by Sarah but he had Ismael by Agar Gen. 25 1 2 3 Gen. 16 15 16. and many other by Keturah God therefore is not onely good but much better then his word Reason 1 And no marueile for he is of infinite power and can do much more then he will Mat. 3 9. and 26 53. Secondly he promiseth afore-hand more then we can looke for to make vs ready and willing to obey him as he did to Salomon 1 Kin. 3 12 13. to the end that no man should thinke it tedious troublesome to come vnto him The vses remaine Vse 1 Acknowledge from hence the infinite goodnesse mercy and power of God His louing kindnesse is incomprehensible Hence it is that the Apostle praieth for the Ephesians earnestly with his knees bowed vnto the Father that Christ may dwell in their hearts by faith that they being rooted and grounded in loue may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the loue of Christ which passeth knowledge that they might bee filled with the fulnesse of God Eph. 3 18 19 Thus then wee must learne to magnifie the exceeding loue of God toward vs of which we haue daily experience Vse 2 Secondly from hence we may conclude that much more he will giue vnto vs whatsoeuer he hath promised Hee cannot deceiue nor faile nor alter that which is gone out of his mouth it is God that cannot lie which hath promised Titus 1 2. He is faithfull he cannot deny himselfe 2 Tim. 2 13. As he is not deceiued so he cannot deceiue man is subiect euen the best men both to deceiue and to be deceiued Doubt not therefore of his word that is better then his word Vse 3 Thirdly we haue comfort to goe vnto him in al our necessities and great encouragement to pray vnto him in time of danger He is able to giue vs more aboundantly aboue all that which we aske or thinke Eph. 3 20. We see how men in their suite to their betters commonly aske more then they looke for they cannot looke for more then they aske thinking by that means of asking largely to obtaine somewhat answerable to their expectation But God giueth more then we aske we do not aske more then he giueth as all the Saints of God haue found to their endlesse comfort Psal 105 20 21. Gen. 39 19 20. and 40 14. and 41 14 41 42. Ester 7 10. compared with chap. 9 10. Lu. 15 22. Math. 15 22. Vse 4 Fourthly see the difference between God and man Men for the most part are liberall in promising but sparing in performing It is not so with God indeed he promiseth much but he performeth more hee is a liberall pay-master he dealeth bountifully with his seruants When Iacob was sent away to Padan Aram to his mothers father Gen. 2â— â— God promâ—sed he would be with him that he would â—â—epe him in all places whither he went that hee would bring him againe to his fathers house that he would not leaue him vntil he had done that which he had spoken vnto him of and Iacob himselfe craued no more of God but this that he would keepe him in his way that hee went and giue vnto him bread to eate and raiment to put on Gen. 28 15 20. But God performed a great deale more vnto him for Iacob receiued more acknowledgeth more ch 32 10. I am not worthy of the least of all the mercies and of all the truth which thou hast shewed vnto thy seruant for with my staffe I passed ouer this IordaÌ„ now I am become two bandes Lastly it is our duty to be cheerefull in the Vse 5 duties of our callings the Magistrate the Minister the master the seruant euery one as his place requireth in ruling in teaching in instructing in obeying seeing God will reward so plentifully Let no hinderances or pulbacks discourage vs whatsoeuer we meete withall let vs passe them ouer not regard them Let vs go constantly forward as Moses did there were many hookes baited and laid before him to catch him many snares set before his eyes to entangle him but hee escaped as a bird out of the net of the fowlers Heb. 11 26 because hee had respect to the recompence of the reward God rewardeth abundantly aboue our deserts desires Our deserts indeed are little nay none at all but our desires are great and yet the bountifulnes of God exceedeth our desires though they be often enlarged very far and wide If this will not giue encouragement nothing will Behold the rod of Aaron for the tribe of Leui was budded yeelded almonds Out of these words another point is to bee considered I meane from the flourishing of this rod Doctrinâ— that is God is ablâ— giue life to things thaâ— are quite dâ— that God is able to quicken giue life to things that are dead withered though they haue no sap no moysture no iuyce in them yet God is able to put a vegetable force into them This we see in Abraham Sarah they were in respect of generation as good as dead for Sarah was aged and barren and past bearing of children for it ceased to be with her after the manner of women Gen. 18 11. and Abraham himselfe was an hundred yeare old Gen. 17 17. yet he was made a father of many Nations euen before him whoÌ„ he beleeued who quickneth the dead and calleth those things which bee not as though they were Rom. 4 17. This we see euidently in the first creation when out of the earth dead in it selfe he produced liuing creatures and made it bring forth grasse and hearb yeelding seed and the fruite tree yeelding fruite after his kinde Gen. 1 11 and 2 7. So when God had formed man of the dust of the ground he breathed into his nostrils the breath of life man became a liuing soule Againe it appeareth how God in all ages raised some out of the graue and from the number of the dead the dead man that was cast into the sepulcher of Elisha so soone as he touched his bones â—ng 13.21 reuiued and stood vp on his feet This we see among the miracles of Christ When a yong man was carried dead out of the gates of the City the onely sonne of his mother he came and touched the Beere and raised him to life 〈◊〉 7.11 12 â—th 9.25 So he raised the daughter of Iairus for he tooke her by the hand and she arose The like we might say of Lazarus that had beene buried and had layen foure dayes in the graue for when he cryed with a loude voice Lazarus come forth 〈◊〉 11.43.44 hee that was dead came foorth bound hand and foot with graue clothes So did Peter to Tabitha a woman
of professours because we see the hand of God sometimes to bee heauy vpon them and more then vpon others but rather consider it is or may be for the sinnes of their profession and that afflictions fall out a like for Iudgement must first beginne at the house of God 1 Pet. 4 17. hee will first set in order his owne house and his owne children and will deale more seuerely with them for smaller sinnes in this life then he will with the vngodly for greater in this life whom he specially reserueth for his wrath to come Nah. 1.2 Let all those therefore that make an holy profession of seruing the Lord in truth lay these things to their hearts and not suffer themselues to bee carried away with the force of sinne for God will surely meete with them his hand shall first finde them out howbeit alwayes for their good whiles he seemeth not to regard nor reward the sinnes of the wicked so that we must beware of those sinnes which are against our place and calling wherin God hath set vs. Lastly euery one must be carefull to walke Vse 4 carefully in the duties of their particular callings with a good conscience that so they may please God and take occasion to reioyce before him looking to the ordinance of God who hath set and appointed distinct callings in the family in the Church and in the common-wealth 1 Cor. 7.7 21 22. Ephe. 4.11.12 Actes 20.26 There can arise no comfort to vs that wee belong to God though wee seeme neuer so carefull in the generall duties of Christianity if we faile in the speciall parts of our seuerall callings That Minister which liueth in all the common duties of other Christians and yet doth not or cannot guide the people and feed them with the foode of life is a wicked Minister and there belongeth to him a fearefull woe Woe to the shepheards of Israel that feede themselues should not the shepheards feede the flockes Ezek. 34.2 Ier. 23.1 Zach. 11.17 Such are not able to blow the trumpet and therefore shall not deliuer their owne soules That gouernour of a family which regardeth not to prouide things necessary for them so farre as he may and according to the meanes giuen vnto him is an euill gouernour he is worse then the infidell and hath denyed the faith 1 Tim. 5.8 Again he that regardeth not the education of his children in the nourture and admonition of the Lord Ephe. 6.4 is an euill and wicked father howsoeuer he may deceiue himselfe in thinking himselfe to be a good Christian For heereby we shall indeede try what is in euery one if we marke and regard what is in them in regard of priuate and particular duties in their seuerall callings I haue oftentimes obserued that many people when they come abroade behaue themselues in the company of others very religiously and deuoutly they are ready to ioyne with others in all holy duties but marke what they are at home and within the walles of their owne houses and you shall see them to be quite other men and women and not the same neuer a whit carefull to discharge their duties in their speciall callings There are sundry persons that would bee iudged of others to be Christian men but they doe not shew themselues priuately to bee Christian gouernors nor Christian husbands And many women beare themselues publikely as Christian women of an holy conuersation who notwithstanding want the ornament of a meeke and quiet spirit which is in the sight of God of great price neither shew that subiection toward their husbands that ought to bee in Christian wiues 1 Pet. 3.4 5. It is not enough to professe our selues to be Christian men when God hath blessed vs with children and seruants but heereby we shall bee tryed what is in vs whether Christ be in vs dwell in our hearts by faith or not if wee approoue our selues to be Christian parents and Christian masters 5 And ye shall keepe the charge of the Sanctuary and the charge of the Altar that there bee no wrath any more vpon the children of Israel 6 And I behold I haue taken your brethren the Leuites from among the children of Israel to you they are giuen as a gift for the Lord to doe the seruice of the Tabernacle of the Congregation Heere the Lord teacheth how Aaron and his sonnes should behaue themselues toward the Leuites and likewise the Leuites toward Aaron and his sonnes For hee willeth them to admit the Leuites to the administration of holy things but so as they helpe them onely in inferiour things not in the chiefest part of their Ministery He will not haue them come neere to the Altar to sacrifice neither to enter into the inner parts of the Tabernacle which belonged onely to the Priests themselues â—iffrence â—eene the â—g of the â—s and â—es Heere then we see that God maketh a difference betweene the Priests and the Leuites and also wherein the difference consisteth the more excellent dignity is committed to the Priests the lesser to the Leuites They that had the higher calling were not to contemne the others and they that obtained the lower place were not to greeue at it or to enuy at others but God maintaineth peace and vnity among them so that both must be content and one be ready to helpe another And whereas God permitted not the Leuites to offer sacrifice or to enter into the Sanctuary and that if either any of them or of the people should presume to doe it he appointeth death to them that brake this his ordinance the cause is that we should know that none hath power to reconcile vs to himselfe and to giue vs entrance into his presence but Christ himselfe onely whose person and office was figured out in Aaron and his sonnes Wretched therefore and blasphemous is the practise of the Papists who goe about to make reconciliation betweene God and his people by their idolatrous Masses offered vp for the quicke and the dead whereby as much as lyeth in them they crucifie againe the Lord of life and are no better then the betrayers and murtherers of him Euill also is the practise of all hypocrites who by the merits of their owne good workes doe thinke to procure and purchase vnto themselues the fauour of God for they are so farre from attaining heereunto by their blinde deuotion that they offend God the more and prouoke his wrath and indignation against their owne soules Againe note in this difference which God maketh betweene the Priests and Leuites how necessary and profitable it is that there should be order kept and obserued in the Church Marbucch comment in Nume There is not onely one office and function in the Church but many and diuers neither can one man discharge all places without presumption nor all discharge one without confusion and therefore to auoide both there ought a comely order to be obserued of which we haue often spoken before As then in
the body of man euery member hath his proper function so that if one should vsurpe to doe all or all to doe one onely there would follow the destruction of the body for the hand laboureth for the whole the eye seeth and the eare heareth for the good of the rest of the parts the mouth receiueth meate and deliuereth it to the stomacke the stomacke employeth it to all the rest so should it bee in the Church euery member must doe his owne duty and employ himselfe to the common profit and edification of the whole But to omit these obserue that the Leuites are saide to be giuen of God to Aaron and his sonnes to assist them and consequently for the good of the whole congregation From whence learne this doctrine that a good Minister is a speciall gift of God Doctrine A good Minister is a speciall blessing of God and a speciall token of his fauour which hee bestoweth vpon his Church The Lord is many wayes gracious vnto his Church and powreth out many blessings vpon it howbeit none more excellent or worthy then to giue this blessing which now wee speake off to send faithfull teachers Deuteronomy chapter 18. verse 18. I will raise them a Prophet Esay chapter 66. verse 19 31. Ieremy chapter 3. verse 14 15. Matthew chapter 23. verse 34. When God beganne to plant a setled state of Religion among his people hee commanded that the Tribe of Leui should be sanctified to bee the publike teachers of the Church to instruct them in the will of God shewing thereby that Religion would not be vpholden without some speciall meanes and instruments to direct the people therein The reasons are euident First they are his onely gift because hee is Reason 1 the Lord of the haruest as also he is Lord of the Sabbath wherein they exercise their gifts Who then shall reape downe the corne when the fields are white vnto the haruest Iohn chapter 4. verse 35. and gather it into the barne but such labourers as hee shall set on worke Matth. 9.37 Secondly he onely is able to furnish them Reason 2 with sufficiens gifts for the worke of the Ministery Therefore when the Lord Iesus ascended vp on high he gaue gifts vnto men in the day of his triumph when he rode in his chariot as a glorious conquerour and led all his enemies euen captiuity captiue as it were in chaines of yron Ephes 4.11 12. Hence it is that the functions and gifts for the Ministery are particularly named in the most gracious promises which God hath made of the best things to bestow on the Church vnder the kingdome of Christ Esay 59.20 21. Ioel 2.28 29. Reason 3 Thirdly the Ministery is the ordinary meanes which God hath left to bring vs to saluation for how shall wee beleeue without a Preacher Roman 10.14 For the Apostle sheweth that hearing is necessary to faith faith to prayer and prayer to saluation and therfore also it is necessary that there be preaching that so men may heare Vse 1 The vses follow First as good Pastors are tokens of Gods loue to his people which doe good in their places and labour to turne many to righteousnesse so on the contrary to haue euill and ignorant Pastors are tokens of Gods wrath and iudgement as Saul was giuen to the Israelites in iudgement to bee a plague vnto them These win soules to Satan and encrease his kingdome For an euill Minister is the diuels collector An euill Minister is the diuels collectour he gathereth soules for him but he scattereth them from God Or else I may call them the diuels shepheards whom he hath appointed to keepe his sheepe For as God saith I will giue you Pastors according to my heart which shall feed you with knowledge and vnderstanding so the diuell saith I will giue you idoll Pastors according to my heart that shall fill you full of ignorance and blindnesse These supply the places of true Pastors but they can doe nothing for the sheepe of Christ cannot feede in their pastures they are so bare and so barren that they cannot liue vpon them and therefore they that liue vnder them cannot thriue Happy it were for the sheepe if either such sheepeheards were remooued from the sheepe or the sheepe from such shepheards Such drones seeke nothing but their owne ease who neuer consider that the Ministery is a calling of great worke and labour These may be Ministers for the diuels tooth or after mens hearts but they cannot be after Gods owne heart They are blinde guides which run before the Lord send them he taketh no pleasure either in these silly sheepeheards or in those foolish people that are contented with them These are such merchants as gaine many soules to the diuels coffers by doing nothing Other merchants gaine by compassing sea and land Matth. 23.24 and trauelling farre and neere by labouring and taking great paines but these sit idle all the day long they labour not in the Lords vineyard and yet by their ease and idlenesse they enrich the diuels kingdomes and bring him in many thousand soules These are the diuels factours Idle Ministers are the diuels factors by them he getteth and groweth rich The diuels trafficke is all for soules he careth for no other merchandise now the idle and ignorant Minister is his factour who sendeth them in these Wares by heapes and by throngs hee shippeth them with great pleasure and putteth himselfe in the same bottome and then ship and all go to the diuell who sitteth ready in his counting house to receiue them all and to giue them such entertainement as he hath to giue Woe vnto such factours woe vnto such people woe vnto such deceiuers woe vnto them that are so deceiued Neuerthelesse it is strange to consider now the greatest part of the people are enamored of them though they bee the greatest most dangerous enemies that they haue because howsoeuer they may otherwise make much of them yet indeed they withhold all succour and sustenance from them and consequently starue them and kill them Secondly there is great punishment attending Vse 2 vpon the contempt of this excellent gift Deut. 18.19.10 11. 2 Chro. 36.15 16. 2 Thes 1.7 8 9. and 2.9 10 11 12. This meeteth with sundry abuses that sauour rankely of the reiecting of this great mercy and therefore let such take heede that God doe not also reiect them Woe then to the Anabaptists the Family of loue and such like Enthusiastes who refuse the Ministery vnder the pretence of reuelations whereas the Lord hath reuealed vnto vs the dignity of the Ministery and therfore the word hath reuealed that their reuelations are diuellish delusions whereby they are seduced to bring them to destruction Woe also vnto the common sort of besotted Christians who thinke their home deuotions enough and their owne reading sufficient to bring them to heauen not considering that in their reading they want a guide to interprete The
then it skilleth not whether men study or not or seeke to attaine to knowledge and to better their knowledge because they may doe more good with lesse gifts I answer Answer this ought to make no man negligent or carelesse but rather to double his care and diligence For what greater encouragement can we haue to performe the duties of our calling then to heare this voice full of comfort Well done thou good and faithfull seruant thou hast bene faithfull ouer a few things I will make thee ruler ouer many things enter into the ioy of thy Lord Mat 25 21. So then no man ought to grow carelesse because God will blesse small gifts for that were to continue in sin that grace might abound Rom. 6 1. Lastly from hence some will obiect that then it skilleth not whom the Officers and Ouerseers of the Church do chuse and ordaine how ignorant and vnsufficient soeuer they be I answer they are to follow the ordinary rule to appoint such as are apt to teach 1 Tim. 3 2. Again God supplieth the wants of such as he chuseth as appeareth in the Disciples which men cannot Lastly there is difference betweene such as haue meane gifts and such as haue none the one sort are Gods Ministers the other are mens not Gods Vse 1 The vses remaine First we see it is a speciall gift of God not a fruite of learning for a Minister to conuert soules to GOD by preaching of the word for this grace and fauour is often denied to many famous seruants of God Esay 6 10 and 53 1 and 49 4. Christ himselfe conuerted not all to whom hee preached he often complaineth of their infidelity and hardnesse of heart they would not be gathered whom he would haue gathered and gained to the faith Mat. 23 37. Neuerthelesse we shall be rewarded not according as we haue conuerted which lyeth not in our power but according as wee haue laboured which lyeth in our power If learning could do any thing of it selfe then the best learned should doe most good But as the most learned do not most labour so they doe not see the greatest fruite of their labour We must therefore all of vs whatsoeuer our gifts are depend wholly vpon God for his blessing forasmuch as Paul planteth Apollos watereth but God giueth the increase 1 Cor. 3 6 7. nay he beginneth and maketh an end of his owne worke it is he that giueth vs grace to will and to do of his good pleasure Vse 2 Secondly euery one ought to make it the speciall end of our Ministery the edification of the Church therby to bring many children vnto Christ This doubtles is the reason why so many great Doctors and deepe Diuines are very drones aad altogether vnprofitable in their places albeit peraduenture profitable enough to their owne purses they looke altogether to the rewards of learning as they call them to popular fame as though they that had greatest rewards had alwayes greatest learning or they that had greatest learning had alwaies greatest conscience wheras they shold looke to the benefit of the people These hunt after the praise and glory of the world desire to be called great Rabbines and therefore oftentimes God casteth dung in their faces that they may learne to bee ashamed so that wee may say vnto them as Christ doth Iohn 5 44. How can ye beleeue which receiue honour one of another and seeke not the honour from God onely Whereas we ought to bee like our Lord and Master to be able in some measure to say with him I seeke not mine owne glory there is one that seeketh and iudgeth Ioh. 8 50. Such a one as can truely speake thus so far as humane frailty will suffer him shall haue his defects supplied and God will accompany the labour of his Ministery with the power of his Spirit One such meane learned man that hath zeale with knowledge and knowledge with conscience conscience with diligence maketh the ends of his Ministery the good â—f the people the glory of God is worth an hundred of those proud Pharisies that loue the vppermost seates and to be saluted in the market Mat. 23 6. The Apostle sheweth in himselfe requireth of others another spirit He made himselfe a seruant vnto all that hee might win the more 1. cor 9 19. Neuer came there greater detriment in former daies or present times to the Church An vnconscionable learneâ— man is a plague to the Church then by vnconscionable vnfaithfull learned men Who vsurped greater tyrrany in the church then they Who hath starued moe soules and sent them headlong in throngs to hell then they Who haue fallen into the sin of Non-residency and idlenesse in their residency more then they Who haue bin greater hindrances to the free passage of the Gospel then they Who haue more disturbed the peace of the Church and bin the causes of atheisme popery carnall liberty and open prophanenes then they by reason of their reputed knowledge who stand so much vpon their swâ—lling titles and places of superiority and yet want conscience of their dutie lowlinesse of mind loue to God and compassion to his people What shall all their profound learning auaile them when they want an humble heart to season and sanctifie their learning withall Obiection What then will some say doe you goe about to condemne learning so great an ornament in all I doe not goe about to disgrace learning Answ or to contemne any learned men or to barre the rewards of learning much lesse to bring in ignorance the mother of barbarisme Learning is a precious iewell it is a great blessing of God it is a notable ornament ioyned with true godlinesse wheresoeuer and in whomsoeuer they meete and are coupled together there followeth an exceeding blessing For as an vnfaithfull learned man is a great plague to the Church so I hold this as a certaine rule No greater good cometh to the church then by conscionable learned men there neuer came greater good to the Church then by a conscionable learned man I wish as Moses said to Ioshua that all the Lords people were Prophets and that he would powre out his spirit vpon them all Numb 11.29 I greeue at no mans learning I enuy no mans preferment I desire that all had the tongue of the learned to speake the language of Canaan Esay 50 4. yea the tongues and gifts of Angels 1 Cor. 13 1. whose names they beare Reuel 1.20 and 2.1 but withall I adde that as a sword is a good thing and of necessary vse to defend offend yet being put into the hand of a tyrant or a mad man it doth muâ—h hurt because it is abused so learning is a great blessing of God and maketh vs differ not only from the bruite beasts but from other men also it is profitable to proue and improoue reforme instruct but being powred into a giddy spirit and an vnconscionable man as
without which we haue no saluation we must examine our harts by this note that is found in all the members of the body one toward another If any member be hurt or endangered the rest are ready to helpe euery one according to his office the foote runneth for it the eie looketh vpon it the hand stretcheth out it selfe for the good thereof If it be so with vs in the dangers and desolations of the Church we haue comfort in our owne hearts we carry a witnesse about vs that we are liuely meÌ„bers of Christ But if we haue no feeling no compassion no pitty toward them that suffer for Christs sake we are dead and rotten members we want life and quickening in Christ wee cannot assure our selues that as yet we are engrafted into his body Therefore the Apostle saith Gal. 6 2. Beare you one anothers burden and so fulfill the Law of Christ Againe Who is weake I am not weake Who is offended and I burne not 2 Cor. 11 29. And in another place Be of like affection one to another reioyce with them that reioyce and weepe with them that weepe Rom. 12 15 16. Hereunto the Apostle accordeth in the Epistle to the Hebrewes chap. 13 3. Remember them that are in bonds as though ye were bound with them and them that are in affliction as if we were also afflicted in the body teaching vs heereby that their condition must be as our owne condition and their trouble as our owne trouble So the Prophet vttereth his affection Lam. 2 11 13 20 that although he should bee preserued from the iudgement executed yet beholding Sion lying waste he cryeth out Mine eies gush out water for the destruction of the daughter of my people thy breach is great like the sea And afterward he stirreth vp his zeale Behold O Lord and consider to whom thou hast done thus Wherefore whensoeuer God offereth vs the sight of any chastisement vpon our brethren at home or the neighbour-Churches abroad we ought not to be as those that are dull sencelesse and past feeling but to haue a simpathy of their sorrowes and draw out the bowels of compassion toward them Vse 2 Secondly woe and woe againe to them that are secure that laugh when the Church weepeth that liue in brauery and excesse wheÌ„ the Church putteth on sackecloth and ashes that fill and feast and fat themselues with all delicates when the Church fasteth that awake not out of their sleepe when the iudgements of God are heere vnto them This the Prophet reproueth Esay 22 12 13 14. In that day did the Lord of hoasts call vnto weeping mourning and to baldnes girding with sackcloth behold ioy gladnes slaying oxen killing sheep eating flesh and drinking wine for to morrow wee shall die When we are once come to this carelesnesse and contempt of our brethrens condition the threatning denounced in these words following shall fall vpon vs Our iniquities shall not be purged from vs vntill we die A fearefull sentence of a greeuous iudgement to teach vs humility and to driue away all security Hereunto also cometh the saying of Amos chap. 6 1 2 3 4.5 6. Where we see he pronounceth the wofull estate and condition of those that liued without feare and regard of Gods iudgments neither remembred their brethren carried into captiuity and liuing in great aduersity We liue in the time of the distresses and wants of the Church This calleth vs to practise this duty of seeking the good of the Church and vsing all good meanes by supplication to God and by petition to men for the redresse thereof Especially let vs be mindfull in our prayers of the peace of Ierusalem Because of the house of the Lord our God 〈◊〉 â—2 6 9. 〈◊〉 â—8 This was the prayer of the Prophet Lord be fauourable to Sion for thy good pleasure build the wals of Ierusalem If then we would haue both the Common-wealth and our priuate wealth to florish we must tender the good and florishing estate of the Church we must be tender-hearted to procure the prosperous estate therof Câ—â—rch â—ommon 〈…〉 For the Church and Common-wealth are as those twins which are said to weepe together and to laugh together they florish together they fade together they fall together So long as pure religion and preaching of the Gospel are maintained it cannot goe ill with the common-wealth they are as a brazen wal as a strong fortresse and bulwarke as a Castle of defence to keepe out all inuasion of enemies and crying in our streetes For the one addeth strength vnto the other whilest the Common-wealth fighteth against the visible enemies of the Church by counsell and authority August epist 1. poster the Church fighteth against the inuisible enemies of the Commonwealth by praier and supplication If then the Church be spoiled the publishing of the Gospel be hindred the Commonwealth cannot long goe free but the foundation thereof is dangerously shaken which hath no promise to be kept in good estate but as it is a Nurse to the Church and a Lanterne to hold the light of the word The like might be said of priuate families and of particular persons wee haue no assurance of the protection of God of the continuance of our estate in peace farther then wee promote his glory and giue entertainment to the Gospel We see in the second booke of the Chronicles ch 36 15. when the people of Israel came to this height of iniquity to mock the messengers misuse the seruants of God which he sent vnto them rising early Because he had compassion on his people and on his habitation then he brought vpon them the King of the Caldeans who slew their young men with the sword in the house of their Sanctuary spared neither yong men nor virgins ancient nor aged God gaue them all into his hand So Christ saith Mat. 23 37. O Ierusalem Ierusalem which killest the Prophets stonest theÌ„ that are sent vnto thee how often would I haue gathered thy children together as the Hen gathereth her Chickens vnder her wings but yee would not Now what followeth this contempt of the word and neglect of the Gospel Behold your habitation shall be left vnto you desolate To conclude therefore let vs promote true religion and then we shall prosper and be safe otherwise we haue no promise of blessing Lastly this doctrine of pittying the Churches Vse 3 troubles serueth most fitly to condemne the contrary practise of those miserable and mercilesse men that are without all humanity naturall affection that are borne of wolues nourished of tygers and haue sucked yâ— milke of most sauage beasts or rather the poyson of aspes and vipers whose very bowels of mercy are the breathings out of cruelty as the wise man speaketh Prou 12 10. who are so farre from pittying the miseries of others and helping them in their distresses that they adde to the heape of their afflictions oppresse
3 we see the wicked prosper and florish spredding themselues as the greene Bay tree for loe God hath set them in slippery places Psal 37 53. and casteth them downe in the end vnto desolation they are suddenly destroyed horribly consumed as the chaffe which the winde driueth away and as a dreame when one awaketh This tentation hath ouertaken the children of God and caused them oftentimes to shrinke back when they saw the prosperity of the vngodly Psal 73 2 3. Hab. 1 4. and on the other side the troubles of the godly hath made them to reason within themselues of the prouidence of God But shall not the King rule his owne kingdome or the Master gouerne his own house as pleaseth him And shall not we giue the Lord leaue to dispose of all things in heauen and earth after the good pleasure of his owne will Hee fatteth the wicked against the day of slaughter he leaueth them without excuse and maketh his blessings as a witnesse against them Contrarywise the children of God although they suffer afflictions yet afflictions to them are not euill but try their faith as the furnace doth the gold Senec. de diui prouidentia c. 8 Let vs not deceiue our selues in iudging and esteeming of good and euill That is good which maketh vs better that is euil that maketh vs worse The workes of the flesh adultery fornication vncleannesse wantonnes idolatry witchcraft hatred debate emulations wrath contentions seditions heresies enuy murthers drunkennesse couetousnesse and such like are manifestly euill These God keepeth from his deere children and his deere children from them that they reigne not in them The Israelites in Egypt liued vnder hard masters and carried many heauy burthens and sent vp many passionate sighes to God with deepe grones of spirit whilst Pharaoh and the Egyptians tooke crafty counsell together and sported themselues in the miseries mischiefs which they had brought vpon them But whose condition was the more happie let the red Sea testifie from which the Israelits were deliuered Exo 14 27 29 in which the EgyptiaÌ„s were drowned Dauid taken from the sheepe-folds tasted of many sorrowes being in perils among the Amalekites in perils in the Wildernesse in perils of his owne Nation in perils of his own seruants in perils among false bretheren and was hunted from place to place as a Partridge in the Mountaines 2 Sam. 31 4. whilst Saul sought his life and enioyed the pleasures and treasures of a kingdom But whose estate was the more happy let the end and yssue of them both determine the one liued in glory ended his daies in peace the other sheathed his sword in his owne bowels and so dyed in despaire The Apostle Iames willeth vs to take the Prophets for an example of suffering aduersity and of long patience which haue spoken in the name of the Lord Ye haue heard of the patience of Iob haue knowne what end the Lord made Iam. 5 10 11. for the Lord is very pittifull and mercifull Lazarus a poore begger destitute of succour and friends lying at the rich mans gate hauing his minde as full of cares as his bodie was of sores whilst the rich glutton was clad in purple gorgiously and fared deliciously euery day But whose condition was the more blessed and happy of them twaine let this tell vs and teach vs for our instruction that Lazarus when he died had the holy elect Angels to attend vpon him to carry his soule into Abrahams bosome Luk. 16 22 23 that is to say into the kingdome of heauen Matth. 8 11. the rich man also died his body was buried his soule was carried cast into the torments of hell Where the worme neuer dyeth Marke 9 44. and the fire neuer goeth out the one vnsufferable the other vnquenchable both infinite Let vs not therefore rest in beholding the present face of outward things but possesse our soules with patience in a sweet meditation of Gods prouidence considering that it shall in the end bee well with all them that feare the Lord and that howsoeuer the wicked do prosper in the world increase in riches yet if we enter into the Sanctuary of God Psal â—3 â— we shal see they are set in slippery places they are lifted vp on high and therefore their fall shall be more fearefull seeing all the threatnings of God must without faile fasten vpon them Lastly seeing the menaces and threatnings Vse 4 of God must bee performed this serueth also to assure vs that the gracious promises of God made in mercy to his people shall in truth and righteousnesse bee accomplished The Lord that is alwaies the same as hee is true in his threatnings to the vngodly so wil he be found true in his promises toward the godly For seeing no part of his word shall passe away that he will not falsifie his trueth Psal 89 â— nor alter the thing that is gone out of his mouth one part serueth to confirme another his threatnings are ratified by the assurance of his promises and his promises are established to bee surer then the heauens by the assuraÌ„ce of his threatnings So then let vs learne to depend vpon God to trust in him knowing 2 Cor. 1 that all his promises are yea and Amen vnto the glory of his name Let vs rest in him for the pardon of our sinnes for the hearing of our prayers for the feeding of our bellies for the resurrection of our bodies for the inheritance of euerlasting life hauing a strong assurance of faith that the Lord is iust and true in all his promises This is a notable comfort and consolation to all the childreÌ„ of God to cause vs to set our hope in him hauing a patient and constant expectation of all things that by faith we haue beleeued saying with the Apostle 1 Tim. 1 12. For this cause I also suffer these things but I am not ashamed for I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Verse 25 26. Take Aaron and Eleazar his sonne and cause Aaron to strip off his Garments and thou shalt put them vpon his sonne Heere is deliuered how Aaron yet liuing his sonne is inuested and installed into his Office with the ceremonies and solemnities thereunto appertaining at the appointment of God to shew the continuance of the Priesthoode to take away al occasions of dissentions from the people Thus we see the good estate of the Church is prouided for by Moses before Aaron dyed Doctrâ— The Châ— must be in good after coâ— parture and went the way of all flesh The Doctrine hence is that the good of the Church must be regarded of vs to leaue it in good case after our death and departure I say it is a principall duty required of vs when wee must leaue the worlde to prouide for the
was the ordinance of God to build one Temple and to chuse one place to which man shold resort to worship him yet this order is now abolished euery coast and countrey is Iewry euery towne and city is Ierusalem euery faithfull company and godly person is a Temple to worship God in 1 Cor. 6 1â— 1 Cor. 6 1â— 1 Tim. 2.8 Psal 127 4. We may call vpon God euery where and lift vp pure hands in all places no land is a strange land no ground is vnholy ground And touching their abstinence from flesh on certaine times for religion sake it is a doctrine of diuels 1 Tim. 4 1 3. Lastly it reprooueth such as propound to themselues false and wrong endes of vowes as conceit of merit and opinion of deseruing the fauour of God and euerlasting life For the ends which we respect must be good as to exercise and stirre vp the gifts of faith prayer obedience repentance and other graces of the Spirit and to testifie our thankefulnesse to God for blessings receiued at his hands The intent therefore and meaning is heere to bee considered and we must be well aduised not onely that our vowes be directed to God but for what purpose and how we vow to God not to binde God vnto vs but to binde vs the closer to God to render all honor vnto him Now if we would examine the vowes practised in the Church of Rome by these things before deliuered we shall easily perceiue the fondnesse and falshood nay the wickednes of them For here are condemned all vowes of pilgrimages and abstinence from flesh for religion noted before Bellar lib. â— de Mâ—â—â—â— cap. 36. their doctrine that children may enter into their orders and cloisters against the counsell and consent of their parents and that persons contracted either to other may vow continency without the liking and approbation of the other party which cannot stand with the doctrine of the Scripture or ancient councels Num. 30 â— Coâ— Gâ—â— cap. 16. For the word establisheth the authority of parents ouer their children which the former vowes abridgeth and cutteth short and teacheth that if a woman vow vnto the Lord and bind her selfe by a bond being in her fathers house in time of her youth if her father disalow her the same day that hee heareth all her vowes and bonds they shall not be of value Lastly by the former obseruations fall to the ground the ordinary vowes of single life voluntary pouerty and Fryarly obedience to vaine and superstitious men which they absurdly make and tye themselues necessarily to obserue For such vowes are directly and flatly against the former rules prescribed deliuered vnpossible intollerable beyond our owne strength calling a will worship Col. 2.16 according to the decrees and traditions of men and directly contrary to the commandement of God 1 Cor. 7.9 1 Tim. 4.1 2 Thess 3. â— Againe they are not in the power of him that voweth for no man can promise perpetuall chastity in single life out of the estate of wedlocke Continency is the speciall and proper gift of God who giueth it not vnto all but to whom he will and as long as he will This our Sauiour teacheth Matth. 19. All men cannot receiue this thing saue they to whom it is giuen he that is able to receiue this let him receiue it To this accordeth and agreeth the doctrine of the Apostle 1 Cor. 7. I would that all men were euen as my selfe am but euery man hath his proper gift of God one after this manner and another after that Furthermore they abolish Christian liberty in the lawfull vse of the good creatures and ordinances of God as riches and marriage food and apparell making that absolutely necessary which God hath freely left to our liking and liberty Lastly they are made most commonly to Saints and not to God and they are made for merits sake therby to deserue saluation and the substance of religion and worship of God is made to consist in them whereas the Apostle teacheth 〈◊〉 4 6. That bodily exercise profiteth little but godlinesse is profitable for all things Therefore these vowes practised and defended by the Church of Rome being vnlawfully rashly vnconscionably â—â—ontra â—l is â—ref superstitiously meritoriously made and vnpossible to be performed cannot binde the conscience but are better broken then irreligiously kept â—si de beno 〈◊〉 ca. 10 in Leuit. according to the doctrine of the former Churches Thirdly seeing vowes be lawful which are promises made to God 〈◊〉 3. of some duty to bee performed to him to some good end the vow which all beleeuers haue made in Baptisme is to be kept of euery one wherein wee promised to beleeue in Christ to obey God to bring foorth the fruites of true repentance to renounce the workes of the diuell the allurements of this present euill world and the lusts of the flesh which lust against the spirit And albeit wee are bound to these duties by our calling redemption without any new vow yet we may lawfully renew our couenant with God and so binde our selues faster and faster As he that hath bound himself in a bond may yet giue greater and better assurance bind himselfe more then before So bee that is bound to haue faith in Christ and to yeeld obedience to all his commandements may yet further and faster bind himselfe to helpe his dulnesse coldnesse and want of zeale and to make himselfe more forward and seruent in duties of the first and second table according to the practise of Dauid I haue sworne and will performe it â—â—19 106 that I will keepe thy righteous iudgements He was bound hereunto without and before his oath yet he kindled his zeale and reneweth his couenant with God by this oath to stirre vp the gift of God that was in him and to helpe his owne infirmity We haue all in baptisme vowed to consecrate our selues euen our soules and bodies to God by renouncing the diuell the world and the flesh if wee goe backe as cowardly Souldiers from this our vow shall wee not bee conuinced as false and vnfaithfull to God And how shall we conscionably keepe any other vowes that breake the first vow we made to God What a fault is it accounted among our selues to promise and then to breake But haue we kept this our generall and common vow Hierom. in Esa lib. 7. cap. 19 August in Psal 7â— 131. Lumba sent lib. 4. dist 38. to fight vnder the banner and enfigne of Iesus Christ against the diuell and all his works Or rather haue we not walked and do we not still walke in the workes of darknes after the inuentions of our owne hearts And do not our open sins cry out and proclaime as much to the dishonour of God and our owne reproch So that all such as walke in the blindnes of their own minds haue besides all their other sinnes this great
head A man will bee willing to receiue a blow on another part to saue the principall it is that which Satan alledged to God Iob 2 4. Skin for skin all that euer a man hath will hee giue for his life So it standeth vs vpon to desire indeed the good of the least and lowest member in the Church of God but our cheefest and greatest endeuour should be for men in highest calling who are set in slippery places compassed with many dangers enuironed with many tentations beguiled oftentimes by flatterers led away by false informers so that the higher they are exalted the greater is their downefall When they stand vpright they stand not alone wheÌ„ they fall they fall not alone When a mighty Oake that seemed deepe rooted in the earth falleth downe it casteth downe with it the lesser Trees and lower shrubs that grow neere vnto it As wee haue light or darknesse from the Sun so we haue vice or vertue from such as are superiours For all inferiours commonly follow the example and tread the steps of such as are in higher places 〈…〉 This the wise man noteth in his Prouerbs ch 29.12 of a Prince that hearkeneth to lies all his seruants are wicked This the Prophet toucheth â—k 16 44. Behold all that vse Prouerbs shall vse this Prouerb against thee saying As the mother so is heâ— daughter Wherefore it behooueth vs to remember our Princes and men of great callings in our prayers as we see Moses is ready to pray for Pharaoh as Darius King of Persia willeth the Iewes to pray for the Kings life and for his sonnes Ezra 6 10 according as the Prophet also prayeth Giue thy iudgements O God to the King and thy righteousnes to the Kings sonne Psal 72 1. Thus then it appeareth to be a principall duty to poure out our prayers and supplications for our Magistrates Ouer-seers that watch for our soules and to fall downe vpon our knees for Prince and Country The Apostles command it and the faithfull practise it toward Infidels and wicked Kings that professed not the faith nor beleeued the truth how much more carefull then ought we to be to perform all christian duties to christian Princes that are members of the same body that are the breath of our nostrils that are nursing fathers and nursing mothers to the Church that are shepheards of the people of God to feed and gouerne them that are chosen instruments to bestow their power and authority for the preseruation of the sheepe of Christ and are firme pillars to beare vp the truth vpon their shoulders Vse 2 Secondly it followeth that we are to do it much more for our selues For how can we be truely affected to pray for others and be inwardly touched with their wants when wee haue no feeling of our owne We shall heare many oftentimes very liberall and lauish in offering their prayers as if they did set them out to sale or to be hyred saying I will pray for you who notwithstanding sildome pray for themselues And what are the prayers of blind and ignorant men but rehearsing the Commandements saying ouer the Creed a pattering of the Lords Prayer without vnderstanding Besides prayer is a mutuall duty to be practised one toward another as we performe the same for our brethren so doe the brethren for vs and therefore we are no more endebted to other for this benefit then others for the benefit they receiue of vs. Let vs therefore learne from hence that if wee must pray for our friends and families and other members of Christ we must learne especially to pray for our selues and by our selues We can neuer of conscience pray with others vnlesse we sometimes separate our selues from them enter into our Chamber shut our doore and pray alone vnto our Father which is in secret That our Father which seeth in secret may reward vs openly Mat. 6 5 6. For he that neuer prayed solitary neuer prayed truely He that neuer sequestreth himselfe from the company of others to humble his soule before God neuer knew what true prayer meant but doth all in hypocrisie for fashion sake and to be seene of men and therefore they haue their reward accordingly It is a note of hypocrisie neuer to pray but in company and therefore whosoeuer alwayes and onely prayeth with others is an hypocrite Hence it is that the faithfull haue vsed daily priuate prayer It is noted of Isaac that he went froÌ„ the presence of others to poure out his meditations before rhe Lord. We see it in Dauid in sundry Psalmes yea in Christ himselfe though he were Lord of life and heire of all things so that this is a sound and infallible rule in our holy and christian religion that what man soeuer neuer prayed alone neuer prayed aright Thus then we see how it standeth vs all vpon in regard of this generall duty to bee performed to others to be principally mindfull of our selues that from a sight of our own sins from a feeling of our owne wants from a desire of Gods graces wee may haue a due respect and regard of our brethren For all our loue shewed to our neighbour is as a streame issuing from the fountaine of loue toward our selues and the rule to square out the loue of our brethren is the true measure of it to our selues by due and right proportion Let vs therefore be diligent our selues in prayer and poure out our meditations before the Lord. It is made a note of a wicked man not to pray by the Prophet Psalm 14 verses 1 4. The foole hath saide in his heart there is no God they haue corrupted and done an abhominable work there is none that doth good they call not vpon the Lord. It behoueth vs therefore to craue of GOD the grace of prayer to the ende wee may pray aright as wee ought to pray that so we may learne to pray for others This we see practised by the Apostle Paul who hauing exhorted the Church of Ephesus to put on the whole armour of God and to pray alwayes with all manner prayer and supplication in the spirit for all Saints he annexeth hereunto immediately Ephe. 6 18 19 and for me that vtterance may bee giuen vnto me that I may open my mouth boldly as I ought to speake and himselfe beggeth the grace of God to come vpon them So writing to the Thessalonians 1 Thess 5 27 25.28 and exhorting them to pray continually and namely for the preachers of the Gospel himselfe giueth an example beginneth the worke and first prayeth for them that the grace of our Lord Iesus Christ may be with them Vse 3 Thirdly it behooueth vs all in our wants and necessities to craue the prayers of the Church which auaile much with God if they be feruent He hath promised to heare his seruants that call vpon him Iam. 5 14. Matth. 18 20. He hath promised That wheresoeuer two or three are gathered together in his Name
he will be present in the midst of them Hee hath promised the graces of his spirit plentifully to them that aske Wherefore when Daniel was to declare to the King the dreame which he had dreamed and the interpretation thereof which none of the Astrologians or inchanters could declare He shewed the matter to his Companions Dan. 2.17 that they should beseech the God of heauen for grace in this secret The like we see in Ester when she heard that all the Iewes were appointed to destruction and of that great danger which threatned the Church Esther 4 16. she willed Mordecai to go and assemble all the Iewes that were found in Shushan saying Fast ye for me eate not nor drinke in three dayes I also and my maids will fast likewise and so will I goe in to the king which is not according to the Law and if I perish I perish So doth S. Paul in euery Epistle almost desire the Church to pray for him that he might bee deliuered from vnreasonable and beastly men Rom. 15.31 disobedient to the Gospel that did vexe and trouble him that his seruice in his Ministery might be acceptable to the Saints for their profit and edification Ephe. 6 19. Colos 4.3 that he might haue the doore of vtterance opened and freedome of speech giuen vnto him to publish boldly the wil and counsell of God as he ought that the gifts and graces of God bestowed vpon him 2 Cor. 1.11 might redownd to the benefit of the Church praise of God True it is the wicked and vngodly do many times desire those whom they thinke to be the children of God to pray for them But they want the Spirit of Christ Rom 8.16.26 Zach. 12.10 and the grace of prayer so that they cannot pray themselues nor haue any heart to lift vp to God Acts 8.24 as we see in Simon the Sorcerer who craued of the Apostles to pray for him to the Lord that none of his threatnings might fall vpon him Hee was not touched with a feeling of his sinne nor desired any pardon thereof but onely craued a freedome deliuerance from iudgement to come So then hee was not grieued for sin but feared the punishment Againe as the Reprobate may desire the prayers of the children of God when they feare iudgements to come vpon them hereafter so they may doe when punishment is vppon them as we see in Pharaoh Exod. 9 27 2◠who desired Moses and Aaron to pray for him that there be no more mighty thunders in the Land The same we see in Ieroboam the sonne of Nebat that made Israel to sinne when his hand was dryed vp that he could not pull it in againe which he had stretched out to lay hold on the Prophet threatning the destruction of the idolatrous altar at Bethel he said to the man of God I beseech thee pray vnto the Lord thy God 1 King 13. ◠and make intercession for me that my hand may be restored vnto me So then the wicked desire to be prayed for but it is onely in extremity it is onely to escape punishment either present or to come But the Godly respect sinne and are greeued for it more then for the punishment they are troubled more for the losse of Gods fauour then of temporall commodities Therefore when he prayeth for himselfe or for others he is moued with a feare and reuerence of the Maiestie of God to whom hee prayeth Eccle. 5.1 Dan. 9.4 he is touched with a feeling of his own wants for which he praieth he powreth out his heart before the Lord and sheweth a feruent desire to obtain his wants 1 Sam. 1 1◠1 Thes 5. ◠he praieth not for a brunt or two but continueth in prayer he doubteth not through vnbeleefe but through faith assureth himselfe to obtaine the requests hee maketh according to his word Fourthly it followeth also that when God Vse 4 hath heard vs for them wee must praise his Name and giue thankes for the blessings hee hath vouchsafed vnto our brethren So doth the Apostle in many of his Epistles Rom. 1.8 I thanke my God for you all through Iesus Christ because your faith is published throughout the whole world As we are not to pray onely for our selues so wee are not to offer the sacrifice of thankesgiuing onely for our selues This serueth to reproue all those that repine and enuy at the blessings bestowed vpon others who haue their owne eye euill because the Lords eye is good This sometime creepeth vpon the seruants of God and therfore ought to make vs more wary watchfull ouer our selues When Ioshua the seruant of Moses saw the spirit of God to rest vpon Eldad and Medad so that they prophesied in the hoast he said My Lord Moses Num. 11. ◠forbid them who answered him Enuiest thou for my sake yea would God that all the Lords people were Prophets and that the Lord would powre his Spirit vpon them So when the disciples of Iohn saw that Christ Iesus made more disciples then Iohn and increased in glory more then he they complained to Iohn that all men flocked to Christ and began to forsake him Iohn replyed Ioh. 3 2◠Yee your selues are my witnesses that I said I am not the Christ but that I am sent before him hee must increase but I decrease Let vs beware that we be not possessed with the spirit of enuie rather let vs labour after brotherly loue 1 Cor. 1◠which suffereth long is bountifull enuyeth not it seeketh not her own things it thinketh not euill it reioyceth not in iniquity but reioyceth in the truth it suffers all things it beleeueth all things it hopeth al things it endureth all things Whatsoeuer good things God bestoweth vpon any member of Christ he hath giuen them not onely for the benefit and comfort of him that hath receiued them but for the good of the whole body Seeing therefore we haue our part and portion therein in as much as there is in the Church one Communion of Saints it is our duty to returne the praise and glory thereof to the giuer and not repine and grudge against him to whom they are giuen Vse 5 Lastly consider from this Doctrine whence it is that God spareth the wicked and vngodly and beareth long with the vessels of wrath appointed to destruction It is for the prayers of his people that are his remembrancers day and night that stand in the gap and breach which the hand of God hath made that cry vnto him without ceassing Spare thy people O Lord and giue not thine inheritance vnto reproch 〈◊〉 17. that the vnbeleeuers should say Where is their God True it is the people of God are contemptible in this vnthankefull world yet were it not for these simple and silly ones the iudgements of God had long since fallen vppon vs which by their prayers hitherto they haue stayed For had we continued in
Come to Heshbon let the City of Sihon be built and repaired c. The end of this Song made of the people of GOD was to keepe a perpetuall memory of the victories that God gaue to the Israelites and to teach the posterity to come how they came to be owners and possessours of these Citiss We learne from hence That it is the duty of the faithfull to remember and publish the works of God Doctrine It is our duty to remember publish the great works of God whereof we are partakers or witnesses Whensoeuer GOD sheweth any of his works of mercy or iudgement toward our selues or others toward soule or body we must not hide them and bury them in forgetfulnesse but spread them abroad and make them knowne to others This appeareth in sundry places of the word of God The Prophet teacheth this duty Psalm 105 1 2. Praise the Lord call vpon his Name declare his workes among the people Sing vnto him sing praise vnto him and talke of all his wondrous works And Psal 107 8. Let them confesse before the Lord his louing kindnesse and his wonderfull works among the sonnes of men So likewise Psalm 111 2 3. The works of the Lord are great and ought to be sought of all them that loue them his worke is glorious and beautifull and his righteousnesse endureth for euer So Psal 66 16 5 he prouoketh all men to heare what God hath done for him Come and hearken all ye that feare God and I will tell you what he hath done to my soule and in the same Psalme he reproueth the dulnesse of men that are cold in the consideration of the works of God Come and behold the works of God he is terrible in his doing toward the sonnes of men When the Shepheards had found the word of the Angel true and seene the Babe laide in the Cratch Luke 2 1â— They published abroad the thing that was told them of that childe to the great wondring of all those that heard it And when the man out of whom a legion of diuels was departed besought Christ that he might tarry with him Iesus sent him away saying Returne into thine owne house and shew what great things God hath done to thee so hee went his way and preached throughout all the Citty what great things Iesus had done vnto him When Paul and Barnabas returned to Antioch from whence they had beene commended to the grace of God to the worke which they had fulfilled hauing gathered together the Church They rehearsed all the things that God had done by them and how he had opened the doore of faith vnto the Gentiles Acts 14 27. The practise of this duty Christ commanded to the man that he had dispossessed Mark 5 19 20. Goe thy way home to thy friends shew theÌ„ what great things the Lord hath done vnto thee how he hath had compassion on thee so he departed and began to publish in Decapolis what great things Iesus had done vnto him and al men did maruaile All which precepts and examples teach vs that it is not enough to haue receiued Gods benefits and to be mindfull of them our selues but also we are bound to make others according to our places to profite thereby and to praise God for them agreeable to the words of Peter and Iohn to the councell Wee cannot but speak the things which we haue seene heard Acts 4 20. The Reasons of this Doctrine are diuers Reason 1 whether we consider God or our selues or the faithfull with whom we liue First in respect of God inasmuch as it standeth vs all vpoÌ„ to set forth his glory with al our strength and might This is the chiefe and principall end that we must ayme at in all our waies to seeke to gaine glory to his great Name according to that generall precept of the Apostle Whether ye eate or drinke or whatsoeuer ye doe do all to the glory of God So when God doth make knowne to vs the workes of his owne right hand this must be one motiue to stirre vs vp to spread them abroad that thereby his Name may be glorified and his sauing health published among all Nations Acts 11 1â— as we see the practise in the Apostles Secondly in respect of our selues For this is a notable signe and token of a true and liuely faith that we beleeue the works of God and lay them vp deeply in our hearts when we hide them not vnder a bushell nor couer them in the ashes but lift vp our voice as a Trumpet to declare to others what our selues haue learned This the Prophet testifieth in his owne practise I will walke before the Lord in the Land of the liuing I beleeued and therefore did I speake Psalm 116 verses 9 10. This is not peculiar to the Prophet onely to testifie his faith by the words of his mouth but is made generall and common to others by the Apostle 〈◊〉 4 13. Because we haue the same spirit of Faith according as it is written I beleeued and therefore I haue spoken we also beleeue and therefore speak Such as do not beleeue the words and workes of God can neuer be fit instruments to giue notice of them to others but such as doe in heart beleeue them cannot but with the tongue confesse them thereby to assure their owne hearts and to confirme their owne faith more and more Reason 3 Thirdly we must haue respect to others For as Christ speaketh to Peter when thou art conuerted strengthen thy brethren so when we beleeue the workes of God wee must labour to bring all other to a sound faith and right iudgement It is our duty to hunger and thirst after the saluation of others and being called to the profession we must toll the bell to others There is no man that hath bene truly acquainted with the workes of God and hath in conscience bene conuinced of the vndoubted truth thereof but ought to bee as a publike Cryer and as the Lordes Herald to blaze them and publish them abroad for the good of others This is the reason that mooued the Prophet Dauid to make such often so many protestations 〈◊〉 1 71 to speak of al his wondrous workes to tell his maruellous workes to publish the praises of the Lord his great power This is the reason that Peter immediately after his deliuerance out of prison came vnto Mary where many were gathered together in praier to intreat the Lord for the enlarging of his liberty saying vnto them Go shew these things vnto Iames and the rest of the Bretheren Acts 12 â—7 So then whether we do consider that it is required of vs to seeke the glorie of God to testify the assurance of our Faith or to win our brethren wee must acknowledge that it is a speâ—iall duty laide vpon vs to publish the workes of God whereof any of vs be witnesses of the truth whereof we are conuinced Indeed Christ
withall For he endured as he that saw him which is inuisible Some were racked Heb 1â— tempted tormented burned stoned would not be deliuered A wicked man is a very dastard and coward He feareth euery creature which is a great iudgment vpon him that will not feare God The darknesse of the night the solitarinesse of the place the falling of a leafe the crawling of a worme the flashing of the lightning the cracking of the thunder the guilt of conscience doth terrifie them But the godly are endued with true fortitude magnanimity of minde springing from the grace of faith and are bold as a Lyon Prou. 28 1 they are resolued of Gods presence with them and of his prouidence ouer them being ready to say with Dauid The Lord is my light and my saluation of whom shall I bee afraid The Lord is the strength of my life whom then shall I feare Though an hoast pitched against mee mine heart should not be afraid Psal 27 1 2 3. This made the Apostle when he heard that bands and afflictions abode for him in euery Citty to say What do you weeping and breaking mine heart For I am ready not to be bound onely but also to die at Ierusalem for the Name of the Lord Iesus Acts 21 13. The faithfull indeed walke thorough maâ—y tentations on the right hand and on the left and enter into many combates yet they shâ—nne not the brunt of the battell nor feare to loke the enemy in the face nor shrink backe from the push of the Pâ—ke because they haue put on the whole armour of God and haue their hearts setled and their heads coâ—ered in the day of triall Therefore the Apostle exhoâ—teth that we should be strong in the Lord and put on the whole armour of God that we may be able to stand against the assaults of the diuell to resist in the euill day Eph. 6 11 12 13. It is not enough for vs to prouide armour and to haue it lying by vs as we see men in â—heir houses haue Pikes and Halberts Corslets and Muskets hanging by the wals waxing rusty through want of vse but we must put them on and buckle them about vs wee must alwayes haue our loynes girt â—â—e 1â— 35 our lights burning hauing on the brest-plate of righteousnesse taking the shield of faith and drawing out the sword of the Spirit which is the word of God Neither is it sufficient to defend vs to put on armour but we must put on the whole armour of God We must be armed from top to toe and leaue no part vnarmed and vnguarded lest the enemy espye his aduantage and worke our destruction We must be armed within and without before vs and behind vs in soule and in body in tongue and eare in head and heart For if Satan who as a roaring Lyon seeketh whom he may deuoure finde vs in any part or member naked vndefended we lye open to him to surprize vs at his pleasure and to bring vpon vâ— swift damnation Dauid was armed with the armour of God being a man after Gods owne heart buâ— because wheÌ„ he saw the beauty of Bathsheba 〈◊〉 11 1 he made not a couenant with his eyes not to lust Satan ensnared him to commit folly At another time leauing his eares vnarmed and setting them open to the false information and accusation of Zâ—â—ba 〈◊〉 1â— 3 he was drawne away to peruert iustice and to betray the cause of the innocent and to condemne the iust without hearing So four eare be at any time vnarmed it is ready to heare and receiue and beleeues slanders false tales against our brethren If the Helmet of saluation do not couer our head if the toong be not fenced the diuell will set thâ— on work to deuise euil slanders and to publish them to the disgrace and discredite one of another Ionah was a man of God and a Preacher of repentance to the Niniuites yet because he left his tongue vnarmed and did not set a watch before his mouth he brake out into an open and insolent contempt of God saying I doe well to be angry vnto the death chap. 4.9 Seeing therefore we are compassed about with such an army of enemies that watch all occasions and seeke all opportunities against vs they are greatly deceiued that make the life of a christian to be an easie and ydle profession take the Gospel to bee a profession of liberty as the enemies of the grace of God obiect against vs for it may cost vs dearly euen the resisting vnto blood and the forsaking of all earthly commodities that the woâ—ld holdeth in greatest price Let vs therefore as wise builders Luke 14 28 sit downe and cast our accounts before hand what our worke may cost vs. For such onely as continue to the end shall be saued Secondly let vs goe boldly forward in the Vse 2 duties of our calling The Church of God is not alwayes in one state Sometimes it liueth in quiet and peaceable times when the Gospel is publikely preached professed taught receiued with liberty of meeting together with freedome of conscience without opposition or gain saying as by the blessing of God it is among vs. Sometimes the truth of God is resisted the professours are persecuted the Gospel is suppressed and oppressed by the rage of the enemy the faithfull are slaine and put to death with all kinde of cruelty Notwithstanding let vs not feare their feare 1 Pet. 3.14 15 neyther be troubled but sanctifie the Lord in our hearts be ready alwayes to giue an answer to euery man of the hope that is in vs with al meeknesse and reuerence So then the godly should not feare the threatnings of the vngodly nor so be troubled as therby to abstain from such necessary duties as their callings do leade and direct them vnto but on the contrary make the Lord theyr feare and theyr dread and make a bold confession of the precious faith they conceiue as those that labour to maintaine a good cause with a good conscience Let vs all goe forward with courage and constancy in our callings let vs performe with diligence the duties laid vpon vs and albeit crosses do crosse vs in the way and many dangers meete vs wee must not shrinke backe but stand fast and goe forward in our profession This should be in all Magistrates that are as the Gods of the earth and the Ministers of iustice they must bee men of courage to performe the duties of theyr calling Exodus chapter 18 verse 13 they must bee endued with the spirit of power and of godly boldnesse to goe through with euery good worke with a constant resolution and not stand in feare of any man considering that the cause is the Lords which they handle They must call and compell others to walke in their duties that so the sword of the Magistrate may be ioyned with the word of the Minister This
and the heart to feele the horror thereof together with the heauinesse of his wrath indignation for the same This made Cain to speake desperately My punishment is greater then I can beare Gen. 4 13. This made Iudas to do desperately when he wrought his owne destruction and hanged himselfe Mat. 27.5 This made Dauid to say If thou Lord streightly markest iniquities who is he that shal be able to endure thy iudgement They then are grossely deceyued and most vnhappy who thinke happinesse to consist in committing of sinnes with all greedinesse These are in the number of those fooles howsoeuer worldly wise that make a mocke of sinne Prou. 14 9 12 13. There is a way that seemeth right to a man but the issues thereof are the wayes of death euen in laughing the heart is sorrowfull and the end of that mirth is heauines The world hath alwayes bene full of such fooles but if they depart hence without the feeling of Gods fauor in the forgiuenesse of their offences it had beene good for them that they had bene bruite beasts or that they had neuer bene borne as it is sayd of Iudas Math. 26 24. No vncleane thing shall enter into the kingdome of heauen Such as haue not their sins pardoned haue no part in Christ Out of Christ there is no saluation nor vnto such any imputation of his righteousnes Sinne shutteth vp the way that leadeth vnto life it separateth vs from God and his Kingdome it maketh vs the children of the diuell God displeased with vs for they that are in the flesh cannot please God Thirdly we see some are happy in this life Vse 3 and attaine to the certainty of their saluation The saluation of the Church standeth in the remission of their sinnes Luke 1 â—7 We doe not then begin to be happy when at the end of our dayes we enter into the kingdom of heauen but while we are vpon the earth we lay the foundation of our happines and set the first stones of it or else we neuer attaine vnto it We are all in this life builders 1 Cor. 3 9. We haue a great and waighty work to set vp it requireth a long time and great labour to bring it to passe and perfection Euery day of our life shold adde somwhat to the building this day should make it in greater forwardnesse then the former Let vs diligently consider these things and seriously examine our selues what wee haue done for the furthering of our saluation whether wee haue alreadie made an happy entrance into it So soone as we begin and the first stone is laid the doore of the kingdome of heauen is opened vnto vs. The further we proceed the neerer wee come to the marke This our Sauiour preached to his hearers Iohn 5 24. Verily verily I say vnto you he that heareth my word beleeueth him that sent me hath euerlasting life and shall not come into condemnatioÌ„ but hath passed from death to life When Zacheus was conuerted to the faith and testified the sincerity of his repentance by actuall restitution he saide This day is saluation come vnto this house forasmuch as he is also become the sonne of Abraham Luke 19 9. So the Apostle speaketh Rom. 13 11 Considering the season it is now time that we should arise from sleepe for now is our saluation nerer then when we beleeued it And in that holy Praier of Christ recorded by the Euangelist Iohn hee saith This is eternall life to know thee to be the only very God whom thou hast sent Iesus Christ Iohn 17 3. This is the great mercy of God to giue vs here a taste of the glory to come We haue heere as it were the first fruits of eternal life and by hope possesse that which we shall really inherit so wee may truly say with the Apostle 2 Tim. 1 12 I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Heereby we see that it is not a doctrine of pride and presumption as the Church of Rome teacheth to beleeue the remission of our owne sinnes For generally to beleeue that God forgiueth sinne or that some men haue their sinnes forgiuen is no priuiledge of the Church but the common faith of the diuels Iam. 2 19. All the Articles contain the confession of a speciall faith and a particular application to our selues As I must beleeue God the Father to be my Creator the Son my Redeemer the holy Ghost to be my Sanctifier so I am bouÌ„d to beleeue the remission of mine owne sinnes the resurrection of mine owne body and that life euerlasting shall be giuen to me Thus the Apostle speaketh Gal. 2 20 I liue by the faith of the Son of God who loued me and gaue himselfe for me This special faith must be the faith of vs all Vse 4 Lastly from hence we are put in minde of sundry good duties necessary to bee practised of vs. First seeing euery true member of the Church hath the forgiuenes of his sins giuen assured vnto him it is our duty to acknowledge our selues to bee greeuous sinners to haue godly sorrow for them which may cause repentance not to be repented of and to seek pardon by dayly prayer for the forgiuenes of them at the hands of God â—â—g 8 46. Hee resisteth the proud and giueth grace to the humble He filleth the hungry with good things and sendeth the rich empty away He is ready to forgiue and to haue compassion on his children he is slow to anger and of great kindnes Hee doth not deale with vs after our sinnes nor reward vs according to our iniquities Hence it is that the Apostles haue taught and the godly haue acknowledged themselues greeuous sinners yea euen the most regenerate as Dauid Daniel Paul and others Seeing therefore we haue a promise of forgiuenes as it were a priuiledge aboue others of the world it behooueth vs to haue in vs an humble acknowledgement of our sinfull estate ioyned with godly sorrow and earnest prayer for the forgiuenes of them Secondly it is required of vs to haue a reuerent care and feare not to offend him any more as heeretofore wee haue prouoked him yea a most earnest studie and desire to please him better theÌ„ we haue done This the Prophet teacheth Psal 103 3 4. If thou O Lord streightly markest iniquities O Lord who shall stand But mercy is with thee that thou maist be feared This was the instruction that Christ gaue vnto the diseased man whom he had healed when hee found him in the Temple hee saide vnto him Behold thou art made whole sinne no more lest a worse thing come vnto thee Ioh. 5 14. Thus the Apostle Paul describeth true repentance by the fruites and effects of it 2 Cor. 7 11. Behold this thing that ye haue bene godly sorry what great care it hath wrought in you yea what clearing of your selues yea
but neuer come to the knowledge of the truth He that setteth his sonne to schoole will look he should learn somewhat and not euer stand at one stay We are trained vp in the bosome of the Church which is the Schoole-house of Christ wee must therefore euery day be profiting and going forward God accepteth not of those that looke backward or stand at a stay hee will know them that seek more and more to know him Thirdly it is our duty to beg and craue at Vse 3 Gods hands the knowledge of his will who openeth the eyes of the blinde and giueth vnderstanding to those that seeke it We haue a gracious promise to be heard Mat. 7 7. in the prayers and petitions that we make vnto him Hence it is that the Prophet Dauid a man after Gods owne heart and endued with a singular portion of Gods Spirit craueth the enlightning of Gods Spirit and desireth still to be taught of him Psal 119 verses 18 27 31 73. Thus doth the Apostle pray for the Ephesians chapter 1 verses 17 18 that God would giue them the spirit of wisedome and enlighten their mindes to know what the hope is of his calling and what the riches are of his glorious inheritance in the Saints A notable direction for all of vs how to behaue our selues when we come into the house of God and tread in his Courts namely not to rest vpon our naturall gifts nor to trust in our mother-wits which are too short and shallow to reach vp to the height and to sound the depth of the mysteries of God How many are there in the world of an high reach and of a deepe conceite in the matters of the world that attaine to no measure of knowledge in the matters of God Talke with them of the things of this life they are able to discourse with great insight many of Gods children inferiour to them few equall with them none can go beyond them They can contriue and dispatch businesse of the world with great facility you cannot speake to them of any thing of this nature but by and by they apprehend it and conceiue it But enter communication with them of heauenly things of the knowledge of God of faith in Christ of the saluation of their soules they can conceiue nothing they are as blinde as Beetles they are simple and ignorant as little children that know not the right hand from the left This should offer to our wise carefull cōsiderations a double meditatiō First it serues to humble those that haue these gifts of nature and are wise in their owne conceit and to make them equal with those of the lower sort seeing all their gifts which Nature hath adorned them withall are not able to set them one foot forward toward the kingdome of heauen nay being vnsanctified they are further off from saluation then others of smaller gifts This made the Apostle say Let no man deceiue himselfe if any man among you seeme to be wise in this world let him be a foole that he may be wise for the wisedome of this world is foolishnesse with God and the Lord knoweth that the thoghts of the wise be vaine 1. Cor. 3 18. Where hee teacheth euery one to be ready to deny himselfe and his carnall wisedome whose beginning is from the flesh and whose end is death to the end wee may be truely wise in heauenly things pertaining vnto euerlasting life Secondly this serueth to comfort the children of God that want the worldly wit of naturall men and are not able to diue so deepe into earthly things as they though they be simple in matters of this world yet if GOD haue giuen them a taste of the glory of the world to come let them rest in spirituall knowledge and giue God the praise that hath opened the eyes of their mindes and inlightned their hearts to haue a feeling of it This our Sauiour taketh occasion to practise and to offer praise and honour to God in a sweete remembrance of this dealing of God I giue thee thankes O Father Lord of heauen and earth because thou hast hid these things from the wise and men of vnderstanding and hast opened them vnto babes it is so O Father because thy good pleasure was such Math. 11 25 26. Though wee be simple in the world yet if wee be wise in GOD though weake in the world yet if we be strong in GOD though wee be accounted as fooles and silly ones of the sharp wits of the world yet if wee haue learned Christ Iesus know the exceeding measure of his loue toward vs let this be our comfort and consolation that God hath abundantly recompenced the want of those outward things by giuing vnto vs an happy and holy aduantage in heauenly things And indeed all those are learned that are taught of God and they vnlearned that are not taught of him althogh otherwise they abound in other knowledge Such as haue learned Christ Iesus and him crucified and so are become new creatures in him they are learned though they know neuer a letter in the booke For in him are hid all the treasures of wisdome knowledge Col. 2 3. He that hath not learned Christ is vnlearned Althogh otherwise he be neuer so learned for if he be not regenerate and borne anew but committeth sinne with greedines he hath not seene him neither hath knowne him 1. Ioh. 3 6. Wherfore let vs al learne from hence to depend vppon God for his blessings vpon vs especially when we enter the Lords courts and come to heare his word let vs confesse that we are not able of our selues to vnderstand his will and desire him to open our hearts as hee did the heart of Lydia Act. 16 14. for otherwise wee shall depart away as ignorant and blinde as wee came wee shall neuer soundly rest in the truth that is deliuered but alwayes be ready to carpe and cauill at it to wrangle and reason against it saying How can these things be And then it may be said vnto them as Christ speaketh to the proud Pharisies who gloried in their owne insight thought all men blind beside themselues If ye were blinde ye should not haue sinne but now ye say we see therefore your sinne remaineth Iohn 9 40 41. Let vs then be ready to renounce our worldly wisedome and to deny our selues and begge the assistance of Gods Spirit to be our inward teacher and instructer that so we may heare with profit and comfort Vse 4 Lastly learne to be thankfull to God foreshewing this grace and mercy to vs his vnworthy seruants when he reuealeth and maketh knowne vnto vs the hid things of God touching our saluation without which wee haue liued in darknes in the shadow of death and in the estate of damnation Hee hath not vouchsafed this mercy vpon all but hath passed ouer many thousands in the world which know not truth from errour nor light from darknesse hee might haue passed
GOD. The greatest freedome of the chiefest cities is but slauery bondage in comparison of the heauenly prerogatiues that properly belong vnto the Church of God The consideration hereof hath bene strong and powerfull in all those that are seruants in this house which are the Lords freemen This made the Prophet Dauid to testifie his holy affections in sundry Psalmes Psal 26 8 and 17 4 and 36 8 9. and 84 2 10. Where he sheweth that the spending of one onely day in the place of the publicke meetings and assemblies of the godly was more sweet comfortable and profitable to him then a thousand dayes otherwhere yea though the place in it selfe were neuer so pleasant and delightfull so that hee preferreth the basest office and meanest calling in the Church to keepe the doore to sweep the house to cut wood or draw water for the seruice and sacrifice of God then to dwell in the Vse 3 most gorgeous and glorious palaces wherein the workes of wickednesse are practised professed If the same mind be in vs that was in this Prophet let it be our desire rather to be of the meanest account and lowest reckoning in the Church and among the lowest Saints of God then to be in the chiefest roome in the highest place of honour out of the Church where nothing raigneth but prophanenesse and nothing is of price or regarded but wickednesse This will be a witnesse to our owne hearts that we are truely religious and are possessed with a loue of godlinesse when we preferre the loue of Gods house before all earthly things and are carefull to come to the exercises therein Lastly it belongeth to euery one to promote and procure the good thereof If it be the principall society it must be principally cared for It standeth al persons vpon Princes Pastors Parents Magistrates whatsoeuer in their seuerall places to seeke the peace and preseruation of this society and to further the good of Gods Church We see this in the Prophet Psal 122 6 after he had commended the comely order spirituall beauty of Ierusalem the true Church he saith Pray for the peace of Ierusalem let them prosper that loue thee peace be within thy wals prosperity within thy palaces for my brethren and neighbours sake I will wish thee now prosperity because of the house of the Lord our God I will procure thy wealth No estate of man so high to exempt himselfe no calling so low to disable himselfe from seeking the good of his Church The greater our place is the more doth God require at our hands he hath committed the more to our trust and therefore will take the straighter account of vs. It is the end of their honour and aduancement not to lift vp their hearts aboue their brethren because God hath lifted vp their heads not to seeke their own profites and commodities onely but to aduance the honour of that God that hath aduanced them remembring that they are the ministers of God for the wealth and welfare of their people and assuring themselues that God wil honour them that honour him but such as despise him shal be despised 1. Sam. 2.36 Moreouer it is our dutie to labour within the compasse of our calling to bring other societies to this the Prince his common-wealth the Magistrate his incorporation the Minister his people the Captaine his army the housholder his family by striuing to make them Christian commonwealthes Christian incorporations Christian parishes Christian armies Christian families This was the care of all good and godly Princes Dauid Hezekiah Iehoshaphat Iosiah 2 Chro. 15.12 who made a couenant to seeke the Lord GOD of their fathers with all their heart and with all their soule This was the care of deuout captaines that feared God as appeareth by the Centurion and Cornelius Math 8 10. Acts 10 2. Gen 18 19. Iob 1.5 This was the care of all religious fathers and masters as we see in Abraham Iob Iacob and sundry others whose praise is in the booke of God And vnlesse this diligence be vsed and duty performed to those that are set vnder vs by the ordinance of God what comfort can wee finde in them nay what good can we looke for at their hands It is the knowledge of God and the power of godlinesse planted in the heart that maketh the subiect obedient the seruant trusty the childe dutifull and euery degree faithfull in his place and calling But where the feare of God doth not rule there subiects obey not for conscience sake there seruants are deceitfull serue with eyeseruice as men pleasers there children are vngracious and vnruly not obeying their parents in the Lord. So then it standeth vs vpon to set forward the good of the Church with all our power and then to bring such as belong vnto vs into the bosome of the Church that there they may haue fellowship with God and one with another Verse 8. God brought them out of Egypt their strength is as an Vnicorne hee shall eate the nations his enemies c. In the words before Balaam enlarged by sundry sweete similitudes the excellent condition of the Church shewing that the place of it was to be chosen aboue all other places and the people belonging vnto it to be ioyned withall aboue other people of the world Now in these words he expressed their happines and blessednesse in plaine tearmes and direct words declaring that albeit they were a weake people in the land of Egypt oppressed with burdens hurried with labours ouermastred with taskemasters vnexercised in fears of warre â—andering vp and downe in the wildernesse separated from other nations on the other side their enemies wer many in number mighty in strength rich in furniture yet GOD brought his people with a strong hand out of Egypt from all their enemies and sent his Angel before them to leade them in the wildernesse so that no city or nation could preuaile against them Hereby we learne that the enemies of the Church albeit great Doctrine The Church â—ath the vpper hand of enemies stronger then â—hey mighty and high minded yet are oftentimes brought vnder and troden on by the Church weaker then they Howsoeuer the Church be weake and want outward power yet it hath victory ouer the oppressors of it This we see plainly strengthened vnto vs in the booke of Iudges where we see that the Midianites and the rest of the league with them lay in the valley like grashoppers in multitude Iudg. 7 12 20 and their camels as the sand which is by the seashore yet Gideon and his hoast being as it were an handfull ouerthrew them by blowing their trumpets by breaking their pitchers and by holding their lampes in their hands This appeareth in the history of Shamgar Iudg. 3.31 who slew 600. men of the Philistims with an Oxe goad and in the history of Sampson being enclosed by his enemies who caught vp a Iawbone and said With the Iaw of an
frozen harts and shew themselues vnworthy of so great mercy Vse 2 Secondly it sheweth vs that it is vnpossible for all the tyrants and enemies vnder heauen to prolong the time for the further vexation of Gods people when God hath determined the release and appointed the end of their troubles All the creatures of God shall helpe them and worke for them yea hasten the purpose and counsell of God This appeared very notably in the deliuerance of Israel out of Egypt When the time of foure hundred yeares which God had appointed were expired albeit the King and his people had concluded to detaine them in bondage they were by the ouer-ruling hand of God moued to thrust them out of the land Exod 12 33 and 14 22. yea euen to hyre them at a great price to depart giuing them iewels of siluer and gold and casting vpon them the most precious things that were in their possession Pharaoh and his people forced them out of the land in hast and whē they were hardned to follow after them to bring them backe againe the winde wrought for them the sea gaue them passage and GOD that ruleth both winde and sea drowned their enemies The time of deliuerance was come and who could hinder or deferre it The like wee see in the bringing of this people out of captiuity and bondage in Babylon nothing seemed more vnlikely or vnpossible vnto the Saints themselues for when the proclamation for the returne of the people was published Psal 126 1 2. the wonderfulnesse of the deliuerance seemed so great and incomprehensible that they could hardly perswade themselues of the truth thereof vntill they saw the Gentiles speake of it and helpe them forward with ayd toward theyr country This serueth greatly to comfort and cheare vp the hearts of the faithfull that seeing God will giue rest vnto his beloued people vaine are the practises of the enemies althogh they band themselues together as Herod Pontius Pilate and the high Priests did in the dayes of Christ yet we haue assurance of deliuerance they shall not alwayes preuaile the people of God shall be preserued and all shall work for the best for their owne safety Thirdly this must teach vs in the time of Vse 3 our distresses while wee lye vnder the Crosse to relye vpon God whatsoeuer troubles and tentations arise although we should come to the gates of the graue and passe by the doore of death we must lift vp our heads knowing that our deliuerance draweth nere This then serueth to worke patience in the seruants of God and to teach vs to waite vpon him vntill the time of rest and refreshing come from the presence of God for surely it will come as the Prophet Habbakkuk teacheth chapt 2. verse 3. The vision is yet for an appointed time but at the last it shall speake and not lye though it tarry waite for it shall surely come and shall not stay So when the Angel had limited the time of the desolation of the holy people and of the deliuerance of the Church he pronounceth him blessed that waiteth vntill that time Dan. chap. 12. verses 11 12. And when the soules of them that were killed for the Word and the Testimony which they had maintained cryed out with a lowde voyce from vnderneath the Altar How long Lord which art holy and true Dooest not thou iudge and auenge our bloud on them that dwell on the earth An answer was giuen vnto them That they should rest for a little season vntill the number of their Brethren were fulfilled Reuel chap. 6. verse 10. This the Prophet Dauid sheweth to haue beene his practice earnestly waiting vppon the Lord for helpe and deliuerance out of all his troubles and dangers as Psalme 123 verses 1 2. I lifte vp mine eyes vnto thee which dwellest in the heauens Behold euen as the eyes of seruants looke vnto the hand of their masters and as the eyes of a maid vnto the hand of her mistris so our eyes waite vpon the Lord our God vntill he haue mercy vpon vs. Great are our feares and troubles and many bee our infirmities it behooueth vs greatly therefore to cleaue vnto the liuing God without separation and euermore continue our trust in him and to poure out our meditations and prayers before him vntill such time as hee graciously looke vpon vs and grant our petitions yea it is our dutie whensoeuer we perceiue the time of our deliuerance to approach or to be expired or any signes and tokens thereof as the sprouting of the Figge-tree to appeare and to bee offered vnto vs from GOD it is our duty I say to raise vp our faith and to intreat God to bring his purpose to passe and to make good the words of his owne mouth When Daniel by reading the Prophets of God knew that the number of yeares appointed for the desolation of Ierusalem was expired he turned his face to the Lord with prayer Daniel 9 2. in fasting in weeping in sackcloth and ashes Vse 4 Lastly it is the duty of all such as lye not vnder the crosse to commend the common cause of their brethren to God Hath God giuen vs rest on euery side Do we liue in ease sitting vnder our Vines and Figge-trees enioying peace and liberty vnder a gracious Prince Do we enioy health and wealth and taste not of the bitter cup of affliction that others drinke of It is required of vs not to forget the affliction of Ioseph but to be mindfull of the miseries of other parts of the Church and to haue a fellow-feeling of their sorrows as that we be thereby prouoked to call vpon God for them This the Apostle vrgeth the Church of the Corinthians to thinke vpon 2 Corinthians chap. 1. verse 7 that they being partakers of the suffering of the Saints may also be partakers of the consolation This is a duty needfull to be learned and considered Wee know not what troubles may fall vpon our selues There is nothing that happeneth vnto any of our brethren but it may fall vpon our owne heads Let vs therefore call vpon God for others and remember them that are in trouble Heb. 13 2. as if we were troubled with them that so we may haue the benefit of other mens prayers be deliuered when wee fall into troubles It is therefore a duty that we owe to God and our brethren being touched with a respect of his commandement of their misery His commandement should compell vs their miserie should mooue vs not to be forgetfull of their condition And from hence we should haue a double meditation First it is our parts to praise the name of the Lord when hee giueth to our brethren or to vs any share of this outward prosperity and manifesteth his loue vnto vs by deliuering our soules from death our eyes from teares and our feete from falling Psalme 116 8.14 When he causeth our houses to be inhabited our streets to bee replenished our
Reason 1 God he is the common Iudge euen the Iudge of all the world who hath said Vengeance is mine I will repay and therefore his iustice doth effect it and bring it to passe This the Apostle declareth It is a righteous thing with God to recompence tribulation to them that trouble you 2. Thess 1 6. So the Prophet teacheth Hab. 1 13. That he is of pure eyes and cannot see euill nor behold wickednesse to allow or approue it Secondly it is most agreeable to the precise Reason 2 rule of equity that there should be a proportion betweene the sinne and the punishment that euery one should receiue like for like and drinke such as he hath brewed God commandeth it to the Magistrate as a law in his proceedings Exod 21 2â— that there should be an eye for an eye a tooth for a tooth hand should go for hand foote for foote burning for burning wound for wound stripe for stripe and life for life If God impose this vpon Magistrates much more will he himselfe do it He that requireth equity in Iudges and Magistrates wil much more shew himselfe iust and equal This is it which the Lord enioyneth touching spirituall Babylon Reuel 18 6 and 16 5 6 and 13 10. Reward her as she rewardeth you and giue her double according to her works and in the cup that she hath filled to you fill her double c. So then whether we consider the iustice of God or the rule of equity we see that God punisheth as man sinneth he rewardeth according to the manner and measure of his offence The vses follow to bee considered Will Vse 1 God thus repay and retaile Then let euery one looke to haue his sinne brought vpon his owne head and to be rewarded fully according to his owne works The equity of this is acknowledged of Iob chap. 31 9 10. If my heart haue beene deceiued by a woman or if I had laide waite at the doore of my neighbour let my wife grinde to another and let other men bow downe vpon her The like we may say of all other sinnes looke not to escape the hand of God but feare to commit sinne being thus punished Hast thou beene a bloody beast looke for blood againe Hast thou bene cruell Cruelty extortion shall both wring and waste thee He that smiteth with the sword shall perish with the sword there shall bee iudgement mercilesse to them that are without mercy On the other side in doing good and exercising loue to others looke for loue and good from God and man This made Nehemiah pray to God to remember him in kindnesse according to all that he had done to his people Neh. 5 19. This made the Apostle craue mercy at the hands of the mercifull God for Onesiphorus because he shewed mercy vnto him and refreshed him in his necessity 2 Tim. chap. 1 verse 16. The widow of Sarepta sustayning the Prophet relieuing him with part of that poore pittance that was left her receiued an ample recompence during the time of the famine to her and her sonne being miraculously sustayned 1. Kings 17 14. Obadiah fed an hundred Prophets of the Lord and hid them in caues from the wrath of Iezabel the Lord shewed mercy vnto him againe so that he was the first that had the Prophet directed vnto him to reueale the remouing of the present iudgment from the land So then the consideration of this dealing of God against sinners is a terrour to the vngodly teaching vs to auoyde sinne and the dangerous society of sinful men lest partaking of their sinnes wee partake also with them in the punishment Ierem. 51 6. And likewise serueth as a great comfort to the godly assuring them to finde the fruit of their loue and to receiue mercy at his hands who leaueth not a morsell of bread and a cup of cold water giuen in faith out of an heart vnfaigned vnrewarded Secondly it iustifieth GOD in his actions Vse 2 and proueth that there is no iniquity with our God This doth Elihu set downe vpon this consideration Hee will render vnto man according to his worke and cause euery one to finde according to his way And certainely God will not doe wickedly neither will the Almighty peruert iudgment Iob 34 11 12. So then the Lord bringeth his iudgements in this manner to passe that the mouth of the wicked should be compelled to iustify God and to condemne himselfe when he receiueth measure for measure as hee hath done When Iudah had ouercome Adonibezek and had cut off the thumbes of his hands and feete hee did acknowledge it to be iust and that the hand of God had found him out and repayed him according to his deserts for saith he Seuenty Kings hauing the thumbes of their hands and feete cut off gathered bread vnder my table as I haue done so GOD hath rewarded mee so they brought him to Ierusalem and there hee dyed Iudg. 1 7. GOD suffereth them long to escape and to runne on in their euill actions but in the end he repayeth them and rather in their owne kinde then in another that it might appeare to be his handy worke and not a matter that fell out by chance or casualty vpon them So doth the Church reioyce that the Lord had done vnto them as they thought and intended to doe vnto the Church Vse 3 Thirdly wee are in this respect and consideration to waite for the performance of this promise and to looke with faith and patience for the iustice of GOD in recompencing and rewarding the wicked with the like to fall vpon themselues wherewith they haue plagued his people Wee see this duty performed by the seruants of GOD in the Prophet Esay before remembred for hauing declared that the spoyler shall be spoyled and the destroyer shall be destroyed they say O Lord haue mercy vpon vs wee haue waited for thee be thou which wast their arme in the morning our helpe also in time of trouble Esay 33 2. To the same purpose speaketh the Church in the Psalme O daughter of Babell worthy to be destroyed blessed shall hee be that rewardeth thee as thou hast serued vs blessed shall hee bee that taketh and dasheth thy children against the stones Psal 137 8 9. Let this duty be practised and performed of euery one of vs although wee see the wicked proceede and go forward in his wickednesse as if hee had made a league with death and a couenant with hell yet it behooueth vs to possesse our soules with patience and albeit hee spread himselfe like a greene Bay tree yet in the end his leaues shall wither his branches shall bee cut downe and his root shall rot GOD will draw him foorth in his good time vnto iudgment and proportion his plagues and punishment according to his sinnes Lastly this doctrine ought to warne vs to Vse 4 take heede that wee abuse not any of Gods blessings or any of his creatures to any sinne or excesse
wooden crosse as a god they call it the ground of our saluation and salute it by the name of theyr onely hope 2 The second commandement requireth that we worship the true God purely according to his most holy word and forbiddeth all false and forged worship of the true Iehouah The Church of Rome directly ouerturneth the intent and end of this Law by theyr imagery they teach it to bee lawfull to make images of the true God and to worship them with religious worship 3 The third Commandement prescribeth vnto vs to giue al honor and glorie vnto God that is due to his great name The Church of Rome teach men to giue this glory to some things else they holde that the people are to be barred from the free vse of the Scripture allow to sweare by Saints Angelles Crosse Rood and such like 4 The fourth Commandement appointeth the sanctification of the Sabbath The church of Rome keepe the dayes of Saints more duly and strictly more solemnly and precisely then the Lords day and abrogate the liberty of the sixe dayes 5 The fift Commandement establisheth the seuerall degrees amongst men The church of Rome challenge an immunity for their clergy and a freedome from answering before the secular power they deny that their holy father oweth subiection to Princes or Emperors They teach hee hath power to depose Princes Bel de pontif Rom. lib. 5. ca. 6 and to discharge their subiects from their allegeance and may dispose of all kingdomes at his pleasure Lastly they free Children from the obedience of their parents Bel. de Monach lib. 2. cap. 6. and allow them to enter into Cloysters and Monasteries without their counsell and consent 6 The sixt Commandement bindeth vppe our hearts and hands from all cruelty willeth vs to preserue life and shew foorth the fruites of mercy The Church of Rome open wide gappes for the free committing of murther and shedding of blood They giue Pardons nay promises of heauen to destroy and poison Princes they appoint sanctuaries and priuiledged places for wilful murtherers contrary to the law of God who wold haue such pulled from his Altar and no religious place to giue them succour or protection Exod. 21 11. 1 Kin. 2 31. And concerning the murthering of soules a great part of theyr Doctrine leadeth the highway to it and giueth them a deadly wound 7 The seuenth Commandement condemneth all impurity and vncleannesse of soule body and commandeth vs to possesse our vessels in holinesse and honour The Church of Rome shaketh the foundation of this Commandement Hard confutat of the Apologie Parson confut of Ioh. Nichols and crosseth the purpose of God therein by forbidding marriage by accounting it an vncleane life by establishing vowes of single life by tollerating and defending the stewes by giuing liberty for Incest by allowing the brother to marry his brothers Wife the vncle to marry his neece and lastly by forbidding such degrees as God hath not restrained to open a way for the Popes dispensations 8 The eight Commandement chargeth vs with the goods of our neighbour The church of Rome teach it to be lawfull to make sale of mens soules out of Purgatorie as cunning The common practise of the Pope nay cozening Merchants they set all things at offer and proffer they sell Crosses Images Prayers they sell the remission of sinnes and the kingdome of heauen for money yea they rob men of their inheritance defeating defrauding their posterity to maintaine their ydle bellies 9 The ninth Commandement forbiddeth all false witnes bearing The Church of Rome do beare false witnesse against God falsifying the Canon of the Scriptures and make God speake that which he hath not spoken They teach that neither faith nor promise nor oath must be kept with Heretickes they maintaine and practise the Doctrine of Equiuocation See the examinations of the priests Iesuites of mentall euasion and secret reseruation vnto themselues of an hidden sence contrary to the common vnderstanding of the same wordes thereby ouerthrowing al equity the course of iustice among men The tenth Commandement restraineth the motions of the mind and commandeth a pure heart toward our neighbour The Church of Rome teacheth that the motions without consent are no sinnes at all so that they expresly repeale this Commandement and euidently declare they neuer vnderstoode the meaning of it Notwithstanding these are those Teachers that boast themselues to bee the successors of the Apostles and to haue the onely right calling yet we see how corrupt they are in doctrine glorying in the naked name of the Church and ouer-turning the foundation whereon it is builded Vse 4 Lastly this teacheth sundry duties both to the Pastors and people committed vnto theyr charge First of all it putteth the Ministers in minde to looke to their flocks to take heed to them that they be not seduced Wee are all of vs naturally inclined to falshood and error and loue darkenesse better then light that so we may walke at liberty and not be controlled But our danger is greater by reason of false seducers which are deceitfull workmen and the instruments of the subtle Serpent by whom they are inspired This duty being so necessary in regard of the common danger of the Church is diuers times vrged by Christ and his Apostles Christ warneth his Disciples to be watchfull because of false teachers that should arise in the last dayes Matth. 24 24. The Apostle Iude testifyeth chap. 3 verse 4. that he gaue diligent heede to write vnto them of the common faith which was once giuen vnto the Saints because there were certaine vngodly men crept in which turned the grace of God into wantonnesse and denyed GOD the onely Lord and our Lord Iesus Christ The Apostle Paul exhorting the elders of Ephesus propounding vnto them his owne example foretelling the danger that hung ouer their heads to wit that their faith shold be assaulted and their zeale tried by false teachers springing vp from themselues sayeth Take heed vnto your selues and to all the Flocke whereof the holy Ghost hath made you ouerseers to feed the Church of God which hee hath purchased with his owne blood Watch therefore remember that by the space of three yeares I ceased not to warne euery one night and day with teares Actes 20 28 29. So the same Apostle chargeth Timothy before God and before the Lord Iesus Christ Which shall iudge the quicke and dead at his appearing and in his kingdome to preach the Word in season and out of season because the time will come when they will not suffer wholesome Doctrine but hauing their eares itching shall after their owne lusts get them an heap of Teachers turning from the truth and giuing heed to fables Secondly this serueth to instruct the people of God to be throughly furnished and well prepared against such seducers that they may be able to stand our against them and to resist
There is no way to turne away his wrath from them and their kingdomes but by turning vnto God and by entreating him to spare them As their places are great so their sinnes are great and many times draw many to follow after them If they would blot out their offences against GOD and call in his iudgments gone out against them they must shew their subiection to him and giue him the reuerence that is due to his holy Name Lastly our trust must not bee in man our Vse 3 confidence must not be in Princes who cannot deliuer their owne soules from the sentence of death nor discharge themselues of the punishment which they haue deserued much lesse can they giue safety and assurance vnto others This is that duty which the Prophet Esay concludeth in the second and third chapters of his Prophecy where threatning that God will take away from Ierusalem and from Iudah the stâ—y and the strength the strong man and the man of warre the Iudge and the Prophet the prudent and the aged the captaine of fifty and the honourable and the counseller and the eloquent man hee sayth Cease from the man whose breath is in his nostrils for wherein is he to be esteemed Esay 2.21 3 1 2 3. Whereby we see that we must not put our trust in weake man nor ralye vppon him to be our defence but put our whole trust in God alone Hee that putteth confidence in him shall be blessed and bee like the tree planted by the riuers side Ier. 17 7 whatsoeuer changes and alterations others do find in the world hee shall continue in a fruitfull and flourishing condition The staying of our selues on mans power ariseth from the forgetfulnesse of our duty toward GOD who hath commanded vs to trust in him with all our heart Prou. 3 5 and hath promised that If we stay vpon him he will giue vs our hearts desire Psal 37 4. This trust we shall attayne vnto if we vse these means the meditation of mans weakenesse that cannot helpe vs the consideration of Gods power that is able to strengthen vs and the experience of his mercy that hath deliuered other of his children from great afflictions If these things as helpes to our faith bee laide vp in our hearts wee shall bee assured to build vpon a good and certaine foundation that shal neuer be remoued Verse 5 Then Moses saide to the Iudges of Israel Euery one slay his men that were ioyned vnto Baal-peor The wrath of God was so fierce against â—hose that sinned that he commanded them to be destroyed To this end wee see Moses as the chiefe Magistrate taketh order that the guilty should not be suffered to Lue but suffer punishment according to their offences From hence ariseth this doctrine Doctrine Magistrates must punish Maiefactors that Magistrats are appointed of God to gouerne mankind in the ciuill affaires of this life to be the hand of GOD for punishing and cutting off the wicked and for the supporting and maintayning of the godly It is the duty of Magistrates to doe Iustice vpon euill doers and to giue comfort and countenance to the faithfull This is it which Dauid promised vnto God when hee should bring him vnto the kingdome and set him vpon the throne I will sing mercy and iudgment vnto thee O Lord will I sing Psal 101 1. This is the charge that hee giueth to Salomon his sonne concerning diuers men as appeareth 1. Kings â— 6 for he telleth him hee should remember the bloud of battell that Ioab shed in peace and therefore not suffer his hoare head to goe downe to the grâ—ue in peace The like direction he giueth him to shew kindnesse vnto the sonnes of Barzillai the Gileadite and to let him be amongst them that eate at his table because they came vnto him when hee fled from Absolom This direction did Salomon precisely follow he slew Ioab Shemei and Adoniah and set vp godly men in the places of such as were remoued from their offices being more able then his father was All the precepts that are giuen vnto them to execute iustice tend directly to this point whosoeuer sheddeth mans blood must not be spared but haâ—e his blood shed by the Magistrate Gen. 9.6 If a man sayth Moses cause any blemish in his neighbour as he hath done so shall it bee done to him breach for breach eye for eye tooth for tooth such a blemish as he hath made in any such shall be repayed to him Leuit. 24 19. These examples and precepts serue to teach vs this truth that the end of Magistrates appointed of God ouer his people is not to rule as they list not to be idle and doe nothing not to tyrannize or to be highly accounted of not to lift vp their hearts or to please themselues in the titles of honour giuen vnto them but to doe good in helping the good and punishing the euill Reason 1 The reasons to enforce this doctrine are to be weighed considered First they haue to these ends and purposes the sword of Iustice committed vnto them not to let it rust in the scabberd but to remooue all such as the land for their outragiousnesse is not able to beare For when they grow obstinate in their sinnes enemies to God plagues to the godly burdens to the earth and an infection to all with whom they liue they must be cut off as rotten members swept away as filthy dung and purged as euill humours out of the body This is it which the Apostle teacheth in his Epistle to the Romanes There is no power but of God and the powers that be are ordained of God he is the Minister of God for thy wealth beareth not the sword for nought for he is the Minister of God to take vengeance on him that doth euill Rom. 13 4. So then they are Gods Lieutenants in his stead the iudgement is Gods and not mans For there is no iniquity with the Lord our God neither respect of persons nor receiuing of reward 2. Chro. 19 7. Deut. 1.16 17 so that it is required of them to heare the controuersies that come be-fore them indifferently to iudge righteously to heate the small as well as the great and not to stand in feare of the faces of men Reason 3 Secondly they are as bulwarks of brasse as wals of defence as maintayners of peace among men For albeit men be of one self same nature yet they cannot abide one another vnlesse they be held in as with a bit and bridle Wolues know one another in the woods the Lyons know one anothet in the forrests so doe other wild and sauage beasts in the fields but men haue such a corrupt and sauage nature that hardly they can loue another or suffer the company one of another vnlesse they had rulers Magistrates set ouer them This the Apostle teacheth He is the Minister of God for thy wealth Rom. 13 4. And the Apostle Peter Hee is sent for
2 1 2. Let vs pray heartily for their preseruation life health wealth prosperity and encrease of all honour considering that the prayer of a faithfull man auayleth much if it be feruent Vse 3 Lastly we learne heere to feare them onely for euill doing So long as wee doe well it skilleth not who stand by vs and see vs thogh the eyes of al men be vpon vs. The duty of the Magistrate is to allow approue it to commend and reward it This is it which the Apostle teacheth Magistrates are not to be feared for good workes but for euill wilt thou then be without feare of the power Doe well so shalt thou haue praise of the same but if thou doe euill feare for he beareth not the sword for nought Rom. 13 3. Where wee see they are in regard of their high place a terror to men but it must be to the wicked to the godly they should not bring any terrour This should comfort encourage all the faithfull in well doing the Magistrate is to them as a sanctuary and citty of refuge they should repaire and resort vnto them in time of trouble they are as a buckler to defend them and as an hauen to harbour them from the stormes and tempests that beat vpon them This is practised by the Shunamite who departed out of the land of Israel and soiourned in a strange land during the famine when she returned backe she called vpon the King for her house and for her land So the King appointed her an Eunuch saying Restore thou all that is hers and all the fruites of her lands since the day shee left the land vntill this time 2. Kings 8 3 6. She vsed the ordinance of God as he had commanded and God gaue a blessing vnto his owne ordinance Againe this serueth to terrifie vngodly men let them be restrayned from committing euill if not for conscience yet for feare if not for loue of godlinesse yet for the certainty of punishment that shall fall vpon them Although for a time they may escape yet in the end they shall bee met withall Moreouer it must put all Magistrats and superiors in mind to order the ends of their calling aright True it is there are two sinnewes of a common-wealth which knit the parts together to wit punishment and reward But it is not enough for them to shew mercy and iudgment but they must shew mercy to whom mercy belongeth and iudgement to whom iudgement appertaineth It is the office of the Minister to teach and to reproue to comfort to threaten to raise vp and to cast downe to root vp and to plant but if he comfort the wicked and harden them in their sinnes speake peace to whom the Lord hath not spoken peace and againe if hee threaten iudgment cast downe the heauy hearted and seeke to quench the smoaking flaxe and to breake the bruised reed he is not that wise Scribe which must giue to euery one in the family his portion in due season 2 Tim. 2 13. nor that workeman which needeth not to bee ashamed diuiding the word of truth aright So likewise it is the office of all Magistrates to punish and to reward to correct and to comfort without these no kingdome can flourish no citty can stand no house can continue But it behooueth them to consider who ought to bee the obiect and subiect as well of the one as of the other They must not discountenance the godly and embolden the wicked they must not spare the guilty and oppresse the innocent Their Lawes must not bee as the spiders web to catch the flye and to hold the gnat but let goe greater things and suffer them to escape to breake away from them They must make a difference betweene the cleane and vncleane betweene the holy and prophane He is a bad gardiner that plucketh vp his best plants and choisest hearbes of greatest price and suffereth the thornes thistles to take root and prosper which should bee cut downe and cast into the fire Math. 3 10. Hee is a bad husbandman that plucketh vp the wheat and good corne out of his field which was to bee gathered into the barne when the time of haruest came and suffereth tares and darnell to grow which were fitter to be bound in sheaues and burned Math. 13 29. It is no mercy to spare the life of the wolfe and to shed the blood of the Lambe Heereupon it is that Salomon saith Prou 17 15. He that iustifieth the wicked and hee that condemneth the iust euen they both are abhomination to the Lord. This appeareth in Ahab who solde himselfe to worke wickednesse in the sight of God and brought destruction vpon his owne head as well by slaying the innocent that should haue beene defended as by sparing the wicked that should haue beene destroyed For when the bloud of Naboth was spilt as water vpon the earth that cannot be gathered it cried to heauen for vengeance And the Lord paid him home to the full in his owne person and in his posterity 1 Kings 21 19 and 22 38. And when he spared Benhadad whom hee ought not to haue spared the Lord said vnto him Because thou hast let goe out of thine hands a man whom I appointed to dye thy life shall go for his life and thy people for his people 1 Kings 20 42. To this purpose wee reade in another place of Prouerbs chap. chap. 24 24. He that saith vnto the wicked Thou art righteous him shall the people curse and the multitude abhorre him Let vs all lay this to our hearts If we haue any in our seuerall gouernments that are godly feare the Name of God let such bee made much of let them finde our helpe and fauour let them bee comforted and encouraged in well doing But on the other side we are not to winke at the wicked but labour to finde them out and to draw them out of their dens where they lurke watching their seasons to pester poyson others remembring alwayes the ends for which God hath lifted vp the heads of all Gouernors aboue their brethren to wit that euill doers should be punished and that such as do well should be commended considering duely diligently that the time will come when they must giue an account to God of the Stewardship committed vnto them Verse 6. And behold one of the children of Israel came and brought vnto his brethren a Midianitish woman in the sight of Moses c. In these words is offered vnto vs an example expressing the nature of sinne where once it is entertained For behold here how they grow in sinne and proceed from euil to worse from a great sinne to a greater At the first they departed out of the hoast of Israel and went to the people of Moab and Midian with whom they coupled themselues so that albeit they sinned yet they had some shame of sinne and made some conscience of committing it opēly amongst their
his reconciliation and attonement For so long as we liue in sinne we lye vnder the curse and wrath of God no grace can shine vpon vs no mercy can ouertake vs no blessing can fall vpon vs. But when sinne is punished the curse is remoued and the fauour of God doth compasse vs about as with a shield Now let vs come to the Vses that we may Vse 1 haue the profit and comfort of this Doctrine First wee learne that such as continue in any knowne sinne vnrepented of cannot look for peace from God So long as sinne reigneth in any place the wrath of God hangeth ouer it and will vndoubtedly fall vpon it There is no peace saith the Lord vnto the wicked Esay 48 22. God doth come into the field as an open enemy to wage warre and enter into a combate against all impenitent sinners This the Prophet speaketh Psal 7 11 12. God iudgeth the righteous and him that contemneth God euery day except he turne he hath whet his sword he hath bent his bow and made it ready He abhorreth all the vngodly and therefore he will fight against thē as a man of war he will raine downe snares fire and brimstone and stormy tempests vpon them hee will destroy them in his wrath and fierce displeasure It is a fearefull thing to bee a rebell and traitor against a Prince and to stand out in armes against his Soueraigne in the field with weapons it is high treason the losse of life the forfeyture of lands and goods the staining of our blood the vndoing of our posterity So to stand out in any sinne is high treason and rebellion against the most High The continuance in any sinne is rebellion and they that are the committers of it are rebels against God This made the Prophet to say Destroy them O God let them fall from their counsels cast them out for the multitude of their iniquities because they haue rebelled against thee Ps 5 10. To this purpose Samuel calleth the disobedience of Saul rebellion 1 Sam. 15 23. Euery man knoweth the danger of rebellion against the Prince it is more against God When we heare of forreigne warres we feare and tremble wee are much moued and perplexed and shall wee not much more be afraid when the Lord the King of Kings wageth battell against vs Whē God by the Ministery of his word doth reproue sinne among vs our ignorance our loosenes lewdnesse our negligence security he doth stand out against vs as with his sword ready drawne in his hand to reclaime vs or to destroy vs. We were better to haue the whole world set against vs then God to be our enemy What a monstrous madnes is it for a mortall man to stand at defiance with him who is the Lord of hostes Doe we faith the Apostle prouoke the Lord to anger Are we stronger then he 1 Corinth chap. 10 verse 22. How many are there which are so witlesse and bewitched that they thinke themselues strong enough to encounter with God like the Gyants that would plucke God out of heauen But let them take heed lest setting themselues against him they thrust thēselues downe into hell to their eternall confusion Secondly it teacheth a notable and necessary Vse 2 duty to all Magistrates to be zealous for the Lords cause to roote out euill dooers to maintaine the glory of God and to shew thēselues enemies vnto all iniquity Do they desire to haue their people liue in peace tranquility and to bring a blessing to those that liue vnder their gouernment Do they desire to haue the curse of God remoued farre from them The onely way is for them to punish sinne wherby they bring quietnesse and safety and moue the Lord to dwell among them with the graces of his Spirit The Lord threatened Ahab because he had let go out of his hands a man whom he had appointed to dye his life should go for his life and his people for his people 1 Kings chapter 20 verse 42. When Saul had spared Agag contrary to the expresse commandement of God who charged him to smite Amalek and to destroy all that appertained vnto them haue no compassion on them but to slay both man and woman both infant and suckling both Oxe and Sheepe both Camell and Asse the Kingdome was rent from him was giuen to his neighbour that was better then he 1 Sam. chapter 15 verse 26. When the Leuite had his wife abused vnto death and villanously defiled at Gibeah which is in Beniamin because those wicked men were not put to death that euill might be put away from Israel it turned almost vnto the vtter destruction of that Tribe Iudg. chapter 20 verses 13 35 and there fell of them in one day fiue and twenty thousand an hundred men all they that could handle the sword So the Magistrates must regard to punish sinne if they regard the honour of God the profit of their people or the good of themselues We see what an head sinne groweth vnto and gathereth strength in all places It beareth the cheefest sway preheminence euery where He that checketh and controlleth it laboureth in vaine and maketh himselfe a prey True it is the Ministers of Gods word haue the sword of the Spirit put into their hands Heb. 4 12. to cut in sunder the cordes of sinne It is a fire that burneth and consumeth the straw and stubble before it It is an hammer that breaketh in peeces the hard stones Ier. 23 29. and it hath the power of God adioyned with it Notwithstanding vnlesse the Ministery of the word be assisted and strengthened by the force of the Magistrate it is little regarded esteemed of the greatest number It is good indeed to haue some instruction but it auayleth little without correction If a master should cry neuer so often vnto his scholler learne learne and disswade him from his idlenesse and lewdnesse neuer so earnestly yet if he know his master hath no authority or power to correct and chasten him he will smally respect the vehemency of his words but esteeme them as a blast of winde that passeth away So is it with the people when the Magistrate and Minister go not together when the word and the sword doe not accompany one another For these two being the high holy ordinances of God do giue strength assistance one to another The Magistrate would bee much more troubled if the word which is liuely mighty in operation were not taught to keepe men in obedience and they might sit as it is saide of Moses Exod. 18 14 to heare causes from morning to euening and weary themselues with the toyle and trouble of their Office without comfort to themselues or profit to others And on the other side the Ministers might lift vp their voyce as a Trumpet and cry aloud vntill they be hoarce vnlesse they be backed and encouraged by the godly Magistracy So long as Moses and Aaron as
of Tekoah when she pretendeth that one of her sonnes beeing slaine by the other the whole family rose vp against her to deliuer her son that was left her that they might kill him for the life of his brother she appealed to the king to be deliuered from the auenger of blood 2 Sam. 14 11. So 2 Kin. 6 28 8 3. The Shunamite hauing left her house and country thorough famine and in her absence some encrochers seizing vpon her land at her returne to whom goeth she but to the King to haue the same restored and he sent an Officer as it were the high Sheriffe to put her in possession againe and tooke order that they should make restitution vnto her both of her house and land all the fruites and reuenues thereof since the day shee left the Countrey See more Ester 7 3. Ier. 38 8 9. Act. 23 20 21. The Reasons First because God hath instituted Reason 1 appointed Magistrates to this purpose It is properly the office of God to be the reuenger of wrongs and to do iustice to all but he hath left Kings and Princes to bee his Lieutenants and set them to supply his place not to enrich themselues but for the good of the people as Rom. 13.4 He is the Minister of God for thy wealth not for his owne Secondly men are oftentimes constrained especially the faithfull to receiue many great wrongs iniuries from them whose might is as great as their malice If then Princes were not to be nursing fathers and nursing mothers to the church they must many wayes vndergo much danger and displeasure much hurt and oppression thus doth Ester reason ch 7 3 making petition for her people and her owne life For we are sold I and my people to be destroyed to bee slaine and to perish This reproueth all priuate men that forsaking Vse 1 the meanes that God hath left will bee Magistrates to themselues like Peter who when his Master was wronged drew the sword and smote off the high Priests seruants eare howbeit he is reproued of Christ Mat. 26 51. This is the disorder that Salomon complaineth of Eccl. 10 7. What then will some say Obiect shall wee suffer our selues willingly and wilfully to bee troden vnder foote as blocks and be exposed as spectacles and gazing stocks for euery one to insult ouer vs I answer No Answer God hath not left vs meerely in the hands of euill men but hath appointed vs to resort to the Magistrate But some will say Obiect wee haue complained to them oftentimes and we find no remedy they are deafe and will not heare they are partial and wiil not vnderstand they are carelesse will not helpe Answ Answ Be it so yet wee must not bee as malecontents to right our owne cause but rather continue from time to time to sollicite the Magistrate albeit he will not doe it at the first yet he may repent and doe it at the last We see this in the poore distressed widow mentioned in the Gospel remember her example Luke 18 3 4 5 shee came to an vniust Iudge and said Auenge me of mine aduersary and he would not for a while but afterward he said Though I feare not God nor regard not man yet because this widow troubleth me I will auenge her lest by her continual comming and importunity she weary me Thus it ought likewise to be with vs. Obiect But it will be said They are oftentimes wickedmen they looke for bribes and therefore wee haue little hope to haue helpe for them So was the iudge to whom the poore widow complained Answ So was Ahashuerosh wicked or else he would neuer haue sealed and set foorth so bloody and barbarous a decree for the vtter subuersion of the Iewes and besides he was an idolater and an infidel yet Esther petitioned vnto him and obtayned a gracious answer and they found a great calme after a great flaw of wind and weather that threatned shipwracke So had Pharaoh hardned his heart against GOD and his people and was no better then the former yet would not Moses and Aaron giue him ouer So was Cesar a prophane Prince yet Paul appealed vnto him from his owne countreymen the Iewes Acts 25 10. If any say Obiect we haue waited long and yet can find no redresse but matters rather grow worse and worse and we are euery day farther from succour then before I answere Answer then wee must know thus much that God calleth vs to suffer thereby to try our patience and obedience as we see in the example of the Israelites oppressed by the hard dealing of the taske-masters when they finde no release or redresse they sigh to God and grone in spirit and waire his leisure In this case it is our duty to submit our selues to his heauenly pleasure remembring what the holy and constant martyrs suffered and what the Apostle sayth Phil. 1.29 Vnto you it is giuen in the behalfe of Christ not onely to beleeue in him but also to suffer for his sake and 1. Pet. 2.19 And if supplication to men will not serue our turne let vs turne our selues to God and make our supplication to him And as Paul appealed from the Iewes to Cesar so let vs appeale to an higher Court from Cesar to God Vse 2 Secondly it is the duty of all Magistrates to deale iustly and truly knowing that they carry the Name of God so that their place is the place of God and their iudgement is the iudgement of God They must bee so farre from doing wrong taking away the goods of other men as Ahab did the vineyard of Naboth 1 King 21 16 that they ought to restore to euery one his right as Iehoram did to the Shunamite 2 King 8 6 and Nehemiah to the people chap. 5 11 12. Iob was a man endued with great power and authority Iob 29 7 8 as well as with much wealth and substance chapt 1 1 2 and yet he telleth vs chap. 31 A looking-glasse for magistrates that he neuer withheld the poore from their desire neyther caused the eyes of the widow to faile verse 16 he neuer saw any perish for lacke of clothing or any poore without couering verse 19 hee neuer lifted vp his hand against the fatherlesse when he saw he might helpe him in the gate verse 21 and before chap. 29 he testifieth that hee deliuered the poore that cryed and the fatherlesse and him that had none to helpe him verse 12 he became eyes to the blinde and feete to the lame a father to the poore and the cause which hee knew not he searched out verse 15 16 hee brake the iawes of the wicked and pluckt the spoyle out of his teeth verse 17. Heere is a looking-glasse for all magistrates to behold and a picture to looke vpon and a watchword to admonish them what to do the oppressed should be relieued and the oppressors should be restrayned and bridled Happy are such magistrates that
others euen in priuate houses and families The Law of God and man allow not nay they condemne the common practice of brawling fighting quarrelling or challenging one of another into the field for priuate and personall wrongs whereby the seedes of murther and shedding of blood are sowne which soone grow vp to ripenesse and perfection and yeelde a dolefull haruest of sorrow and repentance when it is too late if they bee not weeded out of the heart betimes Whosoeuer shall thinke it a disgrace to refuse such challenges let them also thinke it a disgrace to walke in the wayes of God and to obey the good Edicts of Princes and the wholesome lawes of the Commonwealth It is the greatest grace that can be to yeeld obedience to God and contrariwise it is no credite to sinne against him to saue and salue vp a supposed honour and reputation among men It is the duty therefore of all that liue in priuate societies when they haue hard or wrong measure offered vnto them to go to their fathers or masters for they are Magistrates in the house and are within their owne doores as Kings to rule and Officers to gouerne and no man ought to reuenge his owne cause and quarrel he is as a Marshal to right euery mans cause that is vnder his roofe and to maintaine their credite and reputation The causes of these duels are euill Zedegin loc commun pag. 457. sometimes pride vain-glory sometimes couetousnesse and greedinesse of gaine and the cause of all these causes the diuell himselfe who was a murtherer from the beginning The effects thereof are no better for they cause deadly feudes breed hatred neuer to be appeased nourish contention and confusion hinder prayer and holy exercises of Religion shed mans blood made in the Image of God and bring downe the vengeance of God vpon our owne heads For how often doe such quarrels beginne with brawling and end in blood which once being spilled cannot be gathered vp Let all such therefore as eyther challenge or accept of challenges consider this point that hee which killeth maketh himselfe guilty of execrable murther before God and the blood so shed cryeth as it were with a loud voyce against him to heauen and neuer ceaseth till it hath called downe vengeance and touching him that is killed let him know that he is no better then one of the martyrs of the diuell For as God hath his Martyrs that dye in his cause What we are to thinke of Duellists so the diuell also hath his martyrs that dye in his cause and such as shed their blood are the diuels executioners and no better We can hold no other opinion either of the one or of the other neyther of him that killeth nor of him that is killed whatsoeuer they thinke of themselues and therefore let them looke to it that are so prodigall of their liues or of the liues of others 3 Our father dyed in the wildernesse and he was not in the company of them that gathered themselues together against the Lord in the company of Korah but dyed in his owne sinne and had no sonnes 4 Why should the name of our father be done away from among his family because hee hath c. 5 And Moses brought their cause before the Lord. The plea of the daughters oâ— Zelophehad In these words the daughters of Zelophehad plead their own cause to haue their part in the diuision of the land not to be shut out from their inheritance The plea is good and well grounded and they vse sundry reasons of no small importance First because their father dyed in the wildernesse in his iourney toward the land of Canaan and therefore the same inheritance that was due vnto him being aliue should not be denyed to his issue being dead For seeing hee died in the way before any of the Israelites could take possession of the land of promise hee could leaue to his daughters nothing but the promise of GOD and a liuely faith appprehending the same which no doubt was truly grafted in them or else they would neuer haue beene so earnest in this matter but haue let it alone till the conquest of the land and the displanting of the Canaanites They plead that he was not partaker with Korah in his conspiracy but dyed in his owne sinne that is as all other men do and must do that are sinners forasmuch as the wages of sinne is death Rom. 6 27. Now vnder this conspiracy of Korah heere expressed we must vnderstand all other mutinies of the same nature that he ioyned not with any in their rebellions neyther was partaker with any seditious persons whereby hee should deserue to be excluded from his possession of the land If any aske Obiect why this conspiracy of Korah is named and singled out aboue any of the rest of the murmurings which were many and of many I answere first because this was late and yet fresh in remembrance Secondly Answer it was more eminent then any of the rest and as it were swallowed vp the memory of all the former Thirdly because it seemeth hee died at the same time that Korahs treachery brake out and therefore hee might more easily bee thought to bee destroyed with them But though he dyed at the same time yet he died not of the same crime as likewise it fell out that Methushelah died immediatly before the flood it might be after it began to raine vpon the face of the earth but was not swept away with the flood And heere it is not to be forgotten that some of the Hebrewes as also we noted before chap. 15 21 are of opinion that this Zelophehad was the man that gathered stickes vpon the Sabbath day others thinke Vatabl aâ—â—â—â— in hunc locum that he was one of them that died by the biting stinging of the fiery serpents chap. 21 6. But the purpose of his daughters was to bring to their remembrance that their father had committed no act whereby his issue should bee denyed or debarred of their inheritance because he died a naturall death and went the way of all flesh and when he had serued his time was gathered to his fathers An other reason is because he left behind him no sons or heires males of his body lawfully begotten whereby it might and would come to passe that the name of a family in Israel should perish if no portion of the inheritance were assigned to his daughters In al this plea we may perceiue in them a notable example of honouring parents in that they are careful that the Name of their father should not be buried in perpetuall forgetfulnes but bee honourably remembred preserued which all ought to follow Likewise an example of faith beleeuing the promise of God for except they had assured their hearts that God would performe his promise and make good the wordes of his owne mouth spoken to Abraham Isaac and Iacob they would neuer haue made such
then to keepe the dayes they thought it enough to leaue the works of theyr calling though they did neuer forsake the works of the flesh and therefore he chargeth them that their hands were full of blood verse 15. So is it with vs we rest for the most part in the outward ceremony in honouring God with our lippes and bodily presence in his house we bring no more but our outward eares to heare and neglect the preparation of the heart and yet flatter our selues as if we had done all that he requireth Howbeit God reiecteth and refuseth such duty at our hands hee cannot abide the seruice and sacrifice that is offered in this manner Hence it is that he saith I hate I despise your feast dayes and I will not smell in your solemne assemblies though yee offer mee burnt offerings and your meate offerings I will not accept them neither will I regard the peace offerings of your fatte beasts Amos chapter the fift the 21 and 22 verses Not that almighty GOD hated or abhorred the thinges themselues hee did not reiect their works but the euill of their works Esay chapter 1 verse 16 so he cannot abide that we come before him in that corrupt manner but we assemble for the worse and not for the better and by our corruption turne his sauing ordinances into sinne 16 And in the fourteenth day of the first moneth is the Passeouer of the Lord. 17 And in the fifteenth day of this moneth is the feast seuen daies shall vnleauened bread be eaten 18 In the first day shall be an holy conuocation c. 19 But ye shall offer a sacrifice made by sire for a burnt offring vnto the Lord two young Bullocks one Ramme and seuen Lambes of a yeere old c. 20 And their meate offering shall be of c. 21 A seuerall tenth deale c. 22 And one Goat for a sinne offering c. 23 Ye shall offer these beside the burnt offering in the morning c. After this maner c. 25 An on c. Wee come now to the yearely feasts and sacrifices whereof the Passeouer hath the first place wherein beside the dayly sacrifice they were to offer two young Bullocks and one Ramme and seuen Lambs of the first yeare without blemish for a burnt offering and their meat offering must be of flower mingled with oyle and they must eate vnleauened bread seuen dayes the first day the seuenth must be an holy conuocation wherein they must do no seruile worke Of this feast wee reade at large Exod. 12 18. Leuit. 23 5 7. Deut. 16 1. Of this feast we haue also spoken before at large chap. 9 2 3. And it was of great importance euen the foundation of all the benefits which the Iewes receyued at Gods hands without which they had beene no people separated and dedicated vnto almighty God This Paschall Lambe was not a bare ceremony Vse 1 without doctrine and instruction The Iewes departed in great haste out of Egypt And how not armed or with bannners displayed as if theyr enemies had stood in feare of them but they went out like a company of poore fugitiues or banished persons The women carried theyr children vpon theyr shoulders the men tooke vp theyr stuffe vpon theyr necks and fled out of the Land as Lot did out of Sodome for theyr liues They were a people that had no skill to handle the sword or weapon of warre defensiue or offensiue they had beene vsed like Oxen for labor and like Asses for burden And when they must depart it was saide Get you hence Exod. 12 29 they must trusse vp the Corne they had grownd and bake cakes by the way to eate This solemnity they obserued yearely wherin they did eate cakes without leauen which serued to put them in minde that when theyr fathers departed out of Egypt they were a poore distressed people and ranne away like silly Lambes pursued by deuouring wolues This should teach all of vs that God would haue vs remember such deliuerances out of danger as he hath sent vs. We are apt to forget what he hath done for vs as the Iewes were and therefore we must consider to what end God commanded his people to celebrate this feast euery yeare that not for one day but for seuen dayes together and doth so often vrge it vpon them as we see in the Scriptures And albeit this feast haue no place in the new Testament but is iustly abrogated abolished because the shadow must giue place to the body and the ceremony to the truth yet wee must not thinke the commending of it euery where to the Church to bee in vaine For it serues to put vs in minde both of Gods mercy and goodnesse vnto his Church who though he bring them into sundry perils that are ready to oppresse them yet he is ready to deliuer them out of all yea when things seeme to bee most desperate and also of our duty toward him to giue him thankes for our deliuerances and to praise his Name Secondly from hence it followeth that it Vse 2 was a vaine and friuolous controuersie which troubled sundry Churches and rent in sunder one of them from another touching the keeping of the Passeouer Some would haue it kept on the 14. day of the moneth after the manner of the Iewes and others on the Lords day after lest the Church should follow the Synagogue Victor Bishop of Rome did threaten all the East Churches with the censure of excommunication because they celebrated the Passeouer another day then on the Lords day But Ireneus and other holy Bishops reproued him of obstinacy of pride and arrogancy wrote vnto him that he did not well in that he cut from the vnity of the body of the Church so many and so great Churches of Christ which obserued the order deliuered vnto them from ancient times as appeareth in Eusebius For the Churches of the East pretended that they followed Iohn and Philip and the Churches of the West alledged the examples of Paul and Peter for theyr warrant and one clayme was fully as good and haply as true as the other This strife doth the Bishop of Rome at this day nourish and renew againe that had bene long buried in the graue and couered with ashes by his new Calendar and thrusteth vpon the Church his owne ordinance concerning the obseruatiō of Easter as a diuine precept and consequently necessary to be kept and obserued of the Church vsurping iurisdiction and authority ouer all Churches to rule ouer them and their faith at his pleasure Cardinall Bellarmine going about to establish traditions against the all-sufficient doctrine of the Scriptures auoucheth that we must necessarily beleeue that the Passeouer is to be kept in the new Testament on the Lords day onely because they haue bene accounted heretikes who kept it otherwise and yet this cannot be proued by the Scripture I answer the former controuersie was at the last thus defined and
dignitie due vnto his place neyther is the father to bee denyed that duty and respect which is due vnto his person The sonne may bee honoured as hee is a Magistrate and the father is likewise also to bee obeyed as hee is a father And this the Heathen in former times haue both knowne and practised For when Q. Fabius Maximus in Liuy Decad. 3. lib. 4. was on a time sent Ambassadour vnto his son then being Consull he went out to meete his father who was coming to him on horsebacke and albeit the Sergeants reuerencing the maiesty of the father who before had bin Dictator the highest office in the City suffered him to passe yet the sonne commanded him to alight from his horse if hee meant to speake to him And the olde man was so farre from being offended with his sonne or from thinking it any disgrace to himselfe that hee leaped from his horse immediately commending his son and telling him he meant to trie whether hee knew himselfe to bee Consull or not I alledge this out of the Romane history to shew that the Heathen themselues knew how to make this difference Salomon is a notable example of this point for he knew himselfe to be a sonne yet he forgate not that he was also king of Israel and therefore when Bathsheba came vnto him albeit he rose vp to meete her and bowed himselfe vnto her as shee was his mother yet he sat down in his throne againe as be was king and she his subiect 1 Obiection 5 Kings 2 19 yea he denyed her request also It may be demanded farther what if God command one thing and the parents another what are the children to do in this repugnancie whether of them should they obey I answer Answ wee are charged to loue and obey God before and aboue all things and therefore to preferre the precept or pleasure of man before the will of God is no better then to make an idoll of our parents and to honour them as God True it is wee are bound to obey euill parents but we are not bound to obey them in euill If they command and compel in euil they are rather tyrants then parents and wee must answer with the Apostles We ought to obey God rather then men Acts 5 29. So then we see how far children are bound to obey theyr parents to wit while they keepe themselues within their bounds though they be froward and waiward peeuish and peruerse though they be not endued with vertue or wisedom or any other good qualities yet they must be reuerenced honoured and releeued as parents and the instruments of our life and being but if they forget their places and commaund against God it is better to cleaue vnto GOD our heauenly father Obiection 6 Againe if the Magistrate command one thing and the father another heere both are men whether of these two are to bee obeyed by the sonne Nay in this case not only both are men but both of them are fathers one the father of the countrey Answ the other of the family I answer if obedience to both cannot stand together wee must obey the Magistrate because God hath giuen him a larger commission and greater authority then to the fathers of our bodyes so that he hath power and authority to command the fathers their children Againe the Magistrate commandeth for the good of the Commonwealth the father for the priuate good of the priuat house True it is wee may loue our parents better then the Magistrate howbeit wee must obey the Magistrate before our parents As wee may loue a good man which is but poore and needy before or better then an euill or wicked man which is in great power and authority howbeit in respect of his authoritie when he commandeth we must obey him before the other Furthermore suppose a man be a seruant Obiection 7 or an apprentise his master commandeth him one thing his father the contrary whether of them shall he obey in this repugnancie of commanders and commandements which of them shall hee please and to which of them shall hee cleaue I answer Answ he must obey his master For to speak properly the father hath no power nor authority in such a case for it may be said Who art thou that commandest another mans seruant hee standeth or falleth to his owne master as Paul speaketh in another case The father hauing bound his son an apprentise and put him into the seruice of another hath withall by that act put away his authority and as it were resigned vp his owne right to his master And such a son may wish the good of his father before the good of his master and the life of his father before the life of his master howbeit hee must obey his master before his father and endeauour by his diligence labour seruice and faithfulnes the profit of his master before the profit of his father and not seeke the hinderance or losse of his master in one peny to procure aduantage to his father in twenty pound farther then he hath the consent of his master Lastly the question may be asked touching Obiection 8 the daughter of a man giuen in marriage the husband commandeth one thing and the father another whether of these is to be obeyed the husband or the father I answer Answer the husband For as shee must obey her husband before the father so shee is to loue the husband better also and God commandeth the man to leaue father and mother Gen. 2 24. and to cleane to his wife which is also a commandement vnto the woman to leaue parents and to cleaue to her husband for they twaine shall bee one flesh Matth. 19 verse 5. Ephes 5. verse 31. 1 Cor. 6. verse 16 therefore in this case the will of the husband is to be preferred before the will of the father For as it is in the two great lights which God hath set in the firmament the lesser euermore giueth place to the greater and when the Sun shineth the light of the Moone fadeth and vanisheth away so when the greater authoritie of the husband commeth in place the lesser power and authoritie of the father ceaseth Besides his giuing of her in marriage to the husband is a giuing away of his owne right ouer her as well as ouer that portion of goods which he bestoweth with her so that now his authority is abridged nay clean abolished Lastly it appeareth in this chapter that if a married woman had vowed a vow to God her husband onely had power to abrogate and disanull her vow but not her father That which she doth vnto her parents and for her parents must bee by the consent and allowance of her Husband Whatsoeuer is hurtfull or any way preiudiciall to him she ought not to do though it were with a purpose to profit her parents Vse 1 Now we come to the Vses This reprooueth diuers and sundry sorts that fight directly against this ordinance of God
conuersation of their wiues Againe the Apostle Paul teacheth the wife to feare her husband Ephes 5 33 and Peter teacheth the same Shee must haue her conuersation with feare 1 Pet. 3 2. This duty is seated in the heart and helpeth to set in order all other duties This will shew it selfe in meeknesse of Spirit which is in the fight of God of great price and in obedience in all lawfull things that not by constraint but willingly and readily as seruing Christ without murmuring or gainsaying If they performe these things they shall be christian wiues and the daughters of Abraham and Sarah to their great comfort Such will do their husbands good and not euill all the dayes of their liues Prou. 31 12. Hence it is that Salomon sayeth A vertuous woman is a crowne vnto her husband Prou. 12 4 but she that is stubborne and disobedient maketh him ashamed and is as rottennesse in his bones A good wife is not onely an honour but an ornament vnto her husband and therefore is compared vnto a crowne of gold If shee had beene compared vnto the ring vpon his finger it had bene a great Ornament if to a Chaine of Gold about his necke it had beene a farre greater but behold while shee keepeth her selfe in her place and dischargeth her duty with loue and subiection she is said to be a crowne vnto him then which what greater honour and glory can there be And therefore in another place he saith Houses and riches are the inheritance of fathers but a prouident wife is from the LORD Prou. 19 14. On the other side he sheweth that it is better to dwell in a corner of the house top thē with a brawling woman in a wide house Prou. 21 9. And againe A continuall dropping in a very rainy day and a contentious woman are alike Prou. 27 15 and 19 13. Lastly it is the duty of husbands seeing Vse 3 authority is committed vnto them ouer theyr wiues and as it were the brydle put into their hands to loue them tenderly to defend them from euils and to cherish them as their owne flesh as Christ Iesus doth the Church Eph. 5. The heathen king could tell Sarah that her husband was as a couering of the eyes Gen. 20 16. It is his duty therefore to dwell with his wife according to knowledge giuing honour to the wife as vnto the weaker vessell 1 Pet. 3 7 as beeing heyres together of the grace of life that their praiers be not interrupted And why are they commanded to dwell together but that the husband should yeeld to her these 4. things first good example secondly instruction thirdly maintenance lastly employment in her calling for his good and the good of his family CHAP. XXXI 1. AND the Lord spake vnto Moses saying 2. Auenge the children of Israel on the Midianites afterward thou shalt be gathered vnto thy people 3. And Moses spake to the people saying Arme some of your selues vnto the warre and let them goe against the Midianites and auenge the Lord on Midian 4. Of euery Tribe a thousand throughout all the Tribes of Israel shall ye send to the warre 5. So there were deliuered out of the thousands of Israel a thousand of euery Tribe twelue thousand armed for warre 6. And Moses sent them to the warre a thousand of euery Tribe them and Phinchas the sonne of Eleazar the Priest to the warre with the holy Instruments and the Trumpets to blow in his hand MOSES hauing taken order for the Church now commeth to the ciuill plantation and to the inheritance of the Land This had beene promised to theyr fathers Gen. 15 now they begin to preuaile and to receiue as it were the first fruites of it to assure them of the full and finall conquest of the rest Obserue in this Chapter the history of the battell fought against the Midianites The contents of this chapt who combining themselues with the Moabites as we see saw chap. 25 drew the Israelites to whoredome by the counsell of Balaam when they despayred to preuayle against them by the sword By this meanes they defiled themselues with Idolatry also and prouoked the wrath of God to the destruction of many thousands among them The parts of this Chapter are three First of the procuring causes of this warre Secondly the manner how it was followed fought Thirdly the euent and yssue of the whole The first part is in these words wherin we see the Commandement of God and the preparation vsed to accomplish this commandement For Moses sendeth them foorth and with them Phinehas the Priest appointeth souldiers to execute that which GOD commandeth out of euery Tribe Obiect From this arise diuers doubts that are to be discussed First why doth God command vengeance in this place that forbiddeth it else where Rom. chapter 12 verse 19. Deut. chap. 32 verse 35 Answer I answere this may not seeme strange vnto vs neyther should we thinke there is any change in GOD but wee must know the difference and distinction betweene the reuenge of God and of priuate men True it is God will haue his children beare iniuries patiently and to giue place to wrath and to ouercome euill with good Rom. 13 4 yet hee retayneth power to himselfe to execute vengeance against his enemies and neuer disclaymeth that office nay he challengeth it as proper to himself For he wil execute iustice and iudgement by himselfe and his ministers so often as it pleaseth him Numb 25 16. So then albeit the faithfull must bridle the desire of reuenge and not retaile like for like yet when God calleth and appointeth them to be executioners of his wil and wrath he putteth a sword into their hand and when the cause is iust their calling is lawfull Thus we see This is called the reuenge of the Lord verse 3. how souldiers are warranted to shedde blood for they are called to be magistrates onely it is required of such that they be carried kindled with an holy zeale of Gods glory not with priuat hatred grudge and reuenge which make a thing lawful to them vnlawfull Secondly Obiect the question may be asked what is meant hereby that Moses shall be gathered to his people I answere that he should dye Answ the body returning to the earth the spirit to God that gaue it Eccl. 12 7 for with him are the spirits of iust men made perfect Heb. 12 23. So it is said of Abraham Gen. 25 8 he gaue vp the ghost and died an old man full of dayes and was gathered to his people that is to his fathers Gen. 15 15. So then heereby wee must learne the immortality of the soule for Abrahams body was gathered to the body of Sarah onely for he was buried in the sepulcer with her So it is said of Isaac Gen. 35 29 hee was gathered to his godly forefathers and of Moses himselfe afterward Deut. 30 50 as also of Aaron before chap. 20 24. But it will be
sorted out sufficient in shew that thereby hope assurance may arise to counteruayle the contrary part Eccl. 4 9 10 11 12. Luke 14 31. Iudg. 20 17. and 7 2 7 2. Chron. 14 8 9 10 11. Secondly for order that by warlike policy euery man may be fitted to stand in his place 2 Sam. 10.9 10 11. and 18 1 2 3. 1 Kings 22 14 15 in regard whereof it is fit requisite that men be trayned at home before they go to fight abroad 1 Sam. 17 33. 2 Sam. 10 9. 2 Chron. 14 10 that military discipline be not broken to the destruction of the whole army 1 Sam. 11 11 and 30 16 17 one such souldier is worth an hundred others that are vntaught and vntrayned This serueth to reprooue sundry abuses Vse 1 First of such as send not out a iust hoast or sufficient forces but sparingly now some and then others whereby the people are smitten downe with the sword and made a prey to the enemies 2 Sam. 11 15 17. Secondly against eyther raw or desperate souldiers that couetously or proudly and presumptuously go to battell against the enemy in a tumultuous and confused manner as if they went rather to the spoyle victory then to the battell This is a wilfull tempting of God and a making of themselues guilty of theyr owne death and of many others Thirdly this reproueth the carelesnesse and negligence of such as are Gouernors in gathering mustering men and in prouiding armour and furniture when the cause is instant and requireth haste 2 Sam. 20 4 5. If in any other earthly thing the Prouerbe taketh place in this that delay is dangerous Fourthly it meeteth most iustly with the murmuring of retchlesse people at the labors and charges of often mustering and are vnwilling to bestow one penny for the safety of the state of the kingdome of the Church of our Cities and Townes nay of theyr wiues and children and theyr owne goods Iudg. 5 16 17. and 21 9 10. 1 Sam. 13 8 and 11 7. Lastly this serueth for comfort vnto vs when these meanes are vsed and affoorded when we see them taken in hand carefully and religiously 2 Chron. 14 8. Whē all things are ordered aright and sufficient forces leuied who should not be ready and willing to go foorth For as the want of men and munition and all kinde of prouision taketh away the heart and slaketh the courage of such as are to fight and aduenture theyr liues so on the other side the hauing of all things fitte and necessary giueth comfort 2. Chron. 14 8. Neuerthelesse wee must take heed that we do not relye vpon them and put our trust in them for no man is saued by the multitude of an hoast how great and strong soeuer it be 2 Chron. 13 8 13. Esay 2 22 and 3 1 2 3 and an horse though prepared for the battell is a vaine thing to saue a man forasmuch as an army are men and not God and theyr horses are flesh not spirit Esay chapter 31 verse 3. Againe the army heere spoken of is not onely gathered together but it is sent out Doctrine An army leuied and prepared must be sent out First it is furnished and prepared and then employed The Doctrine An army assembled must go forth in a seasonable time if the cause remaine and continue for which it was gathered Iosh 11 7. 1 Sam. 18 5 27. The Reasons First because it is not the Reason 1 sight but the vse not the hauing but the employing of men of warre that hurteth the enemy 2 Kings 19 32. It is not the hauing of a sword that sufficeth but the drawing of it out against the enemy that profiteth Secondly otherwise it argueth want of wisedome or courage or constancy or all these vpon the distrust of the cause or force Iudg. 9 36 37 38 Thirdly it giueth edge to the enemy to prouide meanes of preuenting by a more speedy resolution if they go not foorth being prepared 2 Sam. 20 6. whereas it is the part of a wise and politike Captaine to take heede hee do nothing to hearten the enemy or discourage his souldiers This serueth to reproue those that in a brauado Vse 1 make much preparation but are nothing at all for execution such are they that go not out at all or go out too late hauing too credulous hearts to beleeue that the enemy will not come or not come as yet 2 Sam 20 6. Secondly it reproueth such as refuse to go or to be sent out Some had rather be hanged before theyr doores then be employed in the Princes seruice Others hide themselues or hyre others or make friends or excuses of insufficiency because they would not performe this businesse and would slippe theyr heads out of the coller Numb 16 12 13 14. Lastly it serueth to warne such as are mustered and haue giuen theyr names to prepare thēselues and to think seriously of the matter that they are to bee employed in a weighty businesse that so they may be ready to fight the Lords battels 2 Chron 20 ver 15. for theyr Prince Country wife and children Neh. 4 14. In the next place marke that Moses spake vnto some of the people Arme your selues vnto the warre At the commandement of Moses the people must arme but before hee command they may not put on armour The Doctrine Doctrine An army must be sent forth by lawfull authoritie A lawfull army must be gathered and sent out by publike authority 2. Chron. 14 9. The grounds heereof for first publike enemies must be resisted by authority power of the publike Magistrate 1 Sam. 11 7. Secondly Reason 1 the Magistrate beareth not the sword in vaine 1 Sam. 8 20. Thirdly they intrude into the seate of Iustice that take this vpon them without authority nay they sit downe in the place of God Numb 16 11. But it may be obiected Obiect that the examples of Abraham who armed 318 men and pursued the Kings and of Sampson proue the contrary for what warrant had they I answer they had both sufficient warrant and authority Answ Sampson was one of the Iudges chosen of God to saue his people and he was stirred vp and guided by an extraordinary spirit to smite them hip and thigh with a great slaughter Iudg. 14 ver 19. And touching Abraham hee was no priuate man nor subiect to any other Potentate but a free Prince and at his owne command Againe he did no more then as if a man should defend him and his against a theefe and resist violence with violence by the sword The vses remaine Vse 1 It is the duty of the Magistrate when intelligence is giuen of enemies and of theyr approch or preparation not to be secure or to suffer them to take the start but he must take order against them 2 Chron. 20 1 2 3 that he suffer not the Lords enemies to preuayle or to escape 1 Sam. 15 3 9 35. It is a great
as wee haue receiued from forraine enemies and domesticall And what blessings wee haue all receiued in particular what tongue can expresse what heart can comprehend Doth not GOD on the other side requyre much at our hands O let vs beware and take heede lest these blessings bee turned into curses and his mercies into iudgments CHAP. XXXII 1 NOw the children of Reuben and the children of Gad had a very great multitude of cattell tand when they saw the land of Iaazer and the land of Gilead that behold the place was a place for cattell 2 The children of Gad and the children of Reuben came and spake vnto Moses and to Eleazar the Priest and vnto the Princes of the congregation saying 3 At aroth and Dibon c. 4 Euen the countrey which the Lord smote before the congregation of Israel is a land for cattell thy seruants haue cattel 5 Wherefore said they if we haue found grace in thy sight let this land be giuen vnto thy seruants for a possession and bring vs not ouer Iordan COncerning the great victory giuen ouer the enemies of Israel wee haue already spoken now wee come to the diuiding of the inheritance among the Conquerors according to their estate and condition wherein consider three things The contents of this chapt First the occasion of distributing the land of the Midianites the victory being obtained Secondly the conditions of this distribution Thirdly the agreement and sending of them into the possession The occasion is in these verses the two tribes and the halfe had many cattel vpon which occasion they come to Moses and request this land which they had lately seazed into their hands the chiefe townes whereof are reckoned vp that they might sit down there not bee compelled to passe ouer Iordan they thought they might speed themselues nearer home and neuer trouble themselues to goe so farre The sons of Reuben are in the first verse set before the sonnes of Gad because Reuben was the eldest and first borne and yet oftentimes in this Chapter the sons of Gad are set before them the cause whereof seemeth to be this Why the sons of Gad are set before the sonnes of Manasseh because they were the authors of this counsell to shift and prouide for themselues and to aske of Moses the land of the Midianites From hence sundry doctrines may bee pointed out Doubtlesse euery tribe had store of cattell for Gen. 46 32 they are said to bee shepheards men of cattell and Exod. 12 38 there went vp with them out of Egypt flockes and heardes euen very much cattell yet the tribes heere mentioned did especially and aboue the rest abound with cattell We learne heereby that God doth distribute his blessings differently hee giueth things temporall to one more and to another lesse as in his owne wisdome he seeth to be expedient and profitable for them He would haue vs stand in need one of another one nation of another one land of another one person of another that we might hold a communion among our selues al depend vpon him as vpon our soueraigne Lord. It is therefore the duty of one member to help another and to do good one to another euen as it is in the members of the body al haue not one office but euery one his speciall function but for the good comfort of the whole And as it is in temporall blessings so also it is in spirituall God giueth disperseth them variably These tribes do come to Moses to obtain their suit They attempt not by force or by fraud to get it they vse lawfull meanes they haue recourse to the Magistrate It is our duty therfore to go to the Magistrat to obtaine our right to make petition of lawfull things to him Again albeit the children of Israel smote this land of the Midianites yet it is said the Lord smote it because the labors endeauors of men come to nought of euery good action God is the principal agent the creature only the instrument is supported by his power From hence this ariseth that all good actions of the second cause are to be ascribed to the first cause as the chiefe worker therof See also the maner of their speech if we haue found grace in thy sight thus they speake to the Magistrate which teacheth that we ought to vse shew all reuerence humility both in word gesture to Magistrates and to our superiours Al these things are good serue for imitation but there is one thing more also must serue for our instruction though it be euil These tribes do seek their own profit altogether forget their brethren their mind was more vpō their own cattel then the procuring of the good estate of the rest Wee learne heereby Doctrine The loue of this world draweth from duties to God and man that the immoderate loue of this world is dangerous drawing to sin against God and to breake the bonds of nature Where the loue of the world of our selues is throughly settled it worketh a carelesse neglect of all others Abraham Lot loued as natural brethren nothing could separat them they went out of their countrey and from their kindred together Gen. 11 31 what seuered these but matters of the world when Lot looked on Sodome saw it fruitful as Eden he left Abraham and dwelled there which brought great trouble vpon himself Gen. 13. And afterward what caused Lots wife to looke backward c. was it not the loue of the things which he had left behind Gen. 19. Luke 17. Saul looked vpon the fattest of the sheep fel into disobedience lost his kingdom Achan looked vpō the wedge of gold the Babylonish garment set his hart vpon thē prouoked God against himself the host of Israel Ios 7 The like we might manifest by sūdry other examples of the yong man that came to Christ Ma. 19 of Iudas that betrayed his Master Math 26 of Demas that forsooke Paul and embraced this present world 2. Tim. 4. Reason 1 And no marueile For the loue of God the loue of the world are contrary the one to the other there is no affinity betweene them they are enemies and one cannot abide the other These can neuer looke each other in the face but by and by they turne their backs 1. Iohn 2 15 If any man loue the world the loue of the Father is not in him These two are as two contrary Masters no man therfore can serue them both for both require the whole seruice of a man both command contrary things Mat. 6 24. Secondly the desire of these worldly things is a ranke thorne Luke 8 and is the roote of all euill 1. Tim. 6. The hearts of men are hardened by it when once they are ensnared and taken in loue with it The world is a very harlot it speaketh faire promiseth much good it hath a painted
owne sins against the fruite of your owne bodies but turne ro God betimes that he may turne vnto you He is faithfull in his word Whatsoeuer he hath threatned it is surer then the heauens it must certainly come to passe If you prouoke him by your sins he wil prouoke you to your faces with his iudgements vnto the vtter confusion of your selues of your posterity after you for euer Vse 3 Lastly this doctrine also belongeth to children putteth them in mind of sundry duties to be performed by them which may bee reduced to these branches First they must not imitate their fathers sins secondly they must pray to God not to remember their fathers iniquities thirdly they must be careful to look to their children that they leade an holy sanctified life that so they may call in Gods iudgements which otherwise hee might iustly bring on them Touching the first they must not follow their fathers in that which is euill The first duty of children All inferiors are ready to walke in the steps of their superiors and for the most part thinke themselues discharged from all crime or punishment if they be like to them no other then they haue bin before them The prophet requireth this duty of the people Psal 78 8. The Apostle willeth the church to follow him so far as he followed Christ 1 Cor. 11 1. So is it required of children to follow their fathers but no farther then they followe the trueth This many among the Turks and Infidels may pleade for themselues and alledge that they worship God as their forefathers did for many generations The 2. duty of children yet this shal not serue their turnes The 2. duty is to pray to God not to remember the iniquities of their forefathers as iustly he might do to the confusion of their posterity For why doth he not leaue them to walke in their waies but that he is mercifull Hence it is that the Lord saith Esay 65 6 7. Behold it is written before me I will recompence euen recompence into their bosome your iniquities Ioh. Wigaâ—di explic in Esay the iniquities of your fathers togither c. God punisheth the sinnes of the fathers in their posterity and thereore do punishments fall vppon the posterity by reason of the sins of the ancestors This doth Daniel in his prayer acknowledge Let thine anger and thy fury be turned away from thy City Ierusalem thy holy mountaine because for our sinnes and for the iniquities of our fathers c. chap. 9 16 and therefore in the confession of sinnes that hee made before verse 8. he sayth O Lord to vs belongeth confusion of face to our Kings to our Princes and to our Princes and to our Fathers because wee haue sinned against thee So Ezra 9 7. Neh. 9 34. Ier. 32 18. Lam. 5 7. Exod. 20 5. When diuers generations continue in one sinne successiuely the Lord vseth ordinarily to punish the latter more seuerely then the former that thereby the sons might be prouoked to feare to do the like when they see the sins of their fathers Ezek 18 14 and the longer his patience is abused the greater sin is committed The 3. dutie of children the greater vengeance is deserued Thirdly all children must be carefull of their posterity and leade an vnblameable sanctified life that so God may giue them the grace of his Spirit not leaue them to themselues to walke in the euil wayes of their fathers that haue gone before them 16 And they came neere vnto him and saide We will build sheepfolds here for our Cattle Cities for our little ones 17 But we our selues wil go ready armed before the children of Israel c. 18 We will not returne vnto our houses c. 19 For we will not inherit with them on yonder side Iordan or forward because our inheritance is fallen to vs on this side c. The Tribes being reproued do answer for themselues expounding their meaning or at lest propounding equal conditions that they will go vp armed before their brethren and that they will not returne till all their bretheren were possessed of their inheritance that they wold claime no inheritance beyond Iordan but rest in that already purchased The Israelites would haue bin much weakened if these had staid behind Therfore they do here promise that they wil go formost of all Wee saw before that it is God only that giueth the victory yet we see the meanes are not neglected Howsoeuer therefore wee ought not to put our trust confidence in the meanes yet wee must carefully vse the same that so wee may be able to performe those things which the law of God and our calling require of vs. Againe in their disclaiming inheritance beyond Iordan we learne that euery one should be contented with that estate that God hath allotted vnto him whatsoeuer it be Moreouer we see how these two Tribes offer themselues to be companions with their brethren in passing ouer Iordan and in conquering the land Doctrine We must haue a fellow feeling of others miseries in taking such part as they did This teacheth That it is the duty of all Gods Children to haue a fellow-feeling and compassion of the miseries afflictions of their brethren 2 Sam. 11 11. Heb. 13 3. 1 Cor. 12 26. Rom. 12.15 When Abraham heard that Lot was taken prisoner he armed his seruants sought to recouer him out of the handes of the enemies Gen. 14 14. Moses also chose to suffer aduersity with the people of God to leaue all his preferment in Pharaohs Court Heb. 11 he would not enioy the pleasures of sin when the church endured the misery of aduersity Reason 1 The grounds follow First wee ought to haue brotherly loue in vs not onely loue but brotherly loue this wil worke in vs a pittifull heart toward those that are afflicted The Apostle Iohn professeth himselfe a coÌ„panion with the Church in tribulation in the kingdom and patience of Christ he was greeued for their greef the bowels of compassion were mooued in him for their afflictions Re. 1 9. And the writer to the Hebrews saith Let brotherly loue continue Heb. 13 1. Secondly this dutie performed leaueth a blessing behind it God hath rewarded it for therby some haue entertained Angels vnawares Heb. 13 2 and he will reward it alwaies Thirdly Christ accounteth this as done to himselfe when his children are refreshed he is refreshed when they are cloathed or fed or visited or comforted he is cloathed fed and visited comforted Math. 25 35. Fourthly we are members one of another as we are ioyned vnto Christ as members to the head are mystically made one with him so all the faithfull are fellow-members of the same body In the members of the body if a thorn run into the foot the head stoopeth to it the eies look vpon it the fingers pull it out the eare wil heare
Wee should make diligent search of the temporall estate of our brethren but much more how they stand toward God how they do increase in the best things that we may reioyce in their standing and mourne in their decaying and thereby bee prouoked either to giue God praise glory for their continuance and perseuerance or to pray to him to open theyr eyes to see their weaknesse their standing stil or going back or leauing their first loue that so they may repent and do their first workes Reuel 2 5. Lastly it is our duty euen to aduenture our Vse 4 persons and estate for our brethren if by any means we may releeue the distressed This we see in Abraham toward Lot Gen. 14 Moses refused to be called the son of Pharaohs daughter but visited his brethren and when he saw an Egyptian offer one of them wrong Hee defended him and auenged him that was oppressed Acts 7 24. So it was with Obadiah that liued in Ahabs Court when Iezabel raised hot persecution against the prophets of God he took them and hid them and fed them in a Caue not fearing the fiercenesse of their enemies 1 Kin. 18. The like we see in Ester a notable nursing mother of the Church she went boldly to the King with this resolution If I perish I perish Ester 4. verse 16 to haue the liues of her people giuen at her request chapt 7. verse 3. Many in our dayes thinke they haue gone far in Christianity and take themselues to be notable and zealous Christians if they wish wel vnto the state of the Church or be not open enemies vnto it But it is not enough to wish the good of it except by all meanes we labor to procure it and learne to cast down all that wee haue and bee content to licke the dust of the Churches feete Many will needes be accounted to bee the friends of the Church who wil hazard neither goods nor frends nor honor neither the fauor of great men nor the credit of the world much lesse either limbe or life wheras the Apostle teacheth that this is true loue To giue our liues for the brethren 1 Iohn chapt 3. verse 16. 20 And Moses saide vnto them If ye will do this thing if yee will goe armed before the Lord to warre 21 And will go all of you armed c. vntil he haue driuen out his enemies c. 22 And the land be subdued c. 23 But if ye will not do so behold yee haue sinned against the Lord and be sure your sin will find you out 24 Build you Cities c. 25 And the children of Gad c. 26 Our little ones our wiues c. 27 But thy seruants c. Heere we haue the conclusion of the whole controuersie betweene these tribes and Moses and vnder what conditions hee assenteth vnto them that there might be no mistaking one of another The summe whereof is this If they would go vp armed before their bretheren and go forward with them vntill their enemies were cast out then they should return backe againe and be guiltlesse before the Lord and this land should be their lawfull possession if not they should be guilty of sinne before the Lord and should not bee able to escape the vengeance of God These conditions propounded by Moses are approued by the Tribes who promise that they wil leaue their wiues and children and families behinde thē and passe ouer armed for warre before the Lord to battell From hence I might handle sundry instructions that arise in Moses we see his patience in hearing and determining and therefore it is the duty of Magistrates willingly patiently to hear the people Again these two Tribes and halfe might not be discharged till they had finished the Lords worke and therefore in all good duties perseuerance is necessary and we must continue to the end as wee haue shewed chapt 7. Lastly Moses threatneth that if they sinned against the Lord they might be well assured their sin would find them out that is the punishment of sinne shall certainly fall vpon you therefore sinne and the punishment of sinne are vnseparable companions as we see in Kingdomes Cities Families Doctrine The onely cause of punnishment is sinne and particular persons that haue offended against him And hereby we may obserue that the only cause of iudgement and punishment is sin God is neuer displeased with any people or person but for their sinnes Esay 43 24. 63 10. Hos 4 1 2. This is farther confirmed in the examples of his iudgments that fell vpon men and Angelles kingdomes and States houses and persons they haue bin destroyed subuerted for sin 1 Cor. 10.8 9 10. Reason 1 The grounds hereof follow First sinne is the transgression of the law 1 Ioh. 3 4. and 5 17. so defined by the Apostle he gaue a law to al which he would haue to be kept now then when this is broken and transgressed it cannot be but he should be offended and execute punishment against those that break it Secondly God is holy yea most holy and therefore cannot but punish sin which is directly opposite to the holines of his nature The more iust and righteous a Iudge is the more he is greeued at the enormities of malefactors that he hath to deale withall so in this case God being most holy and righteous nothing can be so offensiue and displeasing vnto him as the sinnes of men which are committed against him Thirdly sin is the destruction and condemnation of the creature and bringeth the ruine of soule and body The Apostle teacheth that the wages of sin is death Rom. 6 23 it is the cause of naturall death of spirituall death of eternall death If God doe thus hate sinne that it draweth Vse 1 from him all plagues vpon vs then it giueth wicked men to vnderstand what they are in the sight of God nothing but such as displease greeue and prouoke him by their sinnes and therefore he hateth them as his enemies and setteth his face against them as the Iudge setteth himselfe against euill doers and a Prince setteth himselfe against rebels that do resist against him There cannot be a greater miserie then for a man to commit sinne because it is that which is so highly displeasing to God the procurer of his displeasure and indignation against the committers of it and therefore this pointeth and painteth out the most fearefull estate of all wicked sinners that liue yet are dead in their sinnes seeing God is such an enemy vnto them and they vnto him Some thinke the onely miserable condition to bee to liue in pouerty and neede and want of all things in reproch and contempt in famine dearth of all things in hunger and nakednesse in sickenesse and diseases howbeit these are greatly deceiued who are themselues so much the more miserable that they know not what misery is neyther wherein it consisteth Our sinnes are the true sores and
sicknesses To follow them with greedinesse desire them as the hungry man doth after meate or he that is a thirst after drinke is the true misery Such as liue in sinne are the onely dead men Luke 9 60. 1 Tim. 5 6. Secondly it instructeth euery one of vs how Vse 2 we ought to walke before God namely to be greeued for our greeuing of God with our sins to be offended witâ—our selues for offeÌ„ding of him A father will be very angry with those persons which draw on their children to destruction it is not therefore much to be maruelled at that sin is so hatefull to God seeing it is that which is the ruine downfal of his chiefest creatures And as sinne is in the account of God so it ought to be esteemed of vs he hateth and detesteth nothing more nothing so much if then we wil approue our selues to be his children we must abhor it as Gods sworne enemy and ours Nothing can prouoke him against vs but our transgressions Hee will neuer hate vs for our pouerty or penury or necessitie or infirmity it is onely impiety that can make a separation betweene God and vs and therefore we must take heede we doe not prouoke him to anger by them and let vs rather bee greeued for our sinnes then greeue the Lord with them If a sonne see his father greeued with him for his wicked wayes he will bee greeued with himselfe for it So ought it to be with vs if we be the children of God and belong vnto him we must labour to bee out of loue with our selues for our sinnes and to hate them all whatsoeuer they bee least the Lord should bee compelled to hate vs and make vs greeue and weepe for them when it shall be too late Matth. 8 12 and when our shedding of teares shall be ioyned with gnashing of teeth and neither of them proue to bee acceptable vnto him or profitable to our selues Vse 3 Thirdly it leadeth and preacheth vnto vs repentance of our former sinnes and neuer to returne vnto them againe because they are so displeasing vnto God and so effectuall to bring downe all his iudgements and punishments vpon vs. If God were indifferent when we haue sinned and neither pleased nor displeased with vs then the matter were not great we also might be indifferent not regard whether wee repent or doe not repent but seeing sinne bringeth all iudgement it is time for vs to iudge our selues that so we may preuent his iudgements For seeing it is that which is so odious and loathsome vnto him we ought to auoyd it and to take heed of delighting in it They that loue feare to offend him whom they loue that we may therefore shew our selues to bee the louers of God let vs labour to the vttermost of our power to take heede of greeuing and offending him by our sinnes But when a man committeth sinne against God doth he thinke God will punish him or not If he thinke he will then what great folly is it for him to runne on still in his sinnes for which he must be punished If hee thinke he will not then what wickednesse vnthankfulnesse is it for him to offend so louing a God that is not offended with him for all his sinning against him All these things do serue as so many motiues to stirre vs vp to the practice of repentance that so God may repent of his plagues toward vs. Vse 4 Lastly this serueth for matter of imitation For if God be thus displeased with sinne which neuer leaueth or ceaseth to hunt after the sinner till it finde him out then euery one of vs that would shew our selues to haue any part in God or to beare his image must labour to be of the same minde and to haue the same affection against sinne that God hath to hate it as he hateth it and so to bee displeased as well at our owne sinnes as at the sinnes of others For he can neuer be truely displeased with his owne sinnes that is not also greeued with the sinnes and offences of others As then wee are touched and troubled for our owne sinnes so should wee be for the sinnes of our friends of our families and of those that we haue any way to deale withall forasmuch as it is that which doth so much greeue the Spirit of God 28 So concerning them Moses commanded Eleazar the Priest and Ioshua the sonne of Nun and the cheefe fathers of the tribes of the children of Israel 29 And Moses saide vnto them If the children of Gad and the children c will passe with you ouer Iordan c then yee shall giue them the land of Gilead for a possession 30 But if they will not passe c. 31 And the children of Gad c answered saying As the Lord c. 32 We will passe ouer armed before the Lord into the land of Canaan that the possession of our inheritance on this side Iordan may be ours The third part of the chapter followeth handling the full agreement of the whole matter and the execution following after the agreement wherby these tribes are put in possession Moses committeth the matter to Eleazar the Priest and to Ioshua the son of Nun gaue charge to them to see it performed For inasmuch as he was not himselfe to enter into the land hee taketh order that if the former conditions were obserued by the Reubenites and Gadites they should haue the land of Gilead for a possession if not they should bee compelled to haue possession among the rest in the land of Canaan teaching thereby that it is our duty to further promote the good of the Church and Commonwealth not onely while we liue but also after our departure out of this world And in the tribes we see that all lawful promises euen such as are made to our hindrance are faithfully to be performed But in the example of these tribes marke a further point how willing they are to ioyne together to procure the common safety and set the rest of their brethren out of danger Doctrine It is the dutie of Gods children to helpe the church to free it from danger which was like to be great long they would not forsake them til their enemies were subdued This teacheth that it is the duty of Gods children to put foorth themselues in the common cause to helpe the church and to free it from danger This point hath warrant both by precept practice It is the counsell of Salomons mother Prou. 31 9. Open thy mouth in the cause of the dumbe c and to shew the great importance of this precept hee repeateth it againe Open thy mouth iudge righteously and pleade the cause of the poore and needy verse 10. The Apostle chargeth the Hebrewes to remember those that are in bondes and in affliction as if themselues were afflicted Heb. 13.3 And they are remembred not so much when they are thought vpon
Salomon was not ignorant but knew well enough what was true honour yet he giueth this counsell not to seeke any honor by reuenge Prou. 24 29. Say not I will do vnto him as he hath done to mee I will render to the man according vnto his worke It is the common sicknesse and disease of the world to requite like for like taunt for taunt and rebuke for rebuke and they thinke they may doe it lawfully and measure to others that measure which they haue measured vnto them whether it bee in word or deede stripe for stripe blow for blow wound for wound But this is a part of our naturall corruption which did appeare in the auengers of blood mentioned in this place Vse 2 Secondly as it reprooueth errors in opinion so it doth likewise errors in conuersation in the practise of life which meeteth with many abuses First here is reproued the common practise of fighting and quarrelling which alwayes beginneth with hatred oftentimes endeth with blood These are they that make no conscience of doing hurt and iniurie vnto others 1 Thess 4 6. 1 Cor. 6 7 8. Many do hold it vnlawfull to strike the first stroke and to offer the first blow and minister occasion of strife but if another strike them and begin the fray they thinke they may lawfully strike againe and return as good as is brought and that with an ouer-plus and aduantage This is to make Magistrates stand for ciphers and Lawes to bee of none effect or to waxe rusty in bookes as a sword in the scabberd Christ reproueth this retayling of like for like both by word and by example By word Matth. 5 39 40 41. Ye haue heard that it hath bene said An eye for an eye and a tooth for a tooth but I say vnto you resist not euill but whosoeuer shall smite thee on the right cheeke turne to him the other also c. By example for when he was smitten before the high Priest he smote not agayne Iohn 18 22 23 but defended his owne innocency So did Micaiah the Prophet 1 Kings 22 24 25 and Paul the Apostle Actes 23 3 they defended their cause by word but smote not with the fist These examples of the best we ought to haue before vs to bee guided by them who were ledde by the good spirit of God But in our daies when men are charged with contempt of Lawes and Magistrates of God himself in pursuing their priuat grudgings and quarrels if they can say Why did he giue the occasion Why did he begin with me Why did he strike the first stroke They thinke they haue spoken wisely and answered the matter very sufficiently But thus might the Prophets and Apostles as well haue pleaded for themselues and giuen as good a reason of their dealing if they had stricken againe yet they stayed their hands and would not giue blow for blow and they are commended in the word of God The Apostle would neuer haue set foorth the patience of Christ for our imitation who when he was reuiled reuiled not againe and when he suffered he threatned not but committed himselfe to him that iudgeth righteously 1 Pet. 2. vers 13 if he might haue done wrong for wrong but he sheweth that Christ suffered for vs leauing vs an example that we should tread in his steps Secondly this condemneth the practise of many masters who doe after a sort nourish quarrels and contentions as much as in them lyeth within their owne doores For if they haue a seruant who being prouoked stricken by his fellow-seruant will not by and by flye in his face and strike again or being challenged the fielde will not take vp the bucklers and answer the challenge they account it the tricke of a coward and esteem such as vnfit seruants to dwell with them For if hauing a defiance giuen him he take not vp the gantlet they thus reason and conclude with themselues If hee will not draw his weapon in his owne cause he will neuer draw it in mine if he will not strike for himselfe being prouoked he will neuer strike stroke for his master if he be assaulted This may be a rule from humane policy but it is no rule in Christian piety neyther is it after the doctrine which is according to godlinesse It is the duty of seruants being stricken to complaine vnto theyr masters and it is no disgrace or reproch to do so except it be a shame and dishonor to submit themselues to Gods word Euery master is a Magistrate within the walles of his owne house to order his seruants family aright Euerie master is a magistrate in his owne house Hee must giue no approbation to priuate reuenge but make peace among them teach them to suffer wrong rather then to offer and prepare to beare a new iniury rather then seek to reuenge an old as we heard before by the expresse commandement of Christ Not that we should vnderstand his words literally to turne the other cheeke to him that hath stricken one or to giue away our cloake vnto him that hath taken away our coat for Christ him selfe being smitten did not so but hee speaketh comparatiuely do so rather then reuenge thine owne cause But as challenges into the field are vnlawfull so none is bound in honor to answer such challenges Neyther let any man thinke it is a disgrace and discredit to refuse a challenge No disgrace to refuse a challenge For besides that true grace and glory standeth in obedience vnto God wherefore I pray you serueth the master in the house and the Magistrate in the common-wealth but to take vp quarrels that arise the one among his seruants the other among his subiects It is a principall part of their office to decide and determine the differences betweene seruant and seruant betweene subiect and subiect And remember this rule that there can bee no credite gotten by sinning against God Vse 3 Lastly we must take notice of this corruption and shew the duties of loue one to another euen toward our enemies Luke 6 33. Esay 11 6 7 9. Matth. 5 44. 1 Pet. 2 21 23. Now the holy Scripture layeth before vs sundry motiues to moue vs to lay aside all maliciousnesse and desire of reuenge Motiues to moue vs to lay downe reuenge and to shew our selues courteous and gentle kinde and tender-hearted one toward another First except we forgiue we can haue no hope or assurance to be forgiuen but iudgment shal be mercilesse to them that shew no mercy Matth. 6 14 15. Iam. 2 13. Matth. 18 35. We shall finde such measure at the hands of God as wee our selues measure vnto others And Christ enforceth the truth of this by doubling of the sentence both for greater certainty of the matter and for deeper impression in the conscience Secondly God hath forgiuen all his children for Christs sake He might haue many iust quarrels and controuersies against vs for our
blood Do not our Gentry for the most part think it their glory to haue their hands embrewed in the blood of innocents What conscience is made of fighting quarrelling for point of pretended honour but in truth for assured dishonour and disgrace vnto them to their names and to their posterity for let thē set what varnish soeuer they please vpon their combates they shall carry the marke of an horrible sinne to their graue God grant it bee not to hell and the place of perpetuall torment and if euer GOD open their eyes they will weepe day and night for it and bee humbled for it all the dayes of their liues Secondly Vse 2 it is the duty of Magistrates especially and of all men generally in their places to make diligent search enquiry when blood is shed by whom the blood hath beene shedde and if the murtherer bee not found they shold craue pardon at the hands of God And touching the Magistrates and others I would commend to them the consideration of two things first that they be carefull that no man dye innocently that they put no man to death without cause Ier. 25 14. of which we shall speake afterward in the end of this chapter Secondly when murther is committed all men must do their endeuour to the vtmost of their power and meanes to detect the authors of that bloody acte Hence it is that God requireth that when a body is found slaine vpon the ground in the Land which he had giuen the Israelites to possesse and it is not knowne who killed him then the Elders and Iudges shall come forth to the dead body and wash their hands ouer a Bullocke whose head was striken off and protest and say Our hands haue not shed this blood neither haue our eyes seene it O Lord bee mercifull to thy people Israel whom thou hast purchased and lay not the guiltlesse blood vpon them and the man-slaughter shall be forgiuen them Deut. 21 7 8 9. Where we see that the killing of one man is a defiling of the whole country and what care the Lord hath of the life of euery man For murther is so hated of God that albeit the dooer thereof be vnknowne yet hee would haue a solemne cleansing and cleering thereof to be made And see what God requireth at the hands of the Magistrates and ministers of iustice It is not enough for them to protest that they haue not committed or supported or fauoured any euill when causes and complaints haue beene brought before them but they must search carefully and enquire diligently of disorders albeit no man sollicite or seeke vnto them yet themselues must be watchfull in their places Howbeit this duty is oftentimes ill obserued and slenderly practised For how many are there that thinke themselues fully discharged and flatter themselues with a fond imagination that they are greatly to be commended when they patiently giue men the hearing and make countenance to helpe them But God is not contented with this he will take an account of them of a farther duty and will not take it for a sufficient discharge to bee able to say though it be truly There was no information giuen no man made any complaint If then Magistrates that haue the sword of iustice put into their hands to cut off euill doers from the City of God shall suffer any wickednesse to lurke in any Citty or corner they themselues are guilty thereof and it is as much in Gods sight as if they had giuen theyr consent to the practising of it These are they that must after a sort answer for the whole body of the people if euill doers be suffered to nustle vnder them through their negligence Vse 3 Lastly it is the duty of euery one to beware of all occasions and allurements that may draw vs to this bloody sinne For as there is a murther of the hand so there is a murther of the tongue which is therefore in holy Scripture resembled vnto a Razor to a sword to coales to arrowes to poyson to fire all which kill and are the instruments of death and likewise there is a murther of the heart of which the Apostle Iohn sayeth Whosoeuer hateth his brother is a murtherer and yee know that no murtherer hath eternall life abiding in him Iohn 3 15. So then we are guilty of this sinne euen by anger and malice in the heart onely and shall haue our portion in the Lake that burneth with fire and brimstone If any man haue not a feeling of this in his heart hee is more then dead and if he labour not to repent of it it argueth him to be past all grace and so out of the number of those which shall see God to their comfort For albeit such haue the shape and forme of men yet they haue the hearts of the very beasts If they had the right vse of reason in them and the gouernment of theyr corrupt appetites and affections it could not be but that they would haue a care of the life of their brethren and which is more of theyr owne liues also So then euery man should examine himself and try his owne heart how farre he hath bin guilty of this sinne of murther in euery kinde and branch thereof that so wee may humble our selues Albeit it bee but the anger of the heart yet it is murther in the sight of God is therefore as well to be repented of as the outward acte of murther it selfe To this wee may ioyne the sinne of enuy when men so repine at the good of others that they cannot bee quiet or contented because they want that which others haue and haue not so great a portion as they for this also we should humble our selues and labour continually against it To conclude we see also what crueltie and hard-dealing is oftentimes vsed against poore labouring men that get their liuing by the sweate of their browes and yet many thinke they may vse them as they list eyther with turning of them off with an halfe-peny for a peny or else in exchanging other things for their worke which haply are not worth halfe the money or in keeping backe their wages for weekes moneths or yeares which Saint Iames speaketh of Chapter 5 verse 4. Behold the hyre of the Labourers cryeth and the cryes of them are entred into the eares of the Lord of Sabbath Let vs labour by all meanes to keepe our selues free from bloud and not onely from the outward acte it selfe but from the inward thoughts of the heart as enuy hatred and malice as also from the slaughter of the tongue by cruell and cursed speeches Such a murtherer was Shemei when hee railed vpon Dauid True it is hee charged him to be a murtherer but the murther might iustly and fully bee discharged vpon himselfe for he was the man of blood and a sonne of Belial 2 Sam. 16 7 8. Indeed if a man haue an iniury done vnto him it is lawfull for him
whereunto they are receiued so shall it bee taken from the lot of our inheritance 4 And when the Iubile of the children of Israel shall be then shall their inheritance be put vnto the inheritance of the Tribe whereunto they are receiued so shall their inheritance bee taken away from the inheritance of the tribes of our fathers WHereas Moses had spoken before of the diuiding of the inheritance in generall among the tribes in this place a certaine speciall case is propounded by the Manassites touching the right of inheritance before assigned to the daughters of Zelophehad to wit how prouision might bee made that the same portion might remaine in that tribe and not be conueyed or translated to some of the other tribes For they propound these 2 as repugnant one to the other the right of succession which these women had obtayned and the priuiledge of the yeare of Iubile which they thought was weakened by this meanes if happely these maydes should marry to any other husbands then men of their owne tribe neyther did they know how to cleare this doubt But Moses instructed of God setteth downe a Law that inheritance should not passe from tribe to tribe and that such as were inheritrixes might not marry any of other tribes but among their owne onely which was carefully obserued by these women This is the summe of this chapter wherewith the whole booke is concluded In this obserue three points The contents of this chapt first the question of the Manassites secondly the resolution of Moses thirdly the marriage of the daughters of Zelophehad Touching the first it is handled in these foure verses The question was moued by the chiefe heads of the tribe of Manasseh how the inheritance might rest without a manifest detriment to their tribe For if they should marry in another tribe it was as much as to cut off an arme from the body And by this meanes it might come to passe in processe of time that the chiefe portion assigned to one tribe might be possessed by men of other tribes which would breed great confusion and disorder This practice and proceeding of theirs teacheth first that the Magistrate is and ought to bee the supreme Iudge in causes of inheritance Secondly no man ought to bee Iudge in his owne cause Thirdly wee see how they come to Moses not in contempt or with a commotion as if they meant to gaine that by force which they could not obtayne by fauour but they beare themselues lowly and dutifully as became them to the Magistrate when they say The Lord commanded my Lord and againe My Lord was commanded Doctrine Inferiors must reuerence their superiors c. From hence wee learne that it is the duty of all inferiors to reuerence the superiors in gesture in word in deed We might also shew that Magistrates must acknowledge themselues to rule vnder God and to be Lords vnder that highest Lord. But wee will onely handle this point that inferiors must vse speeches of reuerence such as betoken subiection this we saw before chapt 11 28 and 32 5 25 31. 2 Kings 5 13 1 Peter 3 6. Nehem. 2 5. Esther 7 3. 2 Sam. 24 3. 1 Kings 1 23 24 31. 2 Kings 2 12 and 13 14. Mal. 1 6. 1 Sam. 25 24 25 26 27 28. Gen 16 9. The grounds first because superiors beare Reason 1 the image of God and are to their inferiors in Gods place as Moses was to Aaron when the Lord sayth Exod. 4 16. Thou shalt be vnto him in stead of God Secondly it is the expresse law of God To honor father and mother that is all superiours Exod. 20 12. Psal 82 6. 1 Tim. 5 3. They are set ouer inferiors for their good not for their owne 1 Tim. 2 â— where the Apostle teacheth that Princes are appointed vnto eminent place not to lift vp their hearts against theyr brethren and to maintain themselues in all riot and excesse but that the people may leade a quiet peaceable life vnder them Fourthly such do adorne the Gospel 1 Tim 6 1. This serueth to reprooue such as are so farre Vse 1 from giuing of good words and vsing soft gentle speech sauouring of Christian modesty and subiection that they reuile them rayle at them and speake all manner of euill agaynst them which they ought not to do vnto any much lesse to their fathers or masters or Magistrates to whom they are bound in a neerer band and tyed to a farther duty Hence it is that Moses sayth Exod. 22 28. Thou shalt not reuile the gods nor curse the ruler of thy people It is deliuered as a generall precept binding all that will be the children of God Blesse them that persecute you blesse I say curse not Rom. 12 14. Iam. 3 9 10. It is a thing acceptable to God to speake euill of no man Titus 3 2. It is therfore a thing detestable to speake euill of our superiors vnto whom all dutifull language is due that sauoureth of peace and loue nay of submission and subiection The Apostle exhorteth seruants to bee obedient vnto their owne masters and to please them in al things Tit. 2 9. not answering againe with stout and vnseemely words Such then must learne by the feare of God to bridle their tongues that they offend not that way Iam. 3 4. Many there are who in their seruice are reasonable but they haue no rule ouer theyr tongue they will not onely mutter and murmure but giue curst and cutted answers It is the fruite of an euill seruant to bee euill tongued and to take liberty to taunt in vnseemly manner against those that are set ouer them This was the sinne of Agar that despised her mistresse not onely in her heart but likewise in speech Ge. 16 4. Let such consider the words of Salomon Prou. 15 1. A soft answer turneth away wrath but greeuous words stirre vppe anger Iames chap. 1.20 Iudg. 8. verses 1 2 3. 1 Sam. 25 32. Secondly we see the place of subiection is Vse 2 not an vnlawfull callingâ— neyther must wee think that Christianity hath abolished Magistracy and ciuill authority but rather ratifyeth and establisheth it Titus 3 1. 1 Tim 6 1. And it is lawfull for good men and especially for Magistrates Ministers to haue seruants as Abraham had many Eliah one likewise Elisha Ioseph had a Steward of his house Iacob had men-seruants and mayde-seruants Gen. 14 14 and 15 2 and 44 1 and 32 16. Mephibosheth had a seruant and that seruant had twenty seruants 2 Sam. 9 10. This ouerthroweth the damnable sect of the Anabaptists and Libertines who teach that Christians may not be subiect vnto any Obiection They obiect that they are the Lords free-men I answere Answer it is true but this freedome is inward and spirituall from sinne and Satan and condemnation Obiect Againe they alledge that wee are forbidden to be the seruants of men Answ 1 Cor. 7. I answere the meaning is
expressed the whole Page is to be vnderstood AArons rod. p. 677 729 Abuses of excommunication pag. p. 571 a Accessaries to others sins p. 379 b. Actions how to be directed p. 170 a of vnbeleeuers are sinne 171. b. such as are in themselues vnlawfull are by a calling made lawful pag. p. 1068 Adam could not merit 89 a. his sinne how great p. 161 b. Additions to Gods worship euill p. 141 Admission of vnworthy persons a great sin p. 219 a Adultery punished of God 378 b. the seueral kinds 387 b. the greeuousnes of this sin p. 389 Afflictions why sent to the Church p. 21 b. the godly often lye vnder them p. 576 Afflictions of two sorts 78. wee must loue God vnder them ibidem they are many laid vppon the Church by enemies 756. not simply euill Ibid. Be not offended at them p. 757 a Afflictions of excellent vse 779 884. better for many to be vnder them 780 a. what comforts we haue in them p. 967 a Agreement neuer generall p. 1037 Almes not the onely worke 453 a. See liberality Alterations in the Roman religion some insensible 1105. some are knowne p. 1106 Ambition in vs by nature 54. a. it sheweth it selfe against the best teachers 557. no greater plague to the church 555. it reigneth in the byshops of Rome ibid what it is 556. remedies against it ibid. meanes to pull it downe 183 b. examples of the end of it p. 184 b. Amen what it signifieth 369 a. the vses of it ibid Anabaptists confuted 696 b. 839 b. 1108 1128 a. they are enemies to the Scriptures 7 6.16 b. they ouerthrow Magistracy 64 181. their obiections against Magistrats ibid. against taking an oath p. â—71 Angels cannot helpe p. 733 b. 785 b. Angels that appeared to Balaam p. 902. Anger not simply euill pag. 567 656 b. how it is a breach of the whole Law 657. all sin p. 656. Anthropomorphites p. 422. Apochryphall bookes p. 973 a Arithmeticians best who are p. 26 a. An army before battell must be leuied 1173 a being leuied it must be sent out ibid. b by lawfull authority ibid. Asse of Balaam speaketh 900 how it was p. 901. Assemblies of the faithfull commaunded 83. the godly are greeued for lacke of them 482. the vngodly not so 483 they must be loued 432 457 b. 496 b. See Sabbath Atheisme confuted p. 877 b 906. Attempts against the church cannot hurt it p. 964. Attonement made by Christ p. 339 b. Auricular confession p. 313 b Authority resist not 1108. the Papists do ibid. Authority of parents great 1164 b. of Husbands p. 1169 b. B Balaam what he was 869 no true Prophet Ibid. p. 1175 b. Baptisme wanting see infants it is not common to all 488 a. it was by the cloud and sea p. 498 a. Beggery not to be vowed p. 154 155. Beginnings in good not enough 932. of sin preuent p. 620 1062 1064. Bellarmine confuted p. 459 b. 492 1134 b. 1162 Best things must be giuen to God 445 b. they must be preferred p. 530 b. Binding and loosing p. 289. Birthright what priuiledges it had p. 40 b. 159 a. Bishop of Rome not Peters successor 151 he takes vpon him to excommunicate Princes and to take away their crownes 502. he caÌ„not forgiue sinnes p. 310. Blessing to haue godly Magistrates 67. diuersely taken 421 b it maketh manie the worse 443 rare to be bettered thereby ibid. Blessing sometimes denied to his creatures p. 536 Blessing of God giueth all things p. 630. Bondage vnder sinne p. 176. Booke of life p. 20 a. Brazen serpent and the vses to vs p. 812 b 813. Bâ—edâ—â—â— of the first Table how greâ—ter then of 〈◊〉 â—â—ond p. 642. Breâ—ch Moses stood in p. 671. Brethren taken diuers waies p. 749 a. Brâ—therhood among all mankinde p. 750 b. Brownists confuted denying set formes of praier 424 512. See formes of set praier and separatists Buriall of the dead 728 b. Abuses of it 729. It strengthneth our faith in the resurrection p. 730 Busie bodies p. 225. C Calling 840 841 euery one hath double 186 walke in the duties of both Ibid. 507 b. Rules to be obserued in callings 187 a. euery one is to know the duties of his owne calling 224 b. calling sinne not against p. 693. Canaan the borders thereof p. 1225 a. Candles burning in the day p. 459. Canonicall Scripture See Scripture Cardinals new creatures p. 154. Carelesse persons p. 489 b. Carnall men preferre carnall things p. 530 Cautions to be obserued in laying vp p. 101. Censures of the Church 270 they must be executed without partiality p. 289. Chasticements mingled with mercie p. 573 b. Chastity two-fold p. 387. Childrens duties p. 1202 b. Christ hath made attonement for vs 339 b. in him is happinesse 342 how he taketh away sin 478 a we must apply his merits ibid. he is not seuered from the Crosse 481 he is the substance of all Sacraments 497 b. his comming to iudgement shall be fearefull p. 505 b. Christ is head of the Church 151 b. how the first borne 162 b. he is our onely Mediatour 675 not Saints or Angels ibid. hee was preached vnder the law 813 he is the day-starre p. 1015. Christian liberty p. 181. Christians are free and how 181 b. they should haue fit places of assembling p. 493 b. Churches authority 3 a. it is subiect to many trobles 11 it hath many hypocrites in it Church-assemblies See assemblies Church triumphant p. 84. Church a perfect body 148 a. corrupt in the daies of Christ 149 it ought not to tollerate open offenders p. 288. Church what 436 a. what office it hath 463 b. Church of Rome wholly out of order p. 508 a. Church is one body and ruled by the same lawes 627 driuen to seeke helpe of enemies 747 b. it is a selected company from the world 925 it aboundeth with many children 520 927 it hath the purity of the word 962 in the ende it hath victory ouer all enemies p. 967. Church more excellent then other places 988 b. labour to be members of it 940 b. it hath the vpper hand of strong enemies 991 b. 1012 b. it is first to be cared for p. 1135 b. Church and commonwealth as two twins 755 a. it must bee left in good estate after our departure 768 770 it euermore continueth 769 when the cheefe parts are taken away the rest should mourne 772 b. sometimes it hath rest p. 1009 b. Church must haue helpe of all p. 1206 b. 1207. Church deliuered from danger and bondage p. 1212 Ciuill men 251 a. ciuill honesty p. 641. Cleargy of Rome exempt themselues from Magistrates 64 b. their Obiections answered p. 65. Cloud figured Christ p. 497 b Comfort vnder the Crosse 73 how to comfort our selues in trouble p. 74 b. Comfort to godly Ministers 156 to such as haue meane gifts 708 a. to such as are slandered 402 to such as lie vnder the crosse p. 404 b. 405. Commonwealths why instituted 82 which they are
most comfortable p. 563 b. Faithfull must vse meanes to further Gods prouidence 577. they must deale wisely p. 579. b. they are greeued for the sins of others 504 they shall be euilly intreated p. 596 b. Faithfull faile in many things 735 a. 736 how said to walke in all the Commandements 736 b. they may fall into the same sinnes againe 772 they are forrainers in this life 822 they are brought into the inheritance of the wicked 845 b. they are men of courage 864 b. they bring a blessing vpon their families p. 1080 b. Faith true of an applying nature p. 1232 b. False Teachers p. 1036. Familiarity with Idolaters to be auoided p. 1219. Famine of the word p. 780. Fast the kindes of it 1153 a. what it is ibid. it is to be ioyned with praier 1154 the popish fastes ibid. Fathers comforted that haue euill children 134 their duties See duties Fauour of God must be cheefely desired 432 b. 433 mans happinesse standeth therein p. 433 b. 434 a Feare wrought two waies p. 269 b. Fellowship with wicked p. 1049 b. 1050. Feast of the Sabbath 1140 of the New-Moones 1143 of the Passeouer 477 1146 of Pentecost 1148 of Trumpets 1150 of fasting 1152 of Tabernacles p. 1155 b. Fire one of Gods iudgements p. 525 a. First borne the Lords p. 145. 158 b. First fruites p. 630 631. Flesh eaten before the flood p. 150 b. Food of the soule p. 532 a. Forefathers stood vpon p. 586. Foreseene works p. 87 a. Forgiuenesse by man how farre p. 298. Forgiuenesse of sinnes 654 b. a notable benefit 955 what it is 311 a. 340 such as want it are most miserable p. 340 956. Forgiuenesse three fold p. 298 b. Forme of set praier 513 b. 424 b. against those that condemne it 512 their reasons answered p. 426 b. 512. Fornication not indifferent 380 it is knowne vnto God 381 motiues to auoid it 385 it bringeth iudgements 1052. b. auoid the occasions 1055. See adultery whoredome Freedome ciuill 181 and spirituall ibid. Free will confuted 90 a. what free will man hath p. 90 b. G. Gaine a tentation p. 886 b. Gaming and Gamsters p. 142 b. Genealogies p. 174 b. Gifts what may be lost what not p. 24. 25. Gifts of Moses whether diminished p. 535. b. Glebe of the Church p. 705. Glory of God 605. it is the triall of doctrines page p. 232. God is the Author of the Scriptures 1. hee performeth all his promises 41 b. how hee is present and how farre off 81. 958. 595. hee bestoweth his gifts freely 85. yet by meanes 546 a. how he requireth impossibilities p. 89. God disliketh mens deuises in his worship 141 b. he ordaineth the officers of his Church 146 b. he chuseth weake meanes p. 175. God will haue all places taught 197. and haue a learned Ministery p. 199 a. God hath not giuen to all alike p. 243. God punisheth sinne in his owne kinde 390 he will make knowne the innocency of his 396 b he bestoweth more vpon them then they desire 403 b 683 he knoweth all secrets 410 b. why hee holdeth his peace at our afflictions page 413 b p. 572 a. God hath two schoole-houses 443 b two dwelling places 520 hee vnderstandeth all mens wayes p. 558 God searcheth before he punisheth 562. he heareth not such as lye in their sins 568. hee mingleth his chastisements with mercy 573 b. he respecteth no persons 575. how he is saide to come to a people p. 596 a. God deliuereth from dangers vnknowne to his 902 he is vnchangeably true 952. he prouideth for his 1113. he is of much patience 606. not to be abused p. 778. God visiteth the sins of fathers vpon children 615 b. he punisheth for sinnes of impiety 640 b. he would haue all brought to repentance 678. he is not to be accused for not giuing it Ibid. he giueth life to the dead 683 b. iust in all chastisements p. 691. God chastiseth his owne children 739 he loueth his people 759 b. heareth their prayers 760 784 b he deliuereth them vnder the crosse 786 b. he is mercifull to greeuous sinners p. 809 b. God is mercifull to the mercifull 993 b. accounts our wrongs as his owne 996 a. he chastiseth his owne first p. 1050. Gods presence what it signifieth p. 283. Gods dwelling is among his people p. 519. Gods wrath moued is full of rage 1077. it is foreknowne three wayes p. 1078 b. God setteth bounds to all mens possessions p. 1225. God tolerateth things which he neuer alloweth p. 1247 Godly See Faithfull Good name 357. haue care of each others 398 401. especially of Gods name p. 400. Good is to be commended in whomsoeuer it abideth p. 1257. Gospel of Iames counterfet p. 348 b. Gospel contemned a greeuous sin 796. it needeth no new miracles p. 685 a. Greatest part See multitude Guilty none before triall p. 362. Guilty ought not to be spared p. 1252 b. H Hollowing of Churches p. 436 b. Harlots to be auoyded p. 384 b. Hatred none like to that for Religion p. 764. Head taken diuersly p. 436 a. Hearbes soure p. 1147 b. Hearers duty p. 474 Hearing 13 b. it is a Iewel for the eare 234 a. wherein it consisteth p. 13 b. Hearing the same things p. 238. Heart p. 145 b. Hebrewes how they entitle the Scriptures p. 8 a. Hiding of gifts p. 463. Hin what p. 626 1143 b. Honour God with the best 348. it draweth from God p. 863. Hope of euill professors more then of ciuil men 120 b. of wicked is vaine p. 937. House of God what p. 563 b. Housholders p. 573. Humility p. 77. a Hipocrisie 31 976 582. the markes of it Ibid. at last it is vncased 588 b. the heinousnesse of it 589 a. nothing worse then it p. 1126. Hipocrites 446 b. often in the church p. 11. I Iealousie what 347 a. whereof it consisteth Ibid Iewish lawes touching inheritance p. 1127 a. Iewes had knowledge of the Messiah p. 498 b. Idolaters honored their Prophets p. 914. Ignorance abounds 142 b. the danger of it 170. it is the root of disobedience 250. a great sin 526. it shal excuse none 931. the causes of it Ibid. Ignorant what they are p. 172 251 b. Ignorant Ministers p. 229. Image of God what p. 422. Images not to be worshipped p. 789 b. 790 792. Imposition of handes 434 a. 469 Ministers ordained by it ibid. Impropriations p. 702. Inheritance of the Israelites p. 1257 b. Infants without baptisme 486. they belong to the Couenant p. 1081 bi Inferiors must reuerence their superiors p. 541. Innocency p. 596 b. Innocent person not to be put to death p. 1252 a. Instruction to the Ministers p. 697 a. Instruments weake God chuseth p. 105. Intents excuse not p. 141 b. 170 b. Iobs children godly p. 1130 b. Iosephus tale of Moses wife disproued p. 500. Ioseph and Mary brothers children p. 1270 a. Irony p. 895. Ismael whether he repented p. 1171. Israelites 42 mansions in the wildernesse p.
the rest of the multitude were spared and the plague ceased which was begun in the hoast as appeareth in the words following Now albeit these were most liuely arguments of the wrath and indignation of God yet the Israelites continued with an high hand and a proud heart to prouoke the most High to his face so that one not of the least lowest but of the principall and cheefest among them brought an whorish woman into the hoast to despite God his people and religion This man thought it not sufficient to goe out of his Tent to those strange women but broght one of thē openly without shame into the Campe before his brethren Verse 14. before Moses and the other Magistrates yea to fill vp the measure of his abhominations to the doore of the Tabernacle of the Congregation therby blaspheming God reproching his Religion enticing his brethren insulting ouer Moses and the whole assembly that cryed vnto God for mercy to stay his iudgement and to spare his people Loe such was the impudency of this Zimri that notwithstanding the tumults and hurly-burlyes in the hoast yet he is not moued to repentance eyther with the punishment inflicted vpon the malefactors or by the plague of God raging among his brethren or by the teares and supplications of the godly entreating for pardon lying prostrate at the doore of the Tabernacle but in the middest of all these iudgements neyther fearing GOD nor reuerencing man he seeketh to satisfie his filthy lust in the sight of the Sunne and in the open view of all his brethren euen of the whole hoast Verse 1. Now whilst Israel abode in Sittim Before we come to speake of the sinne of the people it shall not be amisse to consider the occasion whereby they fell into sinne Wee haue heard how Balaam being hyred to curse Israel could not for God stayed and restrained him who was greedy of the wages of iniquity Wherefore he counselled Balak to bring the people to destruction by procuring them to fall into some sinne Thus he layde a stumbling blocke before the children of Israel and thereby did draw them to spirituall and carnall fornication For whatsoeuer the Israelites heere committed they did through the counsell and procurement of Balaam From hence we learne that it is a particular note of false Teachers Doctrine It is a note of false teachers to lay stumbling blockes before men and false doctrines to set stumbling blockes before men to draw them to vncleannesse and wickednes eyther against the first or second Table or both I say false Teachers which are the instruments of Satan who he hath thrust into the church haue this speciall care to bring the seruants of God into wickednesse to draw them to idolatry and to destroy theyr faith To this purpose Moses teacheth Deut. 13 1. that false Prophets shall set before them this end to entice the children of God to serue false gods but true Idols This the Prophet Ezekiel noteth chapter 13.19 that they made Gods word to serue their bellies and taught carnall liberty sowing pillowes vnder euery arme hole polluting the Name of God for an handfull of Barley and for a peece of bread slaying the soules of them that should not dye giuing life to the soules that shold not liue crying peace where God proclaimeth open warre lying to the people that heare theyr lies The Scribes and Pharisies corrupted the law by false interpretations and expositions Math. 5 22. as appeareth in the Doctrine of Christ reducing the Law to the true meaning of the Law-giuer So the Apostle declareth that those rauening wolues which should creepe into the Church of God purpose to make hauocke of the people of God I know this that after my departing shall greeuous wolues enter in among you not sparing the flocke Acts 20 29. The Apostle Paul prophesying of the comming of Antichrist calleth the doctrine of Antichrist The mystery of Iniquity 2 Thess 2 7. It is the common practise of the Iesuites and Seminary Priests scattered heere and there in the Land to bring the people to Idolatry The Reasons of this truth are manifest Reason 1 First from the counsell of God for albeit no wickednes be in the most High yet it is his wisedome and power to draw good out of euill as he did light out of darknes that so they which are his may be tryed that their faith may be proued their loue to God and the trueth manifested and his children alwayes exercised that they may be made the more carefull and watchful and so finde by experience how they can stand out vnto the end of theyr dayes in all holy obedience This reason is laide open in the thirteenth chapter of Deuteronomy verse 3. where the doctrine hath his confirmation If there arise among you a Prophet or a dreamer of dreams and giue thee a signe or wonder thou shalt not hearken to the words of the Prophet for the Lord your God proueth you to know whether ye loue the Lord your God with all your heart and with all your soule And the Apostle teaching that God hath appointed that heresies shall be in the Church annexeth this reason that the faith of Gods children seated in the heart may be made manifest There must be euen heresies among you that they which are approued among you might be knowne 1 Cor. chap. 11. Another Reason is in the malice of those Reason 2 wicked men themselues For this is the nature of the diuell and the property of diuellish men and the cruelty of them both they carry a continuall hatred to the truth and the professors of it they seeke to make a spirituall slaughter and hauocke of the flock of Christ Therefore the Apostle exhorting the Elders of Ephesus prophesyeth that greeuous wolues should rage against the sheepe of Christ yea of their owne selues should men arise speaking peruerse things to draw disciples after them Act. 20 30. All wolues do account and finde by experience the blood of Lambes to be sweeter thē the blood of all other beasts and therefore they are sheep-byters rather then hog-byters or dog-byters The prophane and heathen are in the power and possession of Satan already he hath made sure of them his cheefest labour and endeuour is to circumuent and subuert the seruants of God So his instruments do hate the faithful as the wolfe doth the sheep the lambes are milde peaceable and simple the wolfe bloudy beastly and cruell therefore no maruaile if they seeke to suppresse the truth and to ouerthrow the seruants of God which are the professors and maintainers of the truth 2 Tim. 3 8. Now let vs apply this doctrine to our seuerall Vse 1 vses First we may assure our owne harts of this that so long as this world continueth the Church shall neuer bee without vncleane beasts to assault it eyther heretiques or false seducers or hyrelings that regard the fleece more then the sheepe the dignity more then
the duty the profite more then the labour Some are cruell and sauage wolues not sparing to deuoure the flocke by open violence Some are cunning and crafty Foxes vndermining the faith of the faithfull Many vnstable people that are euer learning and neuer attaining to the knowledge of the truth are greatly offended because of the vanity and variety that is in mens opinions and heereupon they cry out they know not what way to take they know not what doctrine to receiue they do not know in such diuersities what to beleeue This scandall is hereby remoued and this obiection answered For seeing we learne that the end of wolues and seducers is to be occupied about Gods people to ruine them it followeth that the Church of Christ vpon earth shall alwayes haue some of these wolues and false Teachers carrying a shew of lawfull Pastors but indeed are rauening wolues Wolues shall alwayes be in the Church of one sort or other such as teach false doctrine or persecute Gods seruants or louing the hyre more then the sweate or heate of the day and the wages better then the worke and the gaines rather then the paines and labour Christ our Sauiour whē the Pharisies had spoken against him Iohn 7 47. and 8 13. and 9 16 24 and sought both by perswasion and excommunication to leade away the people to make the faithfull wise against their practises declareth his office and person in a Parable Iohn 10 14 30. wherein he compareth Gods chosen to sheepe and himselfe to a Shepheard by this occasion he aduertiseth them of three sorts of Teachers which meddle with the flocke of God the first is a Shepheard the second an hyreling the third a theefe and a robber Christ also testifieth that there shall bee false Christs and false Prophets in the Church that shall deceiue if it were possible the elect of God Math. 24 24. So then we are not to wonder at it as at a strange thing when we see diuersity of iudgements and contrariety of opinions nor by by to say A notable subtilty of the diuell to seduce men Alasse what shall we doe that are simple There are great Doctors of one side and as great Doctors of the other side I will neuer be setled in religion till all be agreed This is a notable illusion of the diuell and a subtle delusion whereby vnder a great shew of wisedom he draweth many to destruction For these men thinke they speake discreetly and wisely and yet they speak most ignorantly and foolishly For wilt thou not resolue of thy religion vntill there be a generall agreement and a full accord of all parts Then thou wilt neuer be setled nor resolued thou wilt neuer bee of any religion inasmuch as thou shalt neuer see that perfect concord which thou supposest surmisest Where the good husbandmā soweth his good seed the enuious will sowe his darnell Math. 13 25. Hence it commeth to passe that in the Church there haue alwayes beene Teachers against Teachers Prophets against Prophets Apostles against Apostles Preachers against Preachers For as God raysed vp his Prophets so hath the diuell his false Prophets as Christ chose his Apostles so the diuell called his false Apostles as God hath his Church so the diuell hath his chappell and as God hath two or three gathered together in his Name the diuell will haue twenty gathered together in his name When God sent Moses and Aaron to worke myracles in the sight of Pharaoh to warrant his calling and to bring his people out of the Land of Egypt the diuell had his two ministers Iannes and Iambres that withstood Moses and Aaron deluding the Egyptians and hardening Pharaoh in his euill When Ieremy had in the Name of God denounced captiuity to be brought vpon the people and determined the time to be seuenty years the diuell prouoked Hananiah a false Prophet to speake in the presence of all the people that within two yeares the vesselles of the Lords house shall be restored the yoke of Nebucadnezzar broken such as were carried away be deliuered out of captiuity Ierem. 28 3 11. When Micaiah prophesied the ouerthrow of Ahab and the scattering of Israel vpon the Mountaines as sheep that had no Shepheard 2 Kings 22 17 22 the diuell bestirred himselfe went out as a false spirit in the mouth of all his Prophets Heere we see Prophets teaching against Prophets and the seruants of God set against the seruants of the diuell This is it which the Apostle Peter witnesseth 2. Pet. 2 1 2. There were false Prophets also among the people euen as there shall bee false Teachers among you which priuily shall bring in damnable heresies euen denying the Lord that hath bought them c. True it is it is a great tentation when wee behold such difference and opposition Moses and Aaron saw the enchanters counterfet the signes and myracles which they wrought by the finger of God yet did they not distrust their calling nor cry out against God A man would thinke Moses and the Magitians to be of equall power and authority and one to bee esteemed as much as the other Thus the vngodly shall alwayes finde something to delude them and to hold them in blindnes Such as will not beleeue the truth shall be fed with dreames and be deceiued with lyes 2 Thes 2 10. Notwithstanding as the rod of Moses deuoured the charmers rod so the truth shall ouercome errors and the light of the Sunne shall abolish the darknesse of the night This the Apostle Paul alledgeth to comfort Timothy and in his person encourageth all the seruants of GOD and Ministers of his word shewing That he will prouide that his truth shall not alwayes be oppressed though it be suppressed for a season yet in the end it shall preuaile 2 Tim. 3 3 8. God will make it to be receiued and entertained when Satan and his instruments shall be confounded Albeit Iannes and Iambres withstood Moses and resisted the truth yet their madnes was made manifest to all Thus then we haue two manner of comforts when we see the truth not receiued Two cōforts when we see the truth of God gainsaid but resisted not beleeued but contradicted First because the Lord vseth vs no otherwise then he hath vsed his Church at all times and in all ages Moses and the Prophets had continuall warre made against them CHRIST and his Apostles were gaine-sayed and withstood therefore let vs take it patiently at this day if we suffer and sustaine the like measure at the hands of wicked and vngodly men For we must not looke that our condition should bee better then of Moses and the Prophets or what reason haue we to expect a priuiledge or prerogatiue aboue them Secondly the end shall alwayes be good the yssue blessed though it greeue vs to fight and the truth sometimes seeme to be in danger yea to be vtterly abolished let vs waite Gods leysure and consider that howsoeuer