point required to make a good worke is that it bee done to Gods glory 1. Cor. 10.31 If we haue any other by-respects ayming at our owne glory or the applause of the world or the satisfying of Gods iustice or the merit of eternall life or any such corrupt and crooked ends wee lose all our labour our works cannot come vp in account before him It is the common and corrupt iudgement of the common sort that Papists abound in good workes but let vs try them by these rules we shall quickely and easily find them what they are failing in the matter and manner and in the maine and principall end of well-doing Now to conclude euery one must doe these good works euery one must be as a tree planted in the garden of God and bring forth the fruits of righteousnesse that he may be glorified Esay 61.3 It is a receiued opinion among many that none can doe good works but rich men as if there were no good workes but almes for they haue no taste in any thing else but that which is giuen them Thus doe the poore cast off all doing of good works from themselues vpon the richer sort that so they may receiue somwhat True it is almes are one good worke but yet not the only good work nor yet the chiefe and principal For the poore may do good works nay must do them as wel as the rich The workes of the first Table are the best works the greatest works these they may doe as well as others To haue a care to know God to beleeue in him to loue him aboue all to feare him to hope in him to stay our selues vpon him to approue our selues in his sight to worship him with the heart to confesse him with the mouth to pray vnto him earnestly to heare his word attentiuely to receiue the Sacraments reuerently and such like diuine and deuout exercises are all of them good workes great workes gracious workes approoued of God and these may the poore performe And that the Scripture auoucheth and God alloweth these for good works appeareth in the example of Abraham mentioned by the Apostle Iames. chap 2.21 Was not Abraham our father iustified by works when he offered Isaac his sonne vpon the altar He shewed himselfe to be a iustified man by his good workes and was called the friend of God â—â—â—se 23. â—â—â—se 12. Thus did his faith worke together with his workes But what were his good works were they his almes-deeds and shewing mercy to the poore no he performed a good duty to God and preferred his loue to him before his loue to his sonne his onely sonne euen Isaac whom he loued the sonne of promise the sonne in whom the nations of the world should be blessed Thus must all men doe good workes thus the poorest sort are not exempted or priuiledged from shewing forth these good workes and testifying their faith by these fruites So then when we heare of the necessity of the dignity and value of good workes let no man thinke it belongeth nothing to him but euery man be encouraged to set vpon the doing of them â—â—th 5 16. that our light may so shine before men that they seeing our good works may glorifie our Father which is in heauen 84 This was the dedication of the altar in the day when it was annointed by the Princes of Israel twelue chargers of siluer twelue siluer bolles twelue spoones of gold 85 Each charger of siluer c. We shall not need to stand to speake particularly of euery Princes offering because as we noted before the same things are repeated the offerings are the same the matter is the same the forme and ende the same the price and value the same the difference standeth onely in a description of the time when they were offered and of the person who offered described by his name by his father and by his tribe Nowe in casting vppe the value of all these offerings and setting downe the totall summe appeareth the greatnesse of their riches For had they not beene much blessed that way they could not haue continued to bestow so bountifully vpon the Tabernacle These they attained vnto partly by their own labour and partly by entring into the labours of others For at their departure out of the land of Egypt Exod. 12.36 they borrowed iewels of siluer and iewels of gold and rayment at what time no doubt they carried with them the chiefe wealth and treasure of Egypt spoyled the Egyptians which God gaue to his people as a recompence of all their troubles The doctrine Doctrine from hence ariseth to bee this that the blessings of this life are oftentimes bestowed vpon Gods children Earthly blessings are oftentimes in the possession of gods children He giueth them riches honours dignities preferments house land peace and prosperity at his owne pleasure We haue the examples of Abraham Lot their substance was so greatly encreased that they could not dwell together the heardmen of their cattell stroue and contended one against another Gen. 13.7 and Abrahams seruant sent to take a wife for Isaac Gen. 24.35 telleth that the Lord had blessed his master greatly and had giuen him flocks and heards and siluer and gold men seruants and maid-seruants and Camels and Asses Gen. 24 35. Iob was a iust and an vpright man one that feared God and eschewed euil and this man was the greatest of all the men of the East cha 1.1 2.3 and 31 24 25. his wealth was great and his hand had gotten much The like we might say of many godly kings as of Dauid Salomon Hezekiah Iehoshaphat Iosiah of Mordecai and Ester of Ioseph and of Iacob And in the New Testament mention is made of Ioanna the wife of Chuza Herods steward and Susanna and many others who ministred vnto Christ of their substance Luk. 8.3 Of Lazarus the friend of Christ and Mary who entertained him often in her house Luk. 10.38 Of Ioseph of Arimathea a rich man Matth. 27.57 an honourable counsellour Mar. 15.43 he was a good man and aiust Luk. 23.50 which also waited for the kingdome of God Of Onesiphorus who often refreshed Paul was not ashamed of his chaine 2 Tim. 1.16 and many other of all estates some rich some noble some wise some mighty and of great account 1 Cor. 1.26 For hereby the Lord sheweth what he can Reason 1 do so often as it pleaseth him to bestow them True it is sometimes he denieth euen to those that are most highly in his fauour these outward and earthly blessings howbeit it is not because he is not able to enrich them For as Moses prayeth the Lord to spare his people lest the enemies should say he destroyed them in the wildernesse Deut 9.28 Exod. 32.12 Num. 14.13 because he was not able to bring them into the land of promise so he bestoweth many times wealth and substance vpon his children lest the enemies should say it was
Spirit for the Spirit searcheth all things yea the deepe things of God Our aduersaries teach that the Church is the supreame Iudge of the Scriptures and hath absolute authority to expound the same and by the Church they vnderstand the rabble of Priests and Iesuites and Cardinals and Councels and by them all at last the Pope whoe holds the Oracles of God shut vp in his brest whose iudgement also they hold to bee infallible so that he cannot erre Thus they will haue Scriptures Fathers Councels and the Church it selfe passe vnder the sentence of his Consistory Thus b Reason why the â—pists refuâ—â— the Scripâ—â—â—â— to be Iudâ—â— all controâ—â—â—sies they do partly because they know and their hearts condemne them that the greatest number of the causes controuersies debated between them and vs haue no foundation of the Scriptures to leane vpon and therefore must of necessity stagger fall downe c Andrad thod expliâ— vnlesse they bee supported by traditions and partly because they woulde make themselues Iudges in their owne cause which notwithstanding is against all Law of God and man For they disable the Scriptures from being the rule of our faith and cast them downe from the chaire of honour in which they were seated by the author of them and cast all power vpon the Church and then they define the d Bristo 〈◊〉 12. in maâ— Catholike Church to bee the Romane Church Rhem. annot in Rom. 1 8. and make the Catholike and Romane faith all one who seeth not heereby and smileth not at it that seeing the Church is made the rule of faith and their Romane Church the true catholike Church of Christ that they meane to stand to no iudgment but their own and bee iudged by no other Iudge but themselues and to receiue nothing for trueth but their owne opinions Indeed we cannot deny but they cast many shaddowes to blinde our eyes and pretend at euery word the Catholike Church but they meane nothing thereby but the Popes determination which verifieth in them the common Prouerbe Aske my fellow if I bee a theefe Thus they are made Iudges that are parties and partially referre all thinges vnto the tribunall of their owne iudgement Wee teach and affirme that the Holy Ghost and the Scripture it selfe haue chiefe authority to interprete the Scriptures the Scriptures must expound the Scriptures and out of themselues the meaning of them must be taken Our Sauiour teacheth a Iohn 5 47. that they which beleeue not Moses writings will not beleeue him The Apostle teacheth b Ephes 2 20 Wee are all built vpon the foundation of the Prophets and Apostles Christ himselfe beeing the Head-corner-stone in whom all the building is coupled together by the Spirite 2 Tim 3 15 and that the Scriptures are able to make vs wise vnto saluation Thus it is saide c Nehe. 8 8 that the Leuites read distinctly the Lawe to the people and gaue the sense and caused them to vnderstand it by the Scripture it selfe Thus did the men of Berea reade the Scriptures d Acts 17 11. and by them tried the Apostles doctrine whether those things were so or not So then we conclude that the iudgement of all men is vncertaine and doubtful that resteth vpon their sole authority and that the Scriptures are to bee expounded by the same Spirit whereby they were written for heereby onely we can know assuredly the vndoubted meaning of them and from hence we can appeale to no superior iudge Vse 3 Thirdly from this consideration of the Author of the Scriptures we haue a direction to the Minister what he must preach vnto the people not the inuentions of his owne braine not the conceits of his owne wit not the excellency of wordes not the entising speech of mans wisedome e 1 Cor 2 14 which Paul disclaimeth and disalloweth in his owne practise but he must come in the plaine eu dence of the Spirit and of power that the knowledge of God may be furthered and the conscience informed in the wayes of godlinesse He must deliuer nothing to the people but the pure and precious word of God hee must content himselfe with the simplicity thereof and bee able by the scriptures to warrant the doctrine that he deliuereth so that hee may truely say with the Prophets Thus saith the Lord. Thus doth the Apostle ground his doctrine as vpon a sure and certaine foundation f 1 Cor. 11 23 1 Corinth 11 23. I haue receiued from th Lorde that which I also haue deliuered vnâ—o you This doth the Apostle Peter require at his hands 1 Pet. 4. g 1 Pet. 4 11 If any man speake let him speake as the words of GOD. VVee see therefore what must be the matter and subiect of our Sermons and from whence as from a plentiful store-house we must furnish our selues not from Fathers or Councels or Doctors of the Church much lesse from Poets Philosophers Orators Historiographers to paint our exhortations with the flourishing colours of humane learning which may for a season tickle the eare and delight the outwarde man but can carry no weight to the Conscience nor transforme the inward man into the obedience of the will of God Such as seeke to please men that haue itching eares doe beate the aire and labour in vaine neither must they thinke to winne a souâ—e thereby to the knowledge of the Gospell This doth the Prophet Ieremy set downe chap. 23. h Iere 23 22 If they had stood in my counsell and had declared my words to my people then they should haue turned them from their euill waies and from the wickednesse of their inuentions Heere then we haue a direction what to do and in what manner to furnish our selues to the worke of the ministery wee must bee as good Stewards set ouer the Lords house to feede the family with bread not with wine with wholesome food not with chaffe that wee may discharge our duties with comfort and the people bee builded vppe in knowledge and obedience Lastly seeing God onely is the Author Vse 4 of the whole Scripture and of euery particular booke and branch contained therein which are the rule of our life and the foundation of our faith it belongeth as a speciall duty to the people of GOD to reade them to receiue them to study them to reuerence them to obey and keepe the doctrines deliuered in them forasmuch as they proceede from such an Author Wee learne to put a difference betweene the speeches of person and person and wee vse to giue better audience and greater reuerence vnto the word of a Prince then to others wee will not lose a worde willingly that commeth from his mouth and according to the Maiestie of the person so is our respect and so wee attend vnto him If one shoulde contemne a Prince and not regard him speaking vnto him hee would bee iudged worthy of death or of some sharpe and seuere punishment
Euery worde of God is the word of a great person and euery part and parcell of it is the Decree of a King nay of the King of Kinges to whom all Kinges and Princes are subiect and must rise vppe from their Throne when they appeare before him whose Throne is the Heauen and though they bee Lordes of the Earth they must resigne their Crowne vnto him that hath the earth for his footestoole and therefore the greatest regard and respect must be giuen vnto it For a Heb. 2 2 3. as the Apostle teacheth Hebr. 2 2 3. If the word spoken by Angelles was stedfast and euery transgression and disobedience receyued a iust recompence of reward how shall wee escape if we neglect so great saluation which at the first began to be preached by the Lorde and afterward was confirmed vnto vs by them that heard him Woe vnto them therefore that reiect the food of their soules and surfet of this heauenly Manna and do not hunger and thirst after the sincere milke of the word that they may grow thereby Neither let any obiect Obiection If God did speake we would heare and if he did call wee would answere if hee did threaten wee would feare and if hee did teach we would obey but so long as all proceedeth from man as sinfull as our selues wee cannot be so affected Answere This was the Obiection of the Reprobate rich man in the Gospell who albeit his Brethren had Moses and the Prophets yet hee would haue Lazarus sent from the dead vnto his Fathers house to testifie vnto them b Luke 16 28 29 30 31 Lest they should come into that place of torment But what was the answer of Abraham If they heare not Moses and the Prophets neyther will they be perswaded to amend their liues though one arise from the dead againe If we reason on this manner with the rich man and put on his affection let vs also take heede lest wee haue that recompence of reward that the rich man had He supposed that extraordinary meanes would worke extraordinarie effects and vndoubtedly procure the conuersion of those to whom they were sent but therein hee was vtterly deceyued and if wee were not Fooles and blinde we would not follow so foule and fearefull an example Wherefore to informe our iudgement aright and reforme our affection we are to obserue two points first we must acknowledge that it is Gods mercy to speake vnto vs by men like vnto our selues and subiect vnto the same infirmities and passions that we are who applyeth himselfe to our weakenesse and respecteth our capacity who are not able to abide his presence who is so glorious in holynesse fearefull in praises doing wonders We see this in the Israelites at the deliuerie of the Law when the voice of God sounded in theyr eares they ran away and could not abide it they feared to be consumed at once cryed out vnto Moses c Exod. 20 19 Talk◠thou with vs and wee will heare but let not God talke with vs lest wee dye When the Lord reuealed a part of his glory sitting vpon an high throne the angels couered their faces were not able to abide the beauty brightnes of his maiesty the lintels of the doore cheeks moued the house was filled with smoke the Prophet himselfe said d Esay 6 5. Woe is me for I am vndone because I am a man of polluted lippes and I dwell in the middest of a people of polluted Lippes for mine eyes haue seene the King the Lord of hostes In like manner if God should appeare vnto vs and vtter his voice from heauen we should feare and quake and fall downe as dead men and cry out with great astonishment Alas we shall dye beecause we haue seene and heard the Lorde as many of the Fathers did then we would make request to haue the Ministers of the worde speake vnto vs whom now we despise and whose word wee contemne as base and contemptible It is therefore to bee accounted and receyued as a notable token of his great mercy toward vs that he sendeth vs to school to learne of our Brethren to whom wee may freely and familiarly resort for counsell in our doubtes for comfort in our afflictions for knowledge in our ignorance for instruction in godlinesse and for resolution in all our wants Secondly we must labour to perswade our owne hearts that it is his word which we heare and his Ministers that speake vnto vs and that it is our duty to heare them as the Lord himselfe whose Messengers they are whose calling is from him and whose mouths he hath opened to speak his word with boldnesse as it ought to be spoken Let vs craue this mercy at Gods hands to resolue vs of this point and to settle our consciences in the full assurance of it This will be a forcible means to make vs heare it and regarde it as Gods owne ordinance ought to bee heard and regarded And vntill wee haue learned this Lesson we can neuer reuerence the preaching of the worde as is required of vs either for the aduancement of Gods glory or the comfort of our owne soules Let vs therefore perswade our selues of this and set it downe as a principle and firme conclusion that as the words of the Prophets and Apostles are of great authority euen the word of the eternall God most vndoubtedly to bee receyued and most assuredly to bee beleeued so likewise the words of all Gods true and faithfull Ministers truely expounding and faithfully giuing vnto vs the naturall sense and meaning of the Scriptures and gathering sound doctrine out of them for the instruction and edification of the people of God grounding all they teach on the sure foundation of the Prophets and Apostles the words I say of Gods Ministers in these dayes are no lesse to be esteemed and acknowledged the word of God himself then if Esay or Ieremy thē if Paul or Peter or any of the rest did write or speak vnto vs. For the Scripture standeth not in words letters or syllables but in the sense vnderstanding So long then as the Minister vttereth not the conceits of his own brain nor deliuereth the traditions and precepts of men but holdeth himself to the doctrine of the Scripture which is the touchstone to try truth from falshood to descern the word of God from the word of man hee is no otherwise to bee heard and the Gospell no otherwise to be receiued from his mouth then if some Prophet of God or Apostle of Christ were among vs. For wee must not haue the Faith of our glorious Lord Iesus Christ in respect of persons but when the same faith the same truth the same word is preached both by the former Prophets and Apostles and by the ordinary Ministers of the Church of the times wherein wee liue if it should bee receiued when it is published by them and reiected when it is deliuered by these a
Iames 2 1. wee should haue the faith of Christ in respect of persons which is forbidden condemned by the Apostle Hence it is that our Sauiour speaketh to his Apostles b Math. 10 20 Luke 10 16. It is not you that speak but the spirit of your Father that speaketh within you And to the 70. Disciples and in them to all his true Ministers to the end of the world He that heareth you heareth me and he that despiseth you despiseth mee and he that despiseth me desp seth him that sent me For this cause the Thessalonians practising this point are commended by the Apostle that they esteemed and receiued the doctrine deliuered vnto them c 1 Thes 2 13. Rom. 1 16. Not as the word of men but as it is indeed the word of God which is the power of God to saluation to euery one that beleeueth They are the Embassadors of God sent out of him to call vs to repentance and therefore their word or rather the word of GOD spoken by their mouth is to be heard with reuerence marked with diligence and practised with obedience The writer of this book was Moses Thus much touching the chiefe and principall Author of this booke as of the other Scriptures to wit God nowe followeth the lesse principall or instrumentall namely Moses The Lord could if it had pleased him haue written this booke as he did the morall Law contained in the ten commandements with his owne finger without the ministery of mortall man but it stood with his will and Heauenly pleasure to inspire his worde into the hearts of some holy men set apart for this purpose and to make their pen d Psalm 45 1 as the penne of a swift Writer The writer of this Book as also of the three former and of that which followeth was Moses faithfull in the house of God of whose stocke parents birth preseruation banishment and return into the land of Egypt from whence he brought the children of Israel wee reade at large in the Booke of Exodus Him God hauing set apart from his mothers womb to be the deliuerer of his people doth call as it is a Psal 78 70 7â— 72. saide of Dauid and tooke him from the Sheepfolds euen from behind the Ewes with yong brought he him to feede his people in Iacob his inheritance in Israel so he fed them according to the simplicity of his heart and guided them by the discretion of his hands Him also did God chuse to be one of the Scribes to penne a part of his word the first and most anâ—ient Scripture sufficient to guide that people into all truth necessary to be beleeued of them For as Princes and Noblemen haue their principal Secretaries whose persons and pennes they vse to what purposes they please so hath GOD his selected instruments to write his will and to endite what things he reuealed vnto them by whose Spirit they were wholy guided and directed that they could not erre b 2 Pet 1 21. for the Prophesie came not in old time by the will of man but holy men of God spake as they were mooued by the holy Ghost Such a one was Moses the first chosen vessell of God to pen publish his word that it might bee knowne and conueyed vnto all posterities to him c Num. 12 8. Deut. 34 10. God spake mouth to mouth and by vision and not in dark words like to him there arose not a Prophet in Israel whom hee knew face to face These Prophets of God may rightly bee called second Authors of the Scripture all of them Gods Secretaries but Moses as his principall Secretary This consideration of Gods choosing men to be as his organs and instruments to put his Vse 1 whole will and word in writing doth offer to vs diuers good vses which briefly wee will run ouer First it conuinceth all those that thinke and gather that neither this book nor the other foure were written by Moses as now they are left vnto vs but by Esdras or some other more auncient Scribe that liued before his time Adde heereunto d Iren. lib. 3. cap 25. Tertul. lib. de bab mul. clem Alex. lib. 1. strom Hieron aduers Helu Euseb in Chronic. that manie of the Fathers and Doctors of the Church maintayned that when Ierusalem was assaulted sacked by the Chaldeans all the bookes of Moses and other Scriptures were burned together with the Temple and were afterward written againe and brought to light through the help of the diuine memory of Esdras who remembred al that was written in the former copies But this coniecture so much stood vppon by the Ancients be it spoken with their patience and pardon is no better then a fable may bee conuinced by euident demonstration of vndoubted reasons True it is the fourth of Esdras telleth in sober sadnesse this dreame e Esdr lib. 4. c 4 23. cap. 14 21. but euery one knoweth that booke to bee Apochryphall almost as full of lies as leaues insomuch that the Church of Rome ouer bold to adde to the Canon yet f Bel. de verbo Dei lib 1. cap 20. lib. 2. cap 1. are ashamed of this booke to make it Canonicall And we neuer read that the Babylonians euer attempted this sacriledge and if they had it seemeth vnlikely and vnpossible that euer they coulde bring it to passe the bookes beeing dispersed into many mens hands and extant in sundrie copies in sundry places The Assyrians which were sent as certaine Colonies to inhabite in the waste roomes of the ten Tribes the Kingdom of Israel being ouerthrown by Salmanasar when they were disturbed and destroyed by Lyons that tore them in peeces g 2 Kin 1 7 27 were instructed by one of the Priestes in the Law of Moses and no doubt had it among them Antiochus a most bloody tyrant commaunded the bookes of the Law to be cut in peeces burned so many as hee could finde yet did the faithfull preserue them safe and sound with the danger of their owne liues 1 Mach. 1 59. Besides it is not to be imagined that Ezekiel and Daniel continuing in Babylon the seuenty yeares of the captiuity wanted the word law of God all that time to say nothing of Ieremy the Prophet and Gedaliah the Prince were they all so carelesse or forgetfull that in the ruine of the City and spoyling of the temple they would neglect the Law and not saue one booke out of the fire Was there neuer a godly man left that was mindfull of the booke of God But what place is there lefte for any such surmise and suspition seeing the prophet Daniel had both the prophesies h Dan 9 2 11 of Ieremy the Law of Moses Moreouer it appeareth by the testimony of Ezra himselfe the Scribe of God i Ezra 6 18. that the people beeing returned from their captiuity had the Law of Moses amongst them before
Ezra came into Iudea which no doubt Zorobabel and Ieshua brought with thē Heereunto agreeth the saying of Christ our Sauiour k Ioh 5 46 47 If ye had beleeued Moses ye wold haue beleeued me for he wrote of me but if ye beleeue not his writings how shall ye beleeue my Wordes Whereby wee see that the very writings of Moses himselfe were then read and to be read in the Church Thus also speaketh Philip to Nathaniel l Iohn 1.45 We haue found him of whom Moses did write and the Prophets Lastly to this purpose is Abraham brought in by the Euangelist speaking to the rich man m Luke 16 29 They haue Moses and the Prophets let them heare them All these testimonies to which wee might adde a surplusage of many others do directlie teach vs that we are not to doubt or to cal in question the ministeriall or instrumentall authour of this booke but acknowledge it to be not Ezra nor anie before or after him but Moses himselfe who was the first penner of it Vse 2 Secondly it is our duties carefully to reade the scriptures and diligently to be conuersant in them being thus published For wherefore were they put in writing Was it not that we should peruse them study them oftentimes search them with carefulnesse This was the purpose and intent of God Ioshua the successor of Moses in the gouernment of the people and General of the host of Israel had weightie affaires of Church Commonwealth to look vnto yet he is charged n Ioshua 1 8. not to suffer the book of the Law to depart out of his mouth but to meditate therein day and night that hee might obserue and do according vnto all that is written therein forasmuch as thereby he should make his way prosperous and haue good successe in his affaires and enterprises To this end Christ willeth vs to search the Scriptures not to reade them carelesly or cursorily but painfully and diligently as they do that digge for Mines of siluer and golde that go deepe and spare no labour to come to that which they seeke after So then there is required of vs study and prayer to God to open vnto vs the mysteries of his word otherwise our reading will be in vaine Vse 3 Thirdly this serueth to conuince the position and practise of the church of Rome who forbid the people the reading of these books and nuzzle them in ignorance the mother of superstition and blinde deuotion Moses deliuered the Law when hee had written it to the Priests and commanded them o Deut 31 1 3. to gather the people together men women and children the stranger that was within their gates that they may heare and learne and feare the Lorde theyr God and keepe and obserue all the words of this law that their children which haue not known it may heare it and learne to feare the Lord their God as long as they liue in the Lande The Scriptures are the onely weapons which we must fight withall against our spirituall enemies and without them wee lie open vnto them to take away our liues and to destroy our soules Wherefore we are commanded to take vnto vs p Eph 6 17. The sword of the Spirit which is the word of God When Christ was tempted of the diuell in the wildernesse hee resisted him and ouercame his tentations by no other weapon then this saying q Math 4 4 7 10. It is written This example of Christ our Lord and Maister must be followed of vs we must take this sword into our hand and be able to handle it as men of knowledge that we may be able both to defend our selues and to offend our aduersaries If we be thus armed the day is ours the field is won the victory is gotten we cannot be ouercome But if we presume to fight without it if wee leaue it behinde vs as souldiers that would go light we shall neuer returne without some dangerous or deadly wound Let vs not therfore be so fool-hardy as to go into the battell without our armour We are all warriours we must fight the Lords battels we haue enemies that seeke our destruction against which we must be watchfull being strong in Faith Lastly this reprooueth the cursed crew and damnable sect of the Manichees and their Vse 4 off-spring the Anabaptists a pestilent sort of brainsicke Heretiques sicke indeed as well of pride as of folly which spew out open and odious blasphemies against God and stick not to affirme that it was not the true God but the Prince of darknesse that spake to Moses and so would thrust him out of the church because he hath a veile ouer him alledging or rather deprauing the words of the Apostle r 2 Cor. 3 There remaineth vnto this time the same couering vntaken away in the read ng of the olde Testament which veyle in Christ is put away from whence they gather that Moses with his couering is by Christ quite abolished But this is to corrupt not to interprete The couering indeede remaineth but to whom Is is to vs who behold as in a mirrhor the glorie of the Lord with open face Not to vs but to the Iewes who hearing Moses read and cleauing to the letter of the Law doe despise the Gospell which is the ministery of the Spirite and willingly put out their owne eyes Neyther doth the Apostle say that Moses is taken away by Christ but the couering of Moses which is done not by the abolishing and abrogating of Moses but by the lightning of the Iewes by their conuersion to Christ a 2 Cor. 3 16. For after their heart shall bee turned to the Lord the Veile shall be taken away Againe they obiect that Moses was a seruant Heb. 3 5. But the seruant abideth not in the house for euer it is the Sonne that abideth for euer Iohn 8 35. therefore the Sonne beeing come the seruant is to bee cast out of the house that is Moses out of the Church otherwise wee should paralell and make equall the seruant to the Master A most fond collection and such as ouerthroweth themselues For if this be true that the seruant hath no place in the presence of the Maister then not onely the Prophets and Apostles but all Pastors and Teachers yea the Anabaptists themselues with such as seduce them who glorie to be seruants of Christ must be thrust out of the Church that the seruants departing may leaue the house empty for the Master Again the words of Christ are maliciously wrested against Moses who is expresly honoured by the Lord himselfe to be a most faithful seruant which are spoken against him that is the seruant of sin For thus the words lye in order Verily verily I say vnto you that whosoeuer committeth sin is the Seruant of sinne and the Seruant abideth not in the house for euer c. Therefore wicked seruants such as these frantique heretickes are shall not abide
in the house of God but good faithfull seruants b Hebru 3 5. such as Moses was in all his house shal continue in the house Lastly it is no sound consequent to conclude that the seruant is not to be heard because the Master is rather to be heard neither is this to equall or prefer the seruant before the Master to heare the seruant beare witnesse of his Master For we are taught that he heareth the Lord that heareth the seruant as the Ambassador of his lord The Title of this Booke Hitherto of the Authour and writer of this booke now let vs come to consider the second point which is the Title or inscription being called the book of Numbers The Hebrues haue a threefold maner which they vse in the entituling of bookes For their custom is to call name the bookes either of the first words in the booke as the fiue books of Moses and the Lamentations or of the authors and persons spoken of in them as the Prophets as Iob Samuel Ruth Ezra Ester Nehâ—miâ—h or els of the matter and principall part handled as the Kings the Chroniâ—lâ—s and such like The Iewes call this booke by two names the first by the first word where-with it beginneth Vaiedabber that is and he spake The second Bemidbar that is in the wildernâ—sse either because this word is also vsed in the beginning of this book or else because herein are expounded and expressed such things as were done dispatched in the wildernesse the space of more then 35. yeares The Grecians and Latines whom wee in English follow doe call it The booke of Numbers by reason of the often numbering that is vsed in it aboue other bookes For as the c first booke of Moses is called Genesis The reasons of the names of the bookes of Moses because it containeth the creation of the world and the generation of the first Fathers and as the second is called Exodus that is a departure because the first part thereof is spent in shewing the going of Israel out of Aegypt wherein they were helde in bondage and as the next is named Leuiticus of the Tribe of Leui because it setteth foorth the Office and function of the Priests and Leuites together with the Sacrifices and Ceremonies belonging thereunto their Feasts and solemnities the purifications and differences betweene cleane and vncleane beasts so doth this booke beare the Title of Numbers because beside the Historie of the peregrinations and murmuringes of the people he numbreth them vp particularly vnder seuerall Regiments and rangeth them in order for their better proceeding and trauailing in their iourneyes in the Wildernesse The Reasons why this Booke hath this name aboue all other are these First Causes why this Booke is called Numbers beecause there is comprized heerein a double numbering of the people One in the Desart of Sinai which is described in this Chapter the other in the Plaine of Moab ouer against Iordan mentioned in the twenty sixth chapter of this Booke Secondly by reason of the numbering of the Leuites who were consecrated to the Office of the Priest-hoode and separated for the Ministery of the Tabernacle which is reckoned vp in the fourth chapter Thirdly the Booke may haue this Title in regard of numbering vppe particularly the gifts and Offerings which the Princes of the Tribes at the consecrating of the Tabernacle and the Altar offered of which we reade a large rehearsall in the 7. chapter Last of all for the enumeration and numbering vp of the 42. places of abode where the children of Israel pitched their Tents after they wer come out of Egypt described from iourney to iourny in the 33. chapter Thus we see the causes rendred wherefore this booke hath the inscription of Numbers giuen vnto it Let vs see what vses may be gathered from Vse 1 this Title which is made peculiar and proper to this booke First we learne that the holy Scriptures of God giuen by inspiration are distinctly to be retained in the Church without mixture and confusion For to what end and purpose are the titles giuen but for difference distinction sake to know the one from the other Thus is this booke by this Title discerned from euery other booke of the old new Testament The Church must haue a speciall care of this point seeing the Scriptures d Rom. 3 2 are committed as a Treasure to their trust therefore it is required of them that they be found faithfull and answere the credite that is reposed in them The Church of the Iewes was careful in this point did not content themselues to preserue the Scriptures whole entire but retained them seuerally and distinctly that one booke might be known from the other If a body had all his parts without addition a Hor de aâ—t poet of any strange member or detraction of any that is naturall yet if the partes were hudled and confounded together that the arme did grow out of the legge and the legges bee wrapped about the necke and no limbe remaine distinct from the other but all shuffled together it were a deformed mishapen body and no member could performe his office â—f all parts of the world were so confounded that the Elements were hudled in one rude lumpe or vndigested Chaos that fire were iumbled together with the earth and the aire with water what place were there for anie creature Or what profit could these elements yeeld In like manner if the whole volume of the Scriptures which is as a bodye consisting of many distinct members were put into one confused heape albeit no part were lost yet the comelinesse and profit and beauty of them were taken away For the body b 1 Cor. 12 4.9 20. is not one member but many for if they were al but one member where were the body but now there are many members yet but one bodye So the Scripture is not one booke or one part but it hath many bookes and sundry parts to make it a perfect and a complete body and all must remaine in their proper place that they may be knowne one from another This appeareth by the words of Christ conferring with the Disciples going to Emaus and expounding vnto them the doctrine of the Gospell more perfectly c Luke 24 44 when he saide vnto them These are the words which I spake vnto you while I was with you that all must bee fulfilâ—ed which are written of me in the Law of Moses and in the Prophets and in the Psalmes Whereby wee see he diuideth the Scriptures into three partes the Law the Prophets and the Psalmes so that they were distinguished one from another so that the old Testament is diuided into three parts This is farther confirmed vnto vs in the Sermon of Paul preached at Antiochâ—a where he saith d Acts 13 33. God hath fulfilled the promise made vnto the Fathers vnto vs their children in that he raised vp
appeareth by the Prophet Esay when hee bringeth in the Lord speaking vnto vs c Esay 66 3. To him will I haue respect euen to him that is poore and of a contrite spirit and trembleth at my words The scripture is compared by one to a great and high palace but the doore that entreth into it is very low so that the high-minded and proud presumptuous man that standeth vpon the high conceites of his owne minde cannot run in but it is necessary that he stoope downe low humble himselfe whosoeuer intendeth to haue any passage into it This spirituall pride is the mother of all error but humility leadeth vs into all truth d Iames 4 6. For God resisteth the proud and giueth grace vnto the lowly Lastly we must come to the Scriptures to hearing and reading of them with prayer desiring him to direct vs and crauing his blessing vpon our labors The word of God is as an hidden treasure laide vp in the Lords Coffers Prayer is the Key to open it the way to come to it the hand to receiue it The Prophet Dauid prayeth oftentimes to God to open his eyes and to giue him vnderstanding e Psalme 119 18 34. that he might see into the wonders of his Law We haue a gracious promise from God that hee which asketh shall receiue hee that seeketh shall finde and hee that knocketh shall haue the doore set open vnto him Many of Gods Seruants haue attained to more knowledge and vnderstanding in the mysteries of the Kingdome of heauen by prayer then by their own study labour reading and searching If then we shall ioyne it to our reading and hearing it shall bring a great blessing with it reueal the secrets of God vnto vs. Thus much touching the Title of this booke Let vs now proceede to handle the Vses The ends and Vses of this Booke and speciall ends of this Booke for which it was written and thereby take a general view of the benefit that may redound vnto vs. There are many chapters that seeme to be verie bare and barren and to containe nothing in them but a naked Catalogue of places and persons but we shall plainly perceiue in the particular handling of the speciall matters taught therein that we haue great cause to giue attention and to marke what is offered to our considerations forasmuch as whatsoeuer was written afore-hand was written for our instruction that wee through patience and comfort of the Scriptures might haue hope Rom. 15. And albeit the vses come after to bee spoken at large yet it shall not bee amisse to giue a taste of them in the beginning thereby to set an edge vpon vs to procure vs an appetite to hunger after them First we see in the state of the Israelites as Vse 1 in a glasse what is the condition of the Church and of all the godly in this life they are as a barke tossed on the Sea ready to suffer Shipwracke and to be cast vpon euery rocke vnlesse they cast out the anchor of hope sure stedfast that they may in time appointed ariue in safety at the hauen desired For euen as the Israelites neuer rested in the wildernesse but trauelled from one place to another vntill they came into the Land of promise so the Church in this world is as in a wildernes they haue no certaine abode no setled dwelling to assure them any continuance but they walke and wander vp and downe as poore banished men vntill they bee translated into their heauenly Country We are heere as pilgrimes and strangers our hope is not in this life a 1 Cor. 15 19 For then of all men we were the most miserable Wee know we must all leaue it and we know not how soone We looke for a life to come and most earnestly desire to bee translated to that heauenly inheritance The Apostle hath many meditations to this purpose Phil. 3. b Phil. 3 20 2 Cor. 5 6 7. Heb. 11 13 14 Our conuersation is in Heauen from whence we looke for a Sauâ—our the Lord Iesus and 2 Cor. 5. Whiles we are at home in the body wee are absent from the Lord for wee walke by faith and not by sight And Hebr. 11 speaking of the Patriarkes Abraham Isaac and Iacob he saith They confessed that they were strangers and Pilgrims on the earth for they that say such things declare plainely that they seeke a Countrie We must not looke to finde Heauen vpon the earth we shall heere meete with many afflictions and it is profitable for vs to exercise our faith patience and prayer leste the flesh shoulde waxe proud against the spirit and lift vp it selfe against God Secondly we learne who is the Patrone Vse 2 and protector of the Church namely GOD himselfe he is the shield and buckler of it to defend it How many were the troubles and dangers and enemies and wants of the Isralites while they liued in the wildernesse Yet did God maruailously and miraculously nourish and preserue them Is he the God of the Iewes onely and not of the Gentiles yes euen of the Gentiles also For as hee kept them and carried them as vpon the Eagles wings so he is with his Church at all times when it seemeth most to despaire of help then commeth the helpe and comfort of God from on high and deliuereth them out of their distresse O that men would therefore confesse before the Lord his louing kindnesse and his wonderfull workes before the sonnes of men Let vs also looke for helpe from him from whence our saluation commeth c 1 Sam. 2 6 Who as Hanna the mother of Samuel singeth in her Song kâ—lleth and maketh aliue bringeth down to the graue and raiseth vp In dangers therfore let vs trust in him in wants let vs relie vpon him in chastisements let vs humble our selues before him in troubles let vs flye vnto him in temptations let vs fight vnder him and in all necessities let vs pray vnto him and call vpon his name Thirdly we haue in this booke a liuely picture Vse 3 of the state of the Church what it is in this life and of what persons it consisteth it standeth not wholly of such as haue receiued the grace of sanctification but it hath many hypocrites mingled with them and many wicked persons are found among them and come as the Ghest did in the â—ospell whoe came without his wedding garment In this body are many members but are not all liuing a great part are dead and rotten members Yea they which are indeed Saints by calling are not so sanctified that they liue without sinne For as d 1 Cor. 13 12 they know in part and beleeue in part so they are sanctified in part not fully and perfectly which shall not bee vntill the next life when we shall know euen as wee are knowne and see euen as we are seene of God Among the Israelites which did beare the name of the
and in the chapters following to the ende of the booke he setteth downe such thinges as fell out in the fortieth yeare The former part they cut into matters legall and historicall the legall are partly ciuill partly ecclesiasticall The ciuill things belonging to policy or the Common-wealth are of the numbring of the Israelites of the order of the Tents of the leprous and polluted to be cast out of the hoast of their going forward and of making the siluer Trumpets The Ecclesiasticall are touching the ministery of the Leuites and the office of the Priests touching their age fit for seruice touching the Nazarites the Passeouer the red Heiffer and the water of purification The matters historicall offer vnto our view the obedience of Moses the offerings of the Princes the murmuring of the people the calling of the Elders the sending out of the Spies the emulation of Miriam the sedition of Corah and the flourishing Rod of Aaron The latter part handling the actes of the last yeare is also partly historicall and partly legall The historicall is touching the sinne at the waters of strife touching the battelles and victories obtained against the Canaanites Moabites Midianites intending by their horrible curses and bannings of Balaam to destroy the Israelites touching a new numbring of the people touching the seuerall places of their abode and such such To the legall part wee may referre such things as are Ecclesiasticall as their feastes and solemne assemblies the vowes of men of wiues of widdowes and maids what shall stand and what not stand and likewise such as are ciuill as touching their inheritance and diuision of the Land of the Cities and Suburbs of the Leuites of the Cities of refuge and of inheritances not to passe from one Tribe to another Thus may the booke not vnfitly be diuided and handled but for the greater plainnesse perspicuity we will diuide it into three parts The first is the preparation of the people and a fit ordering of them to take their iourney at the Commandement of God in the first ten chapters The second part toucheth those memorable euents which happened vnto them in their iourney to the 26 chapter The last is of matters belonging to their entrance into their inheritance and of taking possession thereof from the 26 chapter to the end of the booke I am not ignorant that others frame vnto themselues another order Tostal in nitio Numer Lyra in Annot. and stand vpon another diuision but what method soeuer we follow we may easily feele the finger of God in it and out of this diuision let vs learne some good vses for our instruction Vse 1 First we see heere againe that which wee noted before that God alwayes vseth an excellent and exquisite order in the handling of his word though alwayes it be not discerned of vs. True it is he is more exact in some parts then in others and obserueth greater art in penning some parcels of the Scriptures then others as appeareth in the originall of diuers Psalmes and the Lamentations Psal 111. and 112 and 119. and Lament both to manifest their dignity and to strengthen mans memory but euery part of his word is full of diuine method to teach vs to acknowledge the worthinesse of the same For how should hee bee any way confused who ordereth all his workes aright in heauen and earth and therfore he is called the God of order Secondly we haue from hence a good direction Vse 2 for the Ministers of the word to follow this example For seeing God hath diuided his word into fit parts and ordered it to our capacity and vnderstanding it belongeth also vnto the Ministers to set their worke in good order for the greater good of the people committed vnto them Things that are distinctly handled Macrob. Saturn lib. 1 in praef Seneca Epist 8. are better and surer kept A Carpenter hauing prouided matter sufficient to build his house hauing framed his work he setteth euery part in his proper place The Minister is appointed to builde the Lordes house euery one his portion Cyprian de vmi Eccles and to square the rough and ragged stones that they may be fit for the building When they haue gotten together out of their treasure things both olde and new they must bring them forth as good stewards and set them in the best order they can This is it which the Apostle perswadeth vnto 2 Tim. 2. 2 Tim. 2 15 Study to shew thy selfe approued vnto God a workman that needeth not to be ashamed diuiding the word of truth declaring that it is not enough for them to teach the truth but they must teach it wisely orderly distinctly and discreetly Then shall they teach with comfort theÌ„ shall they see a greater blessing vpon their labors and then shall the people heare with reuerence attend with diligence and remember with carefulnesse the things they haue heard Thirdly seeing God hath disposed his word in an exact manner and ranged it into good Vse 3 order we must be carefull to know it and vnderstand it and where God vseth the greatest art we must vse the greatest care This duty hath many parts Duties to be practised in hearing the word and doth spread it selfe into sundry branches Now wee shall shew our selues to respect his word if first of all there be in vs a ready and willing minde to receiue it Euen as a man taketh willingly his friends gift and doth not turn away his face nor shut his hand when it is offered vnto him so must we bee ready and prepared to entertaine the Teachers of Gods word Secondly it is required of vs to shew labor diligence without wearinesse Euen as worldlings ceasse not to attaine the corruptible treasures of this world so must wee imply our industry and spare no paines taking to enioy the heauenly riches which far surpasse all earthly substance Thirdly we must attend and lissen with the eares of body and minde to that which wee heare as men begin to lift vp their eares wheÌ„ they heare of some matter of profit Nothing can yeeld vs the like benefit and profite that the word doth all is but trash and trumpery in comparison of it Fourthly we must looke to our memories and hide his Commandements within vs. As then men lay vp their iewels and keepe them vnder locke and key lest they be lost and taken from them so must we heare with all â—ttention and not suffer the doctrine of the word to slip out of our minds but keepe his worde stedfastly and settle it firmely in our remembrance The fift meanes is to encline our hearts vnto the wisedome of his word Our religion must not be outward nor stand in ceremonies as the religion of hypocrites doth The ground that receiueth the seed sowne in it if it be out of heart it brings forth no fruit but if it be in good hart it bringeth forth fruit in abundance So is it
vntill they haue little left or none at all themselues They will not worke vppon the Sabbath nor go to Plough but they will not sticke to go to play and vse pastimes to follow idlenesse and to be ordinarily absent from the holy ordinances of God They scorn to be accounted rebels as too grosse a tearme for them yet they can disobey superiors yea mock and deride those that are set ouer them both Magistrates and Ministers They abhorre the name of a murtherer but they can fight and quarrell braule fret and fume against others forgetting the rule of the Apostle Whosoeuer hateth his Brother 1 Iohn 3 15. is a man-slayer and ye know that no man-slayer hath eternall life abiding in him They will not be Adulterers Fornicators but they break out into wantonnesse and nourish the occasions that engender them surfetting drunkennes idlenesse wanton lookes wanton company wanton daliance and such like They hate the name of Theeues and robbers and those that wil stand by the high way and take a purse but they will couzen and circumuent their neighbour defraud and oppresse him in buying selling and bargaining with him if by any meanes they can goe beyond him neuer remembring either the commandement or punishment set downe by the Apostle Let no man oppresse of defraud his Brother in any matter 1 Thes 4 6. for the Lord is an auenger of all such things as wee also haue told you before time and testified These are they that wil not beare false witnesse but they are inuenters of euill or spreaders abroad of euill reports to the hurt of their brethren make no conscience at all of a lye These are not dutifull children which obey to halfes so faile in their obedience For as the Apostle teacheth Whosoeuer shall keepe the whole Law Iam. 2 10 11 12. yet faileth in one point he is guilty of all c. Thus then we see by this doctrine they are reprooued that contemne the worde and will not heare that are content to heare but will not obey and such as obey but it is not fully and faithfully it is so farre forth as pleaseth themselues not regarding to please God to whom they either stand or fall Secondly seeing our duty to â—ods Commandements Vse 2 consisteth in obedience this teacheth that it is necessary for all men to knowe them We cannot call vpon him of whom we haue not heard we cannot beleeue that which we neuer learned wee cannot practise those things which we do not vnderstand A seruant can by no meanes do his Masters will before he knoweth what is his will This sheweth the miserable condition of ignorant people besotted in their owne simplicity and muffled in the mistes of palpable darkenesse none are more grosly misled none more disobedient to God then these ignorant persons none greater enemies vnto the seruing and obeying of God then such as are enemies or hinderers of the teaching and preaching of his word Our Sauiour sending out his Apostles into all the world Math. 28 20. charged them to teach them to obserue all things whatsoeuer he commanded them First then there must be teaching before there bee obseruing so that ignorance is the mother of all disobedience This appeareth in Moses Deut. 4 1. Hearken O Israel vnto the ordinances and to the Lawes which I teach you to doe that ye may liue and go in and possesse the Land which the Lord God of your Fathers giueth you The Israelites were commanded to learne the commandements of God that they might doe them so that there is no doing and discharging of the workes and will of God without knowing them nor no true knowledge wher there is no practise For indeed wee know no more then we make conscience to do performe Wherefore my Brethren bee carefull to learne the waies of God and to know what he requireth that you may bee fitted to doe them and assure your selues that they are the greatest enemies of God and of your saluation yea the most proude and pestilent instruments of the diuell to cause him to be honoured and to erect the kingdome of darkenesse that do disgrace teaching and disswade from hearing And let vs set this downe as a rule that such as are vndutifull to God in the chiefest workes and the highest duties will neuer make conscience of the smaller lesser Such then as any way hinder the publishing of the Gospell and seeke to stop the free course of it from passing among men do ouer-turne all godlinesse and shake the very ground worke and foundation of true obedience The greatest and best workes commanded of Christ are the duties of the first Table to preach and to heare his word to be often exercised in his worship to be religious to visite his Courts where his name dwelleth whereof the Prophet saith Psal 68 16. God delighteth to dwell in it yea the Lord will dwell in it for euer Hee that maketh no conscience this way will make no conscience of the lesser and latter duties to wit of the fruits of righteousnes Hence it is that our Sauiour saith to the Sadduces Math. 22 23 Are yee not therefore deceiued because ye know not the Scrâ—ptures neither the powâ—r of God Marke 12 24. The ignorance of Gods word is the true cause of all error If we did know the Scriptures they would direct vs to all duties necessary for vs both to knowe and practise And as knowledge is the beginning of all obedience because wee must know before we can obey we must learne before wee practise so it is required of vs al to get knowledge and vnderstanding howbeit it is not necessary for all to haue knowledge alike Wherefore that we may be instructed aright and be guided what our knowledge ought to be and what measure thereof should be in vs it is requisite that wee marke and remember these foure rules following all of them being grounded vpon the doctrine of the Prophets and Apostles No man must be ignorant no man shall be excused for his ignorance euery man must attaine to some knowledge First our knowledge must be according to our age Rules directing vs what our knowledg ought to be If GOD haue blessed our dayes with manie yeares and long life he looketh for greater knowledge at our hands then hee doth of babes and sucklings This the Apostle pointeth out vnto vs. 1 Cor. 14 20. Brethren bee not children in vnderstanding but as concerning maliciousnes bee children but in vnderstanding be of ripe age In these words the Apostle intimateth a double kinde of knowledge one fit for children for God would haue none brought vp in his Schoole and to belong to him that are non proficients hee would haue children taught and trained vp in the faith and feare of God 2 Tim. 3 15. It is noted of Tâ—mothy that hee had the knowledge of the holye Scriptures of a childe which are able to make him
Moses setteth downe in this place the particular number of euery Tribe then the generall summe of the whole gathered together into one the which amounteth vnto 603550. persons that could draw the sworde This may seeme very strange vnto vs that so small an handful of 70. soules should multiply so greatly in the space of 216. years But herein we are to consider the truth of God ioyned with his power who because hee is true of his word and able of his power performed that to this people which he promised long before to their Fathers For wee must fetch the cause of this extraordinary increase a little higher and obserue that God had passed his promise long before to Abraham that albeit hee were olde and his wife both old and barren yet he would blesse him with a great seed posterity as the dust of the earth as the stars of heauen and as the sand on the sea shore which could not be numbred as Ge. 12 3. I wil make of thee a great Nation I will blesse thee make thy name great and thou shalt be a blessing And chap. 13 14 16. 15 5. 17 2 4 5 6. Rom. 4 17 18 Heb. 11 12. Lift vp thine eies now and looke from the place where thou art Northward and Southward Eastward and Westward I will make thy seede as the dust of the earth so that if a man number the dust of the earth then shal thy seede be numbred Likewise Chap. 15. he brought him forth and said Look vp now vnto heauen and tell the Starres if thou be able to number them and be saide vnto him So shal thy seed be So Chap. 17. I will make my Couenant betweene me and thee and I wil multiply thee exceedingly Neither shal thy name anie more be called Abram but Abraham for a Father of many Nations haue I made thee I will make thee exceeding fruitful wil make nations of thee yea Kings shal proceed of thee The same promise is likewise renewed to Iacob Gen. 46 2 3. I am God the God of thy father feare not to go downe into Egypt for I wil there make of thee a great Nation Thus did God speake from time to time to the Patriarkes and thus did he promise to blesse them did renew the promise for their farther assurance and consolation Behold heere the accomplishment of the same promise and the verifying of it to the full Ps 105 24 37 for he increased his people exceedingly made them stronger then their oppressors yea hee brought them forth with siluer and gold and there was none feeble among their tribes Frō Doctrine 4 hence we gather this doctrine God will performe all the promises that he maketh to his people that al the promises of God made to his children shal in due time be accomplished so that he wil not faile nor falsifie the worde that is gone out of his mouth The truth heereof appeareth by sundry consents of Scripture This is it that Ioshua declareth chap. 21 44 45. The Lord gaue rest vnto Israel round about according to all that he had sworne vnto their Fathers there stood not a man of all their enemies before them for the Lord deliuered all their enemies into their hand There failed nothing of all the good things which the Lord had said vnto the house of Israel but all came to passe Where he sheweth that as God promised to defend his to defeat their enemies and to giue his people peace so hee failed them not but fulfilled his promise In the Booke of the Kings mentioning the siege of Samaria we reade that in the great famine wherein the City was pressed 2 King 7 1 18 the Prophet Elisha prophesieth that to morrow this time a measure of fine flowre shall be sold for a shekel two measures of Barly for a shekell in the gate of Samaria And howsoeuer this seemed vnpossible to such as were blinded with vnbeleefe looked vpon ordinary meanes that shewed themselues before them who feared not to say Though the Lord would make windows in heauen this thing could not come to passe yet it did come to passe nothing was left vnperformed for the people went out and spoyled the campe of the Aramites so that a measure of fine Flowre was at a Shekell and two measures of Barly at a shekel according to the word of the Lord. True it is God somtimes promiseth that which he doth not by and by accomplish because the promise is for the appointed time but in the end it cometh and shall not stay In the beginning of the world it was said immediately after the mans fall Gen. 3 15. I will put enmity betweene thee and the woman and betweene thy seed her seede he shall breake thine head and thou shalt bruise his heele Many yeares passed ouer the heads of Gods people before this was performed yea many Kings and Prophets and righteous men desired to see these dayes that longed for the comming of the Messias and the consolation of Israel Gal. 4 4 5. but when the fulnesse of time was come God sent forth his Sonne made of a woman and made vnder the Law c. God promised and Noah prophesied and the Scripture hath published Genes 9.27 that God shold perswade Iapheth that he may dwel in the tents of Shem so that the Gentiles should be conuerted vnto the faith and wonne by the ministerie of the word not by the force of the sword to embrace the Gospell This promise was long deferred yet in the end truly verified when the Apostles were called to preach vnto them prepared for it by the gift of tongues and enabled to go through the worke as appeareth at large in the Acts of the Apostles The old and new Testament do giue testimony one to another The old Testament containeth many and sundry prophesies and what is the new but an accomplishment of the same All these allegations as a cloud of witnesses confirme this point that God as he maketh his promises in mercy so in iustice and righteousnes he accomplisheth the same Reason 1 Neither let this seeme strange vnto vs. For first consider with mee who it is that maketh the same not man who is deceitfull but God who neuer failed or falsified his word He is true in all his sayings and faithfull in all his doings he is as ready to performe as he is to promise and neuer repenteth or recalleth that which is gone out of his mouth This the Apostle as a faithfull witnesse testifieth Rom. 3 3 4. Psal 36 6. and 57 11. and 89 33. What though some did not beleeue shall their vnbeleefe make the faith of God without effect God forbid yea let God be true and euery man a lyar as it is written That thou mightest bee iustified in thy words and ouercome when thou art iudged The reason vsed in this place is this God is true in his word
poure in strong drinke Heere are many woes and fearefull threatnings of many miseries and do the vngodly thinke to escape or that these things doe not deepely concerne them Our Sauiour denounceth a great woe against all contemners of the Gospell telleth them It shal be easier for Tyre Sidon nay for Sodom and Gomorra in the day of iudgement Mat. 11 22 24 then for them Must not these denunciations be accomplished Or do we remaine as Infidels and think they shall neuer be performed Or if they be performed that we shall be exempted or excused It cannot be that his word should fall to the ground and take none effect Let vs feare these terrible threatninges humble our selues before him and forsake our euill wayes let vs betake our selues vnto him and let vs turne vnto his word for the word will neuer turne vnto vs and bend it selfe to our pleasure The Scripture is full replenished with such heauy threatninges as may serue to strike a feare and terror into our hearts The Prophet Amos Amos 6 1 3. denounceth a Woe to them that are at ease in Sion that put farre away the euill day and approach to the seate of iniquity and are not sorry for the affliction of Ioseph The Prophet Malachi foretelleth Mal. 4 1. that the day commeth which shal burne as an Ouen and all the proud yea all that doe wickedly shall be stubble and the day that commeth shall burne them vp and shall leaue them neither root nor branch These threatnings are surer then the heauens which shall passe away but these shall neuer passe away and therefore woe to them that repent not nor returne to the Lord for they must needes be taken suddenly in them as in a snare and no man shall be able to deliuer them They may thinke themselues forgiuen or at least forgotten but poore soules they are deceiued It is not length of time that can helpe them nor strength of their arme that can saue them nor the wedge of Gold that can deliuer them for Riches auaile not in the day of wrath Prouer. 11 4 nor serue to pacifie his indignation but righteousnesse deliuereth from death Thirdly as we learne the truth of God in Vse 3 his threatnings so there ariseth from hence a most excellent ground of assured comfort for all Gods seruants to establish their hearts in the immutability of all his promises Manie are the particular promises set downe in the word as many as are there mentioned so manie particular cōforts are ministred vnto vs as from the hand of God to the end that wee beleeuing them and as it were clasping our armes about them might haue strong consolation and boldnesse to come to the throne of grace Wherefore whensoeuer we feele the weaknesse of our faith we must haue recourse to his word As they which haue a dim sight and weake eye vse the helpe of their Spectacles and thereby finde comfort so should we when we are at any time troubled with doubting helpe our spirituall eye-sight with often looking into the glasse of his word and meditating continually vppon his promises It were endlesse and infinite to speake of all his gracious promises mentioned in his worde some are of temporall blessings and other of spirituall and eternall in both wee ought to rest vpon the vnchangeablenesse of his will who is not as man that he should any way deceiue vs as those that vse to promise much performe little His promise is certaine and very good payment if wee dare trust him of his word Psal 37.25 It is he that hath saide I haue beene yong and am old yet I saw neuer the righteous forsaken nor his seede begging bread It is hee that hath spoken Heb. 13.6 7. I wil not faile thee neither forsake thee so that we may boldly say The Lord is mine helper neither will I feare what man can do vnto me Mathew 6 33 It is he that hath promised Seeke yee first the kingdome of God and his righteousnesse and all these things shall bee ministred vnto you We see how much many men vexe torment themselues about earthly transitory things they feare they shall want before they die and giue themselues to vnlawfull shiftes to maintaine themselues and their estate the reason heereof is because they haue vnbeleeuing hearts they cannot cast themselues and their care vpon the Lord they will not seeke his loue and fauour they labour not to be reconciled to him in Christ Iesus and whatsoeuer he promise vnto them of his word they beleeue nothing at all Take an example of Gods prouidence ouer his people whiles they walked and wandred in the Wildernesse they had neither seede time nor haruest and they were an huge multitude of more then sixe hundred thousand beside women and children yet hee sustained them and prouided for them till hee brought them into the land of Canaan He is not as a poore Father that hath moe children then he is able to sustain or as a state that is constrained to disburden it selfe of their superfluitie and ouerflowing multitude and so to send out many Colonies to plant themselues in other places he hath al the earth in his own power is able to prouide for all his children that wait vpon him and put their trust and confidence in him This must be our comfort in time of triall and tentation that he hath promised neuer to faile vs nor forsake vs and albeit mans promises may deceiue vs and his deede come short of his worde yet no iot or portion of Gods promises shall remaine vnfulfilled and therefore in all our necessities let vs possesse our soules with patience and wait constantly for the accomplishment thereof which in due time shall take good effect The fault is in our selues who will not lay hold vpon the same he hath saide he will be our tower of defence and City of refuge to shield vs from danger all distresse but we will not trust him of his word but vse vnlawfull meanes for our deliuerance That which hath bene said of transitory and temporall blessings may also be spoken of eternall God hath promised the renuing of our hearts the forgiuenesse of sinnes and the kingdome of heauen as Ier. 31 32 33. Heb. 8 10 11 12. Esay 40 1 2. I will put my Lawes in their minde and in their heart I will write them I wil be their God and they shall be my people I wil bee mercifull to their vnrighteousnesse and I wil remember their sins and their iniquities no more These are great and precious promises heere are sweet comforts of life and saluation offered vnto vs on Gods part let these be to vs as the Anchor of our soules both sure and stedfast These are immutable things Hebrew 6 18. Wherein it is vnpossible that God should lye and therefore let vs be established in them and lay hold vpon that hope which is set before vs.
man and is diuersly published by diuers persons some putting that booke before which others place after as wee see the bookes of history are ioyned together all the greater Prophets follow them and the lesser Prophets conclude the volume and Canon of the olde Testament The like wee might say of the books of the new Testament the placing of the foure Euangelists first the annexing of the Acts of the Apostles next the setting downe of Pauls Epistles as now they stand to wit the Epistle to the Romanes first to the Corinthians next c is mans appointment not Gods ordinance but if we consider these bookes in themselues and the matter contained in them the grace of speech that floweth from them the power and effect that is wrought by them the whole body of them thus vnderstood is inspired of God and the order of them is diuine inasmuch as the Prophets Apostles and Euangelists were moued by the holy Spirit and led by him in the deliuery of the matter and manner both of the things and words This the Apostle Peter acknowledgeth 2 Pet. 1 20 21. No Prophesie of the Scripture is of any priuate interpretation but holy men of God spake as they were moued by the holy Ghost 2 Ti. 3 16 17. Paul also agreeth hereunto saying The whole Scripture is inspired of God and is profitable to teach to conuince to correct and to instruct in righteousnesse We must therefore both search the Scriptures search into the order of the Scriptures which is most diuine and heauenly whereof we may say This is the singer of God Heere we shall see the whole agreeing with euery part and the seuerall parts agreeing with the whole When the Queene of Sheba vpon the report of Salomons wisedome was come to Ierusalem and there saw the sumptuousnesse of his buildings the greatnesse of his wisedome the meate of his table the sitting of his seruants the order of his Ministers the vessels of his house the multitude of his offerings and the answering of her hard questions shee was greatly astonied and saide I beleeued not this report till I came and had seene it with mine eies 1 Kin. 10.7 8. but loe the one halfe was not told me c Happy are thy men happy are these thy seruants which stand euer before thee and heare thy wisedome But as our Sauiour saith A greater then Salomon is heere so we may truely say greater wisedome and better order is heere in the diuine wisedome of the word that shineth in Gods house And albeit we heare neuer so much of the excellency of this worde yet if our delight be in it and our meditation vpon it day and night wee shall in the end be constrained to cry out Loe the one halfe thereof was not told me Let vs all taste of the sweetnesse of it let vs continually looke vpon the beauty of it let vs lift vp our eares to attend to the melody of it let vs prepare our hearts to lay vp the treasures of it And let vs from a feeling of the worthinesse and wisedome of it and seeing the order of it confesse with the Prophet Oh how loue I thy Law Psal 119 97. it is my meditation continually Secondly this reproueth such as know no Vse 2 order but bring in all confusion and disorder in Church or Common-wealth these haue nothing to do with God but are the Children of the Diuell that hath transformed them into his image and likenesse For from whence are seditions and confusions but from our owne lusts enflamed and kindled from his furnace Many there are that can abide no order at all others will not set themselues against all order to peruert it but make such a mingling mangling of it that they vtterly change the nature of it The Church aboue all other societies ought to bee the picture and representation of right order and comelinesse which is as bright as the Sunne as faire as the Moone Cantic 6 9. as terrible as an army with banners We see how God hath commanded it to be ruled euery one hath his proper calling his proper office his proper gifts for the discharge thereof If then disorder creepe in it how great is that disorder Consider the members of our naturall bodies if the head would presume to walke and vsurpe vpon the office of the feet or if the hand would take vpon it to see and direct the body if the eare encroch vpon the function of the tongue and thinke it selfe able to speake or if the foote would suppose it selfe to be of greater eminency and excellency then the heart or the head and striue for the highest roome or swelling with enuy and pride to behold greater gifts in another member should refuse to do the office of the foot what would follow but the ouerthrow of the whole body Who would not but complaine of this confusion as most monstrous and vnnaturall Let vs now consider how the case standeth with the Church Are there not many being bold and blind that teach before they haue learned and runne before they are sent that being without gifts and almost the shadow of gifts take vpon them the places of Pastors who were fitter to feed sheepe and to goe to some trade or occupation or to bee sent to the Plough taile to earne their liuing by the sweat of their browes rather then by murthering the soules of the people Hos 4.6 who many times perish for want of knowledge Another notable confusion and eye-sore in this body of the Church is when priuate persons enter vpon the office of the Minister and dare intermeddle with the holy Sacraments from which they ought to bee as strangers For what haue these men or women to doe with setting the authentike Seales to Gods promises who hath committed to them no such office nor giuen vnto them any such gifts Who required this at their hands or if they will be intruders or vsurpers will God accept their seruice nay rather will hee not punish their sacriledge Haue they any greater priuiledge then Vzzah had 2 Sam. 6.6.7 who putting his hand to the Arke of God when the oxen did shake it was smitten with sudden death and tasted the fruit of his high presumption Euery Sacrament is as the Arke of God it must not bee touched with vnwashen that is with common and vnsanctified hands Good intentions shall not goe for good payment nor be able to warrant euill actions Will-worship is odious to God and abominable in his sight who will bee worshipped according to his owne will so that it is in no wise lawfull to transgresse the rule and breake the order that God hath set Obiect Neither let any in the prophannesse of his heart or the ignorance of his minde obiect Cannot priuate persons vse the words of Baptisme in all points as well as the Minister obserue the words of institution and powre on water vpon the child which are the
to continue for euer namely that they are a necessary good for the common-wealth whereas these damnable heretikes hold them neither necessary nor good but vnnecessary euills that ought not to be planted nor grow among Gods people and where they haue beene planted ought as superfluous branches to be topped and lopped or as noysome weeds to be rooted vp and remooued But the Scriptures of the old and new Testament commend vnto vs captaines in warre and gouernours in peace But those men acknowledge neither the calling of captaines nor the lawfulnesse of warre Rom. 13.1 The Apostles of Christ at what time Magistrates are euill both prophane idolaters and bloody persecutors command euery soule to be subiect to the higher power inasmuch as there is no power but of God The ancient commandement of the morall Law establisheth this as a perpetuall ordinance neuer to be disanulled vntil the vniuersall frame of the heauens be dissolued that we must honour father and mother that is not onely such as are fathers of the family Exod. 20.12 but such as are fathers of the Countrey He that said Thou shalt haue no other Gods but me Thou shalt not make to thy self any grauen image Thou shalt not kill Thou shalt not commit adultery said also Honour the King 1 Pet. 2.17 For as the house cannot stand without gouernors to rule it no more can the Common-wealth And as themselues take vpon them to order their owne houses and exercise authority and dominion ouer such as are vnder their roofe and Regiment so is the Magistrate called to manage the affaires of state and to doe that within the walles of the citie which he doth within the wals of his house The father hath gouernment ouer his son the master ouer his seruants the husband ouer his wife the teacher ouer his schollers and why then not the Magistrate ouer his subiects Neither doth the Gospel subuert the order appointed by God in the dispensation of the Law for Christ Iesus who first preached the Gospel chargeth vs to giue Caesar those things that belong to Caesar and the things that are Gods Matth. 22.21 we must giue to God So his Apostles teach that we must rather obey God then man when their commandements cannot stand together but when God is not disobeyed themselues preached and practised obedience and reprooued and condemned all disobedience Secondly The second reproofe of the Pope and his Cleargy heere the Pope and all the Romish Hierarchy and Cleargy are reprooued who exempt themselues from the authority and iurisdiction of Princes and Magistrates These cal themselues the spiritualty and claime an immunity both in regard of their persons and of their goods wherein they are confederate and ioine hands with their brethren the Anabaptists as wretched enemies to the crownes and scepters of Princes as themselus Only here lyeth the difference the Anabaptists confesse that Magistrats must be obeyed but they deny that there ought to be any in the Church Contrariwise the Pope with all the rabble of his horned Bishops confesse that there ought to be Magistrates but they vtterly deny that themselues ought to be subiect vnto them Now it is in effect all one whether wee take away Magistracy or whether we yeeld not to their authority And if there be any inequality betweene these the Anabaptists seeme to be the better who liue peaceably and obediently vnder them whose power notwithstanding they deny He is an euill child that denieth his father but he is worse that is obstinate stubborne that will not obey him but resist him How many wayes the Popish Religion is enemy to Princes we haue shewed elsewhere In the exposition vpon the Epistle to Philemon I speake not now of the wicked practises of their Assassinates that murther Princes but of their doctrine taught for sound and Catholike by all their schoole-diuines not by some few onely of them For they teach that their persons in causes Ecclesiasticall Ciuill and criminall are exempted from the Courts and Consistories of temporall Magistrates as appeareth in their publike disputations and by the iudicial proceedings of Paulus the fift against he Venetians who were excommunicated and the city interdicted so that their religious men ceased from ministring Ecclesiasticall Sacraments And as they challenge a freedome of their persons so they claime a freedome from paying tributes and like taxes to Princes nd will be bound to them in no respect To the and we may see the truth in these points Obiections â—nswered â—hereby the â—ope and his Cleargy â—laime freeâ—ome from â—emporall Princes be armed against their Arguments let vs see the grounds whervpon they stand and afterward produce sundry reasons out of the word of God to conuince their proud and false assertions First they obiect that the superiour ought not to be in subiection to the inferiour but contrariwise the inferiour must Obiect 1 be subiect to the superiour this is the Law of God and man But the Ecclesiasticall Regiment is distinguished from the Ciuill and politicall state and set farre aboue it by the Law of God Bellar. de cleri lib. 1. cap. 28. as the soule is aboue the body therefore Ecclesiasticall causes ought not to be iudged by temporall Magistrates I answere Answer by distinguishing the seuerall callings for Princes are superiours and inferiours and Ecclesiasticall persons are superiours and inferiours both of them are aboue others in the proper duties of their callings If any reply to be superiour and yet to be inferiour to be aboue and yet to be beneath are contrary I reioyne they are contrary and yet not contrary they are contrary if meant of one and the same thing and spoken in one and the same respect but if they bee diuersly considered in respect of diuers obiects there is no contrariety at all in them To apply this to the point obiected I say that the superiour cannot be subiect in those things wherein he is superiour but he may be and ought to be in those things in which he is inferiour Now the Ecclesiasticall gouernment albeit it be higher then the politike in the essentiall duties belonging vnto it to wit the preaching of the word of God and the administration of the Sacraments yet it is inferiour in those things that belong to Ciuill subiection and obedience Princes must obey so farre as the word of God commandeth in matters of faith and piety neither haue they any authority to inuent and frame a new Religion or to change and alter the Religion set downe in the Scripture or to decide and determine the Controuersies of Religion at their owne pleasure or to preach the word themselues or to dispence the Sacraments of the Church But in respect of Ciuill power ouer all persons they must acknowledge no superiour no equall they are aboue all and vnder none within Obiect 2 their dominions Secondly they obiect It is absurd and vnreasonable that the sheepe should iudge the sheepeheard or
knowledge and vnderstanding enough to answere the latter and to say that as God hath appointed vs to liue so he hath appointed vs the meanes to maintaine life and therefore if we would liue we must feed our selues clothe our selues refresh our selues In like manner they that are ordained to eternall life cannot but heare the word I say they must and shall of necessitie heare it they can doe they will doe no otherwise as Act. 13.48 Act. 13.48 When the Gentiles heard this they were glad and glorified the word of the Lord and as many as were ordayned to eternall life beleeued All then that are ordained to the end are also ordained to the meanes forasmuch as whom he did predestinate them he also called and whom he called them be also iustified and whom he iustified them he also glorified Rom. 8.30 Rom. 8.30 Obiection 3 Thirdly to these that would seeme learned and to know somewhat more then their fellowes are ioyned as brethren in euill sundry of the common sort and prophane persons The Preachers say they are weake and fraile simple and sinful men If we might heare Christ himselfe or an Angel from heauen to teach vs we would beleeue The voice of our sweet Sauiour would mooue any man that hath any goodnesse in him Answer I answere the people of Israel could not heare and beare the voyce of God but desired of him that Moses might speake vnto them Exod. 20.19 Exod. 20.19 and now that we haue our owne request and hee hath sent vs in a Moses I meane a Minister wil we call for God againe will we haue sometimes God sometimes Moses at our owne pleasure like wayward and wanton children that will be pleased with nothing When God speaketh then in al haste we must haue Moses and when Moses speaketh we cry out for God whose voyce notwithstanding shaketh the heauens and cleaueth the rockes in peeces and moueth the foundation of the earth out of his place so that this was a common saying among the people of God We shall surely die because we haue seene God Iudg. 6.22 23. 13 22. Iudg. 6.22 23. and 13 22. It is therfore Gods great goodnes which we must not abuse to put his heauenly treasures in earthly vessels that man might be instructed by the Ministery of man to the end that the glory might be his and the benefit ours Such as heare them do heare Christ Luke 10.16 such as despise them despise Christ himselfe Doest thou then desire to heare Christ heare his Ministers who hath put the word of reconciliation into their mouthes and in his stead beseech vs to be reconciled vnto him Obiection Fourthly others of the same spirit obiect in this manner We haue the Scriptures in our houses we can reade them â—or we heare them read vnto vs at home there are set downe the most perfect Sermons of Christ of the Prophets and of the Apostles can our preachers amend them Answer I answere the Sermons of Christ and his seruants are most absolute and perfect and profitable in themselues as also alsufficient but not so to vs vntill they be explaned and applyed to the consciences of the hearers in the ministery of the word A loafe made of the finest fattest of the wheat is nourishable in it selfe but it is vnfit for our nourishment vntil it be cut and diuided into peeces that euery one may haue his portion and therefore whosoeuer is a workeman that needeth not to be ashamed must rightly diuide the word of trueth 2. Tim. 2.15 2 Tim. 2.15 The Eunuch sitting in his chariot had the Scriptures with him and read in them in his chariot as well as we doe in our houses yet when Philip said vnto him Vnderstandest thou what thou readest he answered Act. 8.31 How can I except some man should guide me Thus we see that albeit wee haue the Scriptures lying by vs in which we are to reade that they may dwell in vs plentifully yet we shall alwayes want the giftes of the Minister for the interpretation of them as children do the helpe of one to cut their meat when it is prepared and prouided for them or else they shall remaine an hungred Lastly there are others whose consciences Obiection 5 condemne them of wickednes and prophanenesse that obiect There are none worse then those that are common and continuall hearers of Sermons if then it be so good why doth not the word make them better Answer I answere this is a common and a cursed slander This is the old language of the diuell and of his instruments If Iob be accounted a iust man fearing God and eschuing euill the diuell will not sticke to face it out that he is an hypocrite The Pharises which were his hired seruants could say None regarded Christ but the people that are accursed Ioh. 7.48 49. Ioh. 7.48.49 Wherefore it is false that all are so they onely vtter the gall and malice of their diuellish hearts who enuy the grace of God in others and cannot abide that any should be more forward and feruent then themselues Secondly if this be granted and yeelded vnto them the which notwithstanding is most vncharitably surmised and vnconscionably alleadged of them yet they shew themselues wrangling Sophisters arguing from a false cause forasmuch as this badnesse and beastlinesse that appeareth in the liues of many hearers is not an effect of preaching or hearing but a sinne resting in the persons and proceeding from the prophane and vnregenerate hearts of those that heare Luke 8.11 as when good corne is sowen in barren and vnfruitfull ground or as if an husbandman should plough vp the fruitlesse sand or sow among thornes These instruments of Satan that seeke to disgrace the sauing hearing of the Gospel and whip the faithfull for the faults of hypocrites neuer cry out against open and notorious offenders against blasphemers against whoremasters against drunkards and such like Prophane beasts but if any bee an hearer of the word and study to reforme his life according to the streight line thereof he is a great eye-sore vnto them because the light that shineth in them serueth the better to discouer the darkenesse of their liues Thus many filthy swine and foule-mourhed dogges haue liberty to prophane the holy things of God The hearers of Christs Sermons were of foure sorts three were euill Matth 13.3 and receiued the word no otherwise then if seed should be cast in the high way or in stony ground or else among thornes where it bringeth forth no ripe fruit onely the last sort heard the word with good and honest hearts brought forth fruit with patience Whereas these that are carryed away with rash iudgement make all alike put no difference betweene one and another and will haue all hearers to be bad men Thirdly God hath appointed the preaching of the word not onely to conuert the elect but to harden the wicked as the Sunne
intermeddle onely with the Common-wealth hath not God made them ouerseers of both states as also committed the charge vnto them of both Tables Answer I answere the care of Religion belongeth to all Princes and therefore the godly kings of Iudah made it their first labour to establish Gods worshippe But touching the worship of God wee must obserue that Church lawes and constitutions are of three sorts Materiall Ministeriall or circumstantiall Lawes that concerne the matter substance and parts of Gods worship are already established by God in the word nothing is left to Princes or Pastours of the Church nothing ought to be inuented of man nothing may be hammered in the forge of our braines which are too shallow to meddle in such deepe and profound matters as Christ teacheth Matth. 15.9 Matthew chapter 15. verse 9. In vaine they doe worship mee teaching for doctrines the commandements of men These Lawes we are to leaue to God only which touch the substance of his worship Ministeriall Lawes are such Canons as command the practise and execution of the former Lawes wherein the Prince is as it were the Minister commanding vnder God It belongeth to him to see both Ministers and people to doe their dutie 2 Chronicles chapter 30. verses 12.16 and to prouide that all his subiects reforme themselues in those things that pertaine to the worship of God and to punish idolaters Exodus chapter 22. Exod. 22.20 Leuit. 24 1â— Deut. 13.5 Numb 15.35 verse 20 blasphemers Leuiticus chapter 24. verse 16. false Prophets Deuteronomie 13.5 and prophaners of holy things Numbers chapter 15. verse 35. These belong vnto him these he is to looke vnto Lastly other Lawes are circumstantiall such as are constitutions made in things meerely indifferent which vary according to times occasions places and Churches These Lawes also he hath authority to make and meddle withall prouided that the rules of the word be not transgressed but carefully obserued So then albeit the Prince ought not himselfe to execute the things of God as to preach the word or to administer Sacraments or to practise the discipline of the Church yet he is bound to see them done and that all things be done in order comelinesse in the Church Againe it may be obiected Obiect that the Scripture doth often mention that sacrifices were offered otherwise then God appointed yet accepted They ought to be brought to the doore of the Tabernacle and not offered elsewhere I answere Answer the question is not so much of the fact as of the right not what was done but what ought to be done This is the cause that the Lord complaineth both against their persons and their doings and brandeth them both with a marke of dishonour in this manner Iehoshaphat did that which was right in the sight of the LORD 1 King 22 4â— but the high places were not taken away he walked in all the wayes of Asa his father he turned not aside from it neuerthelesse the people offered and burnt incense yet in the high places The like is remembred of Iehoash hee did that which was right in the sight of the Lord all his dayes wherein Iehoiada the Priest instructed him But the high places were not taken away the people still sacrificed and burnt Incense in the high places 2 Kings 12.2 3. When Manasseh was brought againe to Ierusalem into his kingdome he sought the Lord his God took away the strange gods and repaired the Altar of the Lord â—â—r 33 17 neuerthelesse the people did sacrifice still in the high places yet vnto the Lord their God onely God required to be worshipped not only as he appointed but where he appointed and therefore the contrary practise is noted to be a transgression a breach of the Law of God Thirdly it may be saide that the Prophets Obiection 4 of God who could not bee ignorant of their duties did not sacrifice as God commanded and yet are blamelesse They did not bring their sacrifice to the Tabernacle nor vnto the place that God had chosen but offered in other places as Samuel in Mispah 1 Sam. 7 9. and elsewhere chap. 16 2. â—â—â—wer I answer he did it as one of the Prophets who were extraordinary persons and not tied to the ordinary rules in all their actions So we see Elijah offered in Mount Carmel 1 Kin. 18. But wee are not to follow extraordinary matters without a speciall calling forasmuch as we liue by lawes not by examples So then it was lawfull in the Prophets in regard of their personal vocation which without it had beene vtterly vnlawfull Lastly it may be obiected that Dauid is Obiection 4 commended because he intended to build an house to the Name of God He had receiued no commandement from God to builde the Temple it was his good meaning and good intent yet he is expresly commended of God 2 Chron. 6 7.8 where Salomon in praising God saith It was in the heart of Dauid my father to build an house for the Name of the Lord God of Israel but the Lord saide to Dauid my father forasmuch as it was in thy heart to builde an house for my Name thou diddest well in that it was in thy heart If then Dauid hauing no word or direction from God did well how is all will-worship euill â—â—swer I answer in this God respecteth not the deed it selfe but the intent of the dooer so that when it is said Thou hast done well it is as much as if the Lord had saide I know thou hadst a good meaning in it as it appeareth by the reasons vsed in the second booke of Samuel where Dauid saith to Nathan the Prophet Sam. 7 2. See now I dwell in an house of Cedar but the Arke of GOD dwelleth within Curtaines where he compareth himselfe with God and his owne house of Cedar with Gods Arke within Curtaines This reason carrieth with it a great shew of comlinesse seemelinesse For some might thinke with themselues was it meete that himselfe should dwell in his seeled house the Lords house lye waste Notwithstanding in matters of God wee are not to reason according to our owne opinion and outward appearing but according vnto the word of God â—â—mment Pet. â—artyr in 2 â—an c. 7. And heerein was Dauid deceiued that he went beyond the Commandement of God To build a Temple to God is not in it selfe euill GOD had promised that the Tabernacle and the Arke should haue a resting place Deut. 12 5 6. 1 Kings 8 but to seeke to preuent God was to bee reprooued As to set a King ouer them was not in it selfe vnlawfull Deuter. 17 15. but when they attempted it before the time and waited not Gods Commandement to goe before them they are reproued and punished for it 1 Sam. 12 16. Dauid in this place had receiued no direction touching this matter eyther of the time or of the place there was no Commandement eyther who should
partakers of them The Apostle speaking of the word of God in his Epistle to the Galatians declareth that by the preaching thereof Christ Iesus was so cleerely set foorth Gal. 3 1. that he was as it were crucified among them much more may this bee saide of the Supper of the Lord which is a most liuely remembrance of his death and of the shedding of his most pure and precious blood This vse hath many branches First we must thinke our selues fooles in the matters of God that wee may bee made wise such as thinke themselues wise do thereby professe themselues to be no better then fooles 1 Cor. 3 18. Secondly to account God onely wise yea wisedome it selfe as the wise man saith Prou. 9 1. Wisedome hath built her an house Thirdly adde nothing to the word of the Lord which were to make our selues wiser then God and to shew our selues to bee worse then madde men We must not turne aside to the right hand or to the left Deut. 5 32. Deut. 5 32. and 28 14. nor decline from any of the words which hee hath commanded vs Deut. 28 14. for that were to wrastle against the Lord who is too strong for vs his will must stand vpright when our will shall be ouerthrowne and cast downe to the ground Lastly we must thinke nothing small or little in Gods seruice He tooke order for the least things in the Tabernacle and left them not arbitrary A little thing done amisse bringeth all out of square in the worldly affaires of men and so it is with Gods matters In the businesse that concerneth our selues wherein we take our selues to bee any way interessed we account nothing little if we be iniuried or wronged therein we take it to heart we cannot abide it we storme against theÌ„ that crosse vs. And shall we thinke God is carelesse what becommeth of his seruice and consequently of his glory Woe vnto vs if we iudge so of honouring him Vse 2 Secondly this serueth seeing all worship of God ought to be guided by his word and directed by his commandement not by the priuate wils of men to reproue the wonderfull pride of men in al ages who haue alwaies presumed to adde somewhat of their owne to the ordinance of God in his worship and accounted it too grosse simplicity to cleaue to the bare and naked word so haue made a mixture of his religion with our owne inuention as it were to sowe our field with diuers seeds The Scribes and Pharisies added the traditions of their fathers as washings of cups of beds and of tables â—ark 7 3. yea they so abounded in them that they made the Commandements of God of none effect thinking it great reason they should giue place to their deuices The Papists haue added to the word of God apochryphall bookes many vnwritten verites the decrees and decretals the inuentions of their Popes which they hold in as great reuerence as the holy Scriptures They haue added vnto the two Sacraments instituted by Christ fiue other to make the number amount to seuen To baptisme they haue added exorcismes spittle salt creame and other such like trash and trumpery To the Supper they haue added Transubstantiation the reall presence the merit of the worke the Masse propitiatory for the quicke and dead crossings creepings eleuation reseruation preseruation by sea and land in warres and in iournies To the Ministery of Pastours Teachers they haue added an idle rabble of Pope Cardinals Abbots Monkes Fryers Iesuites Votaries Nunnes Acolytes Exorcistes a multitude of drones as croking frogs arising out of the bottomlesse pit To praier and pure inuocation of the Name of GOD they haue added praiers to Saints praiers in a strange tongue praiers before Images and in their Idol Temples praiers said by tale and numbred or rather mumbled vpon their beades their canonicall houres and such like superstitions partly idolatrous and partly heathenish and partly blasphemous Thus they haue corrupted Gods worship and defiled whatsoeuer they touch and turned his truth into a lye It is reported of Gregory Bishop of Rome the best of all those that followed but the worst of theÌ„ that went before him that in a most greeuous and contagious plague he inuented and appointed sundry superstitions and supplications directed to Saints set downe in the Letany Babing on Leuit 10. not 1. hauing neither commandement nor example nor any warrant in the word but God so reuenged this boldnesse and presumption that in one houre fourescore of those that so praied and rehearsed those suffrages suddenly fell to the earth and breathed out their last breath Thus God disliketh and disclaimeth the deuices of men in his seruice God disliketh the deuises of men in his seruice Col. 2 23. Of all which practises which are no better then meere dotages the Apostle saith They haue a shew of wisedome in will-worship but they bring a bondage to the rudiments of the world froÌ„ which Christ hath freed vs and therefore ought not to be entangled by them being after the commandements and doctrines of men The heathen knew by the light of nature that euery God must needs bee serued according to his owne will and not according to the will of them that are their worshippers All voluntary worship is vtterly condemned Vatabl. annot in Deut. 4. and GOD tieth vs strictly to his word without adding or diminishing Our good intents cannot preuaile with him when the thing we doe is not warranted vnto vs. Hence it is that the Lord saith not You shall not do euill in your owne eyes but Thou shalt not do that which seemeth good in your owne eyes they must keepe them precisely to his commandements There is a way saith Salomon which seemeth right vnto a man Prou. 14 12. but the issues thereof are the waies of death Wherefore let our conceite be neuer so good yet it profiteth nothing beeing not grounded vpon the word but vpon mans wit Our Sauiour foretelling the troubles that shall come vpon the people of God that professe his Name saith They shall excommunicate you yea the time commeth Iohn 16 2. That whosoeuer killeth you will thinke that he doth God seruice They imagine they do good in such persecutions as no doubt it fell out in Paul before his conuersion What then Shall their good intent excuse their euil actions and go for current paiment with God No in no wise because hee measureth not our dooings by our purposes but by his owne precepts When Peter bad Christ his Maister to pitty and spare himselfe Mat. 16 22. and the Disciples forbad little children to come vnto Christ Mark 10 13. Lu. 9 54 55. and at another time would haue commanded fire to come downe from heauen to consume the Samaritans did they not offend or can any defend them because they had no euill intent Why then is Peter called Satan and bidden to come behind And why are the Disciples reproued
for discouraging the people that brought little children vnto him who ought rather to haue encouraged them Or why doth Christ tell them they knew not of what spirit they were Ioshua had no euill meaning when hee aduised Moses to forbid those that prophesied in the host Numb 11 28. Peters meaning had no hurt in it when he would not permit Christ to wash his feet Iohn 13. Iohn 13 8. Yet doth Moses reprooue Ioshua as one carried away with the spirit of enuy and Christ telleth Peter that if he washed him not hee had no part in him So then we are to vnderstand that as there is a God and that God will be worshipped so he will be worshipped according to his owne word and will If we decline from his will expressed in his word we may well please our selues but we cannot please him we may thinke our selues wise but he holdeth vs for no better then fooles wee may for a time go on in our ignorant courses but hee will in the end cal vs to a reckoning for them and set all in order before vs to the confusion of our faces Vse 3 Lastly it is our duty to study to acquaint our selues with the Scriptures and let vs reade them with all diligence The word is a Christian mans true and perfect guide and in all doubts it is his Counseller Let it not grieue vs to be ruled by it nor account it an heauy burden or an vneasie yoke to be held hard vnto it 2 Pet. 1 19. seeing it is so sure a way for vs to walke in Let vs take this to be our guide and wee shall neuer step one foot awry As the Teachers of the word are not to deliuer that which they neuer receiued of the Lord to his people so we must follow no more then is warranted vnto vs from thence it must be shewed vnto vs there before obedience be yeelded vnto it Hee hath prescribed in it a forme of seruing of him that onely he accepteth other he abhorreth and punisheth The examples of Nadab and Abihu mentioned in this place afterward againe in this booke do preach this doctrine vnto vs and cry out aloud as with a liuely voice that wee should take heed by their harmes In other things God is full of patience but in this he is full of wrath and his iealousie burneth as fire He hath authority ouer his house to appoint his owne worship and he cannot endure to haue it taken away from him by any man Wherefore it behoueth vs to search the Scriptures that wee may learne his will and we must suffer them to dwell plentifully in vs that we may obey his will First we must know it before wee can obey it if we decline and depart neuer so little from it our worke is out of square The Prophet reproueth Saul because he performed his will to halfes and saith vnto him Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord Behold to obey is better then sacrifice and to hearken then the fat of Rams 1 Sam. 15. 1 Sam. 15 22. Hee commanded Ioshua Iosh 1 8. to haue the booke of the law continually before him and he pronounceth those blessed that delight in it and do meditate vpon it day and night Psal 1 2. Woe then vnto those that hide the booke of God from the people and take away the key of knowledge that they should haue no entrance into the kingdome of heauen These are they that are the murtherers of many thousand soules that might come to the knowledge of the truth if these false Prophets did not locke vp and keepe close the Scriptures from them and therefore they are guilty of shedding blood and bring a famine not of bread a thirst but not of water the people cannot heare the words of the Lord. They feed them with lying legends with deceitfull fables and with humane traditions which do no better then starue them and are not able to keepe life in them whiles in the meane season they hide the Scriptures in an vnknown tongue so that albeit they heare them yet they cannot profit by them Thus the blind leade the blind vntil both the leader and he that is ledde fall into the ditch And woe vnto those also that liue in the Sun-shine of the Gospel yet shut their eyes that they should not see They haue the light brought vnto them they need not say Who shall ascend into heauen Deut. 30 12 13 14. or who shall descend into the deepe to bring it vnto vs that we may heare it and do it Neither neede any say Who shall go ouer the sea for vs and bring it vnto vs that we may heare it and doe it But the word is very nigh vnto thee in thy mouth and in thy heart that thou maiest do it It is brought vnto our doores preached vpon the house tops that is it is set foorth openly it is published by authority it may bee professed with liberty of conscience and no man is endangered to lose life or limbe or to haue one haire of his head touched for it Such are the dayes wherein we liue that we may truely say with the Apostle If our Gospel be hidde it is hidde in them that are lost 2 Cor. 4 3 ◠in whom the god of this world hath blinded the mindes of them which beleeue not lest the light of the glorious Gospel of Christ who is the Image of God should shine vnto them As these men are ignorant so they are willingly ignorant they know nothing because they will not vnderstand They professe themselues to be Christians and yet they haue many of thē no more knowledge of Christ then Turks and Infidels What a lamentable thing is it that such as beare the Name of Christ should know nothing touching Christ It will bee thought strange that any such should bee found in such a flourishing Church as ours is where the Gospel is sincerely taught hath had a free passage so many yeares It is true indeed it may seeme very strange and yet alas it is too common Let the Ministers of the word take an account of those that come to receiue the Supper of the Lord what they haue learned let them make a through search and suruay how they haue profited and they shall finde that to bee true which I affirme Many know nothing at all what Christ did for them neither euer heard what hee should do for them his Name they confesse hath often come to their eares and they haue heard very many speake of him but they know not how or which way they should bee beholden to him or indebted vnto him for any thing or what he hath done for them Is it not possible that many of the Saracens or sauages should heare know more of Christ Iesus then these falsely called Christians As this is enough to breake the hearts of the
the reason followeth verse 11 12 13 in which God himselfe assigneth the cause why he did take vnto himselfe the Leuites to succeed in place of the first borne For vnto this time the first borne both in the priuate families in the publike assemblies of the Israelites did execute the Priests office as persons consecrated vnto God as we haue shewed and expounded Exod. 13 and 19 chapters and as we shall shew farther in this chapter Hence it is â—w the first â—ne are said be the â—ds that he saith Euery first borne is mine which is to be vnderstood not in regard of the common right of creation as sometimes the earth and all that filleth it is said to be the Lords and all the beasts of the Forrest but they are so called in another respect For the better vnderstanding whereof Things are said to be the Lords in three respects we must consider that things are said to bee the Lords in three respects First in regard of duty and seruice Thus all creatures are the Lords because he is their Creator and maker in regard whereof euery thing created oweth a duty to him as to the great Lord to whom all things visible and inuisible owe their homage as Psal 24. the Prophet saith The earth is the Lords and all that therein is and he rendreth this reason For hee hath founded the world c. Secondly all creatures are said to be the Lords also in regard of that power and authority whereby he ruleth all to which iurisdiction of his all men how wicked peruerse soeuer they be are subiect Thus Cyrus King of Persia though he knew not the Lord yet is said to be the Lords Shepheard and his annointed and to performe all his pleasure Esay 44 28 and 45 1. He did the worke of the Lord ignorantly and blindly yet God was his Lord and he his seruant in proclaiming that Ierusalem should be builded and the foundation of the Temple erected So the Prophet speaking of the world and of all things therein contained saith They continue this day according to thine ordinances for all are thy seruants Psal 119 91. as if he should say All creatures in heauen and earth continue safe and sound euen from the beginning to the present times wherein we liue and so they shall doe vnto the worlds end through thy word and appointment so that as they were created by thy word and are preserued in their estate so they are at thy commandement to do thy will euen as seruants obey their masters Thus the diuelles though they resist him and rebell against him may be saide to be his seruants because they are constrained to serue his prouidence They be farre from yeelding faithfull seruice and dutifull obedience vnto him yet they must stoope downe vnto him he hath in such sort put his hooke in their nose and his bridle in their lippes and his chaine on their hands and his fetters on their feet that they cannot start from him but they shall doe him seruice for the execution of his secret will Therefore the Prophet saith Psalme 135 verse 6. Whatsoeuer the Lord pleased that did he in heauen and in earth in the sea and in all deepe places To the same purpose the Apostle writing to the Philippians and speaking of the power of Christ Iesus who being in the forme of God thought it no robbery to be equal vnto God saith chap. 2 verse 9 10 God hath highly exalted him and giuen him a name which is aboue euery name that at the name of Iesus euery knee should bow of things in heauen things in earth and things vnder the earth and that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of GOD his Father Thus also the beasts of the Forrest are the LORDS and the cattell on a thousand Mountaines Psal 50. Not only because all creatures owe a duty vnto him but because they are gouerned by his rule ordered by his power and ruled by his prouidence Thirdly some things are saide to be the Lords in respect of a propriety and immediate right that he hath in theÌ„ being separate from the vse of man For then they become the Lords when they are alienated from men Thus tithes in the word are said to be the Lords Leuit. 27 30. All the tithes of the Land both of the seede of the ground and of the fruite of the trees is the Lords it is holy vnto the Lord. Where the last words expound the former according to the vsuall manner of the Scripture and shew in what sense tithes are the Lords because the propriety is not in man but in God onely forasmuch as that which is holy to the Lord is separate from man and from his vse and cannot bee alienated by him without sacriledge and vsurpation So in this place the Leuites are saide to be the Lords and the first borne are said to be the Lords not onely in respect of their duty to him and of his power ouer them for thus all creatures are his all people and nations of the earth are his and in these respects not onely the tithes are the Lords but the other nine parts as wel as they But they are sanctified to him and are to bee imployed in his seruice being separated from the vse of man as the rest are appointed and left to the vse of man Thus then the Lord challengeth authority to bestow the tenths of their encrease so that man could not employ them to himself without sacriledge If any of the Leuites sâ—ould be taken from the Altar sent into the wars they had prophaned Gods seruice and abused their persons to another end then GOD had ordained The like might be spoken also of the Sabbath that is the Lords day he claimeth it to his owne vse he separateth and sanctifieth it to his owne seruice The sixe other daies are ours and God giueth vs liberty to call them ours and to bestow them as ours in our owne businesse Exod. 20 9. Reuel 1 10. Such therefore as make no conscience to take the LORDS day from him and vse it as their owne are spirituall theeues and meddle with that which is not their owne If their seruants should deale in such sort with them and imploy any of the sixe daies in their owne worke and leaue their businesse vndone they would quickly complaine of the iniury Or if any of their neighbours should come into their house and take away any part of their goods we would bid them learne to know their owne and be ready to call them theeues But we deale with GOD a thousand times worse then wee would suffer other men to deale with vs. We can take the Lords day nay the Lords daies one after another and spend them about our owne profits and pleasures and vanities and yet neuer consider the wrong iniustice we offer vnto the Almighty Oh that men would lay this vnto their hearts
which notwithstanding is all false the rest being made equall with him what is all this to the Bishop of Rome who is neither Peter nor any builder of the Church but rather a destroyer and puller of it downe Peter is not now vpon the earth neither doth Christ speak any one word of his successours for then hee would haue said Vpon thee and thy successours I will buid my Church whereas Christ saith not either vpon him or vpon his successours but vpon the Rocke which neither hee nor they were And if Christ had said vpon thee and thy successours I will builde my Church what had this beene yet to the Bishoppe of Rome more then to the Bishop of Constantinople or of Alexandria or of Antioch where also Peter sate what is there vttered or what can there be gathered out of Christs words sounding for him more then for them So then as the Romanists craue of vs to produce one place of Scripture to proue the continued succession of our Churches so we aske of them one place of Scripture to proue this succession of Peter or this deputation which they challenge to themselues For as they claime to be his lawfull heires alone and to receiue from him a twofold sword which Peter himselfe did neuer handle and a triple crowne such as Peter himselfe did neuer weare who preached but Lorded it not wheras they Lord it preach not let them bring forth the Tables and produce the Testament let vs see the writings that we may examine the truth and discusse his title then which nothing can be demaunded more iust and equal But marke a little euen ye that haue but halfe an eare how partial Iudges and corrupt esteemers they are of things that any way goe against them In the point of iustification when we teach agreeable to the Scriptures and to all antiquity That we are iustified by faith alone they cry out that we abuse the people and falsifie the word forasmuch as the Scripture neuer saith by faith alone ye are iustified Whereas in the controuersie of Peters Primacy they deale deceitfully and teach that the Church is builded vpon Peter alone that the keyes of the kingdome of heauen are giuen to Peter alone that he is ordained to bind alone and to loose alone as if hee might play fast and loose at his pleasure and send thousands of soules into hell and yet no man to say vnto him sir why do you so as the Canonists teach They can neuer proue that either Christ spake or ment al these or any of these to Peter alone but in the question of iustification by faith alone though it be not found in so many words syllables in the Scripture yet the sense and substance of them is found nothing being more vsuall in the Scripture then this that we are iustified not by workes but without workes not of the law but without the law Rom. 3.20 and 9.11 and 11.6 Gal. 2.16 Ephes 2.8 2 Tim. 1.9 Tit. 3.5 If then wee be not iustified but by faith what is this but by faith alone So that we adde no more to the meaning of Paul then Christ added to the meaning of Moses which was nothing at all and yet where Moses saith Thou shalt serue the Lord Christ saith it is written Deut. 6.13 and 10.20 Thou shalt serue him onely Matth. 4.10 This then is one note of their partiality that they may adde and alter correct and corrupt at their pleasure wee may not explane and expound the true meaning of the Scripture by the addition of one word Another is this when wee say that these words of Christ in the Euangelist To thee I will giue the keyes and whatsoeuer thou bindest or loosest are not to be restrained to Peter alone but ought to be communicated to the rest of the Apostles in whose name he answered they cry out with a loude voyce and storme mightily at it that wee doe extreame wrong and iniury to Peter the Prince of the Apostles whiles we sticke not to extend and apply the same wordes to others which are peculiarly spoken vnto him and thereupon they vrge against vs in the very words I say vnto thee and Thou art Peter and wil not suffer vs by any interpretatioÌ„ though neuer so euident to depart one iot from the syllables but tie vs fast and keepe vs close to these particulars and as it were pinne vs to Peters sleeue Whereas by this limitation they ceasse not to wound themselues more then vs euen vnto the heart and yet doe not feele the force of the stroke that tendeth vnto death For they are not afraid to stretch these words in length vntill they cracke againe and albeit they be vttered in the singular number yet they extend them to all the Bishops of Rome from Peter who they say was the first vnto Paulus Quintus that now sitteth in that Sea as if Christ had said I will build my Church vpon thee Peter and vpon all the Popes of Rome after thee and thus as I haue heard they beare the simple people in hand that take vp all things at the second hand that Christ said I will build my Church vpon the Bishop of Rome What is now become of the words themselues which they pressed against vs did they not tell vs that Christ said Thou art Peter haue they forgotten what was spoken I say vnto thee It is the fairest flower of the Popes garland and as it were the soule and life of the Papacy to enlarge the words as farre as may be and to vnderstand them of the whole rabble of vsurpers and diuels incarnate that haue ruled in these last dayes and yet they cannot abide or endure that wee should extend them to all the Apostles And if I should aske them how the Bishoppes of Rome can challenge a right to be Peters successors forasmuch as they can neuer euidently proue by any testimony of holy Scripture that Peter euer was at Rome it would trouble their patience and put them into a sweat and yet do no good forasmuch as the contrary rather appeareth Coment on Phile. p. 469. as I haue shewed else-where Thus much of the partiality of these men who like enuious persons are content to pull out both their owne eyes that they may put out one of their fellowes Hitherto we haue spoken of the counterfeite head of the Church of Rome the like might be said of the rest of that proud generation who by sacriledge and vsurpation are growne to be great princes and lordes of the earth and namely of the Cardinals the Popes late creatures who glory to be called the princes Electors and thinke themselues to be equall to the greatest kings of the world who not long since were content to bee Parish Priests Hee hath aduanced them and they aduance him and one claweth another There is no testimony of antiquity nor foot-step found in the word of God Apol. Bellar. contra Mâ—â—â— praef to
98 99. by them the young-man may by taking heed cleanse his waies by them all men shal be made more wise then their enemies more learned then their teachers more prudent then the ancient by them they shall make their way prosperous â—â—sh 1 8. and by doing according to that which is written in them they shall haue good successe Of this is Salomon also another witnesse Prou. 2 9. My sonne if thou wilt receiue my words and hide my commandements within thee c then shalt thou vnderstand righteousnesse and iudgement and equity euery good path This is directed not onely to Princes and Magistrates as appeareth in the Epistle to the Hebrewes but to all the children of God Chap. 12 5. of what calling soeuer they be So the Apostle speaking of our ordinary meates and drinkes declareth that they are sanctified by the word of God and by prayer 1. Tim. 4 5. That which hee speaketh of our vse of the creatures must be vnderstood of all things else and stretched to all our actions forasmuch as the word must be our warrant wheÌ„ to do euery thing how to do it in a good manner how to flye euil and how to vse christian liberty in things that are in themselues indifferent Reason 1 This is so euident that we want not many reasons to confirme it vnto vs. First the titles giuen to the word do teach it For it is called the statute law of God Are not the statute lawes of the kingdome sufficient to direct vs what to do and what we ought to do They are able to secure vs from danger without any forraine helpes Hence it is that the Prophets cry out in euery place for obedience to the statutes of God Deut. 4 1 and 5 1 and 6 1. Psal 119 24. they will tell vs what wee ought to do Likewise the word is saide to be our Counseller as it were a man of Law to which we ought euermore to resort as we see men in matters of doubt repaire to their learned counsell that they may doe nothing without aduice Secondly the Apostle setteth downe this Reason 2 rule that whatsoeuer we do whether we eate or drinke or enter into any action we must set before vs as the chiefe and high end of all the glory of God There may be indeed and are other ends of the things we doe but this ought to be the principall If this be wanting what other ends soeuer we haue the worke is defectiue and vnholy vnto vs. But no man can glorifie God in any thing without obedience and there is no obedience but in respect of the commandement and word of God The Prophet saith well Hath the Lord as great delight in burnt offerings and sacrifices 1 Sam. 15 22. as in obeying the voyce of the Lord Behold to obey is better then sacrifice and to hearken then the fatte of Rams Heereupon therefore it followeth that the word of God directeth a man in all his actions whereas all things done without the testimony of the word of God are without obedience The rule is generall 1 Cor. 10 31. Whether yee eate or drinke or whatsoeuer ye doe doe all to the glory of God and therefore nothing which is done without the warrant of the word can be done to the glory of God Thirdly the Apostle speaking of things Reason 3 that are in their owne nature indifferent concludeth that whatsoeuer is not of faith is sinne Rom. 14 23. If any say the Apostle meaneth a full perswasion of that which he doth to be well done It is true but from whence can that assurance grow vnto the conscience but from faith and how can we perswade our selues that we do well but when we haue the word of God for our warrant The argument then is thus framed wheresoeuer faith is wanting there is sinne but in euery action not commanded and allowed faith is wanting therefore in euery action not commanded and allowed there is sin and consequently to approue our actions we must haue the precept and commandement of God and the allowance of his word Let vs after these things thus confirmed Vse 1 to our consciences proceed to the vses First forasmuch as we must fetch the warrant of our actions from the pure fountaine of the word it teacheth vs the perfection and all-sufficiency of the word of God It needeth no humane verities or popish traditions to be patched or put vnto it which were as much as to adde a ragge to a new garment that needeth it not Psal 19.7 2 Tim. 3 16. The Law of the Lord is perfect conuerting the soule saith the Prophet The whole Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse saith the Apostle It is able to make vs wise vnto saluation and to furnish the man of God to euery good worke Iohn 5 39. Search the Scriptures for in them yee thinke to haue eternall life saith Christ But are all things that we are to do expressed in the word I answer all things are not expressed word for word in so many sillables Whit. contro 1. de Scrip. Quest 6. but all things are contained in the Scriptures For we must know the rule of Nazianzene and it is a sure one that such things as are gathered out of the Scriptures are euen as if they were written they are of like nature of like force of like authority First some things are not in deed and in truth and yet are said to be in Scripture as that God sitteth that he hath eyes eares hands mouth and such like Secondly some things are in deed and yet are not said to be to wit expresly and in so many words so that though the words bee not there yet the doctrine is as that the holy Ghost is God that he proceedeth equally froÌ„ the Father and from the Sonne that there are two Sacraments that Christ is God of himselfe and consubstantiall with his Father and an hundred such points which are necessarily collected and concluded from them as he that saith twice two saith foure and he that saith twice twenty affirmeth forty though not in so many words Nazian lib. 5. de Theolog. Againe some things neither are neither are saide to be as that an image and an idoll are different in themselues And lastly some things are and are said to be in the Scriptures as that there is one God and one Mediatour betweene God and man Now we say that all things necessary are contained in them but not expressed as the baptisme of infants and originall sinne yet are distinctly and demonstratiuely inferred out of them and so are all things that belong to faith or obedience whatsoeuer we are either to beleeue or to practise Luc. 16 29. Abraham saith to the rich man They haue Moses and the Prophets let them heare them if they heare not them neither will they be
perswaded though one rose from the dead He vnderstandeth heereby the writings of the olde Testament these he opposeth against all visions and reuelations as we also do against all traditions these these I say are sufficient to bring vs to Christ to saluation to heauen These are sufficient to keepe vs from hell and destruction and euery euill way Wherefore whatsoeuer belongeth to doctrine or to good life is found in them we haue direction by them to all things whatsoeuer belong vnto vs to do It is the commendation of a good Law to leaue as little vndecided and vndetermined and out of the compasse of the Law as is possible Such as write of the gouernment of Common-wealths do giue this rule that it behoueth these rules that are well made Arist 1 beâ— li. â— 1. cap. 4. as neere as may be to determine of all things and to leaue as few as they can to the arbitrement and discretion of the Iudges Men are oftentimes passionate passions hinder iudgment and the finding out of truth The Iewes to whom were committed the Oracles of God were directed by them in the least things they had to do Our estate is not left worse then theirs who beside the same direction that they had haue also the noble addition of the new Testament which were written that we might beleeue and in beleeuing haue euerlasting life Iohn 20 31. Secondly this doctrine serueth to direct informe the Ministers what to teach preach Vse 2 vnto the people and the people what to beleeue wherein to rest whereupon to builde their faith and to settle their conscience The matter giuen them in charge to deliuer and commend to the care and consideration of the hearers is the word of God They are to teach nothing else but what Christ their Lord and Master hath commanded to be obserued Mat. 28 20. We must follow the example of Paul 1 Cor. 11 23 who deliuered nothing to the Corinthians but what he had receiued of the Lord. If they strike at sinne any otherwise their weapon is not sharpe enough to cut it downe for whereas they should draw out the sword of the Spirit which is the word of God Eph. 6 17. they giue it a blow with a leaden dagger and whereas they should ouerthrow it with the push of a pike they runne at it with a bulrush It is the word that is mighty in operation and entreth into the soule is able to cast downe euery thing that exalteth it selfe against the kingdome knowledge of Iesus Christ It is the word onely that is the food of the soule and is able to affoord wholesome nourishment Let vs not teach the people our owne deuises which is to feed theÌ„with chaffe that hath no strength in it Let vs deale as workemen that need not be ashamed diuiding the word of truth aright 2 Tim. 2. And concerning the people they must not affect such teaching as is most plausible but such as is most profitable not that which may please the eare but that which may moue the heart The end of our comming to the house of God must not be to delight our selues but to reforme our liues Neither ought we so much to attend what learning they shew as what sin they reproue that so we may come to repentance The more they open our vnderstandings by the key of the Scriptures the better we are to account of them Thirdly it serueth to reproue those that Vse 3 do rush headlong headstrong in their actions and course of life not caring what they do as desperate men that feare not their flesh or as foolish Marriners that runne their Ship vpon the Rockes and neuer aske counsell at the mouth of the Lord. If any aske how this may be done â—ct and say we desire nothing more then to know the mind of the Lord but how can this be seeing he is in heauen and we are vpon the earth I answer â—â—â—â—er it is not hard or vnpossible for vs to consult with God and to resolue as from God and to know his will We must search into his word for hee yet speaketh vnto vs in the Scriptures When the word speaketh know that God speaketh vnto thee and set it downe with thy selfe as a certaine truth that is surer then the heauens that when thou hearest the word thou hearest him and whensoeuer thou despisest the word thou despisest him The Scripture is as the voice of God and therefore the Prophets so often repeate this to the people in all their sermons â— 1 4 22 â—d 23.2 Heare ye the word of the Lord thus saith the Lord. A man will not aduenture vpon a temporall possession without the aduice of his learned counsell nor a sicke person vpon strange meates without the aduice of his Physition How then shall we dare in matters that concerne our soules and may put vs in hazard of our saluation to vndertake sundry actions without knowledge of the word and so without warrant assurance whether they please God Hence it is that God oftentimes reproueth his people because they did that which he had not commanded the Prophets charge them with this as a sinne against him because they entred vpon those things whereof hee had not spoken and which neuer entred into his heart as Ier. 7 31 32. They haue built the high places of Tophet which is in the valley of the sonne of Hinnom to burne their sonnes and their daughters in the fire which I commanded them not neyther came it into my heart And to that purpose saith the Prophet Esay chap. 30 verse 2. They walke to go downe into Egypt and haue not asked at my mouth c. Neither let any obiect that this is spoken in matters of great weight and importance as in points of faith or of the worship of God without which a man cannot be saued and which the word in other places hath determined for this were great iniury to the word of God to pinne it and pound it vp in so narrow a corner so short a compasse that it should be able to direct vs only in the cheef principall points of our religion and not in matters of lesser moment of our profession This doth mightily shrinke vp the sinewes of the Scripture and binde vp the armes of it which otherwise extend farre and neare Remember that in the booke of Ioshua â— 9 14. the children of Israel are charged by the Prophet that they asked not counsell at the mouth of the Lord when they entred into couenant with the Gibeonites and yet that couenant was not made contrary to any commandement of the Lord. For howsoeuer it seemeth to many that they ought to haue beene put to the sword and to haue dyed the death because they were in the number of those Nations that dwelled in the inheritance of the people of God promised to Abraham and his posterity long before yet if
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
precepts and examples to teach vs the way wherein we are to walke Lastly we must haue the doctrine of the Scriptures plentifully dwelling in vs not in the mouth but seated in the heart that we may be able to stand in the truth to continue vnto the end to rise vp being fallen We are euery houre subiect to be tempted of the diuell his tentations are many and strong hee is an expert and experienced captaine he looketh where we are weakest he is a spie that commeth to search and see the nakednesse of our soules And therefore we must be able to draw out the spirituall sword put into our hands vpon euery occasion that we may put him to flight This is the way to resist him this is the way to ouercome him Iam. 4. We haue the example of our Lord Iesus Christ the head of his Church he said It is written he handled this sword at euery tentation Math. 4 4. to teach vs to furnish our selues plentifully with the doctrine thereof that so we may remember to apply the same to euery present purpose 17. And these were the sonnes of Leui by their names Gershon and Kohath and Merari 18. And these are the names of the sonnes of Gershon by their families Libni and Shimei 19. And the sonnes of Kohath by their families Amram and Izehar Hebron and Vzziel 20. And the sonnes of Merari by their families Mahli and Mushi these are the families of the Leuites according to the house of their fathers Hitherto we haue spoken of that numbring of the Leuites which is generall the particular followeth which is both propounded and concluded the former beginning heere continueth to the end of the 37 verse the latter is comprised in the 38 and 39 verses This particular reckoning vp of the Leuites is perfourmed by setting downe such sonnes or issue as were begotten immediately of Leui himselfe then such as descended of his sons and lastly such as proceeded of his sons sons The sonnes of Leui were three in number Gershon Kohath Merari Gen. 46 11. Exod. 6 16 These are described according to the number of their families so that of Gershon came two families the Libnites and the Shimeits Of Kohath came foure families the Amramites the Izeharites the Hebronites and the Vzzielites Of Merari were spread two families the Mahlites and the Mushites In this diuision is laid downe before vs a description of the genealogy or generation of the Tribe of Leui by their names and by their families wherein is set downe both what children Leui had and what were his childrens children insomuch that many did spring and spread themselues as branches out of that roote This we also finde set downe afterward chap. 26 Numb 26 â— and in other places of the word of God and yet it may seeme vnto some very vnprofitable and to minister little or no instruction at all to the Church of God Besides the Scripture speaking of Genealogies doth oftentimes cal them endles and fruiteles and brand them with this note to minister occasion of strife and contention rather then of godly edifying which is in loue 1 Tim. 1 4 and Tit. 1 4 and 3 9. But we must know that the Apostle condemneth not all Genealogies All Geneâ—gies not coâ—demned forasmuch as the Scriptures are full of them and the Iewes kept publike and priuate records of their tribes and families Numb 1 18. Nehem. 7 62. This was obserued vntill the desolation of the City and the Temple Paul was able to proue himselfe of the stocke of Israel Phil 3 5. of the tribe of Beniamin an Hebrew of the Hebrewes by lineall descent if any had doubted of it The first booke of the Chronicles is full of such genealogies so is Ezra and Nehemiah and few historicall books of the old Testament without them Hence it is that the Apostle ioyneth foolish Questions and Genealogies together where he condemneth not the mouing of euery question in handling the word or conferring of it for both Christ asked his Disciples many things Mat. 16. and there are many questions godly and profitable whereof we may enquire and reason which breed sound knowledge wholesome instruction and fruitfull edification to the hearers He is marked out as with a note of folly that rashly and headily beleeueth euery thing Prou. 14 15. And therefore the questions that are to be suppressed he calleth foolish questions that is idle superfluous vaine and vnnecessary seruing to no vse or profit The same title as a brand set vpon the head of them is to be stretched also to Genealogies foolish genealogies must be staied such as are of no moment such as serue to nourish vaine glory and serue not to the benefite of the faith of the Church But such as the Scripture setteth downe are very profitable sometimes to teach vs the accomplishment of Gods promises sometimes to giue light to other Scriptures sometimes to shew the continuance of the Church from age to age sometimes to discouer the enemies of true religion which often driue it into a corner of the world and sometimes to manifest the true Messiah that the scepter departed not from Iudah till his appearing But to omit this heere we are to consider and to compare the curse of Iacob with the blessings that wee see descend vpon this tribe Simeon and Leui instruments of cruelty in the destruction of the Sichemites haue an heauy curse laid vpon them by their father Gen. 49. Yet God raised out of the same these honourable families and turned the curse into a blessing as he promised to that tribe for their zeale in destroying the idolaters â—octrine 1. â—od chuseth â—eake and â— likely â—eanes maâ— times We learne from hence that God many times chuseth his seruants as his instruments to bring worthy things to passe euen out of low and meane degrees He chuseth weake meanes and vnlikely in the eyes of the world and maketh them his instruments to worke his will This doth Hannah confesse she was contemned and reproched by her aduersarie which caused her in the anguish and bitternes of her soule to pray to the Lord but hauing experience of his mercy toward her she saith The Lord maketh rich Sam 2.6 7 â— and maketh poore he bringeth low and lifteth vp he raiseth vp the poore out of the dust lifteth vp the begger from the dunghill to set them among Princes and to make them inherite the throne of glory So hee dealt with Ioseph he brought him out of prison and lifted vp his head aboue the Princes of Egypt Gen. 41.40 Thus he speaketh to the Israelites Deut. 7.7 8. and putteth them in minde of their naturall condition The Lord did not set his loue vpon you nor chuse you because yee were moe in number then any people for ye were the fewest of all people but because the Lord loued you and because he would keepe the oath which hee had sworne vnto your fathers hath the
shall be put to death 39. All that were numbred of the Leuites which Moses Aaron numbred at the commandement of the Lord throughout all their families all the males from a moneth old and vpward were twenty and two thousand Wee haue already handled the numbring of two of the families that haue their foundation in the sonnes of Leui to wit the Gershonites and the Kohathites Now followeth the third and last that is the Merarites touching whom we are to consider sundry particular points as we haue done in the two former diuisions For first the families descended of Merari are named which are two the Mahlites and the Mushites verse 33. Secondly the number of persons the summe of them according to the number of all the males from a moneth old and aboue was sixe thousand two hundred verse 34. Thirdly the Ouerseer or Superintendent of them all was Zuriel the sonne of Abihail Fourthly the place of their abode in the host was on the North-side of the Tabernacle verse 35. Lastly the office and function committed vnto them was the woodworke and the rest of the instruments These things were committed to their charge and custody Hitherto wee haue handled the numbring of this Tribe simply considered in it selfe according to the particular families of it now let vs obserue how it is concluded In this conclusion set downe in the two last verses of this diuision we are to marke two points first the persons that went before the Arke of the Couenant on the East-side secondly the totall sum of the whole Tribe is reckoned vp The persons that were to pitch on the fore-front of the Tabernacle toward the East are these both Moses himselfe as the chiefe Captaine Commander ouer the whole and also Aaron with his sons the Priests ministring vnto God and his Church whereunto is annexed a certaine prouiso that none should dare to thrust himselfe into their office verse 38. Secondly the totall sum of all the former particulars is brought together and the accounts cast vp which are said to amount to two and twenty thousand v. 39. Out of which generall number must be deducted the Priests and the first borne of the Leuites themselues for otherwise the whole Tribe of Leui consisting of the Priests and such as are called by the common name of Leuites amounted to the number of twenty and two thousand and three hundred soules Verse 33. Of Merari was the family c. In this diuision we see more plainely and particularly that which was in part noted before namely the seuerall mansions and situations that these Leuites had about the Tabernacle which being the place of Gods publike seruice they compassed it round about that they might not be farre from any of the people of God but alwaies resident among them The Gershonites pitched behinde the Tabernacle westward verse 23. The Kohathites pitched on the south-side of the Tabernacle verse 29. The Merarites pitched on the north side of the Tabernacle verse 35. Now lest any part should be left vnfurnished and vnprouided Moses and Aaron and his sonnes are commanded to take vp the fore-front of the Tabernacle and to pitch on the East-side GOD might haue put and placed all the Leuites in one corner of the host if it had pleased him but in great mercy both toward the Leuites and people they are seated in the middest of the army and charged to compasse the Tabernacle round about to the end they might serue the better for giuing direction and instruction indifferently to all the rest of the Tribes that were to vse their Ministery Thus we see that neither the Teachers were constrained to go farre to their hearers nor the hearers to take any tedious iourney to their Teachers This teacheth vs that God will haue euery part of his people taught Such is the goodnesse Doctrine 1 of almighty God God wil haue all places and people taught euen the smallest that he will haue none of his seruants vntaught how small soeuer the places be how meane soeuer the persons be None are too high in regard of their great places none are too low in regard of their obscure callings none are too good to be taught whatsoeuer their degrees be We see this most euidently in the Tribe of Leui it selfe To what end and purpose were they diuided in Iacob and scattered in Israel Gen. 49 Gen. 49 7 but that all the Lords people might be instructed from the highest to the lowest and haue their portion in due season alotted vnto them of God This is giuē as a commendation of the Leuites and of Iehoshaphat that sent them 2 Chron 17 9. They taught in Iudah and had the booke of the Law of the Lord with them and went about throughout all the Cities of Iudah and taught the people This we see in the Apostle Paul writing to the Ephesians and setting downe the notable fruites and ends of the Ministery of the word Eph. 4 13. He gaue some to be Apostles some Prophets some Euangelists some Pastours and Teachers Till we all meete together in the vnity of faith vnto a perfect man and the measure of the age of the fulnesse of Christ Touching the practise of this duty we haue a notable example in Christ our Sauiour in many places of the Euangelists Luke 8 1. It came to passe afterward that he went throughout euery City and Village preaching and shewing the glad tydings of the kingdome of God and chap. 13 22. He went through the Cities Villages teaching and iournying toward Ierusalem The like we reade of the twelue Apostles who walked in the steps of their master going through the Townes preaching the Gospel and healing euery where Luke 9 6. So also it was with the seuenty Disciples the Lord sent thē two and two before his face into euery city and place whither he himselfe would come Luk. 10 1. Seeing then the Priests and Leuites Christ his Disciples went about through all the Citties of Iudah published the Gospel in euery city and village preached euery where and went into all places we conclude that it is the ordinance of God that all places great and small all persons high and low all congregations bigge and little should haue the word of God established and setled among them Reason 1 This will be made plaine and cleere vnto vs by diuers reasons First consider with me the titles that are giuen vnto God in the Scriptures He is worthily called the King of his Church and the Lord Master of his house-Is not he the Shepheard of Israel that leadeth Ioseph like sheepe Psal 80 1. Will a Shepheard that hath any care of his Sheepe or any loue vnto them looke vnto some of them and not to all Or will he not rather if any be gone astray Lu. 15 4 5 6. leaue ninety and nine in the wildernesse and seeke that lost one vntill he finde it So is it the will of our Father that is
the conscience They haue not their names in vaine they are not idle sounds of vaine words but they offer the signification of some duty to be performed and leade to the consideration of some thing to be practised as Shepheards call to their remembrance to be busied in feeding watchmen to proue to them that they ought to haue a vigilant care of the City of God and to be on their watch tower Messengers that they must not doe their owne businesse but his that sent thē So they are called Elders 1 Tim. 5 verse 17 19. 1 Pet. 5 verse 1. Acts 14 verse 23. and 15 2. and 16 4. and 20 17. to imprint and engraue in their hearts the cogitation and consideration of the care wisedome sobriety and stayednesse that ought to bee in men of that calling all which gifts are for the most part proper to that age for dayes shall speake and the multitude of yeares teach wisedome Iob 32 verse 7. And therefore they are resembled vnto them not because they are so alwaies in age but because they should bee like vnto them and haue the properties and qualities of them Reason 2 Secondly the Ministery is an high calling of great weight and worthinesse of great excellency and importance standing vp not only in the place of the people to offer vp their praiers but in the roome of God to declare his will to the people If then the worke bee so worthy if the office be so weighty if the calling be so honourable then it followeth by a good and necessary consequence that such ought to bee well fitted and filled with wisedome grauity and sobriety that vndertake it This is the reason vrged by the Apostle 1 Tim. 3 1 2. He that desireth the office of a Bishop desireth a worthy worke a Bishop therefore must be vnblameable vnreproueable Who is it that mindeth to build an house but hee will looke out a fit workman for his purpose Or who will commit the gouernment of his family to an vnwise Steward that knoweth not how to mannage the affaires thereof to giue euery one his portion in due season Thē much lesse ought the Church of Christ to be committed to vnwise vnlearned vndiscreete men that are ignorant both how to rule it which way to reforme it Thirdly such as are called to this office Reason 3 must be carefull to looke vnto their waies that their calling be not blemished and their Ministery reprehended so that they ought to beare themselues worthily and wisely Euery one in the profession must labour to adorne the Gospel and walke vnblameably in the middest of a naughty and crooked generation Philip. 2 15. It is required of wiues to be chaste and keepers at home that the word of God be not blasphemed Titus 2 5. and of seruants to count their masters worthy of al honour that the Name of God and his doctrine be not euill spoken off 1 Tim. 6 ver 1. Much more then ought the Ministers to magnifie their office to beautifie their calling to watch in all things and to make full proofe of their Ministery 2 Tim. 4 verse 5. They ought to shine as bright and burning candles and as Christ saith they must bee lights of the world Math. 5. being set as a City vpon an high hill which cannot be hidden Hence it is that the Apostle saith Giue no offence in any thing 2 Cor. 6 3 4. that the Ministery be not blamed but let vs in all things approue our selues as the Ministers of God in much patience in necessities in distresses c. If onely our persons should be blamed and receiue a checke the matter were the lesse but the Ministery it selfe shall be reproched and the ordinance of God reuiled and therefore we ought to looke more carefully circumspectly to our waies that haue the eyes eares tongues of all men turned toward vs. Their eies are fixed vpon vs to behold our actions their eares are prepared to heare whatsoeuer they can of vs their mouthes are opened and their tongues vnloosed to speake euery where of vs so that we are set as vpon a stage can by no means couer our persons or our practises from the sight and knowledge of all men Lastly the Ministers is to vtter the word Reason 4 of wisedome whereby both himselfe and his hearers shall bee made wise vnto saluation The Apostle putteth Timothy in mind that he had beene brought vp in the Scriptures of a childe which are able to make him wise vnto saluation 2 Tim. 3 verse 15. and Psal 119. the Prophet thereby was made wiser then his teachers then his enemies then the auncient Hereupon the Apostle Paul saith 1 Corinth 12 verse 8. To one is giuen by the Spirit the word of wisedome to another the word of knowledge by the same Spirit And in the first chapter of the same Epistle verse 23 24. Wee preach Christ crucified vnto the Iewes a stumbling blocke and to the Grecians foolishnesse but vnto them which are called Christ the power of God and the wisedome of God Seeing then wee are to vtter the words of wisedome so called both because they are the words of the most wise GOD and because they are able to teach vs the truest wisedome we are to speak them as it becommeth them to be spoken to the end that in nothing we may be blamed or ashamed To conclude these reasons and to binde them all in a bundle together forasmuch as the Ministers of the Church are Elders both in name and nature and wee are to vtter the words of wisedome forasmuch as the Ministery that we haue obtained is a weighty and worthy calling and that it ought no way to be blotted and blemished of vs by any vndiscreete and vndecent carriage it followeth that such as are set apart to this work must be men of wisedome moderatiō of experience and excellent gouernment of themselues of their words of their gestures and of their waies whether they be publike or priuate whether they be open or secret whether they be at home or abroad Vse 1 We will now proceed to set downe the vses of this doctrine that we may be benefited and instructed by it First it serueth to reproue diuers sorts of persons that goe against this rule who albeit they be ready to receiue this truth and to approue of it in iudgement yet they transgresse it and crosse it notoriously in their practise The first reproofe Childrē made Ministers in the Church of Rome And here we are to meete with the shamefull abuse and detestable corruption that is too common in the Church of Rome where children and boies haue beene admitted and ordained to Ecclesiasticall dignities before they had any vnderstanding what the office requireth or how it can be discharged Thus hath the Byshop of Rome that challengeth to be the high Priest of the world the Vicar of Christ and the successour of Peter prophaned this calling and promoted
the staues of it 15. And when Aaron and his sonnes haue made an end of couering the Sanctuary and all the vessels of the Sanctuary as the Campe is to set forward after that the sonnes of Kohath shall come to beare it but they shall not touch any holy thing lest they die These things are the burden of the sonnes of Kohath in the Tabernacle of the Congregation 16. And to the office of Eleazar the sonne of Aaron the Priest pertaineth the oyle for the light Exod. 30 34. Exod. 30 24. and the sweet incense and the daily meate offering and the annointing oile and the ouersight of all the Tabernacle and of all that therein is in the Sanctuary and in the vessels thereof In this diuision the particular charge beolnging to the sonnes of Kohath is both propounded and confirmed Touching the speciall parts heere remembred First Aaron and his sonnes as ouerseers of the rest are charged when the hoste of God remooueth to couer the Arke of the Testimony the Table of shew bread the Candlesticke of light the vessels of oyle and such like Secondly the duty of the Kohathites is set downe that so soone as Aaron and his sonnes haue made an end of couering the Sanctuary and all the instruments of the Sanctuary they must come to beare both it and them as it was deliuered vnto them prouided that they did not touch any of them or meddle with them vntill they be couered lest they be destroyed Thirdly the office of Eleazar the Priest the sonne of Aaron is specified to him belonged the oyle for the light the sweet incense the daily meat offering and the anointing oyle with all the ouersight of the Tabernacle These seuerall points thus largely laid open may seeme needlesse and vnprofitable to be thus particularly rehearsed but as all things were done in types and figures vnto them so they had their vses to them and serue also for our instruction to the end of the world Touching the instruments belonging to the Tabernacle and the vessels that were vsed as the oyle the lamps the candlestickes the shew bread the incense and what were the significations of them we haue already declared in the bookes of Exodus and Leuiticus Now we wil onely call to remembrance these three points and briefly note what we are to learne from thence First the Tabernacle was remooued from place to place and the parts of it taken asunder and ioyned together This was a figure of the Church and sheweth that the faithfull so long as they liue in this Tabernacle of the body â— Pet. 1.13 are absent from the Lord and so shall continue vntill they obtaine a stable inheritance in the heauens We are not as yet come to the rest Deut. 12.9 and to the inheritance which the Lord our God shall giue vs. We haue heere no continuing citie to dwell in we are as Pilgrimes and strangers in this world We seeke a countrey else-where Let vs therefore vse this world as though we vsed it not 1. Cor. 7.31 Be not deceiued with the glorious and glittering shewes of earthly things If we did consider the frailty and vncertainty of all humane things heere beneath that they are the suttle and sugred baits of Satan which catch and condemne many thousands in the world Tim. 6.6 and bring men to many foolish and noysome lusts that drowne them in perdition and destruction we would not so easily wound our consciences and sell our soules for gaine as the maner of many is who in all things wherin they haue dealings and doings with others regard nothing but their owne wealth albeit it be ioyned with decay and vndoing of our brethren Secondly obserue in this place that the Sanctuary together with all the frame and furniture thereof was couered with badgers skinnes a very sure couering to teach vs that the whole Church euery particular member thereof are vnder the protection of God as it were vnder a couering Hereunto the Prophet alludeth Psal 27.5 In the time of trouble he shall hide me he shall set me vp vpon a Rocke And the Prophet Esay chap. 4. 5 6. The Lord wil create vpon euery dwelling place of mount Zion and vpon her assemblies a cloude and smoake by day and the shining of a flaming fire by night for vpon all the glory shall be a defence and there shall be a Tabernacle for a shadow in the day time from the heat and for a place of refuge and for a couert from storme and from raine This ministreth great comfort to all the faithfull seruants of God to consider that howsoeuer the Tabernacle was subiect to the violence of winde and weather yet it could sustaine no harme because it was most surely and safely couered against all iniuries tempests and stormes whatsoeuer None lie open to such troubles and turmoiles as the Church none are so garded regarded as they are It were vnpossible that we should hold out and continue in our profession against such dangers except we had a couering vpon vs as the helmet of saluation He is our defence and a buckler round about vs. He will neuer leaue vs nor forsake vs so that we may boldly say The Lord is my deliuerer I will not feare what man can doe vnto mee Lastly we see the Tabernacle had diuers and sundry instruments in it belonging to the worship of God and sanctified and set apart to holy vses so is it in the Church of God the word the Sacraments the preaching the praiing the praysing of God the gifts of sundry sorts bestowed vpon the Church are all of them sacred and holy by the speciall institution of God Hereunto doth the Prophet Zachary allude chap. 14. 20 21. In that day shall there be vpon the bels of the horses holinesse vnto the Lord and the pots in the Lords house shall bee like the bolles before the altar yea euery pot in Ierusalem and in Iudah shall be holinesse vnto the Lord of hostes and all they that sacrifice shall come and take of them and seeth therein for in that day there shall be no more the Canaanite in the house of the Lord of hostes The things that God hath appointed to the glory of his Name and the furthering of his worship are al of them holy and there is as it were grauen vpon them Exod. 28.36 as once on the forehead of the high Priest Holinesse to the Lord. Hence it is that the word is called the holy Scripture and all other things belonging to the seruice of God are holy also This teacheth how wee should bee affected when we present our selues in the presence of God and come to be partakers of the ordinances of God Heere are holy things for such as are holy if we come vnto them with sanctified hearts and touch them with sanctified hands Such as come prophanely vnto them receiue no benefite by them He that turneth away his eare from hearing the Law euen his praier is
with his sword in his hand and fighting did call for aide and on the other side dispraise the practise of him that withdrew himselfe out of the battell so soone as it was begun vnder colour pretence of praying for good successe affirming that God doth not accept the sacrifice of Cowards neyther receiueth their prayers because they are vnreasonable For they held it no reason that he which shooteth not should hit the white nor that he should win the victory that abideth not the battell neyther that he should haue any good that doth nothing toward it As then victory is wonne by labour not by sloth so shall we attaine the blessings of God by our endeuour not by our idlenesse It is required therefore of euery one of vs to consider our callings wherein we are placed We haue not all of vs one calling but diuers Some are set in the priuate family and some in the common-wealth and some in the Church of God all haue not one office but diuers We are trauailers in this world as passengers in a Ship â—ut in compa â— Lygur and â—uma who being there some for one businesse and other for another purpose do neuer meddle one with another but euery one careth for the discharging and dispatching of his proper office So ought it to be with vs we haue our proper calling and proper duties to be performed therein Be diligent in the duties of it and thou maist looke for a blessing vpon thy labours Sanctifie thy daily labours with daily praier but presume not that praier shall helpe thee without thine owne labour If thou shouldst pray to God all the day long to feed thee to cloathe thee to sustaine thee and thy family the idle mans prayer auaileth nothing We must pray vnto him when we begin our labours and blesse his name when we haue ended our labours but to call vpon him determining with our selues not to take paines or not determining with our selues to take paines is no better then to dally with GOD and deceiue our selues Lastly it is our duty to seeke to be acquainted Vse 3 with the word where we shall finde that plainely and particularly set downe which we would know In what state soeuer we are set we shall haue a sure guide to begin the works of our calling to goe forward in them and to perseuere vnto the end Heereby we shall be able to warrant our workes and know what duties God accepteth and what he accepteth not It is a light vnto our eyes and a lanterne vnto our steppes Psal 119 105. It is the commendation of Gods children to be conuersant in it In darknesse we cannot go safely without the helpe of a lanterne so are wee borne and brought vp in ignorance and continue therein vnlesse wee be guided by the word of God and his Spirit Many that want the knowledge direction of the Scriptures think they liue in the light walke in the light and behaue themselues as children of the day and are in as good a case and haue as good soules toward God as they that study the Scriptures and meditate in them day night They thinke it is not for simple men to meddle with the Scriptures but for Preachers and Diuines They thinke that knowledge maketh men worse and that none are worse men that none will deceiue a man sooner then they and therefore such as seeke to know God and to serue him according to his word they call in contempt and derision Scripture men But these ignorant beasts speake by the spirit of the diuell and oppose themselues against the expresse commandements of God and the approued examples of his setuants The Lord himselfe speaketh Hos 4 6. My people perish for want of knowledge The Apostle saith 1. Cor. 14 20. Be not children in vnderstanding but in maliciousnesse be as children The men of Berea are commended Acts 17 11. because they searched the Scriptures priuately to proue the truth of the doctrine which they had heard deliuered publikely But if knowledge as is pretended do make men worse then is it euill in it selfe and not good forasmuch as that which is good cannot make a man euill What then Dare any two-legged beast presume in the prophanenesse of his wicked hart to say that to know God and his will which is most pure and holy can make a man any worse Or that the more a man knoweth of Iesus Christ and christian religion the worse he should be A vile blasphemy O detestable impiety Will it make a seruant worse to know the will of his Master Or a subiect to know the Princes lawes and statutes It will be farther obiected Obiect There was neuer more knowledge and lesse practise a man may heare many speake much out of the Bible who notwithstanding are naughty men I answere â—wer be it so yet the cause is not their knowledge but want of grace it is not in the word but their owne corruption â— 1.22 They are fooles saith Salomon that hate knowledge and are enemies vnto it For all well doing in our callings proceedeth from faith and faith is grounded vpon knowledge and doth increase through knowledge Where there is no knowledge of Gods sacred and heauenly will â—s 4.1 2. men breake out without all conscience into swearing lying stealing whoring and killing Moreouer all they that can talke of the Scriptures make shew of them to others haue not by and by the knowledge of them for as much as they may alleadge more a great deale then they vnderstand â—biect Shall none then be saued wil some say but such as know the Scriptures can we not be led by Gods Spirit and serue him except we be conuersant in them I answere â—nswer no. The Spirit guideth no man without the word We are begotten anew by the immortall seed of the word Pet. 1. â—m 1. saith Peter Of his owne accord he hath begotten vs by the word of truth saith Iames. If then we be begotten by the word to a new life we are dead without it or rather haue no being of a true Christian No man can truely serue God vntill he know how to serue him It is God that teacheth how he will be serued and he teacheth onely by his word He hath no other schoole-house but the Scriptures such as thinke to learne his will otherwhere are much deceiued and will in the end prooue themselues the disciples of the diuell not the schollers of Christ forasmuch as hee that is of God â—h 8.47 heareth Gods word yee heare it not because ye are not of God No man can be saued without faith for without faith it is impossible to please God but faith commeth by hearing and hearing by the word of God Rom. 10.17 No man can be saued except he be regenerated for except we be borne againe we cannot enter into the kingdome of God Ioh. 3. but wherewithall shall a yong man clense his
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
what is fit for the people to heare It is better to speake fiue wordes with vnderstanding then tenne thousand in a tongue that is not vnderstood 1 Cor. 14.19 as the Teacher of the Gentiles testifieth who spake languages and tongues more then all we We are commanded to lift vp our voyce as a trumpet to tell Israel their sinnes 8. but if the trumpet make an vncertaine sound who shall prepare himselfe to battell The Apostle alleageth it as a iudgement vpon the hearer not as a praise and commendation of the speaker â—r 14.22 Esay 28. With men of other tongues and other lippes will I speake vnto this people Our Auditours are all or at lest for the most part rude and ignorant and it is our duty to bow and stoope downe to their capacity and when we thinke we speake plainely we shall find oftentimes that we speake darkly and obscurely not plainely and familiarly enough Lastly let vs content our selues with the purity and simplicity of the word which is sufficient in it selfe to expound it selfe and able yea onely able to giue direction and satisfaction to the conscience It may be truely said that the Minster sitting in Moses chaire is as it were set vpon a stage whose smallest actions and gestures all the people behold and therefore albeit he be neuer so precise in the discharge of his calling the hearers that can see but the outward actions and not inward affections will iudge of the heart by the appearance and of the substance by the circumstances so that if any lightnesse or dissolutenesse appeare they by and by conceiue that all is amisse and little regard any thing that he doth deliuer and speake vnto them True it is this is their fault and infirmity howbeit we must prouide that we giue no occasion and cut off occasions from all such as are glad to lay hold on occasions Vse 3 Lastly it is our duty when we come to the house of God to take heed to our feet lest we depart from the Church as the foolish virgins from the gates of heauen We must learne how to prepare our selues that we may profit thereby as the Lord would haue the people sanctified before the Law was to be deliuered Exod. 19. This preparation to bee duly performed hath many particular parts as seuerall branches issuing out of one roote First it is our duty to come together into one place to heare the word and to call vpon his Name For albeit we must reade the Scriptures priuatly in our houses yet we must haue them publikely expounded and interpreted and albeit priuate prayer be not vnprofitable and priuate exhortations bee oftentimes auaileable yet our publike assemblies haue a more speciall blessing promised vnto them Matthew Chapter 18. verse 20. Where two or three are gathered together in my Name there am I in the middes of them Before we can heare the word it is required of vs to come to the place of hearing Psal 34.11 and 122.1 The Centurion telleth our Sauiour that he had such seruants vnder his authority that if hee said to one Come he commeth Matthew 8.9 God our greatest Master vnder whose authority we are and he vnder the authority of none sendeth out his messengers and calleth his guests Come and eate of my meate Prou. 9.5 and drinke of the Wine that I haue drawne yet we seeme deafe and cannot heare senselesse and cannot mooue The vnreasonable creatures euen the wormes that creepe in the earth put vs to shame and serue to condemne vs when God in the beginning said Let there be light It was so Gen. 1.24 Let the earth bring foorth her liuing creatures after their kindes the earth did so When God intended to bring a plague vpon the Egyptians and called for the Grassehoppers and Caterpillers Psalme 105. verse 34. He spake and the Locusts came and Caterpillers and that without number When he asked for them they delayed not but went out to doe his will But GOD hath spoken many times to vs and we regard not his call and if we come sometimes at his bidding we thinke we haue done our duty and him a pleasure We must come constantly and continually Blessed are they that dwell in his house Psalme 84. verse 4. The Church is not as an Inne to soiourne in but an house to abide and dwell in that Christ may finde vs there but many preferre the Inne and Ale-house before it It is better for vs to be found in the Temple then in the Tauerne and in the house of prayer then in a denne of Theeues Let the zeale of his house eate vs vp Let vs consecrate the Sabboth as holy to the Lord and make it a day of holy rest not of vnholy and vngodly ryot Secondly as we must come diligently fo wee must attend carefully when we are come otherwise what benefite can wee haue or looke for by our comming The Prophet ioyneth these together and coupleth them as two friends in one chaine Psal 34.11 Come and hearken If it were enough to come and heare a voyce the oxe and asse might do that as well as we for they can apprehend an outward sound Therefore we must do more then that we must set our mindes vpon that which we heave or else we heare no otherwise then the beasts that are without vnderstanding This attention is a notable vertue it is a Iewel for the eare We see how many in our dayes delight to haue Rings and Iewels hanging at their eares and they account it a great ornament vnto them I will not say vnto them as the heathen Poet in scoffing manner answereth Plaut in poenulo that it is because they haue no fingers on their hands as if the fingers not the eares were made for rings but this I will say that if wee had the richest Iewels that the East or West could afford vnto vs if we haue not an eare boared through to the heart to heare the word of God they are no better then as Iewels put into a swines snout Happy is he that weareth this Iewell of attention a Iewell of infinite price and value this is to haue an hearing eare whereas all others haue eares and heare not Thirdly we must remember what we haue heard and not suffer it to slippe from vs. For what auayleth it to be attentiue for the time and so soone as we are departed to forget all thereby suffering the birds to picke vp that which is sowne that is Satan to steale out of their hearts that which hath beene taught them The Apostle Iames compareth such a man to one that beholdeth his naturall face in a glasse Iam. 1.24 who goeth his way and forgetteth immediately what manner of one he was The word of God that saith O my people heare my Law Psal 78.1 saith also else-where My sonne forget not my Law Pro. 3.1 The Lord commanded the Israelites to binde his words vpon their hands for a signe that they
haue set at nought all my counsell and would none of my reproofe I also will laugh at your calamity and mocke when your feare commeth Such measure as we mete it shall be measured vnto vs againe and God will deale with vs as we deale with him If we set our faces against him Leuit. 25.17.23.24 he will set his face against vs. If we will not be reformed but will walke contrary vnto him then he also wil walke contrary vnto vs and with the froward he will shew himselfe froward Fourthly they are to be obeyed that haue Reason 4 no absolute authority but are themselues vnder the authority of others God commandeth to honour father and mother Exod. 20. albeit themselues are to honour God Thus doth the Centurion reason from the lesse to the greater Matth. 8.8 9. from himselfe to Christ Lord I am not worthy that thou shouldest come vnder my roofe but speake the word onely and my seruant shal be healed for euen I am a maÌ„ vnder authority hauing souldiers vnder me and I say to this man Go and he goeth to another Come and he commeth and to my seruant Do this and he doth it If then such as are meane men and haue inferiour places of command are notwithstanding obeied by those that are vnder them much more ought the Lord himselfe to be obeyed who is aboue all and all vnder him Reason 5 Fiftly the Rechabites obeyed Ionadab their father and receiued a blessing for their obedience He restrained them from many profits and pleasures of this life and his charge vnto them might seeme very hard and harsh being restrained of wine and forbidden to build houses to sow seed and to plant vineyards and when they had these set before them they answered We haue obeyed the voyce of Ionadab Ier. 35.8.13.14 the sonne of Rechab our father in all that he hath charged vs to drinke no wine all our dayes we our wiues our sonnes and daughters This example is the Prophet Ieremy commanded to set before the people of God to shew them their sinne Thus saith the Lord of hostes the God of Israel Goe and tell the men of Iudah and inhabitants of Ierusalem will ye not receiue instruction to hearken to my words saith the Lord The words of Ionadab the sonne of Rechab that he commanded his sonnes not to drinke wine are performed for vnto this day they drinke none but obey their fathers commandement notwithstanding I haue spoken vnto you rising early and speaking but ye hearkened not vnto me Shall we make lesse account of God then the Rechabites did of their father and value his commandements lesse worth then they did their fathers commandements If we haue had the fathers of our flesh and we gaue them reuerence shall we not much rather be in subiection to the father of spirits and liue Hebr. 12.9 Lastly there is a speciall relation betweene Reason 6 God and his people The subiect oweth obedience to his prince the seruant to his master the child to his father God is all in all he is our king and we his subiects he our master and we his seruants he our father and we his children according to the saying of the Prophet Malachi A sonne honoureth his father Mal. 16. and a seruant his master if then I be a father where is mine honour and if I be a master where is my feare saith the Lord of hostes So that disobedience is as the sinne of rebellion and God detesteth those that commit it as rebels against him All these reasons serue to preach obedience vnto vs whensoeuer the word and will of God is made knowne vnto vs. The vses of this doctrine are very profitable Vse 1 vnto vs. First learne from hence and let it worke an impression in our hearts that nothing can be more agreeable or a more effectuall marke of our Christian profession then to obey and hearken vnto the voice and word of God This made Samuel say to Saul 1 Sam. 15 2â— Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voyce of the Lord behold to obey is better then sacrifice and to hearken then the fat of rammes When the Lord was to deliuer his Law in mount Sinai he said If ye will obey my voyce indeed and keepe my Couenant then yee shall bee a peculiar treasure vnto me aboue all people for all the earth is mine Exodus Chap. 19.5 By the voyce of God we are to vnderstand not the letters or so many syllables of the Scriptures but the preaching and publishing of the same according to the doctrine interpretation exhortation reproofe comfort and such like For the word taught and applyed according to the true sense and naturall meaning of the Scriptures is as well the word as that which is written forasmuch as by the gift of interpretation bestowed vpon his seruants the mind and meaning of them is opened That then is not Scripture onely which is expressed in so many syllables and therefore the Apostle saith when they deliuer pure doctrine with integrity and grauity â— 2.6.7 they deliuer the wholesome word which cannot be reprooued They are the seedmen the word is the seed and therefore they deliuer the word The voyce of Gods messengers in the ministery of the word is to be heard and esteemed as the voice of the euerliuing God and not as the voyce of a mortall man The Prophets call vpon the people â—s 4.1 to heare the word of the Lord when themselues spake vnto them and not the Lord immediately The Apostle declareth that God in old time spake by his Prophets Heb. 1.1 according to the saying of Christ that whosoeuer heare his disciples and Ministers heare him and they who contemne them contemne him Luke 10.16 Thus in all ages haue the faithful esteemed the Ministers as the messengers of God and the Ministery of the word as the voyce of God himselfe This is witnessed by sundry testimonies of holy Scripture speaking of the Church generally and of the seruants of God particularly The Church saith Esay 2.3 Come let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs of his wayes and we will walke in his pathes Cornelius hauing sent for Peter saith he was present before God to heare what he would speake vnto him by Peters mouth Acts 10.33 The Thessalonians receiued the word not as the word of man but as it is indeed the word of God 1 Thess 2.13 Thus must we esteeme of it in iudgement thus must we obey it in practise When sinne is reprooued it is God that reprooueth it When the sinner that is penitent is comforted God is the comforter If the word find out our secret sinnes we must be no lesse terrified and humbled then if God should proclaime open warre against vs and vtter his Thundering voyce against vs. If the sweet consolations of Christ are offered to
ignorantly like the blinde man that hitteth the white cannot be accepted of him or looke for any reward at his hands God will accept of none to be his seruants that know him not Will any man receiue into his seruice one that cannot see to dispatch his businesse and shall we thinke that God will admit blinde men that regard not to vnderstand his wayes and want their spirituall eyes to discerne betweene good and euill This we see by sundry examples as Psal 95.10 where the Lord rendreth this reason why the people erred in their hearts and greeued him forty yeeres in the wildernesse Psal 95.10 because they had not knowne his wayes It was the cause why the Sadduces denyed the resurrection Matt. 22.29 Ye do erre not knowing the Scriptures nor the power of God This caused the Iewes to crucifie the Lord of life Act. 3.17 Now brethren I wote that through ignorance ye did it as did also your rulers for if they had knowne him they would not haue crucified the Lord of life This is it that maketh the proud iusticiaries of the world to rest in their owne righteousnesse Rom. 10.3 because they know not the righteousnesse of God This was the cause of the idolatry of the Gentiles Gal. 4.8 When ye knew not God ye did seruice vnto them which by nature are no Gods So what was the cause but ignorance that moued Paul to persecute the Saints he rendreth this as the reason 1 Tim. 1.13 I was before a blasphemer and a persecuter and iniurious but I obtained mercy because I did it ignorantly in vnbeliefe And as it is the roote that brancheth out into many sinnes so it is as pitch that defileth whatsoeuer it toucheth turneth good affections into euill and maketh them to decline and degenerate into sinne Religion deuotion hope feare being ioyned and guided with the eye and light of knowledge please God whereas without this sight they highly displease him For religion ioyned with ignorance begetteth and bringeth forth idolatry deuotion accompanyed with ignorance is no better then superstition hope ioyned with ignorance worketh presumption feare ioyned with ignorance engendreth desperation If we haue not knowledge to support and season vs we erre out of the right way and are deceiued beyond all measure Loue blinded with ignorance becommeth sottish Zeale patience and such like corrupted with ignorance are turned into brutish and sauage passions This reprooueth three sorts of men First the practise of the Church of Rome â—reâ— that taketh away the key of knowledge from the people and seeketh to bring in palpable darknesse These false teachers cannot endure that the people should enioy the light of the Scriptures They reade them in an vnknown tongue perswading them they may be most deuout when they are most ignorant that it shall goe well with them though they haue no faith of their owne but an implicit faith to beleeue as the Church beleeueth albeit they know not what it beleeueth These are they that notably abuse the people to their perdition and bewitch them with spirituall socery as they that bring Gods iudgments vpon their heads â—â—8 â— 13. and 〈◊〉 1. â— 10. â— 1. 8. for when a land is destitute of the knowledge of God al things are couered with darknesse and the persons are liable to his fearefull iudgements as is euident by sundry places of Scripture Dauid saith the blind and lame that mocked at him were hated of his soule so that such should not enter into his house 2. Sam. 5.8 Such as are spiritually blinde shall neuer enter into Gods kingdome they are all seers that shall come thither The want of naturall sight is nothing in comparison of the want of the eyes of the minde Our Sauiour pronounceth them blessed that are pure in heart â— 5.8 because they shall see God This sight of the minde is two fold partly in this life partly in the life to come one of them vnperfect the other perfect when we shall see him as he is This is eternall life to know God â— 3.2 it is eternall death not to know him and to be ignorant that God is our father that Christ is our redeemer and that the holy Ghost is our sanctifier â—â—econd â—ofe The second reproofe is of those that are children in knowledge that liue in the light and yet can see nothing The Sunne shineth brightly in their faces yet they shut their eyes Many thinke they haue religion enough if they haue a good mind and meaning and leade a ciuil life among their neighbours who like not such busy fellowes that will be medling euermore with the Scriptures They are accounted honest men and are well liked of all they pay that they owe they are iust of their word they deceiue no man But this ciuil conuersation and honest behauiour shall profit them nothing nor be able to bring them into the fauour of God nor giue them any title to the kingdome of heauen so long as they are destitute of knowledge forasmuch as they haue God their aduersary who will contend with them and plead against them neither will he know them that regard not to know him Others despise it and contemne it like the foole or idiot that casteth away a pearle or precious stone not knowing the value or worth of it These come to the Church sometimes and heare the word of God both read preached and yet are not so much as acquainted with the histories of the Scripture the principles of religion which are as milke for yong children They know not what faith is they are not acquainted with the meanes of our iustification they know not the difference betweene the Law and the Gospel neither the vse of the one or the other they cannot discerne any thing betweene the religion of Christ and of Antichrist Lastly The third reproofe it serueth to stoppe the mouthes of all proude and malicious slaunderers of the Gospel that accuse the preaching and publishing thereof as the cause of the sinnes and enormities that abound among vs as also of the plagues and pnishments that God hath inflicted vpon the land These men vttering the froth and scumme of their soule mouthes and belching vp the venome of their poisoned hearts cry out It was neuer wel since this new religion sprung vp since there was so much teaching and preaching that we haue so much knowledge and learning that we are well the worse for it The cause of Gods iudgements is not the preaching of the Gospel but the contempt of the Gospel and because we haue the light but loue darkenesse more then the light God iustly giueth ouer such prophane beasts into a reprobate sense Our great ignorance is the cause of our sinnes and that we are children of darkenesse rather then of the day of the night not of the light Are not these ashamed to say that the light of the Sun causeth men to stumble and goe
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
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
If they were demaunded what they thinke of the word and of God the author of the word they would acknowledge the Scriptures to be most true both the promises that are made and the threatnings that are contained in it they would confesse that God is a most iust God euen visiting the iniquity of the fathers vpon the children vnto the third and fourth generation yet it skilleth not what they speak with their tongues so long as we may euen openly reade the secrets of their thoughts and the imaginations of their hearts in their outward practises For touching the word of God it is most true and it cannot be denyed we reade oftentimes that God is also mercifull Rom 2.4 Ephe. 2. we reade of the riches of his grace and bountifulnesse of his abounding in compassions and reseruing mercy for thousands What then or what is all this to them shall we continue therefore in sinne that grace may abound ought not rather the riches of his bountifulnes and patience and long suffering leade vs vnto repentance Shal we after our hardnes and hearts that cannot repent heape vp vnto our selues as a treasure wrath against the day of wrath and the iust declaration of the iudgement of God who shall giue to euery man according to his workes It is a good lesson which the Prophet teacheth vs that there is mercy with God not that we should presume of his mercy and runne into all excesse of ryot but to the end he may be feared Psal 130.4 Hence it is that Moses Deut. 29.20 strippeth all such as flatter themselues with hope of pardon and conceit of mercy and opinion of escaping from that foolish imagination He that blesseth himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst The Lord will not spare him but then the anger of the Lord and his iealousie shall smoake against that man and all the curses that are written in this booke shall lie vpon â—im the Lord shall blot out his name froÌ„ vnder heauen These persons may call for mercy but he will not answere them in mercy they may seeke him early but they shall not finde him because they hated to be reformed and did not chuse the feare of the Lord Prou. 1.28 29. He is very gracious and mercifull slow to anger and of great kindnesse Psal 103.17 18. Howbeit it is to the penitent only not to the obstinate The Prophet saith The mercy of the Lord is from euerlasting to euerlasting and his righteousnesse vnto childrens children to such as keepe his couenant and to those that remember his commandements to doe them Where we see the Scripture maketh a difference and diuision betweene man and man and giueth to euery one his portion so that albeit he be mercifull yet it is to those onely that keepe his commandements For although all be sinners and therby seeke to creepe away closely that way as it were in the darke that they might not bee espyed yet we must know this that some are repentant sinners for whom there is mercy in store some are obstinate sinners the Scripture hath no mercy for them but terrors threatnings and iudgements and punishments because vpon such wicked he will raine snares fire and brimstone and an horrible tempest this shall be the portion of their cup for the righteous Lord loueth righteousnesse his countenance doth behold the vpright Psal 11.6 7. Now such as continue in the course of their sins are ready to beleeue that God is merciful but they beleeue not the Scripture that he is mercifull onely vnto such as repent they perswade themselues falsely that they may run on in euill wayes and yet find mercy at the latter end which is directly contrary to the whole doctrine of the Scriptures And yet these men aske shall we not beleeue the Scripture to be true Whereas they beleeue one part of the Scripture but they call into question another part they lay holde on his promises but they stop their eares against his iudgements nay they doe not so much as beleeue the promises aright neither will learn to whom they are deliuered in whom they shall be verified which sauoureth altogether of infidelity and vnbeliefe Besides as they derogate from the verity of the Scriptures so they deny God after a sort and turne him into a lie make him an idoll to stand stil and doe nothing For to imagine in our heart a GOD wholly compact of mercy that seeth sinne but will not punish it that knoweth who sinneth but will let him alone is to deny the true God who as he is merciful so he is also iust This the Prophet Nahum testifieth in the beginning of his Prophesie The Lord is iealous â—â—m 1 2 3 and the Lord reuengeth the Lord reuengeth and is furious the Lord will take vengeance on his aduersaries and reserueth wrath for his enemies The Lord is slowe to anger great in power and will not at all acquit the wicked c. And heereunto accordeth the description of him Exod. 34 6 7. The Lord God mercifull and gracious long suffering abundant in goodnesse and truth keeping mercy for thousands forgiuing sinne and that will by no meanes cleere the guilty visiting the iniquity of the fathers vpon the children and vpon the childrens children vnto the third and fourth generation Such then as thinke they may proceede and goe forward in their transgressions without controlement or punishment because God is a mercifull God do vtterly deceiue themselues make a snare to entrap their owne soules The wise man saith that to iustifie the wicked and to condemne the innocent are both of them an abhomination vnto the Lord Prou. 17 15. If then he hate it in all the sonnes of men how shall we imagine that the Lord will do or can do either of theÌ„ Let vs therefore so conceiue of God as hee hath taught vs in his holy word let vs not make a counterfeit god nor set vp an Idoll in our heart for he will be serued no therwise then he hath appointed To conclude we must know that whosoeuer denieth 〈◊〉 of the threatnings denounced in the word denyeth a part of the Scripture and as much as lyeth in him maketh God a lyar who will as well execute his judgements as performe his promises forasmuch as hee is faithfull in both And whosoeuer imagineth that God is onely mercifull consequently denieth his iustice hath not the true God for his God but committeth horrible idolatry in coÌ„ceiuing wrongfully of his Maiesty Vse 4 Fourthly seeing such damages and iniuries as are offered to our brethren doe reach to God are condemned as sinnes against him it should teach vs to looke to our own waies to practise iustice and equity toward them to take heed of all fraud forgery falsehood oppression whatsoeuer forasmuch as hee will take an account of vs and bring vs vnto a
the Scribes because they confessed this point of Gods power for they did rightly affirme Allem â—â—tise of the power of Priâ—hood 〈◊〉 sins chap. 1. that none could forgiue sinnes but God onely Luke 5 20 21 but this was their error in that they did not acknowledge Christ to be God who in the person of the Mediatour euen in the state of humility while he liued heere and was conuersant vpon the earth might by his diuine authority forgiue sinnes as likewise by the same power he did heale sicknesses and diseases among the people God then doth properly and absolutely forgiue sinnes committed against his law and eternall Maiesty The Minister by his appointment doth assure all penitent sinners of the forgiuenes of their sinnes through the mercy of God and the merits of his Sonne Iesus Christ and therefore in this sense he is said to forgiue sinnes as he is also said to saue mens soules 1 Tim. 4. â—â— to whom he preacheth saluation An Embassadour is said to make peace or warre when he declareth according to his commission his Princes pleasure and determination touching eyther of them The Kings Deputy or Lieutenant hauing warrant from him offereth and granteth pardon to rebels or other offenders when notwithstanding he doth onely make knowne the Princes pleasure in remitting their offences and releasing their punishments forasmuch as it is in the Princes power onely to pardon traitors transgressors The Minister of the word as Christs Deputy or Lieutenant is said to reteine or remit sinnes euen as the Priest in the time of the Law is said to make the Leapers cleane or vncleane â— â— 7 His sentence touching that disease was but declaratory pronouncing who was striken or who was healed by the hand of God he had not power himselfe to strike or to heale to lay it vpon any or to take it away from any person So it is the ordinance of God that the Ministers should be declarers interpreters and expressers of his will and word concerning remission of sinnes â—giue sin â—e a â—ne not properly pardoners forgiuers and remitters of sinnes for then they must also take away sinnes as though the sentence in heauen did depend vpon the sentence on earth whereas the censure of men must depend vpon the sentence of God To forgiue sinnes properly is to take them away and to remoue the punishment But God only can do this to God therfore alone let vs flie of him let vs looke for mercy and from him let vs neuer goe to any man If we haue recourse vnto him we shall finde mercy in time of need which is better then thousands of gold and siluer This is able to appease the inward trouble of a distressed conscience and ministreth sound comfort to the afflicted soule that is humbled and cast downe to the gates of hell If wee hadde all the iewels and precious stones that can bee found wee were not able to buy out the punishment of one sinne The Prophet saith Ps 49 6 7 9. They that trust in their wealth and boast themselues in the multitude of their riches none of them can by any meanes redeeme his brother nor giue a ransome to God for him c. The value worth of the whole world is too vile and base to answer for one trespasse for it cost more to redeeme one soule It could not be done with siluer and gold and such like corruptible and transitory things but with the precious blood of Christ â—1 19. as of a Lambe without blemish and without spot If we would come before him with burnt offerings and calues of a yeare old or would thinke to please the Lord with thousands of Rams and ten thousand riuers of oyle or perswade our selues that wee can make satisfaction for the sinnes of our soules by the fruite of our bodies euen by giuing our sonnes and daughters wee deceiue our selues and know not the greeuousnesse of sinne nor the infinite wrath of God nor the exceeding value of the death of Christ nor the endlesse torment due vnto sinne nor the vnspotted purity of the law of God which is transgressed by it If we had all things and wanted his mercy we haue nothing if once we haue it it is sufficient to couer all our infirmities and to blot out all our iniquities according to the saying of Salomon Prou. 16 6. By mercy and truth iniquity is purged and by the feare of the Lord men depart from euill Such as neuer felt the burden of sinne neuer regard the benefit of mercy but such as haue their hearts in any sort touched with it acknowledge them blessed that finde it and all those miserable that are destitute of it It is not instruments of musicke it is not dainty fare it is not outward delights it is not merry company it is not riches or honours or friends or nobility or pleasures or sports and pastimes that can alay and appease a troubled minde perplexed conscience Dauid wanted not any of these he was the sweet Singer of Israel he might haue his consort he could not want mirth and musicke of singing men singing women yet he preferred a drop of mercy before all these he followed not the practise of Saul who when an euill spirit sent of God vexed him and disquieted his minde listned vnto them that told him of a cunning Musitian to play before him but he neuer sought to God nor craued mercy at his hand and therefore albeit he were eased for a time yet his trouble returned more fiercely vpon him then before and ended in a fury and frenzy so that nothing could pacifie or appease him This is the common course of the men of this world if at any time their hearts accuse them and sinne begin to terrifie them iudgment presse sore vpon them they seeke by merriments and drinkings feasts and their companions to put that terror away And this is the onely counsell their friends can aduise theÌ„ to take Like friends like counsell carnall friends carnall counsell But they and their friends are greatly out of the right way and are wholly ignorant of the true meanes of coÌ„fort All sound comfort commeth from God and from his word All sound dofort commeth from God 2 Corin. 1.3 and therefore he hath this title giuen vnto him to be called the Father of mercies and the God of all consolation He sendeth his holy Spirit into our hearts wheÌ„ they are cast downe who by way of excellency is called the Comforter Iohn 14 26 16 26. He wil not leaue vs without comfort if we craue it of him We must goe vnto him and neuer giue him ouer He is a fountaine that can neuer bee emptied and drawne dry Besides we haue his word which being reuerently heard and read is able to raise vp and cheere vp our heauy hearts The Apostle sheweth that the Scriptures were written Roman 15 4. that we through patience and comfort of
thinke others to be starke blind For seeing Christ sent his Apostles into the whole world Math. 10. that they should preach the Gospell vpon the house tops that is openly and euidently who will be so foolish as to imagine that this can be vnderstood of Auricular confession This authority is ioyned with the Ministery of the Gospel as the Apostle teacheth 1 Cor. 5 verse 18 19 20. God hath reconciled vs vnto himselfe by Iesus Christ and hath giuen to vs the ministery of reconciliation to wit that GOD was in Christ reconciling the world vnto himselfe c. Thus we see that sinners are reconciled to God and obtaine remission of sinnes by the Ministery of preaching the Gospel appreheÌ„ding and receiuing the benefit thereof by faith not by confession forasmuch as we haue in the word neither precept nor example of reckoning our sinnes in secret vnto the Priest to the ende we may obtaine forgiuenesse of them All the examples and commandements mentioned in the Scriptures call vs with a loud voice and carry vs the direct way vnto God aduising vs to speake to him who we are sure will answer vs to craue of him who we are certaine will heare vs. The Prophet saith I saide I will confesse my sinnes vnto the Lord and thou forgauest me Psalme 32 verse 5. The same we reade in Hosea chap. 14 verse 2. Take with you words and turne to the Lord say vnto him Take away all iniquity and receiue vs graciously so will we render the calues of our lips Yea the seruants of God were so farre from binding themselues to number vp all their sinnes that Dauid saith in the Psalme Who can vnderstand his errors Cleanse thou mee from secret faults Psalme 19 12. and 38 5. True it is many of the ancient doe oftentimes speake much of confession but it is of publike confession in the face of the Church made by him that had committed some publike and notorious crime and giuen scandall to the whole Church whereas there was no law set forth of this auricular confession before Innocent the third who first of all made an act and decree touching the same For they call men backe from running vnto men to tell them their sinnes Chrysâ—â—â— Laz◠〈◊〉 Gâ—â—â—â—â— who may put them to shame and rebuke make them blush and hit them in the teeth with them and also bring them to the knowledge of others but to the Lord that careth for vs to him that is our Physition and cureth our wounds as the seruant when he hath offended craueth not forgiuenesse of his fellow-seruant but at the hands of his master And why should we feare to vnburden our conscience of that which we feared not to commit in his presence If we come vnto him we may be assured he will turne away his face from our iniquities Againe some obiect the words of the Apostle Obiect 2 Iames chapter 5 verse 16. Confesse your sinnes one to another and pray one for another that ye may be healed Loe say they heere is an expresse commandement giuen vnto vs to confesse our sinnes And we see the practise of it to Iohn Math. 3 verse 5 6. To whom went out Ierusalem and all Iudea and all the regions round about Iordan and were baptized of him in Iordan confessing their sinnes These are the Scriptures that the Rhemists vse to establish their error as the groundworke of their building I answer Answer vnto them both and first to the commandement then to the example or practise of it Touching the precept or commandement howsoeuer it may carry some shew yet if we marke it the place rather marreth their market then helpeth the matter For the confession of faults heere spoken off is in time of sicknesse at the priuate houses of the diseased when the sicke person acknowledgeth to the standers by that come to visite him wherein and in what manner he had offended them the standers by wherein they had offended him and both of them desired to be reconciled one to another and so depart hence in peace Math. 5 verse 23. It was not made therfore alone and apart in the Church in time of health in the eare of the Priest in the supposed holy time of Lent a little before Easter or before they prepared themselues to heare Masse Secondly here he requireth that we confesse our sins and offences one to another not all to one so that this text belongeth to mutuall confession not to sacramentall confession Whereby we may euidently proue that their popish Priests are as well bound to confesse themselues to lay-men as the lay-men are bound to confesse themselues to popish Priests Otherwise how can we be said to confesse one to another If any confesse vnto me and I confesse vnto none how haue we kept this rule How haue we confessed our faults one to another Thirdly as we are commanded to confesse our faults one to another so we are also charged to pray one for another for the Apostle ioyneth these two together But they are ashamed to say that this pertaineth onely to the Priest to pray for others wherfore then should confession pertaine vnto him more then the praier heere spoken off forasmuch as there is a like respect of both these Confesse one to another and pray one for another This point therefore is so cleere that the Rhemists themselues confesse â—em Annot. â—lam 5. that it is not certaine but onely probable that the Apostle speaketh here of sacramentall confession and besides Cardinall Caietane in his Commentaries vpon the same place obserueth that it cannot be vnderstood of the Sacrament of Confession â—etan comâ—n in Iam. 5. because the Apostle doth not say Acknowledge your faults to the Priest but one to another Touching the practise of the people that came to Iohns baptisme they confesse their sinnes in generall and not all of them in particular not compelled vnto it but voluntarily moued For if they had confessed their sinnes particularly Iohn must haue stood from morning to euening many yeares together because Ierusalem and all Iewry and all the Country about Iordan came vnto him in which number no doubt were many thousands and an innumerable company that were neuer shriuen before so that their confessions must be very long he must of necessity haue shriuing worke enough all the daies of his life therfore it was vnpossible there should bee a particular enumeration of all their sinnes â—he second â—proofe Secondly it reproueth such as hide their sinnes and cannot be brought to confesse theÌ„ Such as do deny them faile in this duty and are farre from true repentance and consequently from free forgiuenesse They haue skill and will to set out other mens sinnes and to stretch them at large to the vttermost that they may make them seeme greater then they are but touching their owne offences either they will not vnderstand them or they will excuse them and you shall be sure to get theÌ„
heed how we heare Luk. 8 whē we come into his house Christ teacheth that in hearing the Ministers we heare him and in refusing them we refuse him Math. 10. The Apostle commendeth the Galatians for the performance of this duty that they were as carefull to heare him as to heare Christ himselfe chap. 4 14. My tentation that was in my flesh ye despised not nor reiected but receiued mee as an Angell of God euen as Christ Iesus What could he say more for them Or how could he better set foorth their zeale then to giue this testimony of them that they accounted of him in regard of his paines in the Ministerie not as an ordinary man not as a faithfull Minister onely not as an elect Angell onely but as Christ himselfe the head of men and Angels whose person he did represent and whose Church he did feed with wholesome doctrine This example should all of vs follow this doth the Lord require of all true Christians that they receiue his Ministers as his Messengers and reuerence them as himselfe in regard of their doctrine and haue thē in singular loue for their workes sake This we see to be worthily practised by Cornelius as well became a religious Captaine and a deuout Christian Acts 10. ◠10 33. We are all heere present before God to heare all things that are commanded thee of God Loe how great the dignity of the Ministery of the Church is loe how great the excellency of the Ministers of God is we must heare them as if we heard God forasmuch as they are sent of him they preach his word they deliuer no more then they haue receiued and he hath commanded them to publish it in his Name But alasse it is most horrible to behold the contempt that they suffer and the basenesse that is cast vpon this calling which is one of the causes of those greeuous plagues and iudgements that are brought vpon the world The disgrace and ignominy vnder which they lie greeueth the hearts of all the godly and not only greeueth their hearts but pierceth the Clouds and doth not onely pierce the Clouds but reacheth vp to heauen and doth not onely reach vp to heauen but entreth into the eares of the Lord of hosts and not onely entreth into his eares but doth stretch it selfe vnto God himselfe and returne vpon Christ the Prince of all Prophets which ought indeed to pierce and enter into the hearts of all prophane persons and serue to terrifie all those that reuile them and speake all manner of euill against them for the truths sake Let vs remember the saying of the Apostle touching the Thessalonians 2 Thess 2 13. When ye receiued the word of God which yee heard of vs ye receiued it not as the word of men but as it is in truth the word of God which effectually worketh also in you that beleeue This is a worthy commendation of this Church and a notable example which we ought to set before vs to follow it so that we must heare the word as Gods word whose force it carrieth with it Many heare it that do not heare it as Gods word It is a rare thing to finde such an hearer Some heare and then rage and storme when they are reproued Acts 7 57 17 18 and 22 23. Others refuse to heare at all and thinke such as make conscience of hearing to be more curious precise then there is cause Others embrace the word but yet not as the word as we see in Papists and hypocrites The Papists affirme that the Scripture or word written hath no authority in it selfe except it be allowed approued of the Church What other thing is this then to embrace the word but not as the word The hypocrites also doe not receiue the word with due reuerence nor expresse it in true obedience as their life doth witnesse against them These haue men onely in their thoughts and haue not God in their sight they may be said after a sort to receiue the word but they cannot be said to receiue it altogether as the word For if they did seriously and earnestly acknowledge it to bee of God and to haue him the author of it they would not leade their liues in that loose manner that they do Thirdly it reproueth those that contemne the doctrine of the Gospel The third reproofe for the poore and obscure conditiō of the Ministers that preach it For what I pray you was the estate of the Apostles Were they rich and renowned in the world Peter and Iohn going vp together into the Temple at the ninth houre of praier answered the lame man that expected to receiue something of them Siluer and gold haue I none Acts 3 6. Were they much befriended applauded of men The Apostle declareth and complaineth that all men had forsaken him and no man stood with him 2 Tim. 4 16. And Christ himselfe foretelleth that they should bee hated of all men for his Names sake Math. 10 ver 22. Were they honoured and magnified aboue others Or did they liue at ease and in pleasure Paul spareth not to paint out their life 1 Cor. 4 9 I thinke that God hath set foorth vs the Apostles last as it were appointed to death for wee are made a spectacle vnto the world and to Angels and to men Were they clad in purple and fared they deliciously euery day Did they dwell in gorgious houses and Princely pallaces In the words following he telleth vs how it fared with him and the rest of his brethren they were not attired in soft raiment they did not surfet through excesse Verse 12. but euen vnto this present we both hunger and thirst and are naked and are buffeted and haue no certaine dwelling place And yet notwithstanding these manifold aduersities and trials the Sonne of God pronounceth of them He that heareth you heareth me and iudgeth the wrongs to be done to himselfe which they suffer Let not vs therefore require honour or riches or glory or pompe or outward dignity in the Ministers of the Gospel but rather consider the goodnesse of God toward vs who knowing that we are not able to beare and abide his infinite Maiesty hath instituted the Ministery of his word that by men equall vnto vs and like to our selues he might teach vs his will and instruct vs in his word We shewed before that when the Lord himselfe in his owne voice preached to Israel at Mount Sinai they were so terrified and afraid that they asked for Moses that he might speake vnto them If the matter stood thus with them that had seene the wonders of God in the Land of Egypt and not many daies before had passed the red sea as it were by dry land what shall befall vs if he should vtter to vs his terrible voice as a most mighty thunder If then we heare patiently and obey readily the word that is brought vnto vs by weake and fraile man it
are like to male-contents that had rather liue vpon the spoiles of others then take paines themselues wishing that all things were in a tumult confusion and combustion that they might catch the goods belonging vnto others holding this principle that it is good fishing in troubled waters Wherefore it is a notable exhortation of the wise man Prou. 6.16 17 18. 19. These sixe things doth the Lord hate yea seuen are an abomination vnto him a proude looke a lying tongue and hands that shed innocent blood an heart that deuiseth wicked imaginations feet that be swift in running to mischiefe a false witnesse that speaketh lyes and him that soweth discord among brethren Of this kinde there are many seuerall sorts first a relation of the bare words against the meaning as Matth. 26.69 At the last came false witnesses and said This fellow said I am able to destroy the Temple of God and to build it in three dayes Christ spake some such words Ioh. 2.19 but neither altogether the same neither to the same end and purpose because he spake of the Temple of his body This is a breach of the ninth commandement the which albeit it be more cunning in the rest yet it argueth greater malice when for want of other matter and better proofe we set their owne words vpon the racke and stretch euery ioynt of them out of their place Secondly to open the secret sinnes of our neighbour to any man especially if hee commit them of infirmitie contrary to the general rule of Christ Matthew 18. verse 15. If thy brother shall trespasse against thee goe and tell him his fault betweene thee and him alone if he shall heare thee thou hast gained thy brother This is the right and ready way to gaine our brother to make his sinne secret and as it were to couer it with a garment so long as there is any hope by priuate exhortation and admonition to winne him To blaze abroad and to publish to the knowledge of others their frailty is not the way to gaine them but to stirre them vp against vs and to harden their hearts and to stop their eares when wee speake vnto them For except it appeare vnto those whom we exhort or reprooue that wee loue them and that our admonitions proceed from that fountaine we shall neuer doe them any good neither will they euer regard our words but they will seeme harsh and vnpleasant vnto them Thirdly euill suspicions when nothing can be done of our brother be it neuer so honest or religious but we suspect the worst of it and speake the worst of it whereas loue is not suspicious but hopeth all things endureth all things beareth all things beleeueth all things 1 Cor. 13.7 Hence it is that the Apostle teacheth that the end of the commandement is charity out of a pure heart and of a good conscience and of faith vnfained 1 Tim. 1.5 and in the last Chapter of that Epistle he yoketh enuy strife railings and euil surmisings together the which whosoeuer follow after do know nothing concerning godlinesse Lastly to accuse our neighbour for that which is true and certaine through hatred and malice and with a purpose to hurt and destroy if we can him that we accuse and against whom we complaine as appeareth 1 Sam. 22.9 in the example of that dogged and diuellish enemy Doeg who was appointed ouer the seruants of Saul he said I saw the sonne of Ishai when he came to Nob to Ahimelech the sonne of Ahitub who asked counsel of the Lord for him and gaue him victuals and the sword of Goliah of whom Dauid sath in one of his Psalmes Thy tongue deuiseth mischiefes Psal 52.2 3 4. like a sharpe razor working deceitfully thou louest euill more then good and lying rather then to speake righteousnesse thou louest all deuouring words O thou deceitfull tongue All these particular points teach vs to beware of whispering and construing of all things in the euill part Vse 2 Secondly it condemneth all rash iudgement when we iudge amisse of others both of an euill minde and for some euill end Christ giueth vs warning to beware of this wickednesse Matth. 7.1 2. Iudge not that ye be not iudged for with what measure ye mete it shal be measured to you againe And the Apostle Iames maketh the like exhortation chap. 3.1.2 My brethren be not many masters knowing that wee shall receiue the greater condemnation for in many things we offend all Cicer. act 2. in Verr. These rash and rigorous iudges neuer regard nor consider their owne offences they can search and sift into other mens actions as men winnow wheate and yet are carelesse of themselues The heathen accounted it intolerable to reprooue other men when themselues are as faulty This is no better then Pharisaicall hypocrisie This is done diuerse wayes The first is when a man hath done good things holily purely The firâ—◠〈◊〉 of iudgeâ—â—â—â— and sincerely we iudge them done hypocritically dissemblingly and wickedly This iudgement is a wrong iudgement and forbidden in the word of God This was the practise of the diuell toward Iob chap. 1.9 and 2.4 He was a iust man one that feared God and eschewed euill Satan charged him to doe all hypocritically only because God had blessed him and made an hedge about him and about his house and about all that hee had on euery side so that his substance was increased in the land and therefore he suggesteth that if God would put forth his hand now and touch all that he had he would curse him to his face As the diuell himselfe dealeth so deale the children of the diuel with the faithfull He is the old serpent which deceiueth the world and accuseth our brethren before our God day and night Reuel 12.9.10 so also doe his children that beare his image and are transformed into his likenesse These are vniust and wrongfull censurers of the deedes and actions of other men whereof there are many in the world If the godly giue themselues to prayer a duty that God so often commandeth and his children haue so often practised with great fruit and successe and would not omit or giue ouer though it should cost them their liues Dan. 6.11 it is censured to be counterfeit holinesse If they be troubled more then other men and are chastened euery day their enemies hit it in their teeth that they are plagued for their sinnes If they be afflicted in conscience that they feele the burden of their sinnes pressing sore vpon theÌ„ they are iudged to be madde and out of their wits If they delight to heare the word publikely and to be conuersant in reading and searching of the Scriptures priuately they are accused to be precise and whatsoeuer they doe they shall be charged to do it not sincerely but corruptly not in trueth but in outward shew not from the heart but from the mouth and lips onely This was the offence of Eli toward Hannah he being a
to wit the glory of God For as he is the beginning of whom are all things so hee is the end to which all things tend and are to be referred inasmuch as he hath made all things for himselfe so that we must conclude with the Apostle Of him and through him and for him are all things to him be glory for euer Amen Rom. 11 36. Let vs know that as wee are not to liue vnto our selues so we shall not die vnto our selues We are not our owne to do what we list for that were to liue to the flesh if we liue wee must liue to the Lord that when we die we may die to the Lord. Let vs consider that it belongeth to Christ to iudge of the workes consciences of others we shall stand to be iudged at the tribunall seat of this common Iudge therefore ought not to iudge one another Let vs not lay snares to entrap and stumbling blockes to offend our brethren and baits to entangle them and hookes to catch them that we may prey vpon them For woe to that man by whom the offence commeth â—th 18 7. which is as much as to lay a stone in the way whereat the vnwary passengers may stumble Let vs walke by the rule of loue and take heed we hurt not our brethren for whom Christ died and as in the members of the body wee fauour and tenderly touch that part which is weake and if need require binde it vp and heale it so it ought to bee in the mysticall body of Christ Iesus that is the Church we must loue cherish and strengthen one another and do seruice one to another Such then as greeue vex hurt and damnifie one another are destitute of charity which is a band to knit vs together Let vs not striue about things indifferent that are neither good nor euill the kingdome of heauen doth not stand in them neither doth the doing or not doing of them simply please God neither doth the saluation of the Church consist in them according to the saying of the Apostle 1 Cor. 8 8 9. Meate maketh vs not acceptable to God for neither if we eate haue we the more neither if we eate not haue we the lesse but take heed lest by any meanes this power of yours be an occasion of falling to them that are weake And in the Epistle to the Romanes hee saith chap. 14 17. The kingdome of God is not meate nor drinke but righteousnesse and peace and ioy in the holy Ghost and 1 Tim. 4 8. Bodily exercise profiteth little but godlinesse is profitable to all things c. To conclude let vs doe those things that belong to peace and beware of strife contention if any man list to contend about these things we haue no such custome neither the Churches of God let vs ioyne heart hand together to edifie the Church as they that build an house do communicate their labors vntill they haue finished and made an ende of their worke But some man may say Obiection Is all manner of iudgement vnlawfull Or is a man in all cases forbidden to iudge I answer Answer No there are some iudgements lawfull and these both are publike and priuate The first is the iudgement of the Magistrate whose office is to try the liues and actions of men that they may punish offenders and reward them that do well It is their duty to sing both mercy and iudgement Psal 101 1. They beare not the sword in vaine Rom. 13 3. but are appointed as well for terrour of euill dooers as for the praise of them that do well The second is the iudgement of the Minister who in the dispensation of the word and preaching of the Gospel iudgeth the actions of his hearers reproouing and condemning them for their sinnes Thus the vnbeleeuer is said to be iudged 1 Cor. 14 24. If all prophesie and there come in one that beleeueth not or one vnlearned he is conuinced of all hee is iudged of all Hence it is that Noah a Preacher of righteousnesse is saide to haue condemned the olde world Hebr. 11 7. When the vnbeleeuing Iewes heard Peter preach vnto them touching saluation through Christ whom they had crucified they were pricked in their hearts and said to him to the rest of the Apostles Acts 2 37 and 14 26. Men and brethren what shall we doe Felix the Gouernour hearing Paul prophesie that is to reason of righteousnesse temperance and iudgement to come trembled and was afraid to heare him any longer being conuinced by the word and his owne conscience The word of God is liuely and mighty it pierceth deepe and entreth into the thoughts discouering the things that are most secret The third is the iudgement of a Christian and faithfull brother exhorting and admonishing vs for our good This is commanded in many places of the Scripture Moses warneth vs that we should not hate our brother in our harts but plainely reproue him and not suffer sinne to dwell in him or to rest vpon him or to preuaile against him Leuit. 19 17. It is our duty to stirre vp one another to good things WheÌ„ an house is to be reared set vp al the neighbours gather together and set to their hands to helpe it forward no man is idle but euery one is busie some by lifting some by carrying others by ordering the whole businesse to finish the frame so ought it to bee among vs that haue a better building in hand wee are Gods building 1 Cor. 3 9. and Gods house Heb. 3 6. If we hold fast that confidence and reioycing of hope vnto the end and therefore as we haue a greater worke in hand so wee ought to bee more faithfull in it and more busie about it exhorting one another while it is called to day lest any of vs be hardened through the deceitfulnesse of sinne Heb. 3 13. and considering one another to prouoke vnto loue to good workes not forsaking the fellowship that we haue among our selues as the manner of some is and so much the more carefull ought we to be hereof Heb. 10 25. because we know the day of the Lord and of our account draweth neere And as wee sit in iudgement vpon others by exhorting of theÌ„ so we doe by threatning and reprouing much more as occasion serueth and need requireth Thus did Iohn the Baptist call the Pharisees Sadduces that came to his baptisme a generation of vipers Math. 3 7. and 23 14 23 25. so Christ calleth the Scribes and Pharisees oftentimes hypocrites desiring to do all things to be seene of men Math. 6 deuouring widdowes houses vnder a colour of long prayer tithing mint cummin making cleane the vtter side of the cup and platter but within were full of bribery and excesse Mat. 23 14 23 25. Thus he painteth them out in their colours that others might beware of them and none be deceiued by them So hee called Herod
of the Lord in the exposition of the Law Mat. 5.34 I say vnto you sweare not at all neither by heauen c. If it be forbidden to sweare at all then it is made vtterly vnlawfull I answere â—wer the purpose of Christ is to reprooue the false interpretations of the Scribes and Pharisees who wrested the Law and restrained it contrary to the meaning of the Lawgiuer They taught the people to beware of periury and swearing falsly and that if so be men sweare truely it was lawfull to sweare commonly as if God tooke no regard of our ordinary communication and of our common talke contrary to the doctrine of Christ else-where that of euery idle word much more then of idle othes men shall giue an account at the day of iudgement Matth. 12.36 His purpose is not to condemne the right vse of an oth â—6 13 which is expresly commanded of God in many places and practised by the Patriarks Gen. 14. by the Prophets 1 king 17.1 by the Apostles 1 Cor. 15. by the Angels Reuel 10.6 by the Iudges Iudg. 15.12 by the kings 1. Sam. 24. and by the Lord himselfe Psal 110.4 Heb. 6.17 And therefore simply it is not a sinne to sweare If any reply in their name and behalfe that once it was lawfull but now it is not in the time of the old testament but not in the new we must know that the Prophets prophesying of these times of grace vnder the Gospel declare that the Church or Christ should sweare by the Lord Esay 1â— 1â— Iere. 4.2 and therefore he neuer wholly for bad it who came not to destroy the Law and abolish the Prophets but to fulfill and performe the Law Matth. 5.17 Moreouer the Pharisees that were the teachers of Israel taught that it skilled not though men sware vainely by heauen by earth by the creatures so long as they suppressed the Name of God Wherefore Christ the true interpreter of the Law teacheth the contrary to wit that it is a sinne against the third commandement not only to forsweare but to sweare vainely and commonly by what name and in what manner soeuer it be yea albeit the Name of God be not mentioned considering that he which sweareth by the altar sweareth by it Matth. 23.20 21 22. and by all things thereon he that sweareth by the Temple sweareth by it and by him that dwelleth therein and he that sweareth by heauen sweareth by the throne of God and by him that sitteth thereon This errour of these Pharisees is maintained or at the least practised commonly by the common sort they thinke they may sweare as they list so that they sweare truely and if they haue trueth on their side they take liberty to sweare and sweare againe without controlement Secondly they alledge also the saying of the Apostle Iames chap. 5.12 Obiect 2 Aboue all things my brethren sweare not neither by heauen neither by the earth neither by any other oath but let your yea bee yea and your nay nay lest ye fall into condemnation I answer Answer wee must not alwayes take the words of Scripture generally as they seeme to be caryed but limit them according to the circumstances of the Text and the scope of the words The Apostle saith All things are lawfull for him 1 Cor. 6.12 but it must be restrained to things indifferent not forbidden in the Law for such things as are forbidden are not lawfull If then we would vnderstand Scripture aright and not wander from the sound interpretation of it we must seeke and search out the sense according to the intent and meaning of the Spirit of God otherwise not only infinite inconueniences but diuers absurdities impossibilities heresies contradictions and impieties will follow as when Christ saith Ioh. 10.8 All that euer came before me are theeues and robbers c. Shall wee conclude from hence that Moses Esay Ieremy Iohn Baptist and all the Prophets were no better then theeues and robbers because they went before Christ in time No he pointeth out such as professe themselues to be the doore of the sheepe and receiued or shewed any other then himselfe So Paul saith hee tooke all things to bee lawfull for him what then might he doe what he list might he be an idolater an adulterer a blasphemer and such like no but herein he preuenteth an obiection and answereth by supposition that albeit all things were lawfull yet he would not bee brought vnder the power of any thing So in another place he saith I am made all things to all men 1 Cor. 9.22 Doth he heereby make himselfe a Libertine or establish Libertinisme or purchase a protection for euery man to doe what seemeth good in his own eyes Not so but in matters that are indifferent which may be done or not done with a good conscience he changed himselfe into all fashions and applyed himselfe to the conditions of all that by all meanes he might saue some So in this place when the Apostle saith sweare not at all we must not cleaue seruilely to the letter nor stiâ—ke to the bare words but know that the Scripture standeth in the right meaning so that the doctrine of the seruant is not different from the Lords and Masters that sent him to wit to condemne lightnes in swearing whereby the Name of God is defiled directly or indirectly which ought to be accounted of all men most holy and vsed with the greatest respect and reuerence that can be But in cases of importance and necessity we haue examples beyond al exception of God himselfe of the Prophets and Apostles that haue vsed an oath as we noted before which could not haue beene if the vse of an oath had generally and vtterly beene vnlawfull The second reproofe Secondly to omit this sect and to proceed it reprooueth such as take the oathes of persons that are vnfit and vnmeet to take any oathes For seeing an oath must be taken vp soberly discreetly and aduisedly and onely in cases of necessity when the trueth cannot otherwise be decided it conuinceth such of temerity and want of discretion that make no difference of whom they take an oath The end of an oath ought to be to confirme the trueth but the testimony of some is suspected and of others presumed to be false Many are not to be admitted as witnesses as children furious persons drunkards common lyars such whose bodies are withered and consequently their memories decayed such as are idiots and lunatikes common swearers ruffians and such as are of euill report rogues and straglers that haue nothing to lose nor no where to dwell infidels heretikes and vnbeleeuers all these are as it were boared in the eare or burned in the hand or branded in the forehead for vnsufficient persons because either they doe not know the vertue and validity of an oath nor the difference and distinction of matters whereupon they are produced and which are to be decided or being accustomed to euill may easily be
fully and freely attend and intend the learning of the Law and giue themselues to the contemplation and consideration of the workes and wayes of God and of godlinesse separated and sequestred themselues for a time wholly from the company and conuersation of men resigning vp themselues into the hands of God and seeking to cut off all occasions whatsoeuer that might quench their zeale and hinder their deuotion Secondly the publike sanctification of the whole Church whereof God is the authour Moses the teacher and the interpreter This is the summe of this Chapter Touching the former point handled in the 21. first verses which is concerning the vow of the Nazarites before we come to the matter it selfe it shall not be amisse for the farther declaration and demonstration thereof to remooue two doubts that stand in the way arising the one from the diuers acceptation of the word the other from the distinction of the seuerall kindes of this vow Touching the seuerall significations of the word The word Nazarite is diuersly taken lest we be deceiued by the ignorance thereof we must vnderstand that there are foure acceptations of it distinct the one from the other Some are called Nazarites some Nazarens others Nasarites which words because they are oftentimes by diuers confounded as if they were all one and the same it is needfull to haue them distinguished aright the one from the other The Nazarites of whom wee haue mention in this place haue their name of separation and are written by the letter Zain Iunij paral lib. 1. c. 8. Analys in Numer these by obseruation of certaine ceremonies of which we shall speake more particularly afterward dedicated themselues vnto God in a more holy manner then the common sort The second sort called Nazarens or Nazarites are distinguished from the former and written with the letter Tsadi and so to be called Natsarites or Natsarens so named of the word Netzer which is oftentimes vsed by the Prophets and signifieth properly a branch growing out of the roots of trees frō whence the Syriack word Notzera or Notzerath or Natzerath is deriued and thereof commeth the name of the City or Village of Nazareth in Galilee Danaeus comment in August de haeres because it was situate in a place planted with store of trees and flowers as Danaeus testifieth out of Bernard Now Christ our Sauiour being conceiued and brought vp in this place is in the New Testament called a Nazarene Matthew chap. 2. verse 23. and Iesus of Nazareth Ioh. 19.19 Act. 2.22 and 3. 6. Matth. 26.76.71 Mar. 1.24 and 10.47 and 14.67 and 16.6 Luk. 4.34 18.37 24.19 Act. 4.10 and 16.14 and 10-38 and 22.8 and 26.9 From hence also the disciples of Christ were first called Nazarites but afterward they were called Christians Acts 11.26 at Antioch which professed the faith of Christ and the doctrine of the Gospel The third kind of Nazarites differeth from both the former both in the originall of the word and in wanting warrant from the authority of the Scriptures For they are otherwise written thē the other were to wit with the letter S and are deriued from the Syriack word Nesar which signifieth to cut off or to abolish because they helde that the bookes of Moses and the Prophets howsoeuer they carried their names were fained and counterfeit things and withall maintained it to be vnlawfull to kill any liuing thing Epiphan lib. 1. haeres 18. or to eate of the flesh of any creature wherein the spirit of life had bin and consequently condemned the bloody sacrifices prescribed in the Law The fourth and last sort of those whom Eusebius remembreth among the Ebionites Euseb lib. 6. histor Ecclesi cap. 17. howbeit others reckon and range them among other heretiks did after a sort beleeue in Christ and acknowledged him to be the promised Messiah for as the former sort were Iewes so these would bee accounted Christians D. Field of the Church lib 5. cap. 7. howbeit they taught that the ceremonies of the law of Moses were necessary to saluation and thereby did couertly and cunningly ouerthrow the liberty of the Gospel againe they boasted of their false miracles and priuate reuelations as the Anabaptists doe in these last dayes Now as Christ our Sauiour was commonly called Iesus of Nazareth so to be called Nazarites after his name as Christians of Christ was at the first receiued as a name of praise and commendation howsoeuer the vnbeleeuing Iewes and Gentiles vsed or rather abused it as appeareth Acts 24.5 Where Tertullus the declayming Oratour accuseth Paul to be a ring leader of the sect of the Nazarens and therefore these heretikes gloryed and boasted in that name as in a name and note of honor as the fittest which they found as with a veile to hide and with a cloude to couer the poison and pestilence of their damnable sect who vnder the colour of the Christian religion did indeed decline and depart from the true doctrine of Christ Luk. 1.26 Thus much of the names of the Nazarites the first whereof is of such as are mentioned in the old Testament the second of such as are expressed in the new so named of Nazareth a City of Galilee the third of those that altogether abrogated and abolished the old Testament the fourth of such as taught that Christians were bound to obserue the ceremonies of Moses These two last haue no footesteps in the Scriptures but they are found in Ecclesiasticall histories Hauing thus opened the name let vs consider the seueral kinds of these Nazarites mentioned in the first place They are of two sorts Two kinds 〈◊〉 Nazarites first such as were Nazarites by commandement secondly such as were Nazarites by vow Now both these kinds were such among the Iewes as were separated from the rest of the people to a more strict and pure course of seruing God then others were of which the Prophet speaketh in the Lamentations chap. 4.7 Her Nazarites were more pure then snow they were whiter then milke they were more ruddy in bodie then rubies their polishing was of Saphir By commandement were such as God from the beginning did extraordinarily call to that solemne profession of a special holinesse These were perpetuall Nazarites whose separation from the common sort by a stricter kinde of life continued all the dayes of their life Of this sort we haue sundry examples some in the old Testament and some in the New In the Old we haue first the example of Sampson then of Samuel and afterward the Rechabites Concerning Sampson we reade that the Angel of God appeared to the wife of Manoah his mother Iudg. 13 3◠and 16.17 and said to her Behold now thou art barren but thou shalt conceiue and beare a son and now drinke no wine nor strong drinke neither eate any vncleane thing for the childe shall be a Nazarite to God from the wombe vnto the day of his death and afterward
condemn our churches our ministers our sacraments to be no true Churches of Christ no true Ministers of Christ no true Sacraments of Christ And concerning our Liturgie or forme of publike praier read and prescribed to bee read they account it Antichristian they vtterly detest it and account it abhominable no more acceptable to God then the offering of Swines flesh was vnder the Law which the Lord abhorred as if they had instead of his appointed sacrifices cut off a dogs necke And albeit we haue the examples of all other Churches vnder heauen as presidents that go before vs in this practise and albeit wee follow them as they followed Christ yet they wil not allow vs to be like to them nor wil permit that to the people of God which he here prescribed to the Priests yea albeit they haue no examples whom they can pretend to follow yet they wil be singular in their own conceits condemn al others that will not ioyne with them The 136. Psalme was sung in the congregations long after Dauids daies as appeareth 2 Chro. 20 21. what Did they therein offer vp swines flesh Hezekiah that godly king that set his whole heart to seeke the Lord whom the Lord healed of an incureable disease â— Kings 21 1. Esay 38 8. and wrought a miracle in the heauens to assure him of deliuerance from his enemies this good King so much regarded of God togither with his Princes commanded the Leuites to praise the Lord with the words of Dauid and of Asaph the Seer 2 Chro. 29 30 so they did according to the kings commandement sing praises with gladnes they bowed their heads worshipped 2 Chro. 29 30. Did the King and the Princes command the Leuites to offer vp swines flesh or was their seruice no better accepted then the cutting off of a dogs neck or did it any whit quench their zeale or slake their deuotion that the words were not their owne but penned long before by Dauid the Prophet and Asaph the Seer No they praised the Lord with gladnes of heart and humblenes of mind which they testified by this sign that they bowed their heads and worshipped Obiect But it will be saide This was a thansgiuing I confesse it was but if it be lawfull to vse a set forme of praising and thansgiuing Answer then also of praying and making petition because there is a like reason of both And that we may the better see their errour and themselues confesse they are deceiued let vs examine som of their obiections in this place the rest we will reserue vnto the 10. chapter Numb 10 35 36. where we shal haue farther occasion to search more into this point One obiection which Obiection 2 they alledge is this that this set seruice is to quench the spirit 1 Thes 5 19. and to limit him that teacheth vs to pray to tel him how farre he shal go and to appoint him his banks and bounds beyond which he may not passe whereas we shold pray as the Spirit moueth giueth vs vtterance To vse a set forme or if you list to call it so a stinted forme of praier Answer is not to stint the Spirit but to helpe the Spirit But doth the Spirit of God need the help of man Obiection 3 Is not he al-sufficient by himselfe of himself Answer He standeth not in need of vs but is most sufficient howbeit the Spirit in vs is weake the worke of the Spirit is vnperfect and is perfected not all at once but by degreee If all the true seruants of God had receiued a perfect measure of grace and if all that haue the Spirit of God had the same Spirit fully without any defect or infirmity they should not neede any humane helpes but haue sufficient store of their owne So then to the former obiection I answer 3. things First if hee that taketh a booke and readeth a set prayer did stint the Spirit then he that taketh the Scripture into his hands and readeth a chap. out of the old or new Testament and then staieth goeth no farther might as wel be said to stint the Spirit Or he that heareth another pray should stint the Spirit also because all such as heare the prayers of others are stinted what to heare All cannot neyther ought to bee speakers either in the priuate house or in the house of God 1 Cor. 14 40. this were to breake the order of decencie required in prayer now such as are hearers of others haue words after a sort prescribed vnto them and limited how farre to goe and yet cannot such hearers be iustly taxed to limit or to quench the Spirit Againe obserue that the Spirit of God is neuer stinted or curbed neither can rightly be said to be quenched so long as it is kept within his owne bounds that is the limits of the holy Scripture as it ought to be Hee then that prayeth the prayer of Christ or the salutation of Paul or a Psalme of Dauid which he hath premeditated before or committed to memory cannot be said to quench the Spirit except we will imagine that the Spirit can be against himselfe Lastly to quench the Spirit is to oppose against the voice of the Spirit Rom. 1 18. to crosse and contradict the Spirit and to with-holde the truth in vnrighteousnesse Therefore althogh a man doeth not speake euery thing that the Spirite putteth into his head and into his heart yet hee cannot be charged to quench the Spirit except he set himselfe against it that with a set purpose to gainsay and resist it As for example when wee craue of GOD to feed vs with food conuenient for vs Pro. 30.8 to make vs content to eate our own bread 2 Thes 3 12. though we do not expresly pray to God to keep vs from vsing vnlawful shifts vngodly meanes whereby we seeke to get into our hands the goodes of other men yet we cannot be said to quench the spirit except we refuse so to pray because wee purpose to liue and thriue by iniuries and oppressions by fraud and deceit then indeede we quench the Spirit because we controll the voice of the Spirit speaking to vs in his word Again they obiect Obiection 4 that the scripture techeth that we know not what or how to pray Rom. 8 26. The spirit helpeth our infirmities for we know not what we shold pray for as we ought c. but when we haue a set forme of prayer framed to our hands and the booke lieth before vs wee know then what to pray and neede not the helpe of the Spirit and therefore such cannot say with the Apostle they know not what to pray for as they ought This is a silly collection and indeede a meere cauillation I answer therfore 2 things Answ First by setting downe the meaning of the words We know not what wee should pray for as we ought to wit of our selues as 1 Cor. 2 14 15.
he worketh in the people This is a blessed worke happy are they that are so wrought vpon The obedient hearer is the onely hearer that heareth to saluation that receiueth with meeknesse the engrafted word that is able to saue his soule CHAP. VII 1. AND it came to passe on the day that Moses had fully set vp the Tabernacle and had annointed it and sanctified it and al the instruments thereof both the Altar and all the vessels therof and had annointed them and sanctified them 2. That the Princes of Israel heads of the house of their fathers who were the Princes of the Tribes and were ouer them that were numbred offered 3. And they brought their offering before the Lord sixe couered wagons and twelue Oxen a wagon for two of the Princes and for each one an Oxe and they brought them before the Tabernacle 4. And the Lord spake c. HItherto of the sanctification which is generall and common now Moses descendeth to particular lawes This chapter containeth two thinges first the offering of the Princes secondly the speech of God to Moses The offering of the Princes is set out by certaine circumstances of the time when they offered when Moses had fully set vp the Tabernacle and had annointed and sanctified it c. of the persons which offered the Princes of the Tribes the heads of the house of their fathers and of the place where they are offered it was before the Lord. Then their offering is described by the particulars that were offered which is performed ioyntly or seuerally Ioyntly they brought sixe couered wagons and twelue Oxen c. I will not stand particularly to speake of the sanctifying and anointing of the Tabernacle handled at large Exod. 40 9 10. Remember in generall that the Tabernacle was a type and figure of the Church Willets Hexapl. in Exod. 36. which is a company of men acknowledging and worshipping the true God whoÌ„ Christ doth regenerate and sanctifie with his Spirit and purposeth afterward to glorifie theÌ„ in his kingdome 1 Iohn 2 27. Moreouer consider that these Princes heere described are called the heads of the house of their Fathers This word is diuersly taken in the Scriptures God is the head of Christ Rainol confer with Hart. ch 1 Christ is the head of man and man is the head of the woman 1 Cor. 11 3. The head of Syria is Damascus the head of Damascus is Retzin Esay 7 8. The heads of the Leuites are put for the cheefest and the Priest the head that is the cheefe Priest Neh. 1 16. 2 Chron. 31 10. The King the head of the Tribes of Israel 1 Sam. 15 17 The heads of housholders the Elders Exod. 16 13. The head of the people the foremost 1 King 21 9. The head of the Mountaines the highest Esay 2 2. The head of the spices the cheefest Exod. 20 23. Among Dauids Captaines the heads are the most excellent 2 SaÌ„ 23 8 13 18. The Princes mentioned in this place may after a sort be called heads in all these respects because they are the cheefest the foremost the highest and the most excellent And albeit Kings and Princes abstaine from this title to be called heads of the Church as pointing out the soueraignty of Christ and content themselues to be stiled supreme Gouernors as appeareth by the oath of supremacy vsed among vs yet we doubt not but they may be called by that name in a kinde degree of resemblance because they haue preheminence of place and gouernement ouer all people within their dominions 1 Sam. 15 â—â— For if Samuel tell Saul that when he was little in his owne sight he was ordained to be made the head of the Tribes of Israel being annointed King it may be thought not vnlawfull being rightly vnderstood to giue Princes the name of heads of their people As for the Bishop of Rome that challengeth this title to be called head of the whole Church wee cannot acknowledge him for any such head but rather the taile being indeed no sound member of the Church but the head of the apostacy and falling away from the faith prophesied of by the Apostle 2 Thess â— â— Touching the annointing oyle wherewith the Tabernacle and the vessels thereof were annointed signifying that all the true members of the Church are endued with the graces of the Spirit from hence the superstitious Romanists would gather their consecrating and hallowing of Churches with oyle and other ceremonies and hold it vnlawfull to say their Masse in a Church not hallowed yea they will tell vs of much profite and many vses thereof as the increase of deuotion and the expelling of diuels But hereby they run into sundry errors abuses They deuise and set vp a sanctificatioÌ„ without warrant of Gods word Euery Pâ—â—â—â— with theÌ„ 〈◊〉 bapâ—â—◠〈◊〉 Bishops 〈◊〉 may 〈◊〉 Churche 〈◊〉 also they â—â—fer 〈◊〉 â—â—â—firmaâ—â—â—â—â—fore bapâ—â—â— they prefer their owne tradition before the institution of God they commit idolatry in dedicating Churches to Saints they make these ceremonies a part of Gods worshippe they would bring in againe the types and shadowes of Moses law which doe not binde vs but are abolished they make humane traditions and obseruations not grounded vpon the Scripture to be the meanes to stir vp deuotioÌ„ Lastly they teach that by this vnholy hallowing diuels are driueÌ„ out of churches which are not cast out but by fasting praier Matth. 17 21. As for that dedication of Churches which standeth partly in prayer grounded vpon the word and partly in setting of them apart to holy vses to the preaching of the word to the administration of the Sacraments such like exercises of religion we do no more condemne then Dauids dedication of his house which he had newly built Psal 30. who notwithstanding vsed neither crossings nor tapers nor such toyes as are taken vp and tollerated in the Church of Rome Ver. 1. And it came to passe Moses hauing prouided all things necessary for the seruice of God mustered his army diuided them into troopes and squadrons before remembred and appointed them Leaders of all sorts here he sheweth that the twelue Princes the Captaines Commanders of the Tribes broght their offerings before the Lord to wit sixe couered wagons and twelue Oxen to draw them to transport in them as they marched the parts of the Tabernacle with al the vessels belonging thereunto â—â—â—ect But were not these things to be carried vpon the Priests shoulders What vse then was there or what need of these wagons or chariots The Sanctuary indeed or the most holy place â—â—â—wer for greater respect and reuerence was to be carried vpon the shoulders of the sonnes of Kohath to whoÌ„ the charge was committed howbeit these wagons were appointed to carry and conuay in them the other parts of the Tabernacle and the vessels thereunto belonging and were deliuered to the Leuites for that seruice namely to the sonnes of Gershon and Merari Now
the children of Zebulun did offer 25 His offering was one siluer charger the weight whereof was an hundred and thirty shekels one siluer bolle of seuenty shekels c. Behold heere how the other Princes are not inferiour to the first that offered nor the other Tribes to the Tribe of Iudah Obserue heere that the spirit of God accounteth it not sufficient to set downe what was offered in generall neither in particular what Nahshon the sonne of Aminadab of the Tribe of Iudah offered the first day or what Nathaniel the son of Zuar Prince of Issachar offered the second day but he goeth forward to set downe the speciall offerings according to euery mans name and according to the day assigned vnto him Obiect It may be demaunded what was the cause why these offerings are thus particularly pointed out why are the same chargers the same bolles the same spoones so often repeated might not all these things heere mentioned haue beene more summarily concluded what need more words haue bene vsed when fewer would haue serued I answere Answer we must not account any thing idle friuolous fruitles or superfluous in holy Scripture The Lord knoweth best what is fittest to bee dilated largely and what to be comprehended shortly If there were no other reason then this so it pleased the Lord it ought to content vs and to make vs rest in it The like example we finde Psal 136.1 2 c. Where in euery verse and at the recitall of euery blessing this reason is repeated for his mercy endureth for euer Adde heereunto Reuel 7.5 6 c. where this is repeated according to the number of the Tribes that twelue thousand were sealed of them Hee might haue said briefly of euery tribe were sealed twelue thousand but he repeateth the words twelue times so in this place the offerings are repeated twelue times particularly according to the number of the twelue Princes The reasons may be first to teach vs to be content to heare the same things though they be oftentimes repeated as Phil. 3.1 The Apostle saith It is not grieuous to me to write the same things often and for you it is safe Wee are ready to forget the best things and therefore must haue them continually sounding in our eares as many strokes giuen with a hammer to make vs heare Secondly that wee should apply these examples vnto our selues and if wee passe ouer one of them without regard yet we should take holde of the next Thirdly to teach vs that no man shall haue that forgotten to the vtmost of his praise who is any way forward in doing good because he will honor those that honor him but they that despise him shall be lightly esteemed 1 Sam. 2.30 The doctrine Doctrine from this particular rehearsal and enumeration of the gifts of those Princes is this Euery good worke of gods children is knowne and shall be rewarded that all the good workes of Gods children done to the setting forth of his glory to the aduancement of his worship to the maintenance of true Religion or the good of his children shall be reckoned vp rewarded and come vp in account before him he taketh notice of them all and will neuer forget any one of them As their deeds are here registred in the booke of God so the doers of them are registred in the booke of life Matth 10.42 Our Sauiour teacheth that a cup of cold water shall not go vnrewarded that is giuen to drinke in the name of a disciple to one of these litle ones And afterward it is said Matth. 25.7 A certaine woman came vnto him hauing an alabaster boxe of ointmēt very precious and powred it on his head as he sate at table and because she had wrought a good worke vpon him verse 10. he sayth Verily I say vnto you wheresoeuer this Gospel shall be preached in the whole world there shall also this that this woman hath done be told for a memoriall of her verse 13. To this purpose speaketh the Angel that appeared to Cornelius Act. 10.4 Thy prayers and thy almes are come vp for a memoriall before God So then euery thing shall be remembred no one worke shall be forgotten Reason 1 For God is a righteous God giuing to euery one according to his workes Hee is the Iudge of the world Gen. 18. and cannot but iudge vprightly Hereupon the Apostle saith Heb. 6.10 God is not vnrighteous to forget your workes and labor of loue which ye haue shewed toward his Name in that yee haue minstred to the Saints and doe minister He that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward for he will reward very bountifully euery good worke If we be not barren in good workes he will not bee behind with vs to recompence vs. Secondly how can they but come into an account seeing he accounteth them as done to himselfe Matth. 25.40 When any thing is giuen to the Saints it is esteemed as done to the Sonne himselfe and when it is bestowed vpon one of the least it is regarded as bestowed vpon the greatest and highest The seruant receiueth it but the Master will reward it Vse 1 Touching the Vses we may first conclude the happy estate and condition of them that leaue this world and depart this life in the true feare of God because we heare their workes shall be remembred and therefore the doings of his seruants be rewarded with eternall glory being done in the loue of God and of his trueth none of them are forgotten but they shall follow them nay goe with them and beare them company This we reade in the Reuelations of Iohn chap. 14.13 I heard a voyce from heauen saying vnto me Write blessed are the dead that die in the Lord from henceforth yea saith the spirit that they rest from their labors and their works follow them to wit at their heels as the word importeth Death cannot cut them off though it be a cruell and mercilesse tyrant and hath as it were a sithe or sickle in his hand to cut downe such as come in his way yea though it cut off riches reuenewes honours pleasures dignities delights wife children houses lands and life it selfe according to the saying of the Apostle 1 Tim. 6.7 We brought nothing into this world and it is certaine we can carry nothing out with vs yet it cannot cut off good workes neither bereaue vs of the fruits of a liuely faith which are of such great force and efficacy that they are able to breake in sunder the chaines of death and the strength of the graue and cannot be holden in darknes and obliuion It were therefore a point of great wisedome and good policy so many as would willingly die the death of the righteous as Balaamites and all wicked men will seeme desirous to doe to prouide a goodly traine of good works which death cannot keepe backe they will presse so fast and knocke so hard at heauen
holy grouÌ„d Exod. 3.5 Iosh 5.15 This we shold al consider wheÌ„ we meet together in one place and carefully remember that the place in which we assemble is holy ground and therefore we should take heed we doe not abuse it Obiect But is that ground wherupon Temples or Churches stand more holy then other I answer Answ no it is not in it self there is no more holinesse in it then in other but in respect of the assembly therein gathered together and of the exercises of religion therein performed it is for that present more holy and better to be accounted and esteemed then all other places and peeces of ground whatsoeuer This made the Prophet say Psal 84.10 A day in thy Courts is better then a thousand I had rather bee a doore-keeper in the house of my God then to dwell in the tents of wickednesse We see how carefull all men are whensoeuer they goe abroad and come into any publike place and presence of men to adorne the outward man decently lest being seene in an vnseemely manner they be condemned and despised especially if they be to appeare before some great person as we see in Ioseph Gen. 41.14 When they brought him before the presence of Pharaoh he shaued himselfe and hee changed his raiment and so came vnto him How much more then should wee looke to our selues to the inward man to the heart that we come not carelesly contemptuously before him that searcheth the hearts and reines If any aske how we may prepare our selues and behaue our selues Obiect that we may be accounted fit to come before Gods presence I answere Answer we must practise three duties first wee must embrace true godlinesse and righteousnesse and cast out of our hearts as filthinesse out of our houses all impiety and vnrighteousnesse The gates of Gods house into which hee will enter are the gates of righteousnes and none shall enter into them but the righteous Psal 118.16 Open to me the gates of righteousnesse I will goe into them and I will praise the Lord this gate is the Lords into which the righteous shal enter When Iacob went to Bethel to build for God an altar and to worship him first he clensed his house of idols and commanded his houshold to be cleane Gen. 35.2 â— therby shadowing out the purity of their harts To this purpose doth Dauid testifie Psal 26.6 that he would wash his hands in innocency and then afterward he would compasse his altar So then so often as we intend to come to the house of God we must rid our hearts of wickednesse as it were our ground of weedes and so sanctifie them that they may be fit vessels to receiue heauenly graces They that doe otherwise shall neuer reape any benefit by the holy assemblies of the Saints let them resort thither neuer so often Secondly we must not onely shunne and shake off things vngodly and vnlawfull in themselues but euen such things that in time and place may be followed and are commanded to be done of vs to wit the care of earthly things and thoughts vpon the matters of this world These haue their time but their time is out of time when the time serueth to serue the Lord and we are to sanctifie a Sabboth vnto him These indeed haue their place but they haue no place in the place of Gods worship and therefore must be displaced out of our hearts before we come to the house of God A vessell full of myre and puddle cannot receiue any sweet and wholesome liquor though ye powre it vpon it all the day long and if our minds and hearts be forestalled with the cares of this life and the cogitations of earthly things they are no way capable of heauenly things they are full fraught and stuffed already and so leaue no roome or receit for better things These are ranke thornes that choke the word Lastly we must consider that we haue to deale with God and not with man and be ready to receiue without contradiction or resisting without mincing and mangling whatsoeuer is deliuered vnto vs by the Ministers of God and from the warrant of Scriptures This must be the end that we aime at when we come into the Church Antâ—m Faâ—â—â— comment 〈◊〉 Eccle. 4. to heare the word of life to learne the way of saluation and to embrace the doctrine of trueth and saluation It was the manner of the Priestes and Leuites to interprete the Law and the Prophets were wont to preach their Sermons to the people gathered together in great multitudes in the Temple Ierem. chap. 7. verse 2. where Ieremy is commanded to stand in the gate of the Lords house 〈◊〉 2 7. and proclaime there this word Let vs therefore prepare our hearts to obedience by setting before vs the presence of God present by his word present by his grace present by his Sacraments present by all his ordinances and by his blessing vpon his ordinances Thus doth the Prophet prophesie that the people call one to another and say Come ye and let vs goe vp to the Mountaine of the Lord â—â—y 1 3. to the house of the God of Iacob and he will teach vs he doth not say the Ministers but the Lord himselfe will teach vs his waies and we will walke in his paths A notable meanes to worke much good in vs and the cheefest way to touch our hearts with feare and reuerence knowing that we haue to do with Gods word nay with God himselfe Thus did Cornelius consider Acts 10 33. when he saide to Peter We are all heere present before GOD to heare all things that are commanded thee of God Let vs examine our selues by these few rules and by them we shall know whether we come aright or not to the house of God with due reuerence and preparation Let not the Minister sowe among thornes but grub them out of the ground of your hearts that so yee may bring foorth fruites with patience Secondly obserue from the law of contraries Vse 2 that Satan is present in all places of Idolatry wickednesse impiety and prophanenes For as God is present where he is worshipped so is the Prince of this world that â—uâ—eth in all the children of disobedience present also where he is serued Thus speaketh Christ our Sauiour to the Church of Pergamus Reuel 2 13. I know thy workes where thou dwellest euen where Satans throne is So then where vngodlinesse is set vp and maintained there is Satan present nay there he is president there is Satans seat and there he keepeth â—esidence O that all wicked and vngodly persons were throghly perswaded of the truth of this point and that they would diligently weigh with themselues that Satan is oftentimes neere theÌ„ euen at their elbowes when they thinke him to be farre from them and thâ—mselues out of gunshot as we vse to speake and free from all danger For if he will intrude himselfe and winde in himselfe among
consider two things first the commandement of God without whose authority nothing is to be imposed as necessary in the Church which is that the Priests should light the lampes not one or two but all of them to giue light in the Tabernacle to signifie the light of Gods word shining in the Church which ought sincerely to be preached and published by the teachers to giue light of knowledge to all in the house of God as the Apostle declareth of himselfe that he had kept backe nothing Acts 20 20 27 but reuealed the whole counsell of God as the Priests kept not any of the lampes vnlighted but did light theÌ„ all Secondly the obedience of Aaron to the commandement he lighted the lampes that they might giue light round about the candlestick on euery side wheresoeuer the candlesticke could be seene Vpon occasion of mentioning the candlesticke we haue a description of it verse 4 by the matter of it it was made of gold and by the forme of beaten gold according to the patterne shewed to Moses in the Mount for he was a faithfull seruant in the house of God Heb. 3 2. But of this we may reade farther Exo. 25 37 40 25 26. There was but one candlesticke in the Tabernacle made by Moses because this was sufficient howbeit Salomon that built the Temple afterward made ten candlestickes whereof fiue stood at the one side fiue on the other side 2 Chron. 4 ver 7 20. because the Temple was larger and wider then the Tabernacle and therefore moe were requisite in the one then in the other The place where the Candlesticke stood was in the Sanctuary next to the most holy place or in the first Tabernacle Hebrewes chapter 9 verses 2 9. Not in the most holy place forasmuch as the High-Priest went into it once onely in the whole yeare Heb. 9 7. whereas the lampes of the Candlesticke were renued daily But let vs come to the words as they lye in order and first touching the lampes appointed to bee lighted we must consider that the Tabernacle with all things thereunto belonging was a figure of the time present vntil the time of reformation Heb. 9 9. and when the Priesthood was changed there must be also a change of the law Heb. 7 12. All things had their signification and the truth which is as the pith and substance of the ceremonies belongeth to vs as well as to the Iewes Hence it is that the lampes belonging to the candlesticke â—â—ctrine signifie vnto vs that the word is the light of the church 〈◊〉 word is â—â—amp and 〈◊〉 of the â—â—â—rch giuing light to the people as the Sun doth to the world wherby the true light of the knowledge of God of Christ our Redeemer of true righteousnesse and of saluation is kindled in the hearts of all true beleeuers Dauid is a certaine witnesse of this truth who teacheth that the commandement of the Lord is pure enlightening the eyes Psal 19 8. Thy word is a lampe vnto my feete and a light vnto my path Psal 119 105. So Salomon saith Prou. 6 23. The Commandement is a lampe and the Law is a light It is plaine therefore that the lampe lighted in the Tabernacle did figure out the word of God Hence it is that the Prophet Esay saith O house of Iacob â—â—â—y 2 5. come let vs walke in the light of the Lord and afterward he sheweth that if any speake not according to this word 〈◊〉 8 20. it is because there is no light in them Reason 1 And it cannot be otherwise because the Lord which is the author of the Scriptures is light it selfe he is called the Father of lights Iam. 1 and the Church acknowledgeth when it sate in darknes that the Lord was the light of it Mich. 7 8. The Apostle saith he only hath immortality and dwelleth in the light which no maÌ„ can approch vnto 1 Tim. 6 16. And in the beginning of Iohns Gospel Christ is called the light of men Iohn 1 4. If God then be the true light how can his word but partake of his nature and be lightsome in it selfe and bring light to vs Againe the word hath in it the effects of light it expelleth darknes and is very comfortable and therfore comfort is often called by the name of light Ps 97 11. Ester 8 16. Ps 118 27 and 43 3. Iob 30 26. Lam. 3 2. So is it with the word it driueth away spirituall darknes and it comforteth and reioyceth the heart Psal 19 8. Vse 1 This doctrine serueth to reproue the church of Rome which bring in their Torches and Tapers and Candles into the Church as the setting of them vp at burials and funerals 〈◊〉 dâ— par â—â—b 2 c. 19. to signifie that the soules of the dead are aliue a superstitious custome condemned by sundry Councels as superstitious and heathenish Moreouer they obserue continually another foolish custome to set vp wax candles Taper lights before their Images and vpon the Altar in their Churches and this they do not onely in the night but in the day at noone when the Sun shineth in his strength And lest they might seeme to wander without Scripture and to be mad without reason they pretend for themselues and their superstition the continuall burning of the lampes in the Tabernacle before the Arke of the testimony Exod. 25. Bellarmine disputing of the reliques of the Saints Bellar. lib. 2. de reliqu c. 3. et 4. noteth three ends of this practise because fire is a signe of gladnesse a signe of glory and a signe of life But all this is no better then will-worship which is condemned Mat. 15 9. Col. 2 23. of which it may be said Who required these things at your hands Es 1 12 And this obseruation in the law touching the lamps is meerly ceremoniall which had an end with the Priesthood and was honourably buried with the Synagogue and is not to be raked out of the dust and raised out of the graue againe Also it is vtterly vntrue that these lampes were lighted in the day time for they were lighted in the euening burned vntill the morning and then were put out Thus doth Ahijah tell Ieroboam and all Israel 2 Chr. 13 11. that they had the Candlesticke of gold with the lampes thereof to burne euery euening Therefore it is said in the law The high Priest shall light the lampes at euen the word is betweene the twilights meaning therby both the euening and the morning Exod. 30 8 and Aaron must cause the lampes to burne continually from the euening vnto the morning Leuit. 24 3. In the booke of Samuel in other places it appeareth that they burned all night for those that kept the watch of the Lord in the Tabernacle and in the Temple but were alwaies exstinguished in the morning when it was day 1 Sam. 3 3. Thus then we reason against them from their owne
adorning the word with this worthy title that it is as a light that shineth in a darke place vntill the day dawne and the day-starre arise in our hearts draweth from thence this exhortation that we must therfore take heed vnto it 2 Pet. 1 19. Who is it that is so simple or senselesse that he will take no heed to the light that shineth round about him Euery man looketh carefully to the light and taketh comfort at the sight of it The whole world lieth in darknesse guilty of ignorance subiect to damnation The Ministery of the word is ordained to bring men out of darknesse into a maruailous light Acts 26 18. to reueale to them the knowledge of their sins and to leade them as it were by the hand the way to eternall life Vse 5 Fiftly let all vnlearned and vnconscionable Ministers know that they ought to be as lights in the world to teach the people in season and out of season If they be without knowledge or without conscience they bee lanthornes without light The dispensation is committed vnto them 1 Cor. 9 16. woe vnto theÌ„ therfore that preach not the Gospel whether they cannot or will not whether they cannot through blindnesse or whether they will not through wilfulnesse Againe they offend who as if the word were deliuered in riddles and darke parables rather to worke in them admiration then to bring vnto them instruction do flye aloft far aboue the reach of the people and do not consider that the word is a light and therefore ought to be spoken plainely and euidently that all may see it and discerne it Happy are those lights I meane those Ministers that can humble and abase themselues descending to the capacity of the simple such shall finde greatest comfort of their labours and shall reape the greatest reward for their labours As for others they may please themselues but they please not God They may delight the eare they cannot descend into the conscience They build Castles in the aire but neuer lay a sound foundation of the faith neither shall they euer be able to say with the Apostle 2 Cor. 3 2. Ye are our Epistle written in our hearts knowne and read of all men Vnto these we may adde such as spend their daies and grow old and idle in the Vniuersities who neuer desire to come abroad to take paines neither consider that the Church hath need of them These stand all day doing nothing and will not be hired to labour in the Lords Vineyard They haue liued long in the schooles of the Prophets it is high time they come abroad and leaue their places to others He that ingrosseth corne into his owne hands and will not communicate it to others but keepeth it close to himselfe Prou. 11 26. is cursed of the people but he is pronounced blessed that selleth corne to others in the daies of famine Behold we liue in the daies of famine not of bread but of preaching and hearing the word Amos 8 11. In many places the word of the Lord is precious in these daies 1 Sam. 3 1. Let them therefore looke to it that tender either the glory of the Lord or the saluation of the flocke of Christ yea or their owne good that they do not bring vpon themselues the curse of God and man which haue stored theÌ„selues with much knowledge and learning and as it were filled their garners with abundance of corne yet will depart with nothing but keepe all to themselues and suffer the people of God to starue On the other side thrice happy and blessed are they that considering the necessity of the Church the ignorance of the people the ouerflowing of sinne and the commandement of God do bring foorth the corne which they haue gathered and imploy the gifts that they haue receiued that so none of these for whom Christ died should perish for want of food Let such therfore in no wise hang backe when they are thrust forward et them not say touching building of the spirituall house of God as the people said in building of the materiall Temple The time is not come the time that the Lords house should be built Hag. 1 2. but so soone as they are called let theÌ„ not stop their eares but answer with Samuel Speake Lord for thy seruant heareth 1 Sam. 3 9. and with the Prophet Here am I send me Esay 6 8. Let not these I say obiect that the time is not yet come to build the Lords house lest they heare as that people did Is it time for you O ye to dwell in your faire houses and sicled chambers and this house lye waste Now therefore sayeth the Lord of hostes consider your waies Hag. 1 4 5. And generally let all such as are entred into this calling beware they doe not hide their gifts Luke 8 1â— let them not thrust the candle vnder the bed or vnder a bushell but set it vpon the Table seeing they are made lights for others and not only for themselues Such haue an hard and heauy account to make hereafter much is giuen vnto them and therefore much shall be required of them Lastly here is instruction for all for euery Vse one should be as a burning candle a bright shining light and is bound to let his light so shine before men Math. 5 â— that they may see their good workes and glorifie their Father which is in heauen Euery man ought to bee enlightened with the knowledge of Gods word be willing to hold out the light to others But we cannot giue light to another except we haue the light of knowledge our selues Ignorant persons are darknesse and not light children of the night not of the day The Scripture is able to make a man wise to enlighten his eies to direct his steps and to saue his soule Bellarmine confesseth Bellar. de 〈◊〉 lib. 1. cap. 2 that the Scripture is a light but he telleth vs that the reason is not because they haue light in theÌ„selues but because they bring light when they are vnderstood This is a right fallacy of the consequent for heereby he maketh the effect to be the cause of the cause Sibra Lâ—â—â— princâ—p Câ—â—â— lib. 4 cap. â— and so inuerteth all good order turning the cause into the effect the effect into the cause For he would haue the Scripture therefore to be light or lightsome because being once vnderstood it doth enlighten the mind But this needeth no light to discouer the fraud falsehood thereof For it is not therefore called light because when it is vnderstood it doth enlighten giue light And whether we vnderstand it or no it skilleth not for the Scripture is in it selfe a bright shining light For as the Sunne is lightsome though all men were blinde and no man did see it so the Scripture is a light albeit men turne away their eies froÌ„ it that they will not see it In the mean season
habitation of God who is light it self in whom only is light properly to be found who dwelleth in light that none can attaine vnto 1 Tim. 6 16. Hee hath called his Church his rest and the place where his honor dwelleth Psal 132 13 14. The Lord hath chosen Sion he hath desired it for his habitation this is my rest for euer heere will I dwell for I haue desired it Vse 1 This condemneth the Papistes who stand from the verdict of this doctrine as men endited of two crimes and errors first they accuse the Scriptures left vnto vs in the Originals to be corrupted the old Testament by the Iewes the new by Marcion and other heretikes But it is a vaine surmise without proofe or probability touching the corruption of the original fountaines which notwithstanding the Romanists pretend thereby to make a way to bring in the Latine translation to be the pure authenticke Scripture and consequently to bee preferred before them which is as foolish and vnreasonable as to make the mistris to walke on foot like a seruant Franci Luc. in Epist ad Serlet and to set her handmaid on horsebacke therefore some of their own frends are ashamed of this vanity It is a shame they say to belye the deuill It is a crime to taxe the Iewes of a crime wherof they are not guilty It is wel knowne that howsoeuer they stand affected vnto Christ yet they alwayes were and now are very religious respectiue in keeping the text sound and sincere and cannot by any meanes be induced to choppe and change to adde or to diminish any thing And doubtlesse had they not bene trusty and faithfull would God haue trusted them with this true treasure yea though that Church were oftentimes corrupt yea sometimes an Harlot or an Apostat yet the ouer-ruling prouidence of God hath alwaies wrought in them a care and conscience this way both for their owne future happy estate and the benefit of posterity to come to keepe the ancient records euidences of the Scripture sound sure and sincere This appeareth further by the Sermon of Christ in the Mount reprouing the false interpretations of the Scribes and Pharisies who had very grossely corrupted the meaning of the Law Mat 5 21.27 31 33 38 43. 16 6. The church of the Iewes was neuer more corrupt then in the dayes of Christ yet could they neuer be touched nor be iustly charged with this horrible crime of offering violence to the holy bookes of Scripture And if they might haue bene endited of this detestable forgery â—hrist would not haue omitted this greater fault who often reprooueth them of lesser offences Besides our Sauiour willeth the Iewes to search the Scripture which the Prophets had left vnto them by diuine inspiration hee sendeth them vnto these as then they had theÌ„ to try the doctrine of the Pharisies by them Ioh. 5 39. Iohn 5 39. which hee would neuer haue done had they bene corrupted and themselues the corrupters of them Moreouer touching the Iewes seeing they were mortall enemies to Christ if they were minded to corrupt the Scripture they would haue corrupted for their own aduantage such places out of Moses and the Prophets as concerned Christ whome they hated but these remaine entire by which they are fully conuinced and confuted Andrad lib. â— defens Tridâ—â— Hieron epi. 7â— ad Marcell And therefore one saith well that such as holily and religiouslie handle the Hebrew Text do find therein more notable testimonies of Christ then in the Latine and Greeke Copies Now if the true Church had lost the pure and perfect fountaines of the Hebrew and Greeke Text how could it bee a faithfull keeper of his Will and Testament Howbeit GOD hath euer had a care of his word and truth euen then when he committed the same to the custody of the Church Another error of the Romane church is that they make the churches authority to bee our supreame ground and stay of our faith and set it farre aboue the Scriptures themselues These assertions are found in their writings touching the Scripture It is not authenticall without the authority of the church that the authority of the Scripture dependeth on the authority of the Church necessarily Ecchi â—â—cbirâ—â— Pighi lib. 1. de Hierar eccl cap. 2. that we are not bound to take them for Scripture without the authority of the Church that in respect of vs the church hath absolute authority to determine which is Scripture and which is not that the Church hath power to make a booke not Canonicall Stapl. to be Canonicall and one of them vttred this impudent and shamelesse blasphemy that the Scâ—ipture should bee of no more credit then Aesops Fables Hermaâ—â—m without the approbation allowance of the church Howbeit as wee must not take from the church hir right so we must take heed that we giue not to it more then is due and so rob God of his honour and glorie and derogate from the excellency and authority of the Scriptures They make the Church the light it selfe and not the Candlesticke to hold the light say that it also is called light I answer it is a borrowed light receiuing all the light it hath from the word as the Moone doth from the Sun They make it to be the authorizer of the word and hold that it is of no force or credit but is as a dead letter and inken diuinity without it This is no better then to hang the word and consequently Cal in infâ—â—â— lib 1. cap. 7. the promises of God the kingdome of heauen saluation it self vpon the pleasures of men wheras the church is founded and grounded vpon the word not the word vpon the Church as Peter is builded vpon Christ not Christ vpon Peter All the authority that the Church hath be it neuer so great it hath it from the Scripture for how do we know whether the Church erreth or not but by the Scripture The Church cannot giue vs faith whereby we beleeue in Christ and lay hold of eternall life it is the Scripture that worketh it by the inspiration of the holy Spirit The Scripture is the chiefest and the highest court from whence is no appeale but we may appeale from the iudgement of the Church to the Scriptures not from the Scripture to the Church The Church that is the company of the faithfull are not lords ouer our faith they are ruled by faith not ouer-rulers of our faith True it is the Church is a means to bring vs more speedily to know the Scriptures as the woman of Samaria was a meanes to bring the Samaritans to beleeue in Christ 〈◊〉 4 42. but as they when they had heard Christ beleeued not so much for her report as for that themselues had heard him speake so after the Scriptures are discerned and pointed out vnto vs as by the finger of the Church we beleeue them to bee the word of
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
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
washed with water which signifieth our washing with his bloode and our partaking of his righteousnesse Rom. 6 3. Galath 3 27. Hence it is that many are saide to be baptized in the name of Christ Act. 2 38. 19 5. which noteth not the forme but rather the end or effect of their baptisme It may be said we reade no such signification of the cloud or of the sea in the olde Testament how then did the Fathers vnderstand them to be Sacraments True it is this is not expressed but the Apostle the best interpreter of the Scripture giueth vs a good warrant so to vnderstand them and to conceiue of them And there is no doubt but Moses and Aaron and others instructed by them and by the Spirit of God thus vnderstood these mysteries For how can we thinke that they which dealt faithfully in the house of God would be silent in these things not teach the people Neither may wee admit of the grosse conceit of Illyricus who noteth that the Apostle inflectit paulò violentiùs ipsum simile Illyr Gloss super 1 Cor. eap 10. that is doth somewhat violently wrest this similitude God forbid that we should thinke that Paul would lay violent hands vpon the Scriptures or wrest any part of the worde of God from the naturall meaning 2 Peter 3 16. The vnlearned and vnstable wrested the writings of Paul as they did also the other Scriptures would Peter haue complained of such if his beloued brother Paul had done the like Now it cannot bee denied that they were true Sacraments because they signified Christ Iesus True it is they were not ordinary nor perpetuall but extraordinary and temporall and transitory howbeit they had a spirituall signification The cloud was in stead of the outward element and visible signe neyther was the word of grace wanting and therefore it is called the Lord and the Cloud of the Lord Exod. 14. Numb 14. 19. If then the word ioyned to the element do make a Sacrament this also must be acknowledged to be a Sacrament forasmuch as it was a signe to them of the protection and preseruation of God The like we might say of their passing through the sea they had this word of promise Feare not stand still and see the saluation of the Lord which he shall shew you to day Exod. 14 13. c. These indeede were outward blessings but they pointed out spirituall blessings to the faithfull to wit the fauour and grace of God and ledde them as it were by the hand to Christ in whom is the accomplishment of all promises True it is all were partakers of the temporall benefites but all did not partake of the eternall howbeit this came to passe thorough their owne fault infidelity inasmuch as they wer offered by God albeit not receiued by them For all haue not faith 2 Thes 3 2. and therefore all haue not Christ the pith and marrow of the Sacraments If any aske why the Apostle maketh choice of these two Obiection the cloud and the sea and calleth them by the name of a Baptisme and doth not rather remember circumcision which was to the Iewes in stead of our baptisme forasmuch as their circumcision is our baptisme and our baptisme is their circumcision Phil. 3 3. Coloss 2 11. and both of them are a Sacrament of our regeneration and adoption The answer Answer is that in the cloud and the sea is a more plaine and euident resemblance and proportion with the water in baptisme and the passage from death to life was more liuely and cleerely shewed and shadowed in them then in the circumcision For they that stood vnder the cloud as of all them did what did they in a manner but stand vnder death because the cloud hanging ouer their heads seemed ready in a minute and moment to fall vpon them and ouerwhelme them So to goe downe into the bottome of the Sea what was it to them but a kinde of death and to passe to the other shore what was it but a rising againe from death to life And this doth the Apostle speake of baptisme as wee haue heard So then the cloud and the sea were as a baptisme to the Iewes and our baptisme is as the cloud and the sea to vs Christians all looked at Christ all signified grace life saluation remission of sinnes and regeneration thorough him To these we must ioyne Manna and the rocke the one was spirituall meat vnto them the other was spirituall drinke and both of them the same with the Lords Supper and therefore they were not inferiour vnto vs. Our Supper is spirituall meate and spirituall drinke they also had their spirituall meate and Manna and their spirituall drinke out of the rocke and all these had reference to one and the same Christ and therefore Paul saith verse 4. The Rock was Christ So the Manna was Christ for he is the hidden Manna Reuel 2 17. Reuel 2 â— These are called spiritual because they had a spirituall signification Thus are the Iewes made equall to vs in the other Sacrament also which is a signe and seale of the nourishment which we haue by Christ The Sacraments were diuers in the outward signs but in the thing signified they are one and the same This Manna the rock were as the Supper of the Iewes Aug. Tracâ— so the Supper of the Lord is as the Manna and rock of vs that are christians Thus then we see that the cloud was Christ the red sea was Christ the Manna was Christ as the Apostle expresseth that the rock was Christ as Christ sheweth that the bread was his body the cup is the new Testament in his blood 1 Cor. 10 Math. 26 Luke 22. â— the breaking of bread is the coÌ„munion of the body of Christ and the cup of blessing is called the communion of the blood of Christ 1 Corin. 10 16. So that we see all Sacraments whatsoeuer did figure out Christ and point him out as with the finger Vse 1 This sheweth the agreement betweene the Sacraments of the old new Testament they are the same in regard of the grace represented and signified by them The same Christ is in both the one figuring him out to come the other pointing him out as already come in the flesh Hence it is that their Sacraments were darke and obscure ours doe serue more plainely and cleerely to confirme our faith and to seale vp our saluation For as the Apostle teacheth that the Israelites were baptized as well as we and did all eate spirituall meate and drinke spirituall drinke as wel as we so he sheweth that we are circumcised and haue a Passeouer sacrificed for vs and therefore it followeth that they had the same spirituall communion with Christ that we haue Out of this we haue three things to be considered of vs. First that the Couenant of God with man hath euermore beene in substance the same â—â—t the coâ—â—nt
and his memoriall for euer to all generations but he must speak some such like words as if God were delighted with copy and variety of words or did hunt after letters and syllables or as if it were a fault to speak as God speaketh or as if Moses could better deliuer his message in his owne words then in the words of God Againe when the Prophets came from God to the people and brought their warrant and commission with them from him and cryed out Thus saith the Lord the meaning must be according to the conceite of these men God hath not commaÌ„ded to speak the same words nay hee hath forbidden and restrained them that they may not vse them This is most ridiculous both in respect of God and of the people For when God saith to the Prophets Thus ye shall speake to the people they make him say Take heede ye vtter not these words but speake freely to the same effect spare not and varie them at your pleasure And when the holy Prophets came to the people and as they were directed and appointed saide Thus saith the Lord it shall bee as much as if they should say vnto them If yee doe thinke that God hath spoken to mee these words which I am to deliuer you do much deceyue your selues hee hath spoken the like but not the same I may not speak to you from his mouth I must speake from mine owne mouth What can be more childish and foolish then thus to interprete yet all this is necessarily inferred vpon the answer of such as professe theÌ„selues to be our aduersaries Therefore when Christ saith pray thus it is as much by their interpretation as if he had said take heed ye pray not in the same wordes but vse the like of your owne abstaine from mine I giue you liberty to vse what other yee list your selues all which we see to beare no colour or shew of reason I would gladly know of such as are contrary to vs in iudgement practise whether it bee not lawfull to say this part of the prayer Hallowed be thy name If this bee lawfull is it not as lawful to adde the next words in the next place Let thy kingdome come and to this I haue heard they yeeld and confesse it lawfull If this be good why not afterward to adde the rest of the petitions is one more lawfull then another Or can one part be allowed and not the other Thus doe they confound themselues and giue vs an answer out of their owne mouthes â—biect Againe they tell vs that reading is one thing and praying is another and thereupon conclude that a man cannot pray reading I answer â—â—swer they differ indeed being diuers and sundry things so that neither is reading praying nor praying reading howbeit they are not contrary one to the other A man may reade and not pray he may pray not reade and yet he may pray reading and reade praying The like wee might say of speaking and kneeling Speaking is one thing and praying is another a man may speake and not pray he may pray and not speake and yet hee may pray speaking and speake praying So kneeling is one thing and praying is another a man may kneele downe and not pray he may pray and not kneele and yet hee may pray kneeling and kneele praying Wherefore euery reading of a prayer is not praying except withall there be a lifting vp of our harts to God I will shew this by a familiar example touching the Lords praier when we conclude our vnperfect prayers with it we make request to God and consequently pray vnto God But when wee publikely or priuately reade the sixt chapter of Matthew in which the Lords prayer is contained wee reade the words and heare them read yet wee confesse we pray not We haue then no intent to pray but to informe our selues in the will of God set downe in the Scripture So then praying and reading differ thus the one is a powring forth of the supplications and requests of the heart the other is a receiuing into the soule such things as are read These two wee may do easily at one and the same instant if y fault bee not in our owne nature more then in the nature of the things themselues Thirdly Obiection they pretend that stinted prayers cannot bee made as necessity requireth but they tie vs to our bookes and cannot be inlarged according to our wants I answer Answer there be things necessarie to be prayed for at al times and of al men which indeede are the most things that wee are to begge of the Lord of these there may be prescript formes for all times and persons as for other things the prayer is to be applied to the time and necessity For this wee haue the Elders of the Church to help vs to whom we are directed to send Lastly they obiect Obiect we must pray as the Spirit mooueth vs for the Spirit helpeth our infirmities Rom. 8. I answer Aâ—sw euery one receyueth not such a measure of the Spirit as enableth him to this dutie We haue but the first fruites of it and must vse all good helpes to make supply of our wants as the sicke of the palsie when he could not go to Christ of him selfe was borne by his neighbors Mar. 2 3 4. We are like to a sicke man newly recouered who cannot walke without his staffe or leaning vpon the shoulders of another or except hee be stayed by the hand Many men haue grace in the heart who want wordes of vtterance to expresse it All weake ones need help to minister matter of prayer Wherefore the helpe of the Spirit standeth wel enough with outward helpes Neither let them reply that the Spirit is sufficient and that no other are mentioned for when the Scripture will set forth the worke to be his alone and the force and efficacie from him all other meanes are suppressed and depressed all helpes whatsoeuer are concealed and cast downe and may not come in acount or comparison with him Neuerthelesse fasting lifting vp of the eyes and of the hands kneeling and prostrating of the bodie are outward meanes to make the prayer more feruent and do not take away oâ— derogate any thing from the Spirit Secondly we are directed from hence to Vse 2 vse publike and priuat praiers more reuerently and religiously then commonly wee doe both prayers in the Church and prayers in families being warranted by the word though they be read out of the booke by the Minister of the Church or the master of the family For though the prayers bee common yet ought they not to be the lesse regarded There bee two sorts of people which be both in extreamities and iustly to be reproued The one son do so highly magnifie the common prayers allowed appointed by authority that they regard no other but brand them with the title of conceited prayers and so doe account the preaching of the word as
this is the end that God aimeth at Reason 3 in all his threatnings not the destruction of them that are threatned but their amendment Ezek. 18 23. Haue I any pleasure at all that the wicked should die saith the Lord God and not that he should returne from his waies and liue and ch 33 11. Why will ye die O house of Israel The vses First consider that in the greatest Vse 1 and most fearefâ—ll threatnings of Gods heauy iudgements theâ—e is comfort remaining and hope of grace and mercy to be found there is life in death and health in sicknesse if we can change and amend Thus do the Princes of Iudah profite by the threatnings of the Prophet when he had threatned desolation of the Lords house and the destruction of the whole Land for which the Priests and people would haue put him to death they pleaded the practise example of good Hezekiah for the comfort of themselues and the people of his time and thereby stirred vp themselues to feare the Lord and to turne from their euill waies Ier. 26.18 The place is worthy to be considered where the Princes shew that Ieremy did no more theÌ„ Micah had done before him yet Hezekiah and all Iudah did not put him to death but feared the Lord and besought him of mercy and the Lord repented him of the euill which he had pronounced against them But it may be obiected Obiectioâ— If God threaten one thing and doth another it may seeme his will is changeable and that he hath two wils I answer Answer the will of God is one and the same as God is one but it is distinguished into that which is secret reuealed as the Church is sometimes visible and sometimes inuisible yet but one Church The secret will is of things hidden with himselfe and not manifested in the word The reuealed is of things made knowne in the Scripture Deut. 29 29. and by daily experience The secret is without condition the reuealed with condition and therefore for the most part it is ioyned with exhortation admonition instruction and reprehension But no man is exhorted and admonished to doe his secret will because no man can resist it the reprobate and diuels themselues are subiect vnto it and must performe it Rom. 9.19 Vse 2 Secondly it is the duty of the Ministers to propound the threatnings of GOD with such conditions prouoking and perswading all men to repentance and amendment of life offering grace and mercy to the humble and broken hearted 〈◊〉 1 4 14. â—2 3 Esa â— 16. They are to preach not onely the law but likewise with the law the Gospel And thus they are said both to bind and loose both to retaine sins and to forgiue For as Eliah by his earnest and zealous prayer did both shut vp the heauens 〈◊〉 4.25 Iam. â— 18. and open the windowes of heauen so that it gaue raine and the earth brought forth her fruit so the Ministers of God by their earnest zealous preaching do shut vp the kingdome of heauen against all obstinate persons â—â—th 16.19 and also open the heauens to such as are penitent To propound the threatnings of God without condition is to bring men to despaire and to take from them all hope of mercy and forgiuenesse Thirdly it is the duty of the people whensoeuer Vse 3 they heare the theatnings of God to stirre vp themselues to repentance thereby to preuent his wrath and to stay his iudgements Let vs take heed we doe not rush on as the horse in the day of battell 〈◊〉 12.11 12. to our destruction And thus haue the seruants of God vnderstood his threatnings and accounted them as a Sermon of repentance as we heard before of Hezekiah king of Iudah and all Iudah with him when Micah the Morashite prophesied saying 〈◊〉 26.18 Thus saith the Lord of hostes Sion shall bee plowed like a field Ierusalem shall become heaps they fell not into desperation neither concluded an impossibility of obtaining pardon and the continuance of the Temple of the citie and of the whole kingdome but besought the Lord and feared his Name the Lord repented him of the plague which he had denounced against them And no maruell that this godly king conceiued the meaning of the threatning in that manner for so did the King of Niniueh an heathen and idolatrous king vnderstand the threatning of Ionah no otherwise Who can tell if God will turne and repent 〈◊〉 3 9. turne away from his fierce anger that we perish not Thus also did Hezekiah before named vnderstand the message sent to him from God by Esayah when he was sicke vnto death 〈◊〉 3â— 1.2 Set thine house in order for thou shalt die and not liue and therefore he turned his face to the wall and prayed to the Lord of life Let vs make this vse of the Ministery of the word and of all the threatnings contained therein to bee stirred vp to repentance and obedience lest we be destroyed If there be no change in vs let vs looke for a change from God and he will neuer change his threatnings except we change our liues and conuersations Vse 4 Fourthly seeing the threatnings of God suppose a condition we must also know how we ought to vnderstand his promises to wit with a condition The threatnings of GOD haue a condition of repentance the promises haue a condition of faith and obedience Esay 1.19 God hath made many mercifull promises vnto vs in his holy word howbeit he hath no otherwise bound himselfe vnto vs then wee will acknowledge our selues bound in duty to serue him We must not only consider what God promised to vs but withall remember what he requireth of vs. Hence it is that the Prophet saith I will speake suddenly concerning a nation and concerning a kingdome to built it and to plant it Ier 18.9 10. but if it doe euill in my sight that it obey not my voyce then will I repent of the good wherewith I saide I will benefite them He hath promised to loue vs but he requireth at our hands to loue him againe He hath promised to forgiue vs our trespasses but he chargeth vs to forgiue them that trespasse against vs. He hath promised to be a Father vnto vs but he looketh for at our hands that we walke before him as obedient children Lastly if God threaten and no repentance Vse 5 followeth then certainely the threatnings pronounced will come to pâ—sse God threateneth not in vaine he terrifieth not without cause If we doe not preuent them they will preuent vs and take vs away suddenly See the fearefull examples of the flood of Sodome of the destruction of the ten tribes of Ierusalem and of the Iewes of the seuen Churches of Asia and other Churches planted by the Apostles supplanted in the wrath of God all assure vs of the truth of this point Consider our owne wayes in our hearts We liue where wee
time to time to languish and to perish for want of nourishment As these liue in darknesse and ignorance vpon earth so it shall bee iust with God to thrust them into vtter darknesse in hell But it may bee obiected Obiection that the Apostle saith 1 Cor. 8 2. Knowledge puffeth vp but charity edifieth I answer Answ the Apostle meaneth a false perswasion of knowledge wherby a man thinketh he hath some great matter in him therefore he addeth in the next words Verse 2. If any man thinke that he knoweth any thing he knoweth nothing yet as he ought to know If knowledge puffe vp any the fault is in the person or vaine perswasion of the person not in the gift of God Wee must know therefore that the Scriptures belong to all and that the knowledge of them is necessary to al. And who may exempt themselues from them or who shall say they belong not vnto him Shall Kings and Princes and such as sit in the throne No though they haue a multitude of busines waiting vpon them and are many waies disturbed and distracted by State affaires yet they must haue the law of God with them reade in it all the daies of their life that they may learne to feare the Lord their God Deut. 17.18.19 Shall Captaines and Gouernours in warre and peace No for was not Ioshua such an one yet the Booke of the Law must not depart out of his mouth but he must meditate therein day and night c. For that hee might make his way prosperous and haue good successe Iosh 1.8 Shall Noblemen and Gentlemen exempt thēselues No not they neither for the Eunuch a man of great authority vnder Candace Queene of the Ethiopians who had the charge of all her treasure while he was in his chariot read the prophesie of Esay to further himselfe thereby in knowledge Acts 8 27.28 and 17.11 also the Noblemen of Berca serched the Scriptures daily whether those things were so which the Apostles preached Who then may thinke themselues discharged May the Ministers No they should be men of knowledge and giue attendance to reading aboue others 1. Tim. 4 13. May the people No it is a generall precept giuen by Christ to them to search the Scriptures Iohn 5 39. and yet no doubt many among them were poore and tradesmen so Psal 1 2. Col. 3 16. May such as are weake in iudgement and simple witted No the law of God was written to giue wisedome to the simple Psal 19 7 and the Prouerbes were penned to giue subtilty to the simple and to the yong man knowledge and discretion Prou. 1 v. 4. May the young man deferre the matter vntill age No he must season his young years with the knowledge of the Scriptures Psal 119 9. 2 Tim. 3 15. May they that are rich and wealthy be priuiledged from this No Abraham saith of the brethren of the rich man They haue Moses and the Prophets let them heare them Lu. 16 29. It is in vaine to be rich in the world and not to haue the word also to dwell richly in them that so they may be rich in God May women be freed frō this duty No the grandmother the mother of Timothy taught him trained him vp in the Scriptures of a childe which could not be if themselues had beene without knowledge 2 Tim. 1 5. So then we may conclude that all which liue in the Church and would bee accounted members of the Church whether they be Princes or subiects Ministers or people noble or vnnoble high or low learned or vnlearned young or old rich or poore masters or seruants men or women one or other al I say ought to be endued with the knowledge of the waies of God Vse 3 Thirdly it teacheth euery one of vs to examine himselfe and his owne heart how farre he is guilty of this sinne of ignorance It is the first degree or steppe of knowledge for a man to know and acknowledge his owne ignorance For till we come to this to finde our selues to liue in ignorance and to mourne and lament for it it is vnpossible for vs euer to attaine to sound and perfect knowledge Obiect But some will say How shall we attaine to this knowledge which you speake of Answer I answer the way is to exercise our selues in the reading of the Scriptures He that would haue water must draw it out of the well and hee that would haue knowledge must draw it out of the fountaine of the Scriptures This doth Christ often point vnto in the Euangelists stirring vp men to reade and reprouing those that would not as Math. 12 ver 3. he said to the Pharisies Haue ye not read what Dauid did and verse 5. Haue ye not read in the Law and cha 19 4. likewise he said to the chiefe Priests Scribes Haue ye neuer read Out of the mouths of babes and sucklings thou hast perfected praise Math. 21 16. Psal 8 2. and verse 42. he saide Did ye neuer reade in the Scriptures The stone which the builders refused the same is become the head of the corner and chap. 22 3. he saide to the Sadduces touching the resurrection from the dead Haue ye not read that which was spoken of God So he speaketh to him that asked what he should do to inherite eternall life Luk. 10 26. What is written in the Law how readest thou And Abraham saith to the rich glutton They haue Moses the Prophets they haue their writings among them And speaking of the destruction of Ierusalem Who so readeth let him vnderstand Math. 24 15. The contrary when we do not and will not reade and obey this commandement so often repeated and vehemently vrged is the cause of errour and heresie of euill of discomfort and of al prophanenesse Acts 13 27. Mark 12 24. Secondly such as would haue the true and sauing knowledge must first of all lay before him the grounds and principles of Christian religion otherwise whatsoeuer he knoweth he shall know nothing as he ought to know like him that would build without a foundation Heb. 6 1. Thirdly earnest praier to God for the help of his holy Spirit to assist him and to teach him how to profite aright by the reading of the Scriptures For hee that is the author of them best knoweth how to giue vs vnderstāding to edifie our selues by them in our most holy faith And heereby we shall learne more then such as onely meddle with the Scriptures and neuer practise this duty of praier neither craue a blessing of him vpon their labours Lastly conference with others to minister helpe and comfort one to another This did the two Disciples vse going to Emmaus Luke 24 1◠who talked together of all those things which had happened touching Christ they reasoned of his passion and suffering and they are farther instructed in the truth of the matter and in the vnderstanding of the Scriptures This was the blessing of God vpon
albeit God had decreed that such should be punished yet he had not declared by any law the kinde of punishment and therefore they asked how hee should be punished as for example whether he should be hanged on a tree or burned with fire or stoned with stones or striken with the sword But this answer cannot satisfie mee for when death is appointed in the Law and the particular kinde not expressed Iosh 7 â— with 6 â— the Magistrate was left free to set downe the same as also when no punishment at all is mentioned Deut. 25 13.14 neither were the people bouÌ„d to aske counsell at the mouth of God vpon euery occasion of execution of iustice against euill doers where the manner of punishment is not limited It was the law of God that witches should not liue Exod. 22 18. Saul did wel and is commended by the Spirit of God that he cut them off that had familiar spirits out of the land rooted out the wizards yet he did not aske neither was he bound to aske counsell now or which way they should be put to death though God had not defined the particular Leuit. 20 27. This then is left to the discretion of the Magistrate when hee hath the generall to decree the particular punishment as he thinketh good In sundry places of the bookes of Moses wee finde sundry lawes set downe inflicting death vpon the offenders yet the manner of death is not named Genesis 9. verse 6. Exod. chap. 22 19 20. Leuit. chap. 20. verses 9 11 15 16 17 18. Deut. chap. 20. verse 25. and 24 17. All this were to no purpose if the Magistrate might not proceede against them ex officio without knowing the farther pleasure of God For it had bin all one as if no sentence of death had beene set downe inasmuch as they might as easily and with as little labour know the punishment in particular as when no punishment at all is expressed Neither did the Iewes take theÌ„selues to be bound in that case to enquire of God Leuit. 20 10. Deut. 22 22. Iohn 8 5. Wherefore I rather thinke they consulted with God about the quality of the work then the maner of the punishment God had threatned that whosoeuer did Worke on the Sabbath should be put to death but hee had not followed his handy-worke nor laboured in his calling he had onely gathered a few stickes True it is he had done it impudently yet it was doubt full whether this fact were within the compasse of that law or not and therefore Moses would not call the life of this man in question without certaine direction from the mouth of God For life is precious and blood being spilt is as water poured vpon the earth that cannot be gathered vp againe So then they desired to know whether this fact were worthy of death not by what manner of death he should die And as the Iewes in other things are full of fables so in this they haue deuised of their owne braines that this man was Zelophehad â—ish fable out any â—nd of whom we reade afterward in this Booke chapt 27 3. where it is saide of him that he dyed not in the conspiracie of Korah but in his owne sinne thereby casting an aspersion vpon him and charging him with an imputation which the Scripture doeth not charge him withall of which wee shall speake more afterwards But who it was and what his name was and whether he were one of the Israelites or of the straungers that came with them out of Egypt or what his purpose was it is vncertaine but whosoeuer it were he is put to death for prophaning of the Sabbath Wee learne heereby Doctrine that the Sabbath day ought wholly to be spent in religious and holy exercises The Sabbath day must bee spent religiously It is the end why it was sanctified of God that wee should sanctifie it and spend it in holy vses from morning vnto euening Genesis chap. 2. verse 2 3. Where wee see hee blessed it and sanctified it in the Garded or at least in the time of mans innocency Exodus chap 16 20. Esay 56 verse 2. 58 13. Exod. chap. 20. verse 4. This was the practise vnder the Law continued also vnder the Gospell It was the custome of Christ to preach the gospell in the Synagogues on that day he did it not for once or twice but it was his ordinary and vsuall manner So the Disciples Acts 20 17. and 17 1 2. 1 Cor. 16 1. Reuelat 1 10. The doores of the Temple were kept shut the sixe dayes but opened from morning vntill the euening vpon the seuenth day Ezek 46 1 2. There are many reasons in the fourth commandement Reason 1 drawne from the equity and liberality of God in giuing vs sixe dayes from the example of Gods rest and from the consideration of the end why it was appointed to bee kept holy all these are of great force Exod 20 4 5. Secondly this serueth to preserue men from Reason 2 barbarisme and Atheisme and all irreligions prophanenesse We see notwithstanding this comfortable profitable ordinance of God how much impiety and loosenesse is in the world but if euery man were left vnto himselfe to serue God as himselfe list to his priuat deuotions without this generall obseruation it is to bee feared wee should shortly haue no knowledge no faith no church no religion no order that the greatest part would scarfe thinke of God from one weeke nay from one yeere to another or haue any acquaintance with his word and Sacraments or reade the Scriptures or pray vnto him nay they would scarse know whether there were any Scriptures or Sacraments or not Therefore the Lord saith The Sabbath is a signe betweene mee and you throughout your generations that yee may know that I am the Lord that doth sanctifie you Exod. 31 13 For when doe the greatest part reade or heare or conferre or meditate or pray but vpon the Sabbath Take away therefore that day you take away all these Thirdly Reason 3 Christ Iesus vouchsafed to honour this day aboue the rest of the daies of the weeke after his resurrection and that by his speciall appeâ—â—ings in it as wel as by his rising again vpon it If we obserue and marke it wee shall see he shewed himselfe to his disciples and followers vpon that day especially First to Marie Magdalene early in the morning Iohn 20 1. and 14. Secondly to the other women as they were going to communicate to the Apostles the certainty of his resurrection which the Angels had declared vnto them before at the sepulcher Matth. 28 9. Thirdly to the two disciples going to Emmaus which also was the same day Luke 24 21 For they said it was the third day since these things were done Fourthly the same day at night he appeared to his Disciples Iohn 20 19. Fiftly he appeared for the confirmation of the faith of Thomas in the matter of his
the earth but this ought especially to be considered on this day Wee must dispatch all worldly businesses before that they do no way disturbe vs and distract vs. And when the day of the Lord is come wee must assemble together that so there may be an holy conuocation Leuit. 23 verse 3. It was the custome of the people to come together at such times Luke chap. 4. verse 16. Paul sheweth that at Antioch Hee found the whole City assembled vpon the Sabbath day Acts 13 43 44. This assembly is called Gods army Psalme 110 3. It was counted an happy thing to dwell in the Lords house Psal 27 4. and 84 4. Then ought the word to bee both read and preached so was it in the time of the law Acts 15 21. And both of them did Christ himselfe performe ordinarily Luke 4. ver 17 20. It is a part of the Ministers sanctifying of the Sabbath by doing the same The idle ministery is a great cause of prophaning the Lords day both in themselues and in others It is the duty of the people to heare the word with all reuerence and attention to marke and lay vppe in their hearts what they haue heard to the end they might put it in practise And when wee are departed we should spend the rest of the day in priuate duties as Prayer Reading Meditation and Conference things not greatly regarded of the greatest sort We are soone weary of the best things and quickely loathe that we should chiefely loue The cause why we profit not by the publike Ministery is the want of the performance of these duties priuately 38 Speake vnto the children of Israel and bidde them that they make them fringes in the borders of their garments throughout their generations and that they put vpon the fringe of the borders a Ribband of blew 39 And it shall be vnto you for a fringe that ye may looke vpon it and remember all the Commandements of the Lord and do them and that ye seeke not after your owne heart and your own eies after which ye vse to go a whoring 40 That ye may remember c. This is the law of making Fringes vpon the foure quarters of their vesture whereby they couered themselues that they might looke continually vpon them and remember all the commandements of the Lord and doe them Of this reade Deut. 22 12. These Fringes and Ribands serued them for a monument that they might consider they were a people consecrated vnto God not as Infidels to walke after their owne fancies For vpon these were written some parcell of the Law This was also the cause that the Iewes were commanded to haue the Law written vpon the postes of their doores and likewise that they should beare it about them euermore decke themselues with it that it should be as a ring vpon their fingers as a bracelet vpon their hand as a frontlet before their eyes that is alwayes in sight and remembrance To this end also it must bee written vpon the frontiers of the Land vpon the gates of the Citie and vpon the postes of euery mans priuate house Deut. 6 8 9 that they might haue euery day euery way occasion giuen vnto them to talke and conferre of the word of God sitting walking and lying at home or else abroad This vsage was afterwards abused by the pride and hypocrisie of the Pharisies as Christ chargeth them Matth. 23 5. who because they would bee thought to haue a more speciall holinesse then the common sort had made long gardes and sentences of Scripture written vpon them that might bee seene a farre off But for our selues we must consider that though this ceremony bee no longer in vse and that these Fringes and Laces are shadowes which ended at the comming of Christ yet an instruction remaineth to vs to exercise our selues in his law day and night Psalme 1 2. Iosephus reporteth of the Iewes that they knew the Scriptures as well as their owne names whereas many among vs scarse know the names of the Scriptures Wee learne from hence That all sorts both yong and old of what condition soeuer â—ne are enioyned to know the doctrine of the Scriptures 〈◊〉 must â—owâ— the â—ces and the wil of God reuealed in them Deut. 6 6 7. Ioh. Iohn 5 39. Coloss 3 16. 2 Tim. 3 15. Psal 119 9. 〈◊〉 1. The Reasons First because God hath appointed such as are gouernors ouer others to be teachers of them that belong vnto their charge Such as are fathers and masters of Families are bound to instruct their children and seruants therefore none ought to be without knowledge Ephes 6 4. Gen. 18 19. But how shall they be able to do this except they haue knowledge whereby they may bee able to performe this duty Secondly ignorance is the cause of all error because the naturall man perceiueth not the things that are of God and the wisedome of God is foolishnesse to man So then being of our selues blinde and wanting the light of the word we must needs goe astray Hence it is that Christ saith vnto the Sadduces Ye erre not knowing the Scriptures Math. 22 29. Thirdly the want of knowledge is the cause of sundry fearfull iudgements spirituall and temporall Hosea 4 6. inward and outward Esay 1 3 7. So then as ignorance is the cause of sinne so it is the cause of iudgement the reward of sinne If wee care not to know him but neglect and contemne the meanes of knowledge no maruell if we be punished Vse 1 This reprooueth the church of Rome of an horrible iniury offered to the people of God They teach that ignorance is the mother of deuotion and keepe the Scriptures in the Latine tongue as it were vnder locke and key And albeit they haue translated them or the greatest part of them into English yet they set out sharpe edicts ratified vnder an horrible curse that no Lay man as they speake shall presume to reade them vnlesse they be specially licensed by their inquisitors and confessors directly contrary to the end of the Scriptures which were written that we should beleeue and by beleeuing haue eternall life Iohn chapt 20. verses 30 31. They beate downe ignorance and teach that all ought to know the Lord from the highest to the lowest Ieremy 31 30. and that God will poure out his Spirit vpon all flesh Ioel chap. 2. ver 28. Wheresoeuer he vouchsafeth great means hee requireth a great measure of knowledge This discouereth the byshop of Rome to bee no better and indeede no other then Antichrist making lawes contrary to Gods lawes and yet binding the consciences of men vnto them But it will be saide that the vnlearned and vnstable peruert them 2 Pet. 3. and therefore it is dangerous to reade them I answer bee it that some do so shall all therefore be forbidden the free vse of them All things euen the best are abused meate drinke apparrell the Sacraments Christ himselfe and
reiect those meanes the greater our sin is and the greater sinners we are if wee breake these bands and cast these cords from vs. The sinnes of the Israelites are often aggrauated and made the more grieuous and heinous because the Lord had sent his prophets among them Ier. 7.13 14. and 11.7 8. and 35.14 Psa 78.17 31 35 56. Matth. 11.21 22 23 24. Dan. 9.5.6 Reason 1 The reasons First because those men sinne against knowledge hauing the word to informe them and their owne consciences to conuince them Knowledge maketh euery sinne the greater Luk. 12 47. Ioh. 15.22 and 12.48 They are like to a man that hath much meat and digesteth nothing Bernard so that it corrupteth in the stomacke and doth him no good at all Now they that haue many meanes for the soule are like him that hath much meat for the body for they that heare much and haue many instructions and yet do not bring forth fruits answerable thereunto their sinne is the greater and themselues thereby made inexcusable Reason 2 Secondly it argueth obstinacy and hardnesse of heart they haue many strokes giuen them but they feel none of them For such as transgresse in the middes of those helpes that serue to restraine sinne do not sin of infirmity or weaknesse but of obstinacy and wilfulnesse Now the more wilfull a man is the more sinnefull hee is and the greater is his sinne This conuinceth our times of much sinfulnesse Vse 1 and in these times some places and in those places sundry persons to be greater sinners then others And why greater Because our times haue had more meanes to preuent and keepe from sinne then other times haue had What could the Lord haue done for vs that he hath not done We haue beene as his vineyard which he hath fenced he hath gathered the stones out of it he hath planted it with the choicest plants and hedged about it that the beasts of the field and of the forrest should not hurt it he may therefore iustly looke that it should bring forth grapes but it hath brought forth wild grapes Esay 5.4 5. Luke 13.6 or as his figge tree which he hath digged and dunged and therefore he may well seeke fruite thereon especially hauing waited with patience for it What hath not God done for vs and to vs to reclaime vs Our times and people haue had many deliuerances from dangers that other times and people haue not had which threatned vs both within and without both forrain and domesticall We haue had greater blessings bestowed vpon vs then others we haue had the word more plentifully preached to vs then others All these we being vnthankefull and disobedient doe make vs greater sinners then others which haue wanted these blessings Thus doe wee turne our blessings to be our bane and Gods mercies to be curses vpon vs. We see many Congregations where God hath risen early and late giuing them his word and faithful Ministers as diligent watchmen to admonish them and to threaten his iudgements are oftentimes more sinfull then other places that haue wanted these meanes and no worse persons in the world then some that liue vnder the standing Ministery of the word God in iust iudgement giuing them ouer to Satan If such be giuen to common and continuall swearing and abusing of the Name of God to contempt of the word and of the Sabbath they are greater sinners then others and are more guilty in his sight and consequently shall be more sharpely and seuerely punished Secondly it admonisheth all that enioy the Vse meanes of preuenting sinne as benefits and blessings the Scriptures and word of God his corrections and chastisements his promises threatnings his patience long sufferance that they labor to make profit by theÌ„ to fulfil all righteousnesse lest God account their sinne greater then others For we must know this whatsoeuer is a sinne in others is a trebble sinne in them because they haue the sword of God to cut the knots and sinewes of sinne in sunder when others haue not had that means We may with griefe speake of many places that Israel hath beene without a teaching Priest and without Law 2 Chro. 15.3 they haue wanted the gracious meanes of saluation to teach to reproue to instruct and to correct therfore no maruell if sinne abound But they that liue where sinne is daily met withall and encountred do make their sinne out of measure sinfull Let vs therefore diligently examine our selues how we are affected at the hearing of the preaching of the word and of the threatnings denounced against our sinnes Vse 3 Lastly learn from hence that the word is neuer preached in vain whether we be conuerted by it or not For it is like the raine and snow that falleth from heauen that returneth not thither againe Esay 55.10 11. So the word of God shall not returne to him as a voide and vaine thing but shall accomplish that which he pleaseth and shall prosper in the thing whereunto he sendeth it But some will say â—iection Then it is better to be without the word then to haue it if mens sinnes be so much the greater because they haue beene so much taught and it may seeme better not to heare it at all â—sw I answere this is true in some sort howbeit not simply in it selfe Let no man thinke his case the happier because hee wanteth the word for as Paul saith they that haue the law if they contemne it shall perish by the law and they that want the Law shall perish without the law Rom. 2.12 Besides they may be said to haue the meanes that want them when they may haue them No man must reiect the word because they that refuse it are made worse by it Would a man be willing to cast away his wealth because he seeth himselfe made worse by it more couetous more cruell more hard hearted more high minded We see no in the example of the rich man Matt. 19. rather then he would cast it away hee would labour for a liberall hand and a mercifull heart to vse it aright so is it in this case Indeed it had beene better wee had neuer knowne the word and the way of righteousnesse by the direction of the word then to depart from it better I say in respect of the end of our estate and the iudgment that hangeth ouer vs yet we should not therefore wish to be without the word but rather to haue a sanctified heart that we may keepe our selues from the sinnes of others Then we will account it an happy thing to liue in such places where the word of God is truly preached Let vs therefore labour to make good vse of the good meanes that our good God hath afforded vs for our good and labour to profite by them in faith and obedience or else our sinnes shall be made so much the greater and consequently our iudgments the greater also 11 For which cause both thou
argument of loue and charity greater loue then this can no man shew So saith Christ to Peter When thou art conuerted strengthen thy brethren Luke 22 32. Iam. 5 19 20. Secondly this serueth to condemne the Vse 2 practise of many men in our times and to testifie that they are farre from God and can haue no assurance to themselues that they are his children and beare his image God is desirous to seeke out and to saue them that are lost Luke 13 1â— like the good Shepheard that leaueth 99 in the wildernesse and this was the end of the comming of Christ But we are for the most part carelesse in this duty few do thinke it to belong vnto them Others are so farre from seeking to conuert that they rather seeke to subuert others and of these the number is farre greater then of the former who doe crosse by all meanes they can the purpose and desire of God He laboureth to saue and they to destroy he to build and they to pull downe he to plant and they to root vp hee to bring to heauen and they to hell These are of their father the diuell and his lustes they do they ioyne with him they labour for him they aduance and enlarge his kingdome and they seeke to bring moe vnto him This is a fearefull sinne which we must repent of or else we shall repent of it when it is too late Lastly this must teach euery one to haue a Vse 3 speciall care of his own saluation seeing God is so desirous of it For euery man should bee more carefull of his own good then another or of anothers It is so in the body it ought also to be so in the soule We cannot be more carefull of our owne saluation then God is therefore seeing he is so desirous of it let euery man labour to doe what in him lieth toward his conuersion that so God may accept of him But some will say Obiect It lieth not in my power to conuert my selfe I can do nothing vntill it please God to worke it I answer Answer doe that which is in thy power and God will giue a blessing It lieth in thy power to heare the word to reade the Scriptures and to attend to the Ministery of it Come diligently and constantly to the place of Gods worship God will worke in thee his grace to thy conuersion If thou do not neuer accuse God but the frowardnesse of thine owne will which failest in that which thou art enabled to do For if we say wee desire saluation and yet despise the meanes we deceiue our selues On the other side from hence ariseth matter of special comfort to euery one that truely endeuoreth his owne saluation and can make enquiry into his estate whether he be one of that number that shall be saued or not For although hee be clogged with many sinnes and daily addeth more vnto the burden yet let him not despaire nor thinke they shall hinder his saluation This is his comfort that with God all things are possible and when the desire and power of God go together how great soeuer his sinnes be he shall not neede to doubt of his saluation Let him looke vp to Christ his merits do surmount all our sinnes 4 And thou shalt lay them vp in the Tabernacle of the Congregation before the testimony where I will meete with you 5 And it shall come to passe that the mans rod whom I shall choose shall blossome and I wil make to cease from me the murmurings of the children of Israel whereby they murmure against you 6 And Moses spake vnto the children of Israel c. The Lord goeth forward to declare his wil to Moses and foretelleth his great and miraculous worke that in one day the rod should bring forth buds blossomes and fruites to stay the murmuring of the people All miracles serue to some good end and as a kinde of Sacraments do confirme some doctrine These rods were not greene and growing but were long since cut off from their trees and altogether withered â—â—c Com. â—â—b 17. and according to the opinion of some were such as the Princes for honors sake did carry when they executed iudgment Wherfore it was vnpossible according to the course of nature that any of them should bee fresh and flourish and bring forth fruite For as they were all of them laide vp together so they were all of them alike dead and without life and therefore whereas Aarons rod flourished and by flourishing the vigor of life appeared to be in it it manifested apparently the power of God and the Priesthood of Aaron If any obiect â—ection that the emulation and murmuring could not by this meanes bee taken away betweene the house of Aaron and the rest of the Leuites seeing his name onely was written vpon the rod and not the names of any of them 〈◊〉 I answer that seeing God shewed forth his power almighty in that rod which had the name of Aaron vpon it it was a plaine signe and infallible token that Aaron was chosen to the Priesthood and that al others were excluded from that dignity and so the people confesse in the end of the chapt Now whereas God in the flourishing of the rod saith that he would shew whom he had chosen hee declareth that in bestowing his giftes and benefits in the church hee doth not respect any mans merit but dealeth with euery one according to his owne good pleasure Aaron was not aduanced to the Priestly dignity by any vertue of his owne but meerely through the grace of God So are wee adopted and made heires of euerlasting life not through our own workes or merits but by Gods fauour seeing it is not in him that willeth nor in him that runneth but in God that sheweth mercie Ro 9 16. Of this we haue spoken before chap. 2. v. 18.19 Touching this miracle which God purposeth and promiseth to worke in the sight of all Israel wee learne Doctrine That God hath from time to time wrought miracles against the course of nature for the good of his church God can work miracles aboue Nature when it pleaseth him Hee is not tied to the ordinary course of naturall things but he worketh extraordinarily so often as it pleaseth him All times and ages of the church witnesse this truth and testify the miraculous workes of his hand in the Sun in the Moone in the Aire in the Waters in the Fire in the Earth and in all creatures both high and low Thus he plagued the Egyptians Psal 105 27 29 30 32 34 c. Thus he dealt with his owne people when they came out of Egypt Psa 78 12 13 14.15 16. Leuit. 9.24 Ioshua 10 12 Iudg. 6 21 13 19. 1 Kings 18. In the New Testament we haue sundry miracles of Christ our Sauiour and the miracle of al miracles accomplished which was prophesied long before that a Virgin should conceiue and beare a sonne Esay
euer they were to displease their fathers as if the whole world were gouerned by witches O that these men would be as carefull to please God as fearefull to offend him as for witches they are more afraid of them thē hurt they are but the diuels instruments to deceiue the world the diuell hath vtterly blinded the eyes of these and of many others to make them beleeue that they do those things which they neuer do neither indeed can do The diuell himselfe is Gods seruant or rather slaue to do his will whether he will or no for he can do nothing but what the Lord willeth He ruleth all things by his prouidence the diuell cannot kil a flye except he haue liberty giuen vnto him But to returne to the former point that it is God onely that worketh myracles obserue with me that he worketh two waies somtime by himselfe alone God worketh myracles two waies and sometimes by some other creature By himselfe alone when he vseth no instrument at all as in the creation of the world making al things of nothing without helpe of Angel or other matter So he turned backe the shadow of the diall of Ahaz by himselfe alone and many other such like Againe when it pleaseth him he vseth means as in the myracles wrought in Egypt he did them by the hand of Moses and Aaron But heere we must take heed of two extremes and God is dishonoured by both of them First that we derogate nothing from the Maiesty of God albeit it please him to vse meanes in many of his myracles because he vseth thē freely not of necessity and he is as well able to worke without them as with them Secondly that we do not magnifie the creatures and instruments which the Lord vseth aboue that which is conuenient because that were to set them in the place of God who haue no more power then that which is giuen them from aboue Obiect But some may heere aske the question why doth God vse meanes in working of myracles Why did he vse the holy Prophets and Apostles and sometimes also such as haue no iustifying faith Mat. 7 22 23. as Iudas and others no doubt as he preached so he wrought myracles for he had the same commission with the rest Math 10 7 8. I answer Answer he vseth them not because he standeth in need of them or is tied vnto them but for these causes Why God vseth mean in working of myracles First to teach vs that he approueth the meanes whereby things are brought to passe and he sheweth by his owne example that we should make account of them so that if any neglect or contemne them he opposeth himselfe against the Lord. Secondly to support and vphold mans weaknesse who is not able to looke vpon his Maiesty when he worketh by himselfe as a weake eye cannot see things that are farre off except he put on his spectacles This is plaine in the example of the Israelites Exo. 19 18 19 when they heard the thunder and lightning and the sound of a Trumpet exceeding loud and the Mountaine smoaking they were so afraid that they desired the Lord to speake no more vnto them Exod. 20 19. but that Moses might speake vnto them and they would heare him Thirdly the Lord vseth meanes for the triall of our faith whether we will ascribe the work that is wrought onely to the worker thereof or to the meanes or partly to the one and partly to the other or as some doe all to the instrument and nothing to the principall In the myracles wrought by Christ himselfe wee see how diuersly men were affected for thogh they were effected by the finger of God yet the Pharisies blasphemed Math. 12 24. and said This fellow casteth out diuels by Beelzebub the Prince of the diuels This argueth great corruption of nature and want of faith Obiect And as we haue shewed why God vseth meanes so it may be asked what meanes God vseth in working myracles I answer Answer they are of diuers sorts First such as nay seeme to haue some force and power in them for the working of the myracle 2 King 20 1. When the waters of Marah were bitter that the people could not drinke of them the Lord shewed Moses a tree which when he had cast into the waters they became sweet Secondly Exo. 16 23 ◠he vseth meanes that haue no appearance of any power or vse in the working of a myracle such was the touching of the hem of Chrsts garment which infinite numbers touched Math. 9.21 Luke 8 45. and yet receiued no vertue from thence Such was the lifting vp of the rod of Moses and the stretching out of his hand at the red sea Such was the striking of the Rocke with his staffe at the waters of strife Numb 20. which had no power to make the waters gush out Such was the handkerchieffe of Paul to cure diseases Acts 5 15 ◠19 12. Iosh 6 20 the shadow of Peter by which many were healed For these cures were wrought when the Apostles were absent and knew nothing of them but were busied in other more important workes of their callings Thirdly he vseth such meanes as seeme no way auaileable vnto the worke but rather quite contrary to hinder it as curing the blinde man He spat on the ground and made clay of the spittle and laid vpon his eies Iohn 9 6 11. which might seeme more auaileable to put out sight then to restore it to make a man blinde then to make him see Thus then wee see and learne to acknowledge that euery miracle is wrought by the sole and omnipotent power of God Lastly we learne heereby that we haue a Vse 4 most sure word of the Prophets and Apostles whereunto we must take heed as vnto a light that shineth in darke places We are not cunningly circumuented by deuised fables but we haue the whole doctrine of saluation deliuered in the Scriptures fully confirmed vnto vs. For to what end do all the extraordinary works of God done by the hands of the Prophets and Apostles serue but to make plaine the doctrine which is according to godlines and thereby to worke in our hearts faith and beleefe The myracles of Christ vnwritten Ioh. 10 30 ◠therefore now vnknowne were not vnprofitable to be read vnworthy to be known neuerthelesse these were sufficient When Christ came into the world Esay 9 6. he was many waies wonderfull it is one of his names by which he was to be called he was wonderfull in his person wonderfull in his doctrine and wonderfull in his workes In his person Math. 1 23. Luke 1 35. because of the vnion of his two natures he was both God man In his doctrine the word preached by him because hee taught the way of God plainely Math. 22 1◠cleerely and euidently nay as one that had authority for his word
was with power Math. 7 21. Luke 4 32. and they were astonied at his Doctrine In his works and myracles Math. 11 â— Iohn 5 36. and 10 25. because they plainly proued him to be God The doctrine of Christ serued for faith the myracles serued for the doctrine forasmuch as they tended eyther to prepare the mindes of men to receiue the doctrine 1 Cor. 14 â— or to strengthen faith in the doctrine already receiued Iohn 14 11. Both these were committed to writing by the will and appointment of Christ himselfe to further the faith and saluation of the people to the end of the world The doctrine long since written is no otherwise to be regarded then the liuely voice of Christ if he were among vs we heard him preach to vs as the Iewes did and the myracles that are written are no otherwise to be esteemed â—ede no â—yracles â—me â—racles then if we saw them done before our eies so that wee need no other no new myracles to confirme the doctrine of Christ of his Apostles They were needfull when the Gospel was first planted and seemed strange in the world as it were in the infancy of the Church That truth is already plentifully confirmed except we should account it new euermore Hence it appeareth how found vnreasonable the Romanists are that require of the Ministers of the Gospel to confirme their calling by myracles For thus they reason Extraordinary callings are to bee confirmed by myracles but the planters of our Churches shew no myracles therefore their calling cannot be of God These are like to the Iewes of whom Christ speaketh Mat. 12 38. If I should aske of them what signes and myracles the Prophets shewed Nathan Iddo Obadiah Micah many others I think their best answer would be silence Wee reade expresly that Iohn the Baptist did no myracle Ioh. 10 41. yet was his calling extraordinary The rule that Christ giueth vs to discerne false doctrine from the true is this By their fruites ye shall know them Mat. 7 16. The doctrine that is taught is the true fruite they are known therfore by deliuering the doctrine not by working of myracles We teach no other doctrine then is set downe in the Scripture so that it is sufficiently confirmed by myracles already For if the doctrine of the Apostles be our doctrine doubtlesse the myracles of the Apostles are ours also which may not bee seuered and diuided from the doctrine it selfe 〈◊〉 defens This then discouereth the weaknesse of Turrian the Iesuite who is more ridiculous theÌ„ the rest that asketh the question how wee know that Luther was a teacher raised vp of God and what myracle he euer wrought as also when he telleth vs that if any should aske of them what signe they haue giuen to them of God they haue this myracle the Sacrament of orders A very vnorderly answer whereby it appeareth that he knoweth not what a myracle is For who can call an ordinary thing a myracle As well we may say the preaching of the word is a myracle yea we may better say that the wonderfull effects wrought by the Gospel are a myracle whereby faith is wrought in the hearts of the elect and eternall life begun in them If we will not beleeue the truth of the Gospel by beholding the glorious effects which it worketh in the consciences of men it appeareth euidently that we would not beleeue though we saw a thousand others yea though one should come from the dead vnto vs Lu. 16 31. 7 And Moses laid vp the rods before the Lord in the Tabernacle of witnesse 8 And it came to passe that on the morrow Moses went into the Tabernacle of witnesse and behold the rod of Aaron for the house of Leui was budded and brought foorth buds bloomed blossomes and yeelded Almonds We haue in these words the obedience of Moses in word and worke to the former commandement as also the performance of the promise that God made touching the budding of Aarons rod. Consider in these words Doctrine Obedience is required of al Gods seruant that it is the property of Gods children to yeeld obedience to his word so soone as the same is deliuered and reuealed vnto them All the faithfull are commended in holy Scripture in this respect The ten lepers that were commanded to shew themselues to the Priest prepared themselues immediately to go though as yet no cleansing or curing appeared in the flesh Lu. 17 14 15. they neuer consulted with flesh and blood they beleeue that Christ was true of his word able to performe in deed what he had promised in word Thus did Noah wheÌ„ God commanded him to build an Arke thogh he had many discouragements the greatnesse of the worke the length of the time the mockings of the wicked the danger of putting himselfe into it and committing of his life to the mercy of the raging waters yet none of these could terrifie him Heb. 11 7. but by faith hee ouercame them all Peter being commanded of Christ to let downe his net to take fish sheweth that he had wearied himselfe his fellowes all night neuerthelesse at the commandement of Christ he let it down hoped for an happy issue Lu. 5 4 5 6. Thus haue Gods childreÌ„ alwaies done let vs therefore beware of disobedience vnder what preteÌ„ce soeuer it be Saul had his excuse he could set a faire face vpon a bad cause but hee was punished with the losse of his kingdome 1 Sam. 15. Woe had it bene to Naaman who shewed himselfe discontented with the Prophet because he being before instructed of God had willed him to wash himselfe seuen times in Iordan he had gone away a leper as he came if he had not hearkned to the counsel of his seruants 1 Ki. 5 10 12. Moses was shut out of the land of promise because he obeyed not God in striking the Rock Psal 106 33. but spake vnaduisedly with his lips The Prophet receiued a commandement froÌ„ God that he should go to Bethâ—el reproue the idolatrous worship of the two calues that Ieroboam had set vp and that he shold neither eate not drinke in presence with the idolaters 1 Ki. 13 8 9. but because he did contrary to the commandement he was torne in peeces of a Lyon paying the punishment of his disobedience and teaching vs by his example obedience to God Againe Doctrine obserue that God performeth more then he hath promised He onely told Moses God is better then his word that the mans rod whom he had chosen shold blossome but it appeareth that for farther manifestation of the truth of his word and the dignity of Aaron he verified more for the Lord did not only cause it to bring foorth buds and to bloome blossomes but likewise to beare almonds We see then from hence that such is the goodnes of God that he performeth and bringeth to passe more then he promiseth to
abuses that publikely reigned The Psalmist exhorting Iudges to their dutie and reproouing euill in them saith How long will ye iudge vniustly and accept the persons of the wicked Psal 82.2 The Apostle saith of himselfe Woe vnto me if I preach not the Gospel 1 Cor. 9.16 he doth not say if I liue prophanely as also hee might haue done but he mentioneth the sinne of his proper calling as the greater euill The reasons follow First because God hath set men in seuerall places and callings and giuen them their limits and bounds that they should not passe If then they breake these bounds as the waters doe their bankes it must of necessity follow that they commit a farre greater sinne against God because they cast his cords from them and will not suffer themselues to be tyed with them as we might easily shew in the examples of Vzzah the Leuite 2 Sam. 6.7 and Vzziah the king 2 Chron. 26.19 Secondly from the proper workes of our callings we haue our name and denomination For as our calling is so we are esteemed as this man is said to bee a Minister that man a Magistrate another a master another a seruant and therefore those offences are the greatest which rush against our proper functions It is noted that when Ahab beganne to reigne he did euill in the sight of the Lord aboue all that were before him 1 King 19.30 and wherein did he euill or what is hee charged withall the holy Ghost might haue said because he shed much innocent blood but the euil wherewith he is charged is that he reared vp an altar for Baal in the house of Baal which he had built verse 32. and made a groue to prouoke the Lord God of Israel to anger The vses This teacheth that all sinnes are not equal Vse 1 and that the same sinnes in seuerall persons are not equall The persons make a great difference concerning the sinne forasmuch as the person is so the sinne is Ignorance is one and the same sinne in whomsoeuer it be whether in the Minister or in a priuate man but in respect of his office in the Minister more then in another If a theefe shall robbe a man by the high way side it is an offence but it is not accounted so great an offence because it is his practise But if a Iudge which should minister iustice indifferently to all and doth sit in iudgement vpon the common theefe if hee shal rob or spoile a man it is much the greater in regard of his place and office wherein God hath set him For he sinneth against his owne calling which he professeth wheras the theefe hath through custome made that his calling albeit a foule and faulty calling Secondly as we must auoide all sinne so especially Vse 2 those sinnes that are committed against our calling against the maine scope of our profession forasmuch as they are most hainous aboue all others and doe most dishonour God and deserue the greatest punishment Some men would account it a small offence for the Prophet that was sent out of Bethel to cry aloude against the altar to returne backe and to eate bread and drinke water in the house of the old Prophet but because hee sinned against his speciall calling 1 King 13.9.16 therefore he was deuoured of a Lyon If the Minister of the word shall be ignorant in the Scriptures and not able to instruct the people he shall be more punished then a priuate man because he ought especially both to haue and to teach knowledge It is more shame for a Lawyer that professeth the law to be ignorant in the Law then for another that is no way toward it It is a sinne in fathers that teach not their children and masters their seruants but more for the Ministers not to teach their people This made Christ our Sauiour pronounce an heauy sentence against the expounders of the Law Lu. 11.52 Woe vnto you ye Lawyers for ye haue taken away the key of knowledge ye enter not in your selues and them that were entring in ye hindred The woman was created and appointed of God to be an helper and comforter vnto her husband if then she shall greeue and vexe him Gen. 2.18 her sin is far the greater then if another do it because she sinneth against her calling and creation and is thereby made the lesse excusable as appeareth in Iobs wife whom hee doth more sharpely reprooue then he doth others chap. 2.10 and 19.17 The like we might say of all other callings of the Minister toward the people and the people toward their Minister Vse 3 Thirdly it teacheth vs the cause why many of Gods owne people are more sharpely punished in this life for the most part thē others and why they suffer more for lesse sinnes then the vngodly doe heere for farre greater because they sinne against their vocation and profession because they are partakers of the heauenly calling Heb. 3.1 Which words the Apostle vseth as a reason to perswade to be obedient vnto Christ and therefore their sinnes are greater then of others that neuer had that calling which know not what this heauenly calling meaneth Moses and Aaron for a little want of Sanctifying the Name of God and that but once at Meribah were notwithstanding punished with this that they should neuer enter into the land of Canaan whereas many a prophane and wretched man that sinned a thousand times more entred into it the reason is because they sinned against their calling vnto which God had called them So likewise for the children of God to prophane the Sabbath is a greater sinne and they may looke for a more fearefull punishment for the same in this life then the wicked shall haue because they sinne against their heauenly vocation And if they be not carefull to order their families aright to looke to their children and seruants that they serue the Lord they may expect greater iudgements from God then others that peraduenture are a thousand times worse and haue their houses more a thousand times vnreformed as we see in the example of Eli otherwise a good man for he his whole house were ouerturned and destroyed 1 Sam. 4.17 18 20. because God hath a purpose to condemne prophane persons vtterly in the life to come The like wee might say of Dauid hee committed adultery but once with Bathsheba the wife of Vriah yet did GOD threaten to raise vp euill out of his owne house so that he would take his wiues and giue them to his neighbour that should lie with them in the sight of the Sunne and not long after did his son commit incest with his daughter Thus did God seuerely punish his owne seruant whiles many vncleane persons liue in filthy adultery and daily embrace the bosome of a stranger who notwithstanding taste no such punishment their houses are safe from feare neither is the rod of God vpon them Iob 21.9 Seeing this is so we should not iudge hardly and vncharitably
Angel of the Lord had guided them the Arke had gone before them and Manna from heauen had fedde them yet now all is forgotten they beleeue not in God but tempted and prouoked the holy one to anger And yet behold more prouocations then these in these chapters following where we shall see how they complaine and cry out through scarsity of water and through wearinesse of their life when they were stung with the fiery serpents But let vs consider the words of Scripture as they lie in order in this chapter 1 Then the children of Israel came with the whole Congregation into the desert of Zin in the first Moneth and the people abode at Kadesh and Miriam died there and was buried there 2 And there was not water for the Congregation and they assembled against Moses and against Aaron 3 And the people chid with Moses spake saying But would wee had perished when our brethren died before the Lord. 4 And wherefore haue yee caused the Congregation of the Lord to come into this wildernesse that we and our cattell should die there 5 And wherefore haue yee made vs to come vp from Egypt to bring vs into this miserable place No place for seede nor Figges nor Vines nor Pomgranates Neither is there any water to drinke 6 Then Moses and Aaron went from the face of the assembly vnto the doore of the Tabernacle of the Congregation and fell vpon their faces and the glory of the LORD appeared vnto them 7 And the LORD spake vnto Moses saying 8 Take this Rodde and gather thou and thy brother Aaron this Congregation together Of this Râ— and the waters gushing out of it 〈◊〉 more befâ—â— in the next chapter that ye may speake vnto this Rocke before their eyes and it shall giue foorth his waters and thou shalt bring them waters out of this Rocke so thou shalt giue this Congregation and their Cattell drinke 9 Then Moses tooke that Rod from the presence of the Lord as he commanded him 10 And Moses and Aaron caused the Congregation to assemble together before that Rocke and he said vnto them Heare now O ye Rebelles shall we bring you waters out of this Rocke 11 Then Moses lift vp his hand and smote that Rocke with his Rod twice and much water gushed out so the Congregation and their Cattell dranke 12 Wherfore the Lord spake to Moses Aaron Because ye haue not beleeued in me to sanctifie me before the eies of the childreÌ„ of Israel therfore ye shal not bring this CongregatioÌ„ into the Land which I haue giuen them 13 These are the waters of strife where the children of Israel stroue against the Lord he sanctified himselfe among them In this Chapter we are to consider three seuerall things First the murmuring of the people secondly the purpose of the Israelites to passe toward Canaan by the borders of Edom. Thirdly the death of Aaron in the Mountaine in whose stead Eleazar his sonne succeedeth and for whom the people a long time lamenteth All these particulars are amplified in the beginning of the Chapter by the circumstances of time to wit the first moneth of the 40 yeare after their departure out of Egypt as appeareth chap. 33 38. and likewise of the place â—t 2 14. of Kadesh a City in the borders of Edom at which time also Miriam the sister of Aaron and of Moses died These circumstances being set downe the History of their murmuring followeth which we haue often before seene and considered declaring that whensoeuer wheresoeuer any aduersity happened by and by they became impatient vnthankfull and forgetfull of present mercies and fauours A like history to this we saw before Exod. 17. which is not the same recorded in this place but differing in time place as may appeare by collation conference of both the places Now let vs marke their behauiour in this want of water in the wildernesse First they wish they had died by the stroke of Gods hand with the seditious rout of rebels that coÌ„spired against God whom notwithstanding they call their brethren Secondly they expostulate with Moses and Aaron that they had brought them out of Egypt into the wildernesse being barren without fruite miserable without haruest and dry without water Whereas they should comfort themselues in the former mercies of God rest in the experience of his power and remember his helpe euer ready in time of neede they rise vp against Moses and Aaron in shew but in deed against God whom they serued setting downe their present condition and comparing their abode in Egypt where they had tasted all miseries felt all oppressions and groned vnder the heauy burthens with their present estate to amplifie the woe and wretchednesse therof such is their blindnesse and vnthankfulnesse â—mb 12 3. But what doth Moses whose meeke and patient spirit they greeued and whose righteous soule they vexed froÌ„ day to day with their vngodly murmurings Hee doth not heere turne himselfe to them nor dealeth with them to reclaime them as he did chapter 16. but went with Aaron to God flying to the Tabernacle as to a Sanctuary throwing downe theÌ„selues on their faces and comforting themselues in his power presence and protection who being alwaies neere to them that call vpon him shewed forth his glory and commanded them to take the Rodde and speake to the Rocke promising them water and assuring them of an happy issue of all their troubles necessities Now as God commandeth so Moses obeyeth and taketh the Rod. Here a question may be asked Question what Rod God meaneth and Moses taketh for we reade of two Rods famous among them and well knowne one the Rod of Moses that he vsed when he kept sheepe in the Land of Midian Exod. 4 2 3 7 8 19 14 1â— and 17 5. Numb 17 8. Hebr. 7 4. whereby hee wrought afterward many myracles in Egypt and at the red Sea in the wildernesse the other the Rod of Aaron which did bud and beare blossomes to confirme the calling of Aaron and to declare that God had separated the Tribe of Leui to serue in the Tabernacle I answer Answer we are to vnderstand in this place rather the flourishing Rod of Aaron first because Moses made mention of this in the last place not long before to wit chap. 17 the other is not spoken off in this booke so that we are rather to referre it to Aarons Rod before specified then to the other not named Secondly this serued more fitly and fully to confirme their calling of rule and gouernement ouer the people which by these conspiratours was called into question As if they shold say Do you doubt of our calling aske by what authority we do these things Behold this rod do ye not know it this florishing rod shall conuince you and serue to beare witnesse against you Thirdly Moses and Aaron were fled into the Tabernacle verse 6 now chap. 17 10. it is
receiued Thus he dealt with Dauid whom hee greatly fauoured and aduanced to the kingdome when he fell into grieuous sins 2 Sam. 12.9 10. Thou hast killed Vriah the Hittite with the sword and hast taken his wife to bee thy wife and hast slaine him with the sword of the children of Ammon Now therefore the sword shal neuer depart from thine house and I will raise vp euill against thee out of thine owne house So soone as Salomon set vp idolatry and wrought wickednesse in the sight of the Lord he stirred vp aduersaries vnto Salomon 1 King 11. â— 14. and afterward rent the greatest part of the kingdome out of the hands of his sonne This serueth to conuince all such prophane persons as presume of Gods patience and abuse his mercy to all loosenesse and licenciousnesse saying God is mercifull and yet continue in their sinnes But we must know that as he is mercifull so hee is iust as his mercy is toward the penitent so his iustice is toward the obstinate who spareth not his owne people that forget his Law and therefore will deale more fiercely against strangers Vse 3 Thirdly measure not the fauour and loue of God toward our selues or others by outward blessings or outward crosses by prosperity or aduersity which come alike to the godly and vngodly Nay oftentimes the wicked flourish when the faithfull are in great misery as Psal 73.3 4 5. So Salomon teacheth Eccle. 9.2 Therefore Christ our Sauiour correcteth the wrong iudgement of the disciples supposing that such as Pilate slew were the greatest sinners of all the rest that dwelt in Ierusalem because they suffered those things Luke 13.1 2 3. If then we would find sound comfort in our hearts and feele vnfained testimonies of Gods fauour towards vs wee must not seeke for them in outward blessings or in want of outward blessings both which are common to the godly and vngodly but in ioy in the holy Ghost in remission of sinnes in repentance from dead workes in the spirit of adoption in faith in Christ in peace of conscience which passeth all vnderstanding As for other things place not thy heauen and happinesse in them if blessings come receiue them thankefully if crosses learne to beare them patiently Fourthly wee are hereby put in minde to Vse 4 search our owne wayes to suruey our owne hearts and to prooue by the touchstone of the word our owne thoughts words and workes that we haue conceiued spoken and done what we haue iustly deserued if God in iustice should proceede against vs examining seriously our owne life mourning bitterly for our sinnes past and turning vnfainedly vnto God with all our hearts This duty is vrged by Ieremy the Prophet Lam. 3.39 40 41 42. This is the marke that God shooteth at this is the end that he respecteth euen by his afflictions to bring vs home to himselfe not to destroy and confound vs for euer Heb 12.5 10. Let vs not dispise the chastenings of the Lord nor faint when we are rebuked We haue had the fathers of our bodies which corrected vs for a few daies and we gaue them reuerence should wee not much rather be in subiection to the Father of spirits who chastneth those whom he loueth and scourgeth euery sonne whom hee receiueth Fiftly let vs labour to strengthen our faith Vse 5 by the word and Sacraments and by such ordinary meanes as hee hath appointed for that purpose Hereunto the Apostle exhorteth 1. Cor. 11.30 To examine our selues and so to eate of that bread and drinke of that cup declaring that the iudgements of God were broken in among the Corinthians insomuch that many were weake and sicke among them and many slept Wherefore whensoeuer wee find the hand of God sore and heauy vpon vs it is our duty to seeke strength of faith by the vse of the word and Sacraments whereby wee shall learne to find out the true cause of those iudgements and submit our selues vnder his hand that striketh vs as a father For the Scriptures serue to direct vs the Sacraments serue to comfort vs Psal 116. â— Without which the Prophet had perished in his afflictions Lastly seeing God chastiseth his when Vse 6 they offend then most assuredly the wicked that are not his shall not escape his reuenging hand If he correct the flocke of his own pasture the children of his owne houshold the citizens of his owne kingdome and the members of his owne body fed at his owne table in this life and made heires of heauen in the life to come really possessing that inheritance with what plagues punishments torments will he visit the rebellion of aliants and strangers If the Lord deale sharply toward these to whom he is a mercifull Father and gracious Sauiour and whom he often preuenteth with his liberall blessings Surely his reuenging wrath full of rage Psal 21.8 2 King 21. shall find out all his enemies whom he wipe will away as a man wipeth a dish turneth it vpside down This is that which Salomon teacheth in the Prouerbs Behold â— 11.31 the righteous shall bee recompenced in the earth how much more the wicked and the sinner There remaineth a day of iudgement when they shall be punished as they deserue either in this life or in the life to come With this the Apostle Peter sweetly accordeth 1 Pet. 4.17 18. The time is come that iudgement must begin at the house of God if it first begin at vs what shall the end be of them which obey not the Gospel of God And if the righteous scarcely bee saued where shal the wicked and the sinner appeare Where we see that God will scourge whip his owne children for their frailties and infirmities appearing in them But he correcteth the godly in mercy the vngodly in anger the godly as a louing father the vngodly as a iust Iudge the godly to amend them the vngodly to condemne them the godly albeeit humbled and cast downe with one hand are comforted and raised vp with another whereas the punishments that fall vpon the heads of the vngodly are but the beginnings of sorrow and as the flashings of hell fire Now the earth is not properly the place of vengeance and iudgement For we must vnderstand that God hath appointed three places earth heauen hell for three seuerall purposes â—ree places 〈◊〉 need for ree seuerall â—poses the earth to be a place of working the heauen a place of rewarding hell a place of punishing earth as a shop of labour heauen as a pallace of glory hell as a prison of torment Notwithstanding rather then sinners should escape and sinne goe vnpunished the Lord wil call a priuy or petty Sessions euen in this life and make the earth his gaile or house of correction If then God will visit their transgressions with such heauy strokes Alas what shall become of al prophane persons vnrepentant offenders obstinate sinners such as contemne God and his word euery
familiar with them through disparagement of our nature wee cannot haue them alwayes present with vs through distance of place Therefore the Spirit that could haue taught the Eunuch by inspiration Acts. 1 â— commanded Philip to goe neere and ioyne himselfe to his chariot to be a guide to the blind a light to him that sate in darkenes and an instructer of the vnlearned The Angel that appeared vnto Cornelius could haue told him and taught him those heauenly mysteries of saluation whereby hee and all his house should be saued but he directeth him to Peter to tell him what He ought to doe Lastly Act. 10 â— our owne request hath concurred with the ordinance of God desiring that man cloathed with the same infirmities and subiect to the like passions might speake vnto vs. For when the Israelites at the deliuering of the Law saw the signes of his glory as it were certaine prints and footsteps of his Maiesty the sounding of the trumpet the cracking of the thunder the flashing of the lightning the trembling of the earth the darkenesse of the aire the appearing of the cloud the quaking of Moses himselfe at these sights 〈◊〉 19 19. they cryed out to him with great vehemency of spirit Talk thou with vs and we will heare thee but let not GOD talke with vs lest we die Seeing therefore the maiesty of God is incomprehensible who dwelleth in light that no man can attaine vnto 〈◊〉 6 2 5. whose glory the Angels cannot beholde without couering their faces seeing the excellency of the elect Angels is so great that wee cannot so much as endure their presence neither can we be so familiar with them as we do desire and should be to deliuer our estates to them neither can at all times when we desire being on earth haue conference and recourse to them being in heauen seeing the Word is the same in the mouth of God in the mouth of an Angel and in the mouth of the Minister and is with like regard and reuerence to bee heard as Luk. 10 16. He that heareth you heareth me and he that despiseth you despiseth mee Lastly seeing we desired the ministery of man to teach vs and God approued of our desire saying 〈◊〉 5.19 Oh that there were such an heart in them to fear me keep all my commandements alwaies that it might go wel with them and with their children for euer the intollerable pride and presumption of those appeareth that embase the high ordinance of God in the ministery of his word would call God or his Angels out of heauen to attend vpon their fancies to minister to their wantonnes To the second obiection 〈◊〉 second â—â—â—â—ction an â—â—ed pretending reading of Scriptures and Sermons at home and asking whether we can make the Bible better we answer that we preach not to make the Scriptures better but the people the Scriptures need it not the people do And albeit there bee enough set downe in the written word yet men vnderstand litle as Acts 8. wheÌ„ Philip heard the Eunuch reade the Prophet Esay he saide But vnderstandest thou what thou readest 〈◊〉 8 31. â—â— 17 11. He saide How can I without a guide The reading of the Scripture I confesse is profitable comfortable and necessary to fit vs and frame vs to the sauing hearing of the word preached to keepe vs that we bee not easily deceiued by false teachers 〈◊〉 5 20. 〈◊〉 5 1 2. But notwithstanding the reading of the Scripture we must haue it further opened diuided and applyed as 2 Tim. 2 25. Study to shew thy selfe approoued vnto God a workeman that needeth not to be ashamed diuiding the word of truth aright When a maÌ„ is grieuously wounded it is the salue that healeth yet is the skill and cunning hand of the Surgeon necessary and requisite to make the plaister to spred it and apply it to the part diseased It is the meate that nourisheth the body yet must it be cut chewed and digested If there be little children in an house and they haue an whole loafe which is great hard set before them they find the crust too strong for them so that it must bee cut for them and diuided vnto them in due season Moreouer we find by experience that such as plead for reading either Scriptures or Sermons at home when they should attend the publike exercises of religion do indeed spend the time nothing lesse then that way as appeareth by their palpable ignorance neither let such looke for a blessing from God at home when he requires them to ioyn themselues to the congregation of the faithfull so that while they think to deceiue others they do most of all deceiue theÌ„selues Last of al why do they not say as much of the other part of the Ministers Office For as he is to preach the Gospel so he is to administer the Sacraments Now then as they alledge they can reade Scriptures Sermons at home themselues as wel as heare them at the mouth of the Minister so can they not poure Water on the face of their children and rehearse the words of institution as well as the Minister Can they not themselues take Bread Wine breake the one poure out the other receyue them both and eate and drinke them in their priuate families as wel as take them in the publike assembly at the hand of the Minister But should such water so sprinkled on the child be holy baptisme Or should such bread and such wine so taken so broken so eaten drunken be the Lords Supper No such idle actions are not holy Sacraments but shameful prophanations of the precious blood of Iesus Christ Wherefore notwithstanding all our shew of reading in our houses to our housholdes yet must the Lords holy ordinance be magnified among vs to seek the law at the Pastors mouths as the Prophet teacheth Mal. 2 7. The priests lips should preserue knowledge and they shall seeke the Law at his mouth c. And examine when you will those that pretend reading to exclude preaching you shall finde them for the most part ignorant in the grounds and principles of Religion knowing neyther the vse of the Law nor the end of the Gospel vnderstanding neither the Petitions of the Lords prayer nor the Articles of faith and therefore if they bestow so much time as they would make the world beleeue they are yet in the number of those whom the Apostle speaketh of 2 Tim. 3 7. Which are euer learning but are neuer able to come to the knowledge of the truth To the third obiection The third obiection answered boasting of sufficient knowledge we answer That as we prophesie in part so we all know in part and the Ministery of the word serueth not onely to begin faith and repentance in vs but to build vs vp to the day of Iesus Christ It serueth not onely to teach vs knowledge but obedience
we endure bee greeuous for the measure manifold for the number strange for the manner and long for the continuance yet if we put on the armour of a Christian it shall worke in vs experience of Gods mercy and bring forth hope of a full deliuerance which maketh not ashamed Verse 14. Thus saith thy Brother Israel Hitherto of the request sent by Moses deliuered by the Ambassadors and consented vnto by the whole congregation now we are to mark the reasons vsed to stirre vp the hearts of the Edomites The first is drawne from their nerenesse of blood and kindred in the flesh We are your Brethren Now if wee be Brethren then helpe vs But we are Brethren therefore helpe vs. The word Brother is taken in Scripture sundry waies 〈◊〉 in 〈◊〉 First for such as are brethren by birth as Cain Abel Iacob Esau Secondly by affinity which come of one family as branches of one roote â—s 13 8. â— 12. and streames issuing out of one fountaine so Abraham and Lot were brethren and the kinsmen of Christ are called his brethren Thirdly by Country Nation thus all the Iewes are called Brethren one to another Deut. 17.15 Rom. 9 1. Fourthly by profession thus all Christians are accounted Brethren being of the same religion and profession Now in this place it is taken in the second sence for such as were of the same kindred stocke as if they should say Wee are all the seed of Abraham we haue Abraham and Isaac to our father Thus we see they alledge their alliance communion of the same blood descending long agoe by many generations from one father Obserue here first of al the maner of their reasoning If we be Brethren of one kindred deny vs not this fauour but suffer vs to passe Where we see the strength of this reason how that to perswade some kindnes they plead some kindred Doctrine The consideration of our communion one with another must draw vs to the duties of loue one to another and beseech them by the amiable name of a Brother From hence wee learne that the consideration of our nerenesse and coniunction of blood must vrge and inforce from vs all duties of loue and brotherly kindnesse Howsoeuer we are to do good to all yet our Communion in blood should be a forcible meanes to moue vs to al duties of humanity This moued Abraham to take away the heate of contention kindled betweene his Heardmen and the Heardmen of Lot Genesis 13 8 Exodus 2 13. Let not vs I pray thee striue for we are Brethren The like we see pressed by Moses to the Israelites striuing together to the dishonor of God to the slander of their profession and to the opening of the mouthes of the enemies Sirs ye are Brethren Acts 7 26. why then do ye wrong one another This consideration was so strong that it preuailed with Laban toward Iacob saying Though thou be my brother sholdst thou therefore serue me for nought Genes 29 15. I will giue thee wages So Dauid vpon this ground expecteth kindnesse and reprooueth the Tribe of Iudah for their negligence in bringing him vnto his house Yee are my Brethren 2 Sam. 19 11 12. my bones and flesh are ye wherefore then are yee the last that bring the King againe The Reasons follow First the communion Reason 1 and fellowship of the same nature ought to moue vs to be bountifull and beneficiall vnto men because we must do to others as we wish and would that others should do vnto vs. Let vs put the case suppose we were in distresse would we not be glad to receiue good at the hands of others and would we not thinke it a duty belonging vnto them as men to releeue succor vs as men Euen so ought we in like case to doe and deale with them according to the rule of the Law and the exhortation of Christ Matth. 7 11. Whatsoeuer ye would that men should doe vnto you do ye euen the same vnto them for this is the Law and the Prophets Secondly the flesh of one is as the flesh of an Reason 2 other all the world was made of one flesh so that we are as it were parts and members one of another We see in the members of our body how one is helpful and seruiceable to another when one is pained the rest are troubled when one is honored the rest reioyce So should it be in the generall communion and coniunction of mankind This is that which the Israelites affirm being oppressed by their brethreÌ„ Our flesh is as the flesh of our brethren our sons as their sons Nehem. 5 5. and therefore in this consideration they looked for the duties of kindnes and fruits of humanity to come from them The Vse of this Doctrine is first of all to reprooue those that breake these bands and Vse 1 cast these cords from them wherewith the Lord hath tyed vs one to another For where many times shall you finde lesse familiaritie and friendship one with another then among those that are most neerely linked and allied one to another Their often iarres and most deadly dissentions proclaime to their open shame that they are voide not onely of true piety but of all due humanity What a reproch is it yea what a blot and blemish that the husband setteth himselfe against the wife and the wife against the husband the father falleth out with the son and the son with the father the mother caÌ„not liue peaceably with the daughter nor the daughter with the mother the mother in law with the daughter in law nor the daughter in law with the mother in law and that the loue of brethren and sisters is so geason among vs Great is the force and strength of Nature in all such as are not wholly without naturall affections as we see in Dauid albeit he had a godlesse and vngracious childe aspiring in the pride of his heart to vsurpe the kingdome and driuing his father out of Ierusalem yet when he was slaine in the battel the King was moued and mourned saying O my sonne Absolon my sonne my sonne Absolon would God I had dyed for thee O Absolon my son my son 2 Sam. 18 33. The like we see in the true mother to her childe whose bowels yerned within her when Salomon called for a sword to diuide it 1 Kings 3 26. The like force of loue could not be dissembled in Ioseph toward his brethren Gen. 45 1 1. and 33 4. but he turned from them his heart melted toward them Yea cruell Esau when he saw his brother a farre off though he had threatned to kill him yet he ran to meete him and imbraced him hee kissed him and wept vpon him And yet wee now see by lamentable experience that euery toy trifle maketh debate not onely betweene deerest friends but betweene neerest Kinsfolkes that they can neuer be reconciled And as no
as false and vnreasonable declaring as the truth was that Israel took not away that land which they claimed as their owne but wonne it from the Amorites by the law of warre and Verse 20 by right of conquest who denying them passage and moreouer making assault vpon them constrained them to draw out their swords to defend themselues by occasion whereof they obtained victory through the helpe of God and possessed their Cities And as they tooke them by force of armes so they held thē Verse 26 by prescription of time three hundred yeares So that he declareth that if any had right to those Cities or could lay any iust claime or title vnto them it should be the Moabites who were the lawfull owners of them before Sihon had encroched vpon them and taken them away from the first inhabitants But the Moabites hauing once lost them in battell neuer asked Verse 25 them of the Israelites neither laid any claime vnto them therefore much lesse should the Amonites to whom they appertained not by any iust title neither belonged any way vnto them either as owners by law or conquerers by sword and therefore they had no cause to dispute what right Israel had vnto that Land which now they possessed The second point heere amplified and enlarged is touching the well which by a diuine reuelation to them they had digged For when they departed from the Riuer Arnon they came into a dry place where they wanted water such as the wildernesse affoordeth many where the streames are swallowed vp in the hot sandes but at the speciall commandement of God they were directed what to doe as Peter was where he should cast his Net Luke chapter 5 verse 4 they digged and found water in great abundance and therefore they praise God by an effectuall song of thanksgiuing amplified by many rhetoricall figures as goodly flouers or as precious iewels to beautifie and garnish the same withall For first they eloquently by an Apostrophe turne their speech to the Well it selfe though a dumbe and senslesse creature and speake vnto it as if it had eares to heare and vnderstanding to conceiue Rise vp O Well confessing thereby the great power of God who contrary to the nature of all heauy and weighty things made the water to ascend whose property is to descend and exhorting with many acclamations and loud out-cries one another to the worke Secondly they set downe who were the labourers and workmen about the Well together with the tooles and instruments wherwith they laboured to wit the Princes and Nobles directed by Moses by whose ministery they receiued the Law and holpen with their staues and such like instruments wherewith they laboured fit for that purpose And this is the third myracle which God wrought in giuing them waters First in Rephidim immediately after they had passed ouer the red Sea Exod. 17. The second in the desert of Zin whē they came to Kadesh as we shewed before in the former chapter The third is that recorded in this place in the desert of the Moabites Afterward Moses reckoneth vp other places by which they passed as Mattaanah Nahaliel Bamoth and so that Valley which is in the plaine of the Moabites In this History of the passage of the Israelites from place to place a question Question ariseth what is meant by the booke of the warres of the LORD mentioned in the fourteenth verse For where is it now extant or what is become of it From hence also from such like places many conclude that sundry bookes of Canonicall Scripture are lost I answer Answer the word Sepher is taken diuersly and doubtfully it signifieth any publishing or rehearsing whether it be written or vnwritten whether it be set downe by the pen or vttered by liuely voice as also the word Tradition is taken for that which is deliuered eyther by word of mouth or by course of writing So then we cannot necessarily conclude It is rehearsed therefore it is written Nor thus It is written Therefore it is an holy booke and put into the Canon of the Scripture Let these three things be cleered and decided that it was a booke that it was an holy booke and lastly that it was a Canonicall booke and then wee shall easily be satisfied But Moses speaketh barely of rehearsing the warres not of writing them as if he should say Whensoeuer the warres ordered and disposed by the prouidence of God shall be spoken off this warre also and worke of his shall bee remembred which he hath wisely wrought and accomplished for his people against Vaheb King of the Moabites giuing part of his Country to Sihon that so his owne people might recouer the same out of his hands againe and reteine it as a possession for themselues as Iephtah telleth the Ammonites Iudg. 11 23 24 that they had held it by prescription of a long time peaceably without any molestation from the Moabites or desire of re-entry But if this had bene penned in a booke and reserued to posterity no doubt Ieptah would haue produced it as a sure witnesse to cleere the whole matter and to put it out of all doubt Wherefore this truth must be holden of vs that no part of the Canonicall Scripture No canonical Scripture is lost inspired of God is lost and perished I meane such as was committed as the Lords treasure to the Church for the perpetuall instruction thereof in faith and obedience so that no one oracle or sentence of God can fall away True it is 2 King 22 8. 1 Mac. 1 19. these sacred bookes may sometimes bee neglected and carelesly kept of men they may be furiously burned and despitefully handled by cruell tyrants that seeke the ouerthrow of all piety and religion but they can neuer be finally lost and wholly extinguished As he that keepeth Israel cannot slumber or sleepe so he that keepeth the holy Scripture the glory of Israel cannot slumber nor sleepe For first of all who is the author and enditer of thē but God and will not he preserue his truth and keepe it for the good of his Church in all ages Shal we make him vnable or vnwilling to defend and continue them If vnable we make him a weake and impotent God if vnwilling we make him enuious and malicious both which are farre from the pure and perfect nature of God and cannot stand with his essence Secondly all the workes of God remaine for euer and euer and are done in truth and equity Take a perfect view of all creatures vnder the Sunne which are the workes of his hands though they may be abolished and rooted out in one place yet they continue in another If thou wouldst ascend into the heauens or goe downe into the deepe if thou wouldst take the wings of the morning and dwell in the vtmost parts of the sea which of all the Creatures are now missing What place is void empty What hath beene that is not now being and extant in
things as trauellers not possesse any thing as Conquerers yet nothing at al albeit neuer so right or reasonable and so equall or honest is granted permitted to Gods people Wherefore Sihon either resoluing with himselfe to deale vniustly and vnkindly or suspecting that vnder a faire colour and outward shew of honest dealing they might haue a further proiect and hide the depth of their cunning deuises as oftentimes is vsed at the dyets and consultations of Princes and beeing enflamed with the malice of his owne heart Guicciard hist lib. 11. 19. he dealeth more vnmercifully with theÌ„ then the Edomites and Moabites had done and denieth that fauour and friendship which they had found among them Indeed the Edomites denyed them passage thorough their Land as we saw before chapter 20 yet they suffered them to trauell by their Coast Borders and solde them foode for their money Deut. 2 29. The Moabites another enemy permitted them indeed to passe by their Borders but refused to giue them meate or water for mony as appeareth Deut. 23 3. But the Amorites worse then both the former not only affoorded them no commodity but being destitute of all sparkes of humanity denyed theÌ„ passage in word and deed In word he answered Thou shalt not passe In deed he vnited his forces he tooke the field and so prouoked Israel to battell who lay still and stirred not against him True it is Israel had Gods purpose reuealed vnto them to subdue them and enter their Land but Moses waiteth with wisedome vntill they were teazed and constrained to defend themselues lest if they had begun and giuen the occasion the enemy should vpbraide them with iniustice and charge them with oppression chalenge them for wrongfull vsurpation Now they deale vprightly euen their enemies being Iudges inasmuch as Nature teacheth euery man to resist force with force Cicer. pro â—loâ—e and defend himselfe with his weapon against open and outragious violence The occasion being offered and the fire kindled by Sihon Israel being compelled fighteth against him ouerthroweth him in the battell and inuadeth his Dominion and maketh them all passe vnder the mercy of the sword without compassion sparing neither men Deut. 2 34. women nor children This victory is amplified by a particular enumeration of the Cities which they subdued and they inhabited euen in the head-Citty Heshbon Afterward their right to these places is proued and confirmed For albeit Heshbon properly belonged to Moab as a part of his Dominion yet all that coast euen to the Riuer Arnon was come by conquest into the possession of Sihon King of the Amorites so that the Israelites tooke not away any thing from the Moabites according to the commandement of the Lord Deut. 2 9. Iosh 13 25 but from the Amorites whose whole Countrey was alotted to his people GOD scattering the people that delight in war and take pleasure to shed blood This is that mercy of God which Nehemiah magnifieth chap. 9 8. Thou madest a Couenant with Abraham c. And Psal 78 55. Hee cast out also the heathen before them c. Thus did God shew himselfe to be the Shepheard of Israel that led his people like sheepe and brought them into the Borders of his Sanctuary which his right hand had purchased Here was the beginning of all comfort heere they began to set down their rest heere they saw the first fruites of their labours assuring them that as God had begun to performe his promise so he would continue to finish his owne worke Furthermore their right in possessing of these places is declared by a publike song of triumph and victory as it were a Trophie fet vp which was made by the Poets of that time to make knowne to posterity the victory of the Israelites and their lawfull claime to those Cities which they had won by the dint of the sword This Poeme was not a song made by the Amorites as many suppose but composed by the Israelites as appeareth by these reasons First we see it to be a most common and vsuall thing with the people of God when they had obtained any victory or receiued any benefit to leaue some token monument of it to posterity to acknowledge by whose hand they haue preuailed This we see in the words going before ver 17 18 where they sang a song of thankesgiuing for the Well which God had granted and they had digged Secondly it is no ordinary and vsuall thing with God to alledge the sayings of heathen Poets and so to sanctifie their prophane writings to be holy Scriptures True it is the Spirit sometimes produceth a short sentence to conuince the heathen by their own Prophets but neuer citeth an whole Poeme as Moses doth in this place Thirdly in the 30 verse it is saide We haue destroyed them vnto Nophah and subdued Sihon that had conquered the Moabites by which meanes Israel came to dwell in the Cities of the Amorites Fourthly here is pronounced and concluded the wofull and wretched estate of Moab â—g 11.33 for their idolatry and trusting in their god Kemosh which had deceiued them and deliuered them into the hands of their enemies which agreeth not to the Amorites as deepe in the sinne of idolatry as the Moabites and worshipping the same Idoll the Moabites did For Kemosh was the god of the Amorites Ammonites and Moabites Therefore as the Prophet saith â—y 2 11. that the Gentiles will not change their gods so it may be truely said they will not reproch and reuile their gods Thus then we see this was one of the songs of the Israelites most likely to bee penned and published by Moses himselfe who as he was brought vp in all the learning of the Egyptians â— 7 22. so he was cunning in this faculty as appeareth in other places of his works This Song or Sonnet remaining as a Testimony and witnesse of their iust conquest to ages succeeding setteth downe both the vsurping of the Amorites the recouery of those places out of the hands of the Amorites by the Israelites First it sheweth how Sihon inuaded the Moabites and exhorted his army to play the men appointing Rendevous place of meeting to be at Heshbon willing them to resort thither to begin the battell stirring theÌ„ vp to repaire the breaches of that City which Sihon made the head and mother-city of his kingdome and then inuading other parts of Moab which were wasted consumed with fire and sword Thus he seemed to haue most reason and right â— Aâ—al â— who had greatest strength They got their superiority by cruell iniustice and wrong vsurpation the distressed Moabites chusing to sell their liues in the field with honor seeing they could not enioy them with safety in their Cities Sihon then beeing thus Conqueror the Poet bringeth him in insulting ouer his enemies vaunting in his owne strength and ascribing the victory to his own power their god Kemosh the
the Patriarkes Prophets Prophetesses and other holy men and women in the old new Testament See the examples of Moses singing the praises of God after their deliuerance out of Egypt after the ouerthrow of Pharaoh and after their passage ouer the red sea he footed it not in a low but in a lofty stile praising God in verses not in prose Exod. 15 1. for the greater efficacy of the matter and the better expressing of their affections The like we might say of his sweet song sung not long before his death Deut. 31 19 22. 32 1 2 c. Cygnea cantio which he taught the children of Israel Iudges 5 1. thus did Deborah and Barak And thus did Dauid make an Epitaph in verse vpon the death of Saul and Ionathan after they were slaine by the Philistims not penned after the plaine and vulgar manner but with many rhetoricall flourishes of Tropes and figures according to the nature of the verse and the substance of the matter Reason 1 The Reasons hereof are easie to be conceyued to auouch the lawfulnesse praise-worthinesse of this Art For first euery Art and knowledge is of God Euery good giuing and euery perfect gift saith the Apostle Iames is from aboue and commeth downe from the Father of Lights Euery Mechanical trade and handy-craft is the gift of God there is no excelling in any of them but by his special gift who is the God of knowledge which maketh a difference not onely between man beast but betweene man and man Such as found out curious workes in Gold Siluer Brasse in grauing of stones in caruing of wood in making any Needle-worke about the Tabernacle Were filled with the spirit of God in wisedome Exod. 31.3 35 30. in knowledge and vnderstanding As it is God that frameth the hand to such inuentions so it is he that guideth the pen giueth the tongue of the learned to speake or write after an excellent manner The Heathen men were wont to say That Poets were inspired of God to go beyond the reach of the vulgar sort So then this gift being more then ordinary must needs in a peculiar and speciall sort be from God Reason 2 Secondly sundry parts and bookes of holy Scripture are penned poetically and those of excellent worthy note albeit we know not the kinds and measures of them howsoeuer sundry haue laboured to finde out the seueral numbers and natures of them inasmuch as euery Language hath his peculiar frame fashion yet not onely some certaine parts and parcels but sundry whole bookes as hath bin said were Poetically penned and in that respect may be fitly called Poeticall Bookes Of this kinde and nature are the booke of Iob the Psalmes of Dauid the Prouerbes of Salomon the booke of the Preacher and the Song of songs all which seeme to be contained comprehended by our Sauiour Christ vnder the title of the Psalmes when he diuideth the whole Scripture into the Law the Prophets and the Psalms as Luke 24 14. Besides when any thing of greatest note worthy of greatest remembrance and commendation was to bee set downe in the Scriptures the Prophets did choose to speake in this artificial composition of words sentences to giue a greater grace and adde greater glory vnto the same as appeareth in sundry places of the Law and Prophets Vse 1 The vses of this truth direct vs to sundry profitable meditations and weighty considerations For first it teacheth vs in part the maiesty and authority of the Scriptures They are not certain rugged and ragged writings to be contemned for their rudenesse and simplicity and to be condemned for their basenesse and homelinesse as the Atheists and others that boast and brag of their fine wits are not ashamed to giue out but Bookes full of holy excellency and wonderfull statelinesse not only working grace in the hearts of the hearers but carrying a grace to the eares of the hearers Bookes filled with true eloquence and more able to perswade then all the enticing words of humane wisedome Therefore the Lord to deliuer his word from disgrace reproach doth sometimes flye aloft with a maiesticall grauity and stately port able to astonish the outward senses sufficient to draw the whole man into admiration and thereby sheweth what he could doe in the rest of the holy Scriptures if it had pleased him Let a man reade with singlenesse of heart and with the eye of iudgement the 104. Psalme 1 2 3 4 5. verses describing the Maiestie of God or Ecclesiastes 12. verses 1 2 3 4 5 c. describing the approaching of olde age or the first chap. of Esay vers 1 2 3 4 5 c. describing the vnthankfulnesse of the people and hauing diligently read and aduisedly perused them let him tell me whether hee do not despise in comparison of them not onely the descriptions of Homer and Virgil but the Orations of Tully and Demosthenes as froth and scum hauing onely the empty shadow of the true and right eloquence So the Apostle Paul beeing charged to bee rude in speaking doth not confesse any want in his stile or craue pardon for any fault but doth iustify his maner of writing purposely auoideth the wisedom of mans eloquence He opposeth his plainnesse to the set and curious speech of the false Apostles who came in gay appearance and hunted after fine phrases and shew of words as if they had had all the strength of truth that might be on their side yet notwithstanding in this plaine style the Apostle sheweth himselfe most mightie and most eloquent garnishing his words and adorning his sentences with all the figures that Art can affoord so farre as serued to moue affections and to touch the conscience For the power of the Scriptures inspired by God stādeth in the inward force and vertue working vpon the soule piercing the heart casting downe the imaginations that lift vppe themselues against the truth conuerting the whole man and entering through to the diuiding of the soule and spirit of the ioynts marrow Heb. 4 12. yea discerning the thoughts and intents of the heart The Apostles of Christ subdued the whole world not with fire and sword not with carnall and bodily weapons but by the plaine preaching of Christ crucified as Paul himselfe confesseth 1 Cor. 2 2. He regarded to know nothing among them but Christ Iesus and him crucified And in 1 Cor. 2 3 4. I was among you in weaknesse and in feare and in much trouble neither stood my word and my preaching in the enticing speech of mans wisedome but in plaine euidence of the Spirit and of power that your Fayth should not be in the wisedome of men but in the power of God Seeing therefore it hath pleased God to giue vs a taste and to leaue as it were the prints and footsteppes of all learning and Arts in the world insomuch that no forme of reasoning no ornament of speaking
no gifte of perswading is read in any prophane author but the same is found in the Scripture as in a plentifull store-house yea with farre greater grace and excellency then any where else let vs acknowledge the maiesty of the word and reuerently esteeme of it aboue all other Writings Secondly seeing Poetry is a good gift to Vse 2 be reuerenced and receiued for the antiquitie and worthinesse it serueth to reprooue those that abuse this gift to the reproch of the Art it selfe and to the dishonor of the giuer And howsoeuer many among the Heathen excelled in this kinde and haue lighted a candle to others yet was this Art no where more disgraced and disgraded from the former glorie and ancient estimation thereof then amongst themselues For whereas Poetry at the first was vsed to expresse some memorable accident and record some great worke to posterity that it might bee better remembred and regarded they turned these vses into wrong ends changed the truth into horrible lies For â—e the works Homer Virâ— Oâ—d oâ—ers what are all the Poems of the Infidels vnbeleeuing Gentiles but a detestable mingling of histories with Fables of trueth with lies of deedes done with their owne dreames and inuentions And whereas of olde time there was no difference between a plaine story and an artificiall Poem but in the manner of penning and enditing the one being easie and euident the other curious and cunning more exquisite and laboured they haue set the one against the other and opposed them as contraries â— fâ—mil epi. â— lib. 1. Orator â—t de Art 〈◊〉 charging an historie to speake the truth all the trueth and nothing but the truth but discharging a Poeme of this burthen They require the foundation to be some deed done indeed and then build vpon it Fables and falshood so that the plaine song being a truth the descant shall be a lye Neither hath this Noble Science beene abused onely among the Gentiles but the remnants of it haue crept into the Schooles and defiled the pens of many Christians We must feek to restore its ancient honor and being a graue matrone wee must pull from her the Ornaments and deckings that do not become her Therefore let not yong men addicted to this Art abuse this gift but vse it to the praise of God and to the publishing of his works Let them in their Poems shew themselues Christians and manifest themselues to differ from the vnbeleeuing Gentiles that know not God Let all songs and Sonets of loue or rather Lusts all scurrilous iests and Satyricall Pamphlets be banished from vs which are not the faultâ— of Art but of the Artist not of Poetry but of the Poet not of the matter but of the man Let al inuocation of strange gods and heathenish inducing of many gods be odious to our eares speeches vsuall among many but not seasoned with salt as they ought to be Wee haue liberty enough to follow the verse without wandering into such licentiousnes wherunto the Apostle directeth vs Ephes 4 29. Let no corrupt communication proceed out of your mouths but that which is good to the vse of edifying that it may minister grace vnto the hearers Lastly seeing the Art of Poetry is lawfull Vse 3 and lawdable let vs praise God and sing to him in spirituall songs penned by the Prophets and endited by the Spirit of GOD for the instruction and direction of the Church not onely in the booke of Psalmes but in other places of the Scripture And surely it were a worthy and profitable labour tending to the aduancing of the glory of God seruing for the comfort of the Church if all the songs of prayer and praises which are found in the Law and the Prophets were turned and tuned for the ordinary vse of our assemblyes and ioyned to the booke of Psalmes as the song of Moses of Miriam of Deborah of Esay of Hezekiah of Habakkuk of the Canticles and Lamentations together with some others in other places to bee found that wee might haue plentifull matter and perfect direction to lift vp our hearts and voices vnto God vpon all occasions that shall be offered vnto vs. Hereunto commeth the exhortation of the Apostle Paul Col. 3 16. Let the word of God dwell in you plentifully in all wisedome teaching and admonishing your owne selues in Psalmes Hymns and spirituall songs singing with a grace in your harts to the Lord. This duty of singing Psalmes is not proper to the Church and the publicke assemblies of the Church but an exercise of our Religion to be vsed publikely priuately whether we would giue thankes for some deliuerance or craue forgiuenesse of sinnes or desire restoring of health or craue the graces of Gods Spirit which wee want True it is there are many abuses of this part of Gods seruice as also in the rest yea euen in singing the Psalms of Dauid 1 Cor. 14 15 26. as vsing of an vnknowne tongue without vnderstanding the spending of too much time shutting out thereby the preaching of the word and hindering other exercises of our Religion as we see it vsuall in the Church of Rome where the chanting of their Mattins and Masses hath iustled out the publishing of the Doctrine of the Gospel making the deed done to be meritorious auaileable for the forgiuenesse of sinnes singing many sinfull and superstitious things touching the intercession of Saints and such trumpery bringing in their broken Musicke that nothing can be vnderstoode any more theÌ„ if it were in a strange tongue an vnknown language whereas al things should be done to edifying in the Church of God Notwithstanding all these abuses we must maintaine the right and holy vse of singing in the Church and in our houses which is an exercise excellent in it selfe acceptable to God profitable to our selues and those that heare vs. The Apostle exhorteth the Ephesians Not to be drunke with wine wherein is excesse but to be filled with the Spirit speâ—king vnto themselues in Psalmes and Hymnes and spirituall songs making melodie to the Lord in their hearts Ephe. 5 18 19. Likewise the Apostle Iames chap. 5 13. Is any among you afflicted Let him pray Is any merry let him sing Psalmes This was the practise of Paul and Silas while they were in prison They praied at midnight and sing Psalmes vnto God Acts 16 25. Let vs follow these examples of godly men and take vp this exercise better then we haue done beeing a notable gift of God which duty albeit commanded by precept and commended by example is greatly decayed in all places and among all estates of men in stead whereof prophane songs and beastly Ballads are come in places filling and defiling all shops houses and meetings iustling out the other to the decay of Religion to the disgrace of the Psalmes to the corrupting of youth to the contempt of the word and to the dishonour of God They that spake in Prouerbs say
cannot prosper but shall bee confounded This the Prophet Hosea testifyeth chap. 8.8 9. Israel is deuoured now shal they be amongst the Gentiles as a vessel wherein is no pleasure for they are gone but to Ashur they are as a wilde Asse alone by himselfe Ephraim hath hired louers The Vses are in the last place to be obserued Vse 1 First this teacheth that the idol is vaine yea vanity it selfe Howsoeuer the idolater be enamored of it and greatly dote vpon it yet it shall be a broken reed which in sted of staying him that leaneth vpon it breaketh in his hand and the shiuers thereof serue to wound him that leaneth thereon For if it could deliuer any it should saue them thâ—t haue their hope and confidence in it But such are deceiued and deluded to their destruction This the Prophet Ier. 3 23 24. 10 15. witnesseth at large in sundry places Truly the hope of the hils is but vaine nor the multitude of mountaines but in the Lord our God is the health of Israel for confusion hath deuoured our fathers labor c. Hereunto commeth that saying Esay 44 9 10. All they that make an image are vanity and their delectable things shall nothing profit and they are their owne witnesses that they see not nor knowe therefore they shall be confounded who haue made a god or molten an Image that is profitable for nothing They are not therefore lay-mens books neither haue any profitable vse but an abhominable abuse 〈◊〉 2 18 19 being vanity and the worke of errors in the time of their visitation they shall perish The Assyrians were famous or rather infamous for Idols and great boasters of theÌ„ yet the Prophet sheweth they should come to confusion hereupon the vse is inferred what profiteth the Image For the maker thereof hath made it an Image and a teacher of lyes though he that made it trust therein when he maketh dumb Idols woe vnto him that saith to the wood Awake and to the dumb stone Arise vp it shall teach thee behold it is laid ouer with gold and siluer and yet there is no breath in it Thus the vanity of Idols is set out by the destruction of the Idolaters Vse 2 Secondly let them labour to see their own blindnesse It is a great iudgment of God vpon thousands and ten thousands in the world that worship the workes of mens hands and yet thinke themselues wise We see also the preposterous and disordred desire of the children to follow the idolatrous waies of their parents whereupon it commeth to passe that they excuse their sinne by the example of their parents and because they were borne in it they are resolute to die in it neuer examining how their religion standeth with consent of the Scriptures Thus we see that all idolaters are blind and because they say they see therefore their sin remaineth 〈◊〉 9 41. This the Prophet teacheth Esay 42 17 18 19. They shall bee turned backe they shall bee greatly ashamed that trust in grauen Images and say to the molten Images Yee are our gods Heare ye deafe and ye blinde regard that ye may see Who is blinde but my seruant or deafe as the messenger that I sent Who is blinde as the perfect and blinde as the Lords seruant If therefore we would not grope in ignorance as the blindeman that gâ—opeth in the darke let vs flye Idolatry and keepe our selues from Idols Lastly let vs blesse and praise the name of Vse 3 God wheÌ„ he deliuereth his people from idolatry to serue him purely and sincerely Let vs euer be mindfull of his mercy and walke as a thankfull people redeemed out of so great a thraldome This sacrifice of praise we see required in the Prophet for hauing set downe the folly vanity of Idolaters who cut down a Tree warme themselues with part thereof roast their meate with another and with a third part make a god and worship it make it an Idoll and bow vnto it pray vnto it and say Deliuer me for thou art my God he acknowledgeth Gods great mercy in forgiuing these sins of the people Esay 44 21 22 23 Thou art my seruant O Israel forget me not I haue put away thy transgressions like a cloud and thy sinne as a mist c. Behold the beastlinesse and brutishnesse of these god-makers not much vnlike the Romish idolaters who knead their dough of one part they make bread and a god of the other If this be the dotâ—ge of idolaters wee haue great cause offered vnto vs to magnifie the mercy of God toward vs that hath freed vs from such diuellish deuices of the false worship of God He hath restored to vs the true worship of God according to his holy word he hath rooted out the Idols that were set vp to be adored he hath giuen vs the Scriptures in our mother tongue hee hath freâ—d vs from the burthen and bondage of the Popes Decrees and Decretals he hath pulled downe the great idoll of the Masse and hath abolished the manifold heresies and corruptions of false Doctrine What shall we now render to the Lord for all these tokens and testimonies of his loue toward vs but take vp the cup of saluation and praise with tongue and heart the name of God acknowledging his only goodnesse in deliuering vs from the bondage of Idolatry and labouring to bring forth the fruites of his Gospel to his glory and our own comfort in Christ Iesus 32 And Moses sent to search out Iaazer and they tooke the Townes belonging thereto and rooted out the Amorites that were there 33 And they turned and went vp the way toward Bashan and Og the King of Bashan came out against them hee and all his people to fight at Edrei 34 Then the Lord said vnto Moses Feare him not for I haue deliuered him into thine hand and all his people and his Land thou shalt doe vnto him as thou didst vnto Sihon the King of the Amorites which dwelt at Heshbon 35 They smote him therefore and his Sonnes and all his people euen vntill there was none left him so they inherited his Land Hitherto we haue spoken of the first Enemy ouercome by the Israelites to wit Sihon King of the Amorites the second enemie which they subdued is Og the King of Bashan an enemy more mighty and terrible then the former For he was one of the race and posteritie of the gyants at whose sight the scoutes and espials sent out to serch the land were afraid and despaired of inhabiting and inheriting of the land and weakned the hearts hands of the people as appeareth in the 13. chapter of this booke Wee came into the Land whither thou hast sent vs and surely it floweth with milke and hony neuerthelesse the people be strong that dwell in the Land and the Cities are walled exceeding great and moreouer we saw the sonnes of Anak there And more plainly and particularly Moses describeth this King
him and asketh him what the men were that came to him not that God was ignorant and needed to be taught or in structed what those persons were but to draw from him a voluntary confession of the matter which being truely opened and declared God forbiddeth him to go to the Moabites because they had a mischieuous purpose and to curse the Israelites because they were a blessed people WheÌ„ he perceiued to his great griefe that God had concluded and determined to continue his mercy and blessings vpon his people which no deuice of man could diminish no works of the diuell could abolish the morning being come he returned an answer to the messengers and sent them backe without their long-hoped desire excusing himselfe that he could not goe with them as himselfe desired and as they had deserued at his hands and hauing his minde wholly fixed on his reward he saith Ioseph 〈◊〉 lib. 4 cap 6. Returne backe to your Lord as for me I desired nothing more then to accompany you but the Lord hath stopped and restrained my purpose and will not suffer me to go with you or to helpe you Wherein obserue how this couetous hyreling false Prophet being willing to vndertake the worke because of the wages and to promise his best helpe that he might finger the hyre behaueth himselfe fraudently and vnfaithfully as hyrelings do mincing the matter and reuealing one part but concealing another part of the reuelation giuen him of God For whereas God had said Thou shalt not goe thou shalt not curse the people because they are a blessed people denying vnto him as well his purpose of going as his promise of cursing he declareth the former but dissembleth the latter he sheweth to the Princes and Gouernors that GOD restrained him from going but hideth this that the same GOD had forbidden him to curse the people together with the reason of it That they are blessed lest the messengers should be offended and his expected hyre denyed deteyned This is the summe and substance of this diuision But before we enter into the handling of the Doctrines offered heerein to our considerations to the end we may cleerely see into the meaning of the whole history it shall not be amisse for vs to answer certaine doubts and difficulties that arise as well from the purpose of Balak as from the person of Balaam Some of reuerent account in the Church Caluin 〈◊〉 in 4 â—ib 〈◊〉 interpret this history otherwise then can stand with the circumstances of the Text and the proportion of faith in other Scriptures For they suppose that Balak sought helpe of the true God reuerenced his Prophet and had the seed of religion remaining in his heart If this were so why doth he not himselfe fly to God by prayer And why doth he not stirre vp his people to prayer Why do they not all as one man ioyne in supplications and intercessions to be helped of God Why did he require Balaam to come with cursings and bannings against Israel if there were any sparke of true piety left in his heart Againe it is imagined that Balaam was a Prophet of God and endued with the spirit of Prophesie to whom GOD vsed oftentimes and ordinarily to appeare so do make him as it were a meane betweene the true Prophets and the false Prophets therby God making himselfe knowne among the Infidels and neuer leauing himselfe without witnesse Such were the Sybils thought to be liuing among the Gentiles and giuing testimony to the truth of God But we know no such meane betweene true and false Prophets â—â—swer For whosoeuer is not a true Prophet is a false Prophet and whosoeuer is a false Prophet cannot be a true Prophet of God He that is of God is a true Prophet he that is of the diuell is a false Prophet Neither doth the deliuery and vtterance of some truth make a true Prophet for then the diuell should be a true Prophet who sometime speaketh the trueth albeit to a sinister end For he confessed the Messiah to be the Sonne of God â—arke 1 24. thereby to darken the Doctrine of Christ and to discredite the power of the Gospel raising a suspition that he hath some familiarity friendship with Christ by drawing men to doubt of the truth of our redemption inasmuch as the diuell is a lyar from the beginning 〈◊〉 8 44. the father of lying And touching the Sybils they carry not any certaine credit and authority being all or the most part forged foysted in 〈◊〉 13 2 to win credite to the word of God which needeth not the lyes of any to vphold the truth and authority thereof For they are brought in speaking more clearely and euidently more plainly and particularly of Christ and his kingdome then any of the Patriarkes or Prophets then Moses or any that liued after him Esay is worthily accounted to bee an Euangelicall Prophet prophesying distinctly and determinately of the passion sufferings of Christ yet it is as nothing in comparison of that the Sybils expresse 〈◊〉 Sâ—billine 〈◊〉 â—â—nterâ—â—ffe Iâ—â—a â—saâ—o Ex◠〈…〉 11. touching the name and nature of Christ touching his originall off-spring touching his death and resurrection touching Antichrist and other enemies of the Church Now shall we thinke that God would reueale more to them then to his owne Prophets and the sonnes of the Prophets to such as liued out of the Church more then to all that were brought vp in the Church and sucked the sincere milke of the Scriptures and had the most sureword of the Prophets 〈◊〉 1â— to the which they did take heede as to a light that shineth in a darke place Besides we cannot hold this Balaam for any true Prophet but for a false Prophet 〈…〉 such as Simon the Sorcerer mentioned in the Acts Notwithstanding all the goodly glozes that he maketh to winne himselfe credite and estimation whereof wee shall speake more afterward Furthermore others thinke that Balaam meant his own false gods when he saith Tarry heere this night Obiect and I will giue you an answer as the Lord shall say vnto me And againe Returne into your Land for the Lord hath refused to giue me leaue to goe with you but that he was preuented of his purpose by the true God appearing vnto him But this coniecture is ouerthrowne by the expresse words in this place For the word is Iehouah Answer a name alwayes in Scripture giuen to the true God onely and neuer applyed to any false gods yea the true God was knowne by his name among the Gentiles and by it was discerned distinguished from the Idols of the Nations which indeed are no Gods Now that we may attaine to the true meaning of this Scripture and resolue of the right interpretation thereof I will set downe certaine rules and conclusions which concerne the matter in question which being fully determined and throughly descided the truth will euidently appeare
City which now is ours but by and by shall be thine where thou shalt receyue a Temple beseeming thy might and Maiestie And to conclude if we would yet further vnderstand the order and manner of this Magicall supeâ—stition we may read the very forme and fashion aâ— large which those nations vsed in Macrobius whom before wee recited Si Deus â—râ—b Satur. 〈◊〉 cap. â— â—uâ— in â—ib 2 â—ad si dea est c. that is whether it be god or goddesse that haue vndertaken the guidaÌ„ce and gardianship of this City and people we pray and beseech you to forsake this Citie and people to relinquish their places temples holy things and to depart without them strike ye a feare into the hearts of that people and City betray them and come to our side defend our Armies protect our Cities safegard our Temples c. This was the charge that was vsed when they went to the siedge and sacking of any City and in this manner they prayed which was made when the Romans as called out the gods of Carthage to come vnto them The like we reade in Appian also in his booke of the Parthian wars â—â—m debeâ—l â—th I confesse I haue stoode ouerlong in handling and debating these points 〈◊〉 apâ—â—ica◠〈…〉 câ—â—â—â—â—â—iâ— to the 〈◊〉 in haÌ„d which I haue laide as the foundation of all that followeth and serueth to cleere such doubts as arise out of the text and is nothing at all from the purpose of that which we haue in hand For these points as certaine Principles being thus concluded may easily be applyed to our present purpose and comparing the fashions of the Gentiles with the fitnesse of the person that the King of Moab chose and by whom hee proceedeth in this practise we may euidently gather the true sence of this history and see how the whole matter was carried and conueâ—ed For as the manner of the vnbelâ—euing Nâ—tions was to sue and seeke to the gods of thâ—â—r enemies to forsake them betake them selues to their side so Balaam being a notable and notorious sorcerer as we haue prooued before in the third Conclusion worketh by the Principles of sorcery and intendeth to begin his businesse and whole action by calling vp the protecting God of the Israelites which indeed was the true Iehouah as we see in the Chapters following by the words of Balaam himselfe Besides we may be the rather induced to receiue and beleeue this truth if we consider that all this sorcery and superstition had his first originall and beginning out of the East from whence Balaam came these were the manners of the men of the east as appeareth in Pliny before remembred Iustin hist lâ—b 1 Polid de inâ—â—â—n rer lib. 1 c. 24. and in others who excelled all other people in the Art of Magicke so that the manners and the man arose both of one place Furthermore as the sorcerers in Egypt being confounded by the mighty power of God in a base creature confessed the miracles of Moses to be wroght by the finger of God so when this soothsayer hath assayed at sundry times and in diuers manners to worke his will in the end he witnesseth with his owne mouth Numb 23 23. that there was no sorcery effectuall against Iacob nor soothsaying against Israel Lastly we may obserue how he calleth the Lord his God verse 18. I cannot go beyond the word of the Lord my God because he knew if he should work any thing against Israel he must do it by their owne God For he doth not vse these words as the faithfull do in a special feeling of Gods fauour and in the particular assurance and affiance of their owne faith inasmuch as he was a couetous wretch and an old witch as the Scriptures witnes but his meaning is he is the God whom in all this cause I haue heed of and by whoÌ„ I must of necessity deale withall Hee saith no more of him then he would haue done of the Idoll-god of any Idolatrous people he would haue called him his god as being the god by whom hee must worke all his feats Thus then Balaam intending to bewitch Israel he must by the rules of his own profession coniure vp the God of the Israelites whereupon it was that he deferred the Messengers sent vnto him As if he should say vnto them If I worke not by him ye cannot preuaile ouer his people he must first bee drawne to your side and afterward ye shal easily obtaine the other Neither let any heere obiect against these things that Balaam was ignorant of the true God or that it agreeth not to the nature of God to reueale himselfe to Magitians and to attend vpon their trumpery For albeit he did not acknowledge him to be the Creator and Gouernor of the world by whom all things stand or fall yet he knew him to bee the God of the Israelites which was sufficient for his purpose so that he meaneth not in speaking of the â—ord his owne false gods but hee consulteth with the true God as sundry places in this present Chapter make manifest Numb 22 8 18 19. as when he saith He would answer them as the Lord shold say vnto him and that hee cannot go beyond the word of the Lord. So that he asketh counsell of the true God and receiueth his answer of the true God And this he doth not as a Prophet of God but as a Sorcerer Neither may wee thinke it strange that God should haue ought to do with witches and wizâ—rds seeing he giueth answer not only to his owne people that cleaue vnto him and call vpon his name but to such as are out of the very bosome of the church for his peoples sake sometimes reprouing them sometimes instructing them somtimes conuincing them of euill and alwayes leauing them without excuse As here he teacheth Balaam that all his coniurations enchantments were vaine and voide seeing hee hath decreed and determined so to continue his blessing vnto the end toward the Israelites as that no deuice of man or worke of the diuell shall be able to hinder or lessen or abolish the same as we shall see afterward Verse 3. And the Moabites were sore afraid of the people Hauing in the former words serched into the meaning of this history and examined the seueral circumstances therof now let vs come to the doctrines that arise out of this diuision And first see the occasion of the Moabites confederating themselues with the Midianites and the proiect of them both in sending out to a cunning man to helpe them namely a sodaine feare arising in their hearts danting all their courage weakening all their strength and driuing them into despaire Israel was an innocent and harmelesse people professing righteousnesse abstaining from all wrongs surceasing from all iniuries for conscience sake as we saw before when they desired passage throgh the lands of the Edomits and the Amorites Numb 20 19. Deut. 2 25.
faith is vaine ye are yet in your sins 1 Cor. 15 13 14 17. So if there be no beleef in Christ nor truth in religion nor knowledge of God nor saluation of soules the foundation of al goâ—lines is shaken and the word of God is made of none effect Wherefore those Atheists and godlesse persons which hold in iudgment affirme in words auouch in disputation contrary to Scripture Nature Lawes and common reason that there is no God at all ought worthily according to their deserts to dye the death Murtherers and malefactors theeues and robbers for their owne offences haue the reward of death are carryed to the place of execution of how much sorer punishment suppose you shall they bee worthy that coÌ„mit high treason against God murther the soules of men tread vnder foote the Son of God and count the blood of the Testament as an vnholy thing and do despite the Spirit of Grace Of which sort there are too many that finde greater fauour then such as better deserue it And first the vniuersality of Religion Reasons against Atheisme dispersed ouer all places entertayned of all persons embraced acknowledged at all times prooueth it to be no deuice of man Wee haue read and heard of diuers and sundry Nations and people that haue liued without Lawes without Magistrates without Mariages without Garments without Houses without ciuility and common honesty wandering nakedly vppe and downe in holes and caues of the earth but neuer of any Nation or people so barbarous and beastly from East to West or from North to South Cicer. de nat â—â—or lib. 2. Osâ—r l. 3. de rebus gest Emma which were without God without Religion without worshippe without prayers or without sacrifices Albeit there bee indeede diuersities and differences in theyr Religion beeing destitute of the knowledge of the true God but there hath bene no Region without some Religion which prooueth it could bee at the first entertained and afterwards retayned by no compact or conspiracy amongst men Besides wee may reason from the spirituall Natures that reason and experience teach namely that there is a diuell and his angels set vpon mischiefe and going about seeking whom they may deuoure Arist Top lib. 6. cap. 3. Contraries compared together do receiue light and luster one from another as blacke layde to white and vertue matched with vice are better seene and manifested what they are All lawes diuine and humane all Nations both Iewes Gentiles Cicero de legib lib. 1. euen the twelue Tables of the Romanes decreed against witches and sorcerers which haue familiaritie with diuels and worke by euill spirits And we see by Witches and Coniurers that sathan is stronger and mightier then wee If then the deuill haue a spirituall nature and be our enemy hee would haue brought desolation and destruction vpon vs had there not beene a Soueraigne and superiour power aboue him to restraine his will and to keepe him short But this superiour power can be nothing else but God himselfe otherwise how is it that we are not all destroyed Why doe wee not perish and come to confusion if we stoode at the mercy of this our great aduersary Where as this is our comfort that his power is limited and that he can doe nothing farther then he is licensed and allowed All the hayres of our head are numbred Hee cannot hurt a Sparrow or a Fly without the will of God Hee could not touch the body of Iob before he was permitted Iob 2. verse 6. Hee could not enter into the Swine before he was suffered Matth. 8 verses 31 32. He cannot runne out at his owne liberty but is restrained and reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day Iude 6. Thirdly men in all dangers by sea land in time of sickenesse and in extremity of their distresse by the very light and instinct of nature call vpon God which sheweth that we haue naturally a common notion that there is a God Wee see it not onely in the Children of God 1 Kings 22. verse 32 as Iehoshaphat when by his confederacy and friendship with Ahab he was in danger of sodaine death hee cryed vnto the Lord for helpe in the battaile but in the very Infidelles when a mightie Tempest threatned to ouerwhelme them in the Sea the Marriners being sore afraid they cryed euery man of them vnto his God Ionas 1. verse 5. These principles written in Nature ingrauen in the heart and sealed vp in the conscience of man remaine to giue light as a flash of lightning in the darke night and teach a difference betweene good and euill betweene right and wrong to those that neuer knew the law of God and to such as thorough prophanenesse regard not his wayes Ham and Canaan being both euill men and scoffers at godlynes Genesis 9. verses 22 25. and 23. verse 42 saw it was vncomely and vndecent for their father to ly with his shame vncouered being ouercome with wine Esau though a wilde and wicked man yet hee would not kill his brother Iacob till the dayes of mourning should come for the death of their father Absolon though hee wrought wickednesse in the sight of God and rebelled â—gainst Dauid his Father yet rebuked vnkindnesse and vnthankefulnesse in Hushai toward his friend 2 Sam. 16. verse 17. These generall notions as sparkles kindled in our hearts by the gift of Nature serue to set forth the difference betweene righteousnesse and vnrighteousnesse and to make men altogether without excuse Because when they knew God they glorified him not as God Rom. 1 20 21. Lastly not to vse in an vndoubtfull poynt vnnecessary proofes nor to prooue that the Sunne shineth at noone day Erâ—sâ— conciâ— which were to make a question of that which is without question euery man carrieth a witnes about him to wit his owne Conscience He that hath committed any sinne as blasphemy rebellion murther adultery fornication robbery and such like albeit he can so smother and conceale it that no man liuing know it or can accuse him of it yet oftentimes hee hath a greefe and griping in his Conscience and feeleth the very flashings of hell fire the which prooueth inuincibly that vse which now we vrge against all Atheists whatsoeuer that there is a God before whose iudgement seate hee must one day stand and answere for his fact and fault which hee hath so heynously committed Neyther let any say that this commeth thorough the guiltines of the Law shame of the world and feare of punishment for let them haue security giuen them from all Law a discharge from all reproach and freedome from all punishment yet a murtherer should neuer bee quyet his Conscience would euer beate and whip him trouble and torment him affright and follow him vp and down in all places and open his own mouth to betray and bewray himselfe For GOD hath many wayes to discouer most secret sins and most close dissembling
therefore and be holy for I am the Lord your God Now what a foule shame and reproch is it for those who professe Iesus Christ haue solemnly vowed in baptisme to renounce the diuell and the works of the diuell yet in their trials and tentations to consult with the diuell to abiure the Lord of life and to resort to witches and wizards the very instruments of the diuell then which nothing can be imagined more horrible Let vs therefore all take heed of this practise let vs beware of all compact and society with the diuell let such as hate it learne yet more to hate it and flye further from it and such as haue followed this way and followed after these abhominations craue pardon of God and confesse their owne wickednesse Secondly acknowledge heereby the difference Vse 2 betweene the godly and the vngodly So soone as the sonnes and daughters of God are smitten they cast their care on God and quiet their hearts in his will They turne vnto God by true and vnfained repentance and bring foorth fruites worthy amendment of life They beleeue in God and trust in him for helpe they say vnto him Thou art my saluation As for the vngodly when they are visited with any iudgement are punished in soule or body or goods or children or seruants or cattell they do imagine that they are hurt by witches and presently chalenge and charge some one or other of witchcraft then by and by they send out without delay for feare lest they should come too late to some cunning man in whom they repose al their confidence and so they make the diuell their God Furthermore this is their common practise to foretel things to come by chattring of Birds by crying of Râ—uens by turning down of Salt by hauing a Hare crosse him in the way by sudden bleeding and such like which are accounted vnlucky and ominous signes Thus doth the diuell craftily creepe and cunningly conueigh himselfe into the ignorant mindes of vnbeleeuing people by making them retaine the remnants of the olde superstition when hee cannot preuaile to bring in the diuellish diuination practised in former times Therefore the Lord saith by Moses Deut. 18 10 11.12 Let none be found among you that vseth witchcraft c. This also the Prophet reproueth Esay 8 19 20. The children of God must in all their afflictions aske counsell of God by his word and by his Ministers They do not waite vpon lying vanity nor forsake the mercy of God They say Though the Lord would kill me yet will I trust in him Iob 13 15. Though they be brought to the gates of hell they will not ceasse to depend vpon him Thirdly we learne in all our dangers to Vse 3 seeke comfort at Gods hand while he may be found This is the vse that we ought to make of all our troubles and tribulations thereby to be drawne and driuen nearer vnto God vnto his word and to stoop downe vnder his mighty hand This humiliation we see in Iob he did not seeke to Gods sworne enemies for helpe he sought not to cunning men and women he did not aske counsell of Coniurers he knew he must seeke to the Lord and lift his eyes to him that had made the wound saying The Lord hath giuen and the Lord hath taken blessed be the Name of the Lord. Iob 1 21. We must not therefore renounce the Lord in the day of our calamities but cleaue vnto him with full purpose of heart Let vs say with the Prophet Why art thou cast downe my soule and why art thou disquieted within me Waite on God for I will yet giue him thanks hee is my present helpe and my God Psalm 42 5 11 and 43 5. Wherefore if it be the practise of the wicked in their troubles to seeke to the diuell let vs on the other side goe vnto God Who killeth maketh aliue who woundeth and maketh whole who bringeth low and exalteth neyther is there any that can deliuer out of his hand Deut. 32 39. 1 Sam. 2 6. Let vs make the word of God our chiefe stay and comfort This was the practise of the Prophet Dauid Psal 119 29. Except thy Law had beene my delight I should now haue perished in mine affliction And this is the end for which the Scriptures were penned by the Prophets and Apostles that in our distresses we should not be left destitute as the Apostle declareth Roman 15 4. Whatsoeuer things are written afore time are written for our learning that we through patience and comfort of Scriptures might haue hope Though God for a small season bring troubles vpon his dearest seruants yet he will not alway keepe them in heauinesse he will returne againe in compassion at his appointed time For he endureth but a while in his anger but in his fauour is life weeping may abide at Euening but ioy commeth in the Morning Psalm 30 5. So then afflictions shall not alwayes claspe and compasse the loyns of the godly the daies and yeares the houres and moneths of their sorrowes are numbred and determined And albeit we as euill measurers of times seasons do iudge euery houre a day and euery day bee reckoned with vs a yeare of affliction yet if we had wise hearts to number our dayes aright eyther in respect of Gods eternity or in respect of the due desart of our sinnes or in respect of the glory of immortality reserued for vs in the heauens it would make vs rest in God and to possesse our soules with patience to consider whatsoeuer our crosses and losses are yet he is able to recompence them another way and render them an hundred sold into our bosomes This we see in the example of Iob before remembred vpon whom the Apostle Iames willeth vs to looke saying Take my brethren the Prophets for an example of suffering aduersity and of long patience Iam 5 10 11. which haue spoken in the Name of the Lord Ye haue heard of the patience of Iob haue knowne what end the Lord made For the Lord is very pittifull and mercifull For albeit he did drinke deepely of the cup of afflictions God for a season did hide his face from him yet with euerlasting mercy hee had compassion vpon him his substance was encreased his cattell were doubled other sonnes daughters were granted his honor was augmented and his dayes were prolonged vpon the earth The like mercy of God we see in the words of the Prophet to Amaziah he had hyred Israelitish souldiers for an hundred Talents of siluer he was commanded to dismisse and cashire them 2 Chron. 25 9. Because the Lord was not with Israel nor with all the house of Ephraim Then the King saide to the man of God What shall wee doe then for the hundreth Talents which I haue giuen to the host of Israel Then the man of God answered The Lord is able to giue thee more then this This is that which Christ
exquisite and excellent thing in them but the inward and spirituall worship is neglected among them the Name of God is dishonoured the Sabbath is prophaned the Scriptures are abused the doctrine of faith and repentance is buried many open sinnes are maintained amoâ—g theÌ„ If that bee the true relâ—gion which giueth all glory to God the Popish religion cannot bee so whâ—ch giueth all glory to themselues and robbeth God of the honour due to his Name by their doctrine of merits by their works of supererogation which indeed is more then supererogation If it be the true religion that magnifyeth the Scriptures resteth in the perfection of them submitteth all persons causes vnto them and acknowledgeth them the sole and supreme Iudge of all Questions and Controuersies of religion then that must bee a false religio which patcheth other writings and traditions vnto them which in matters of â—octrine flyeth from them which preferreth the authority of the Church before them and â—enveth to be wholly ordered by them If that â—e the true religion which aduanceth the sufferings of Christ and resteth in his perfect Oblation once performed vpon the Crosse Heb. 10 1â— which acknowledgeth Christ to be the onely Sauiour and Redeemer of his people and â—eacheth to relye vpon him alone for our iustification then that must bee confessed to bee a counterfet religion which setteth vppe a mocke Christ and honoureth instead of him the cursed Idoll of the Masse whereby the remembrance of his death is shamefully eâ—uded and the people of God are miserably deluded Learne therefore that all zeale is not true zeale and to hate all euill albeit it haue the appearance of good and come masked vnder the vizard and habite of holinesse For counterfeit piety is double impiety Secondly let vs not bee carried away and Vse 2 seduced with euery vaine blast of false Doctrine but stand constant setled and vnmoueable as they that are builded not on the weak sand but vpon the firme Rocke that cannot bâ— remoued This the Apostle teacheth Heb. 1 9. Bee not carried about wiâ—h diuers and strange doctrines for it is a good thing that the heart bee stablished with grace and not with meates which haue not profited them that haue beene occupied in them This vse is vrged by the Apostle Paul 2. Tim. 3 5. This know that in the last daies shall come perillous seasons for men shall bee louers of their owne selues c hauing a shew of godlinâ—sse but haue denied the power therof turne â—way therfore from such We see how easily the greaâ—est part are carried away with shadowes without substance and shewes without inward truâ—h They haue itching eares after new Teâ—chers and forsake the ancient Teachers that haue fed them with the milke of the word gained them to the faiâ—h of Christ Wherefore it standeth vs vpon to take heeâ— wee be not seduced and deceiued with â—aâ—e Pâ—ophets and to make a tryall of their doctrine by the truth of the Scriptures according to the counsell of Christ our Sauiour Math. chapter 7 verses 15. 16. Lastly it is our dutieâ— to learne to discerne Vse 3 the spirits and to be able to iudge of the Doctrine whether it be of God or not Christ commandeth his Disciples to beware take heed of the leauen of the Pharisies and Saduces Math 1 and 2 â— that is of their doctrine but in another place he chargeth them to heare the Pharisies obey their doctrine sitâ—ing in Moses chaire because they were appointed for the time to be the Teachers of the Church Now then if they must heare and do what they say and yet auoide their mixtures corruptions of sound dâ—ctrine it is required necessarily of the people to discerne betweene the Law of GOD and the leauen of the Pharisies being charged to cleaue to the truth and to forsake error This is that vse which thâ— Apostle Iohn vrgeth 1 Iohn chap. 4. verse 1. Deâ—rely beloued beleeue not euery spirit but try thâ— spirits whether they bee of GOD For many false Prophets are gone out into this world And in the second Epistle chap. 7 8. hee speaketh to the same purpose Many deceiuers are entred into this world which confesse not that Iesus Christ is come in the flesh looke to your selues that wee lose not the things which we haue done but that we may receiue a full reward Hereunto likewise cometh the exhortation of Eliah to all the people that were seduced by false Prophets 1 Kings 18 21. How long halt yee betweene two opinions If the Lord be God follow him but if Baal bee hee then go after him And the Apostle Paul chargeth the Thessalonians to try all things and to hold fast that which is good 1 Thess 5 21. This condemneth the Church of Rome of sacriledge that take from the people the key of knowledge and nuzzle them in ignorance as the mother of deuotion accounting it sufficient that they beleeue as the Church beleeueth and credite in all things theyr Pastours and Teachers and forbid them all tryall of the doctrine deliuered vnto them But the Scriptures require of them the spirit of discerning 〈◊〉 12 2. â—il 1 10. â—ph 5.15 17. and all iudgement that they may allow those things that are best and that they may bee without offence vntill the day of Christ to take heed that they walke circumspectly and wisely that they may vnderstand what the will of the Lord is and beware that they be not seduced And it is no excuse to the people beeing misled and misguided to say Thus haue I bene taught and instructed For when the blinde leade the blinde they both fall into the pit of destruction Mat. 15 14. So that if they embrace not faith vnto saluation but withdraw themselues vnto perdition they that follow false Teachers are sure to perish as well as they that leade them the way or rather out of the way and if the Watchman see the sword drawne 〈◊〉 33 8. and iudgement comming and blow not the Trumpet albeit the blood of the people shall bee required at his hands yet they shall also be taken away in their sins Verse 5. The Lord put an answer in Balaams mouth Heere is set downe the Author of his Prophesies He sought a cursing but God put in his mouth a blessing so that the spirit of Prophesie is sometimes giuen to wicked men as appeareth in Saul sundry others Wherefore it is said God put his word in his mouth not in his heart He hath God plentifully in his mouth but his heart was farre from him so that he speaketh not farre otherwise then his Asse spake before because God compelled him against his will to vtter that which he put in his mouth â—â—rine 〈◊〉 are 〈◊〉 â—â—â—eâ— to â—â—uiâ— oâ—â—e 〈◊〉 Heereby we learne that Gods truth is oftentimes enforced and drawne out of those that know it not nor beleeue it Prophane men of an euill spirit are constrained
they could finde in their hearts not to pray at all not to heare at all not to partake the Sacraments at all yea to breake out into open blasphemy and say with the Atheists and vngodly men Iob 21.15 Who is the Almighty that we should serue him and what profite haue we if we should pray vnto him Many are carried away with dulnesse and heauinesse of body mind an ordinary and dangerous abuse hindering the sauing knowledge of the Gospel This is a subtle slight and suggestion of Sathan whereof many complaine but few striue against and therefore spend the greatest time allotted and allowed for hearing the word in drowsinesse and sleeping and whereas they should raise and rouze vp themselues they hang downe theis heads and lay them on their seates and frame thâ—mselues to snort and sleepe rather then to heare and attend An vnfit and very vnseemely gesture for so high an worke If thou shouldst so behaue thy selfe to thy father or Prince speaking vnto thee wold they not take themselues â—â—e abused at thy hands Balaam chargeth Balak to rise vp and heare but these lye along vnciuilly or turne their backes vndecently or lay them downe vnreuerently contrary to the religious practice of the people when Christ preached at Nazareth on the Sabbaâ—th day Luke 4 20. The eyes of all that were in the Synagogue were fastened on him Many are talking and speaking to others when they should heare God speake and talke vnto them they remooue out of their places to place others and bring them in their sâ—â—tes True it is kindnesse and curtesie are commendable vertues But it is cursed curtesie which is so dearely bought euen with the losse of rhe least sentence and saying of the word of God Others are reading in the Church and bring with them books besides the Scriptures peraduenture of prayers or sermons or such like godly treatises if not of vnprofitable matters in them they exercise themselues spend the time whereas they should hearken to helpe their instruction and not reade to hinder their attention 〈…〉 But do you condemne reading will some say Is it not a good and godly exercise Do not men rather need to be encouraged then discouraged from that duty 〈…〉 I answer that reading is not to be condemned and no man ought to be discouraged from reading We do not reproue the worke done but the time wherein it is done A good thing done in season is twice done A thing done out of season is euilly done To al things there is an appointed time 〈◊〉 3 1 7. and a time to euery purpose vnder the heauen there is a time to keepe silence and a time to speake there is a time to reade and a time to heare a time to pray and a time to receiue the Sacraments To pray by our selues 〈◊〉 6 5 6. or reade by our selues wheÌ„ we should heare together with others in the Congregation or to exercise the tongue wheÌ„ we should vse the eare or to speake to God when we should heare him speaking vnto vs cannot stand with the generall rules of Scripture appointed to direct vs in our publike assemblies Let all things be done to edifying Let all things be done honestly and in order 1 Cor. 14 5 40. The Apostle reprouing the disorders crept into the Lords Supper that when they should eate the Lords Supper euery man took his owne supper afore and tarried not for his brethren whereby it came to passe that some were hungry and others full saith Haue yee not houses to eate and drinke in Despise yee the Church of God and shame them that haue not 1. Cor. 11 21 22. Where he doth not simply coÌ„demne eating and drinking no more then Christ 〈◊〉 11 15. when he whipped out of the Temple such as made the house of prayer a denne of theeues condemned buying and selling but vsing them at an vnfit time Thus we see how it standeth vs all vpon to beware take heed of all abuses that take away reuerence hinder attention to the end we may with meeknesse receiue the word engrafted in vs that is able to saue our foules Vse 3 Thirdly this duty directeth vs vnto another duty namely to prepare our selues before we come ordring the affections of our minds and disposing the powers of our soules in such sort that they may be fitted and furnished for that worke When the people of Israel were to receiue the Law on Mount Sinai â—â—od 19 10 they sanctified themselues purged their conscience from dead works The Apostle hauing set downe the institution of the Lords Supper to the Corinthians and taught them that vnworthy receiuers eate to themselues iudgement and make themselues guilty of the body and blood of Christ â—hat is reâ—â—ed to fit 〈◊〉 prepare â—â—â—eâ—â—es to 〈◊〉 exercises 〈◊〉 our religioÌ„ willeth them to examine themselues and so eate of this bread drinke of this cup 1 Cor. 11 28 29 and not to come hand ouer head in prophane manner Now to this preparation sundry things are required First wee must bring with vs diligence to marke earnestly and obserue carefully the word of God deliuered which auaileth and aduantageth vs much for profiting thereby in knowledge and obedience Diligence maketh a rough way plaine bitter things sweet and hard things easie This Salomon prescribeth to the sonnes of God Prou. 2 1 2 3 4. My sonne if thou wilt receiue my words and hide my commandements within thee and cause thine heart to hearken vnto wisedome encline thine heart to vnderstanding if thou seekest her as siluer and searchest for her as for treasures then shalt thou vnderstand the feare of the Lord finde the knowledge of God This Christ commandeth Iohn 5 39. This also the Apostle requireth Iam. chap. 1 verse 19. We must vse labour and industry not vpon some sudden motion and pang nor by reason of some good company only or for feare of danger but in a continuall course earnest manner as worldlings vse to take paines to attain treasure and riches inasmuch as the heauenly treasures of a better life do farre surpasse all earthly riches that carnall men make their greatest happinesse We see how artificers and handy-crafts men follow theyr Trades who rise early and sit vp late who labour night and day who endure cold and heat to earne a little of this worlds good but where shall wee finde that Christian who so eagerly and earnestly followeth after the kingdome of God and his righteousnes Behold how Merchants compasse Sea and Land and sayle to the furthest parts of the world with danger of theyr liues to get the goods of the earth But greater is the gaine of godlinesse and heauenly wisedome and therefore we should redeeme the time to procure it and sell al that we haue of our owne to purchase it Mat. 13 44 45. Secondly wee must be touched with the feare and dread of Gods Maiesty for feare engendereth
were alwayes in sight of his parents the seruant of his master the souldier of his Captain the subiect of his Prince they would not haue an vnseemly gesture a disordred action how much more doth it stand vs vpon to behaue our selues honestly and in order and to looke to all our wayes that we offend not before the maiesty of God in whose presence we stand When the Minister prayeth and preacheth when the people attend and hearken wee must know that God looketh vpon vs. If any thing bee done vnreuerently and wickedly hee seeth it and beholdeth it when it is committed We cannot hide it from his sight and therfore we should do nothing that may greeue him This is that vse which Moses setteth downe in giuing directions to the people when they went to warre Deut. 23 12 14 That they shold haue a place without the hoast whither they should resort for the necessity of nature and couer their excrements for the Lord thy God saith he walketh in the middest of thy campe to deliuer thee and to giue thee thine enemies before thee therefore thine hoast shal be holy that he see no filthy thing in thee and turne away from thee The truth of this Ceremony leadeth vs as it did them to a farther matter Let vs let the figure passe come to the substance which teacheth that wee must be an holy people to God in soule and bodie and take heede of stayning and defiling our selues And what is it that doth defile vs It is not that which entereth into man but that which commeth out of a man as our Sauiour speaketh of the meates we eate Matth. 15 18. All the euill affections that wee haue within vs are so many stainings of vs before God Euill thoughts murthers adulteries fornications thefts false witnesses slanders are so many infections and as filthy dirt and dung in his sight We must all of vs learne to purge our selues from such foule and filthy corruptions if wee will haue God to rule and be resident amongst vs. If a man bee to receyue any honourable guests or strangers into his house he will haue it swept and kept cleane that he offend not those that he would entertaine It is a great honor vnto vs that God will dwell with vs and rest among vs and vouchsafe so to abase himself as to walke among vs ought not we then to bee carefull how we walke before him and to be wary euery one of vs lest we should displease him Ought we not to behaue our selues with all feare and reuerence seeing he beholdeth vs and eyeth whatsoeuer we do throughout our whole life For as he is come neerer vnto vs Iames 4 8 so vnlesse we draw nere vnto him cleansing our hands and purging our hearts he will withdraw himselfe from vs if we make not our soules and bodyes pure Temples for him to lodge and abide in Hee will dwell with vs vpon no other condition if wee doe not marke and obserue this wee make our soules guilty of driuing GOD away that he should no longer remaine among vs to blesse vs. Lastly we are put in mind by his presence Vse 4 to waite and stay our selues vpon his prouidence in all things depending vpon his protection and deliuerance Stephen a faythful witnes of the truth being perswaded of the presence of Christ stood out to death and boldly maintayned the cause of God against al his aduersaries Acts 7 56. Wee are alwayes in such sort vnder his protection that wee shall not neede to feare that his power will fayle to maintaine and preserue vs. When the Lord Iesus sayde vnto his Disciples Matth. 28 20. Goe into all Nations preach vnto them and baptize them he addeth Loe I am with you vnto the end of the world Whereby hee meant to confirme and strengthen them in all the combats they were to suffer and conflicts which they were to endure in the preaching of the Gospel So Christ appearing vnto Paul and promising his presence to be with him gaue him boldnes to vndergo great dangers and not to account his owne life precious and deere vnto him so long as he might doe seruice vnto God he sayd vnto him Acts 18 9.10 Feare not but speak and hold not thy peace for I am with thee and no man shall lay hands on thee to hurt thee for I haue much people in this City Thus the Lord speaketh to the Prophet Ieremy Bee not afraid of their faces for I am with thee to deliuer thee Here we see the presence of God is made as a reason to strengthen him in the duties of his calling We meete with many dangers and incombrances that assault vs and set vpon vs in the running of our race and finde many enemies that seeke to stop our course such is our weaknes that we shall neuer be able to ouermastet them and to go lustily forward in a resolute and constant course vnlesse we set before our eyes this doctrine that Balaam published as a priuiledge belonging vnto the Church that God is with vs and will neuer forsake vs. Let vs therefore consider Rom. 8 13. If hee be with vs we shall not neede to feare who bee against vs. He will smite our enemies vpon the cheeke bone break the teeth of the wicked He wil scatter theyr counsels and deuices and cast down whatsoeuer riseth vp against our peace And the ioyfull shout of a King is among thē This is the third prerogatiue graunted to the Church which God as king of the Church granteth vnto it being as it were the Scepter of his kingdome the lawes by which it is gouerned For as no kingdom can stand without statutes nor the subiects be gouernd without lawes so it is in Gods kingdom He is the King the church is the kingdome the word is the statute law the diuel al his Instruments are Traytors to this kingdome the faythfull and elect are the natural subiects which willingly yeeld obedience to the word Esay 13 1. This word being the arme of God and the kingdome must be preached to draw the elect into his kingdome This Balaam calleth a ioyfull shout and the Prophet is commanded of God Esay 58 1 to cry alowd and not spare to lifte vp his voice like a Trumpet shewing to the people their sinnes and the house of Iacob their transgressions This teacheth vs that it is a great honor and priuiledge of the Church to haue the ioyfull shout of the word to sound among them Doctrine It is the churches priuiledge to haue the pure vse of the word The Scripture or word of God is a priuiledge belonging properly to the Church the vse thereof When God gaue his Law in Sinai it was giuen onely to Israel as appeareth Deut. 4 1. Exod. 20 11 2. where Moses stirreth vp Israel to hearken to the statutes ordinances that should be deliuered vnto thē So the Prophet speaketh Psal 147 19 20. He sheweth his word
maketh all other blessings to be curses and iudgements vnto them that are destitute hereof therefore we must all call our selues to an account what account we make of it We should make it our meate and drinke a treasure for the obtaining whereof rather then want it we wold sell all that we haue but alas what thankefulnes hath it wrought in vs We are like vnto the Iewes they had this glorious light brought among them but they loued darkenes more then light because their works were euill If we be weary of this heauenly Manna let vs take heede lest the Lord grow weary of vs if we cast away his word he wil cast away vs and forsake vs for euer The Lord biddeth vs take heed to the sound of the Trumpet Ier. 6 17 let vs not answer presumptuously wee will not take heed let vs beware of securitie remember from whence we are fallen And let him that glorieth glory in this that hee vnderstandeth and knoweth the Lord and his word to his saluation Ier. 9 24. Vse 2 Secondly it followeth that wheresoeuer God hath established this his ordinance there certainly hee hath a Church and chosen people and some that belong to eternall life for whose sake it is sent among them For as the Spirit of God is the soule of the church quickning it and giuing it life so the word is this soules instrument or the seed wherby it worketh and the onely essentiall marke thereof so that where it is sincerely taught 〈◊〉 â—2 and constantly professed there certainly is a Church Where it is not there is no true Church albeit it haue neuer so goodly and glistering a shew but a very carrion carkas of a church without the life of the Spirit but as an house without light as the world without the Sun as a kingdome without the Law The Prophet Esay calleth it the standard of God saying I will lift vp mine hand to the Gentiles and set vp my standard to the people they shal bring thy sonnes in their armes and thy daughters shall be carried vpon their shoulders Esay 49. verse 22 Where the Lord Iesus is compared to a King and Captaine and therefore all that will haue comfort that they are members of the church must range themselues vnder it as soldiers vnder the banner of their Chieftaine otherwise they remaine as men In darknes in the shadow of death as stragling and runnagate soldiers out of the campe and as dissolute men vnder no law to gouerne them For they are the vilest and basest that liue without it very dogges and swine They of the Church are Gods chiidren and the word is the Childrens food belonging to them onely When the Canaanitish woman would haue beene partaker of Christs Ministery Mat. 15 26. he answered It is not meet to take the childrens bread and to cast it vnto whelpes But other are as vncleane and filthy beasts This which now hath bene spoken serueth to ouerthrow two sorts of people first those of the Church of Rome which make other markes and notes of the Church as antiquity vnity vniuersality succession subiection to the Pope and such like counterfet markes of their counterfet church and leaue this which is the most certaine and inseparable note This proueth vnto vs plainly that these which most of all boast of the name of the Church are indeede neyther the Catholike Church nor any sound part thereof because they want the immortall seede to beget them the milke and meate of the word to feede and norish them yea it is accounted an high point of heresie to haue read the Scriptures and none is permitted to looke into them without a license so heinous a sin it is to haue the word Secondly it censureth condemneth the Donatists Anabaptists Brownists and those of the separation which condemne our Churches to be no Churches our Sacraments to bee no Sacraments our Ministers to be no Ministers and in effect our religion to be no religioÌ„ because we do not with them in matters accidental fully agree albeit we do consent in matters fundamental we lay Christ alone for the foundation on which we build our saluation we lay hold vpon him by faith only we preach Christ crucified truly by their owne confession powerfully They hold themselues to haue receiued faith among vs by our Ministery before they made this rent and breach in the Church and that the end of such fayth if they had dyed in it had beene the saluation of theyr soules See the books of Greenwood Iohnson Let them therefore return and cause others to return ioyne with vs in hearing the word preached seeing where it is rightly established there must of necessity be a true Church And albeit some of them haue written many of theÌ„ haue spoken against our Church yet let them follow the example of that sonne Matth. 21 29. who answered his father stubbornly that he would not work in his vineyard but afterward repented earnestly and went his wayes Vse 3 Thirdly all such as are this way honoured and blessed must be carefull to vse the word as an honour and a blessing by imbracing it by entertaining it by magnifying this blessing of God in truth and not in opinion in heart and not in face in workes and not in words that we may walke worthy the Gospel and of the Lord that hath called vs and shew our selues carefull to bring foorth the fruites thereof saying with the Apostle Rom. 10 10. How beautifull are the feete of them that bring glad tidings of peace and bring glad tidings of good things Hitherto rendeth the exhortation of the Apostle 1. to the Thessalonians ch 2 11 12. Let vs be carefull to keepe this treasure among vs lest the kingdome of God bee taken from vs. Otherwise instead of being the water of life to saue vs it will be a sea to drowne vs instead of being the sauour of life to life it will turne to bee the sauour of death to death instead of being meate to feede vs it will bee our bane to destroy vs instead of good tydings to refresh comfort vs it will proue the saddest and heauiest newes that euer came to our eares and that day the blackest day that euer came ouer our heads Thus our Sauiour threatned Capernaum which hee had honoured with his presence blessed with his preaching aduanced by his dwelling in it and lifted vp with his miracles Mat. 11 26. Thou Capernaum which art lifted vppe vnto heauen shalt be throwne downe to hell c. Look vpon the seuen Churches of Asia we see what is become of them Behold what the contempt of the Gospel hath brought vpon the Iewes the like hath not falne vpon any people since the beginning what mischeefe miserie did not fall vpon them It cannot bee denied but God hath blessed vs as much as euer he lifted vp the head of Capernaum and hath magnified his mercies and loue vnto
but they haue the wil of God reuealed and the Lord speaking vnto them in his word This word they must teach nothing but this word and all that is reuealed for our saluation in this word A witnes that is broght in to giue euidence betweene man and man in any hard matter that riseth in iudgement betweene blood and blood Cicer. Epist famil lib. 5. betweene Plea Plea is sworne to speake the truth and all the truth and nothing but the truth So should it be with all Pastors and Teachers which are as the Lords witnesses they must deale fully and faithfully they must boldly speake that which God in his word hath reuealed publish vnto his people all that which he hath deliuered vnto them This is it which the Lord spake to Ieremy hanging backe when God called him excusing wheÌ„ God separated him refusing when God had chosen him Say not I am a childe for thou shalt goe to all that I shall send thee and whatsoeuer I command thee shalt thou speake Ier. 1 7. 1 Kings 22 14. Likewise when our Sauiour sent out his Apostles into the world he charged them with this as a part of their commission Teach them to obserue all things whatsoeuer I haue commanded you Math. 28 20. And the Apostle speaking of the Supper of the Lord saith I receiued of the Lord that which I also haue deliuered vnto you 1 Cor. 11 23. And afterward confirming the faith in the Corinthians in the article of the resurrection hee saith First of all I deliuered vnto you that which I receiued how that Christ died for our sinnes and rose againe according to the Scriptures 1 Cor. 15 3. Thus doth the Apostle clear himselfe being falsely charged by the Iewes I obtained helpe of God and continue vnto this day witnessing vnto small and great saying none other things then those which the Prophets and Moses did say should come Acts 26 22. Yea this was the vsuall manner of all the Prophets preaching vnto the people to come vnto them in the Name of God Heare ye the word of the Lord Thus saith the Lord. Reason 1 The Reasons for confirmation heereof follow to be marked of vs. First this appeareth from the sundry titles as names of their Office that are giueÌ„ vnto them in the Scriptures to put them in minde of the duties of their callings They are called Workemen because they should do the Lords businesse 2 Tim. 2 15. and finish the worke whereunto hee hath called and ordayned them They are called Builders because they should build vpon the foundatâ—â—n Psal 118 â— The foundation is precious euen Iesus Christ who is pure and perfect gold and they must build vpon it gold siluer and precious stones not hay not stubble not timber lest they suffer losse when the fiery triall shall come Thus the Apostle speaketh 1 Cor. 3 12. According to the grace of God giuen to me as a skilfull Master-builder I haue laide the foundation and another buildeth thereon but let euery one take heed how he buildeth vpon it Sometimes they are called Pastors Shepheards Eph. 4 11. Ier. 3 15. because they shold make the Sheepe of Christ to rest in greene pasture and leade them by the still waters Sometimes they are called Messengers because they are Mal 2 7. 2 Cor. 5 20 or should be Gods mouth and messengers vnto the people and in stead of God himselfe to them Should not the Embassadour deliuer the message and al the message of his Lord and Master Dare hee chop and change dare he adde or alter dare he inuent deuise any thing of his owne No he will not depart or decline from his commission but faithfully dischargeth the trust reposed in him The Ministers are the messengers of God and Embassadours of Christ and therefore it is required of them that they be found faithfull in the execution of their office Hence it is that the Prophet saith The Priests lips should preserue knowledge and they should seeke the Law at his mouth for he is the Messenger of the Lord of Hosts So the Apostle speaketh Now then wee are Embassadours for Christ as though God did beseech you through vs we pray you in Christs stead that ye be reconciled to God All which Titles do tye vp the Minister of God to deliuer onely the message of God and do not leaue him at liberty to teach what he list Secondly to the end the faith of the hearers Reason 2 may be certaine stayed vpon the power of God not vpon the wisedom of men which is but a broken Reede a weake Pillar and a rotten foundation to beare them vp This is the reason that the Apostle Paul vseth 1 Cor. 2 after he had shewed that he spake vnto theÌ„ the wisedome of God in a mystery euen the hid wisedome which God had determined before the world vnto our glory hee giueth this reason That your faith should not be in the wisedome of men but in the power of God 1 Cor. 2 5 7. God would not haue his people left in vncertainties nor fed with chaffe nor carried about with euery winde and weather of doctrine but builded vpon a sure Rocke stand vpon a certaine foundation But there is no sound feeding for the soule but by the word which is the power of God to saluation all other foode is as dust and drauery All the fine deuices of the wit deliuered in the perswasible words of mans wisedome that tickle the outward eares and delight carnall men sauoring wholly of the flesh and not of the Spirit are no better then huskes fitter to feed swine then to nourish the sonnes and daughters of God â—o eternall life The word of God is a sharpe two edged sword 〈◊〉 1 16. 〈◊〉 4 1â— the word of man is as a leaden knife or a wooden dagger which may well threaten but cannot strike or if it strike it cannot enter The word of God is a consuming fire Ier. 5 14 and 23 29 like to God the author of it able to enflame mens hearts with a loue of God when it is beleeued the word of maÌ„ is as a painted fire which carrieth a shew but hath no substance or strength eyther to waste the stubble or to refine and purifie siluer or gold The word of God is the Lords Fan to winnow the people Math. 3 12 separating the bastardly brood of Abraham from the true sonnes venting the hypocrites from the beleeuers and scattering with the powerfull blast thereof the reprobates from the elect all other wayes means that are vsed are too weake feeble to work this separation of the chaffe from the wheat And therefore all such as are the Lords Fanners that would publish their doctrine not to please the eare but to open the doore of the conscience must vse no other instrument then this word of God which hath this force and effect Reason 3 Thirdly God will destroy those that doe
those workmen that builded the Arke for others but were drowned themselues Let vs then labour after the especiall comfort consisting in the deliuerie of the whole will of God that though our hearers perish and go vnto destruction yet wee may find peace and comfort to our own harts This was it which the Apostle rested in hee preached Christ not onely as a Sauiour to theÌ„ that beleeue but as a Iudge of them that contemne him he saith We are vnto God the sweete sauour of Christ in them that are saued in them which perish to the one we are the sauour of death vnto death and to the other the sauour of life vnto life for we are not as many which make merchandize of the word of God but as of sincerity but as of God in the sight of God speake wee in Christ 2 Cor. 2 15 16 17. Thus doth the Prophet Esay prophesie concerning Christ bringing him in on the one side complaining of the contempt of his preaching and on the other side comforting himselfe that his worke was approued of God I haue laboured in vaine I haue spent my strength in vaine and for nothing but my iudgement is with the Lord and my worke with my God Esay 49 4. If we be found faithfull we shall be partakers of this comfort blessed shall that seruant be whom his master when he commeth shall finde so doing So then this duty serueth to comfort such as haue taught the word of God not only truely but wholly and onely so that they are able to appeale to the consciences of their hearers to witnesse with their sincerity Thus did the Apostle Paul in many places In the 20. chap. of the Acts vers 18 26 he saith Ye know from the first day that I came into Asia after what manner I haue beene with you wherefore I take you to record this day that I am pure from the blood of all men Where he maketh them witnesses of his diligence in preaching and of the discharge of his duty in his calling and therefore they could not deny it Thus he speaketh in his second Epistle to the Corinthians chap. 3 v. 1 2 The like manner of speaking dealing hath beene vsed by the Prophets and Apostles as appeareth in sundry places yea by Christ Iesus himselfe Samuel cleareth himselfe before the people Behold heere I am beare record of me befere the Lord and before his Annointed 1. Sam. 12 3. So Christ speaketh Which of you can accuse me and rebuke mee of sinne Iohn 8 46. This is a great and singular comfort to all the Ministers that in truth shal be able to auouch to their people this their diligence vprightnesse and to say in the face of the Congregation Ye know that I haue done my duty I take you to record that I haue admonished you I haue blown the Trumpet and taught you the way of saluation This is expedient and necessary for the Minister to vtter of himselfe both in respect of the godly and vngodly of the godly that their soules gained to the faith might cleare him and God haue the glory Of the wicked his aduersaries that they might be left without excuse that their mouthes might be stopped they haue nothing iustly to lay against him But contrariwise when the people haue beene ignorant and without instruction thorough the want of performance of this duty this should bee as great a greefe and anguish of spirit and bring as great trouble of conscience to consider his negligence and want of loue to their soules that were redeemed by the precious blood of Christ Thirdly this serueth to confute and conuince Vse sundry errors and to correct sundry euill practises and corrupt abuses First it meeteth with many errors and heresies of the church of Rome which maintaineth the sowre leauen of false doctrine and poysons the truth of God with their owne inuentions And seeing the Minister is to set downe but the truth of God we must learne to detest apocryphall additions and their humane traditions both which are a derogation to the sufficiency and perfection of the Scriptures For touching the Apocryphall Bookes which they haue lifted vp into the chayre of estate and giuen them equall power and preheminence with the Canonicall Scriptures they are but base counterfet coyne and no part of the Churches treasure they haue drosse mingled with them are not pure and perfect mettall They were not endited by the Spirit of God nor penned by the Prophets 〈◊〉 3 16. Pet. 1 19. the Lords Secretaries as the Scriptures were which haue God for their author and the holy Prophets for their Penmen Againe they were neuer committed of trust to the Iewes nor receiued of them into the Arke as not onely the fathers but the aduersaries themselues confesse and acknowledge but the ancient Church of the Iewes receiued and approued all the Canonical Booke Rom. 3 2. God did commend them to their care committed them to their custody for this was one chiefe priuiledge of the Iewes that they were credited with the Oracles of God And howsoeuer they shewed their ignorance in false interpretations yet they discouered no vnfaithfulnesse in wilfull corruptions additions alterations or manglings of any Bookes for then they should haue beene charged with this â—â—h 5 21. as well as with the other Lastly they containe sundry things that disagree from the true Scriptures of God likewise from theÌ„selues as might be declared and demonstrated by many particulars Seeing therfore these bookes called Apocrypha were neyther penned by the Prophets nor deliuered to the church of the Israelites neither are free from diuers contradictions we conclude that the Church of Rome hath no warrant to equal them with the holy Scriptures make them of like credite and authority with the Scriptures Againe 〈…〉 Ses 4 they offend in teaching humane traditions in making a word vnwritten equall with the word written and holding the Scriptures to be vnperfect maimed lame not containing all things necessary to faith and saluation not fully enabling the Minister to discharge his Calling But the holy Scriptures are perfect absolute and all-sufficient to teach the truth to conuince errors 〈◊〉 3 16 17. to correct vices and to instruct in righteousnesse yea to make the man of God perfect and throughly instructed in euery good worke and are of strength ability and sufficiency to make him wise to saluation Lastly they are accursed that adde any thing that take away any thing froÌ„ that which is written Deut. 4 2. Prou. 30 6. Reuel 22 18. and therefore no such vnwritten verities are to be taught or preached to the people as the matter of our Sermons or the instrument of our faith or the means of our saluation Moreouer it serueth to redresse and amend sundry corrupt practises too common and familiar among the Ministers of the Gospel Some in stead of building vpon the foundation of the Prophets and Apostles Christ Iesus
of the world and hunting after vaine-glory which haue receiued all their reward they can looke for no other at the hands of almighty God This property Christ obserueth to be in hypocrites Math. chap. 6 verses 2 5 16 and 23 3. They blow a Trumpet before their almes they stand and pray in the open streetes they disfigure their faces when they fast and all these ceremonies and circumstances are vsed that they may bee seene and praised of men But we must in all our works looke vnto God and know that his eye is vpon vs who seeth vs in all places and will reward vs openly To conclude we are all to take knowledge of these fruites and effects of hypocrisie that we be not ouertaken with it and on the other side let vs first seeke the glory of God reforme our owne wayes preferre the statutes of God obserue the weighty things of the Law and content our selues to be seene of God that so we may haue praise not of men but of God Thirdly it teacheth vs what to thinke of Vse 3 coniuring sorcery enchantment Sorcerers and Witches will seeme to doe all things in the name of God they vse many good words they haue the Name of God and of Iesus Christ continually in their mouthes would be thought to worke wholly by the diuine power of almighty God wherby they shamefully take his Name in vaine and notoriously deceiue such as resort and repaire vnto them and therefore wee see how God maintained his owne glory and reuenged the abuse done vnto his holy Name in the Acts chap. 19 13 16. by the example of those which tooke vpon them to coniure and cast out diuels in the Name of God and to name ouer them which had euill spirits the Name of the Lord Iesus saying We adiure you by Iesus whom Paul precheth for the man in whom the euill spirit was ran vpon them and ouercame them and preuailed against them so that they fled out of that house naked and wounded Neither let any obiect and say there is no sinne in seeking to them seeing they vse good words whereof followeth a good effect to wit recouery of health and restoring of the sicke For heerein lyeth the deep subtilty of Satan vndermining craftily to hide his purpose He knoweth that if he were knowne and his hand seene in it al men would abhorre and abiure him Therefore he vseth to assaile men disguised 1 Cor. 11 14 changeth himselfe into an Angel of light that wee may be the sooner deceiued and he the better receiued Now he can finde no fitter colour thē to make shew of the Name of God which is horribly abused and prophaned euen by such as are accounted cunning men and cunning women These the more they vse the Name of God the more wicked they are and therfore albeit they speak of God and Christ his Son teach such as come vnto them to vse good words to weare some part of Iohns Gospel to do all in the Name of Christ yet they are the instruments of the diuell prophaners of the Scriptures abusers of holy things and takers of the Name of God in vaine whom God will neuer hold guiltlesse Exod. 20 7. The diuels are not driuen out with good words he is with stood with the shield of faith Eph. 6.16 where the Scriptures are not hanged about the neck but written in the heart by the Spirit of God and the soule throughly armed with the power of them as with a spirituall sword that is able to wound the enemy Lastly we learne from hence to ioyne to Vse 4 our outward profession true sanctification inward holinesse of conuersation True profession bringeth with it true godlinesse For al such as haue this honour giuen vnto them to be the people of God and his precious inheritance must be an holy people to God as Moses teacheth Thou hast set vp the Lord this day to be thy God and the Lord hath set thee vp this day to bee a precious people vnto him that thou shouldst keepe all his Commandements to make thee high aboue all Nations in praise in name in glory c. Deut. 26 17 18 18 19. Let vs not content our selues to haue GOD in our mouthes but labour to be sincere and first of all begin to looke to our hearts He that looketh to haue good fruite of his Trees looketh to the rootes He that would haue cleere waters in the chanels looketh to the Fountaines So if wee would cleanse our wayes in Gods sight this is the right order to be obserued to begin first to cleanse the heart This Christ teacheth the Pharisies being proud hypocrites Ye make cleane the vtter side of the Cup and of the Platter but within they are full of bribery and excesse thou blinde Pharisie cleanse first the inside of the Cup and Platter that the outside of thē may be cleane also Math. 23 25 26. This duty must of euery one of vs be practised First giue vnto God the heart that made it be careful to begin the worke of repentance there take heed of all hypocrisie Luke 12 1. which may deceiue others and will deceiue our selues but cannot deceiue God Counterfet holinesse is double vngodlinesse both because it is vngodlinesse Aug in Psal 63 and also a counterfetting which God abhorreth Oh hypocrite saith one if it be a good thing to bee good indeed Chrys in Math. hom 7. what reason hast thou to appeare to bee that which thou wilt not be And if it be an euill thing to be euill indeed why wilt thou bee that which thou wouldst not seeme to be If it be a good thing to appeare good it is better to be so indeed and if it be euill to appeare to be euill it is worse to be euill indeed Wherefore eyther appeare as thou art in truth or bee in truth as thou appearest For what shall it profit thee to seeme to all others a very Saint and to bee to thy selfe nay to thy God a diuell It is much more to thy profit and comfort to bee that indeed to thy selfe Senec. epist 78. which thou wouldst seeme to be to others A wicked man counterfetting godlinesse is most vngodly the deeper his hypocrisie is the greater is his iniquity and impiety Verse 28. So Balak brought Balaam vnto the toppe of Peor that looketh toward the Wildernesse Then Balaam saide c. Hitherto of two Doctrines arising partly from the person of Balaam and partly from the person of Balak One more remaineth to be considered in the shutting vp of this Chapter from the practise of them both In all this businesse we haue seene more their pollicy then their power and how they haue behaued themselues cunningly and craftily to bring their purpose to passe Hitherto commeth Balaks sending from farre and hyring of a sorcerer to curse the people Hitherto cometh Balaams consenting and comming for lucre and loue of money
First on the bodye which is cast into a deepe sleepe when the senses are for the time bereaued of the present vse of theÌ„ Secondly on the minde the which that it might bee brought neerer to God is withdrawne from all dealing and fellowship with the body and enlightned to vnderstand diuine things as Acts 10. Peter sâ—w the heauen opened a vessell comming downe and a voyce came vnto him The causes why it pleased GOD to reueale his will after this manner are First that they should take nothing to themselues but account all receiued from GOD. Secondly that their bodies and soules being separate froÌ„ all other dealings might haue a deeper impression of the things reuealed and thereby vnderstand them and keepe them the better Thus much touching the trance of Balaam the beginning of the prophesie Now we come to the substance of the prophesie it selfe the summe whereof is first propounded then amplified and lastly concluded The proposition which is prooued is described by a question and by way of admiration expressing the happines of the Church How goodly are thy tents O Iacob and thy Tabernacles O Israel As if he should say O how blessed and happy a people art thou which now liuest vnder these Tents and dwellest in these habitations And note here that he doth not giue a touch to theyr happinesse and then passe away sodainly from it but he doubleth and repeateth it as if he meant to dwell long vpon it There is no part or parcell of Gods word in vaine If wee see not the vse of some things it is our weaknes we must confesse it not condemne the Scriptures The Spirit of God forbiddeth vaine babling Mat. 6 7 and reproueth idle repetitions and therefore neuer vseth the same himselfe Three causes 〈◊〉 vsing repeâ—â—â—ons The Reasons and occasions of repetitions are these three First for greater assurance for God speaking twice doth as it were produce a double witnes and signifieth that it did not slip from him vnawares but is that which he meaneth to stand vnto and to ratifie so that albeit heauen and earth passe away yet one iot or tittle of his word shall not passe away Secondly to testify the speedy accomplishment of that which hee hath spoken that it shall not be prolonged and delayed but bee swiftly performed shortly be executed And these two causes are both touched by Ioseph in expounding the two dreames of Pharaoh when he sayth The dreame was doubled vnto Pharaoh the second time because the thing is established by God and God hasteth to performe it Genes 41 32. The third reason of vsing repetitions is to quicken those that are dull and stir vp those that are heauy hearted that they should shake off all deadnes drowsinesse of spirit Once speaking passeth sodainly away wee cannot heare it or if we heare it wee cannot remember it or if we remember it we are backward in practising of it We haue need to be often put in minde of the same thing 〈◊〉 3 1. and for vs it is a safe thing 〈◊〉 â—8 23. This is the cause that the Prophets of God so often vse repetitions So did Balaam before in the former Chapter Numb 23 21. God seeth no iniquity in Iacob he seeth no transgression in Israel These three causes haue place in this repetition vsed in this place For theyr happines is certainly confirmed speedily to be accomplished and the enemies of the people of God are rouzed vp diligently to consider thereof and thinke with themselues surely this is of great importance seeing God offers it vnto me againe and againe This blessed estate and condition of the Church is set down first comparatiuely then simply whereby the former similitudes are expounded and interpreted The metaphors and similitudes are many in number but tending to one and the same purpose vnder the borrowed speeches of the tents of the sheepheards of stretching out of the vallies watering of the gardens planting of the Cedars he vnderstandeth the safety largenes encrease pleasantnesse multitude and strength of the Church that shall surmount the glory of the Gentiles and treade downe the kingdome of Agag that is of the Amalekites which at that time flourished in the world and promised vnto it selfe a perpetuity vpon the earth which prophesie was performed in the dayes of Saul and Samuel of Dauid Salomon 1 Sam. 15 3. This appeareth plainly in the second branch where the comparisons are explained in which hee sheweth the author of theyr happynes to bee God the giuer of euery good giuing and of euery perfect gift who albeit they were a small people and greatly oppressed yet hee brought them myraculously out of the Land of Egypt he shall bee theyr protection defence against theyr enemies giuing them the strength of the Vnicorne Numb 23 22. assisting them in all theyr dangers and subduing all theyr aduersaries vnder them This is the substance of the prophesie the conclusion remayneth consisting of two parts or members the first respecting the Israelites the second respecting others but vttered for the Israelites sake Touching the Israelites he inferreth vpon the premisses theyr peace safety and security tranquility and quyet dwelling without feare expressed by comparison of a Lyon who eateth his prey without fearfulnes of the passengers so the Iews ouercomming all theyr enemies shall haue rest gouerne theyr Church and Common-wealth in peace which came to passe so long as they did cleaue to God with full purpose of heart and worshippe him according to the precise rule of his word for then no enemies albeit neuer so many or so mighty were able to preuayle against them Thus did the Patriark Iacob expresse the preheminence of Iudah Gen. 49 9. As a Lyons whelpe shalt thou come vp from the spoyle my sonne he shall lye downe and couch as a Lyon and as a Lyonnesse who shall stir him vp The second member belonging vnto others is this that they which blesse thee shall bee blessed and such as curse thee shall be cursed A notable commendation of the Church encouragement to perswade others to be of the church As if hee should say So many as shal ioyne themselues of other people to thee and embrace the same holy Religion with thee for it shall in the fulnesse of time come to passe that God shall allure Iapheth to dwell in the tents of Shem. Gen. 9 27 shall be partakers of the same blessings with thee which GOD shall poure out vpon thee but all such as separate themselues from thee and shew themselues not brethren but strangers not friends but enemies not neighbours but aliens from thee shall lye vnder the fearfull curse and reuenge of God This is it which the Lord pronounced and promised long before to Abraham Gen. 12 2 3. This power did Balak before falsely ascribe to Balaam This is the drift of this diuision and the order that the Spirit of God obserueth therein Touching the instructions that
therefore to be esteemed aboue al the glory riches pleasures and profits of this world This made the Prophet Dauid say Many say Lord who will shew vs any good But Lord lift thou vp the light of thy countenance vpon vs thou hast giuen me more ioy of heart then they haue had when their wheat and their wine did abound Psal 4 6 7. Hereunto accordeth the Apostle Phil. 3 20. So then they are conuinced condemned to be prophane beasts possessed with the euill spirit of Esau that will not keepe the Lords Sabbaths nor attend vpon his worship but make that day a time of toyle and trauaile about their worldly businesse and a day to be spent in dancing and dallying in surfetting and drunkennesse in gaming ydlenes thereby making that which is the Lords day by his institution to be to theÌ„ the diuels day by their prophanation The Gospel and al things of a better life are lightly regarded of all such as are giueÌ„ to their profits and pleasures and delight to pamper vp the flesh No Religion could enter into the rich glutton that was clad in purple and fared deliciously euery day Luk. 16 19. The rich man whose ground brought foorth fruites plentiously whose tongue promised to him perpetuity and whose heart bred in him security neuer thought what should become of his soule neuer dreamed of sodaine death neuer minded his owne saluation and therfore God saide vnto him O foole this night will they fetch away thy soule from thee then whose shall those things be which thou hast prouided Luk 12 16. The Apostle Peter maketh it a speciall marke of the prophane beasts in that time 2 Pet. 2 13. that they accounted it their chiefe pleasure to liue deliciously for a season And the Apostle Iude speaking of the like liuers saieth Iude 11. they were feast-hunters filling pampering themselues Of this sort are all drunkards gluttons epicures and belly-gods speake vnto them to embrace the truth to minde heauenly things to consider wherefore they were created and to remember the shortnesse of their life they cannot heare the belly hath no eares They are ready to answer with carnall minded men what will the Gospel aduantage me Why should I be a professor and become a by word of the world What good cometh to a man by hearing the word by reading the Scriptures or by being the childe of God It can get me neyther many in my purse nor cloaths to my backe nor food to my belly nor any other pleasure to my heart I had rather haue the company of good fellowes and a draught of wine or strong drink then to heare the best Sermon that can be preached And heere consider with mee prophane Esau once againe When Iacob demanded of him the sale of his birth-right the said Loe I am almost dead what is then this birthright to me Gen. 25 31. Thus the Atheists speake in the booke of Iob chap. 21 15. Who is the Almighty that we should serue him and what profit should wee haue if we should pray vnto him Such prophane Esaues there be many in the world monsters among the sons of men proud gyants that are at opeÌ„ defiance with God that regard the cup and kan the pot and good fellowship before heauen and heauenly things that prize the most precious pearles of God most basely like Iudas the son of perditioÌ„ that valued Christ at thirty pence so these sell euerlasting life and giue heauen depart froÌ„ saluation some for their whore some for their drinke some for their money and other for other base and beastly pleasures all these shall one day know the price of their folly and confesse with their owne mouthes that they were worse then fooles and mad meÌ„ that euery one is ready to point at with the finger Euery one is ready to sit in iudgement vpon Esau to condemne the prophanenes of his hart because hee regarded more the satsfying of his present lust and moment any pleasure then to be the successor of his father in the Church of God yet of this number there bee infinite thousands in the world that prize the precious treasure of Gods heauenly graces the vse of the Sacraments the frame of Christian Religion the glorious ministery of the Word the hope of a better life and the endlesse ioy of Gods kingdom things more of value then the whole world beside as brutishly basely as euer Esau did his birthright are ready to sell them for euery filthy gaine drudgery pleasure They thinke of no other life then this present and know no other God but Mammon and therefore howsoeuer they haue oftentimes the praise of the world and the commendation to be ciuill honest men they are not onely enemies vnto their soules but to the crosse of Christ 〈◊〉 3 18. and are in the fearfull estate of condemnation Verse 14. Come I will counsell thee such things as this people shall do to thy people in the latter dayes Heere we haue set downe vnto vs the cheefe occasion of that great iudgement which fell vpon the people wherein foure twenty thousand perished as appeareth in the chapt following namely the diuellish counsell of Balaam which hee gaue vnto Balak to draw the people into fornication But it may seeme at the first sight that Balaam speaketh very vnproperly For whereas he sayth I will counsell thee such things as this people shall doe to thy people some may suppose he should rather haue sayde I will counsell thee such things as thou and thy people shall do to the people of Israel Notwithstanding if wee consider the words aright we shall see his meaning to bee so in effect So then if we marke what the people of God should do to them wee shall finde what they shall do to the people of God The Israelites as we see in the seuenteenth Verse Shall smite the coasts of Moab and destroy them subdue them and bring them vnder so was the drift of his counsell to lay a plot and prepare a snare whereby the Israelites shold be weakned and many thousands of them destroyed by the hand of God As if hee should say I know this people whom thou hatest shall waste and weaken thy posterity in time to come but hearken vnto mee and obey my counsell I will shew thee how thou shalt ruine them and compasse theyr destruction and so do vnto them that which they shall do vnto thy people Thus we see the wickednes of Balaams heart to bee exceeding great who when he was restrained from cursing opened his mouth to wicked counsell thereby the children of Israel fell into horrible sinnes and drew vpon themselues heauy punishments â—ctrine 〈◊〉 an horri◠〈◊〉 to giue 〈◊〉 counsell Hereby we learne That to giue euill counsell is a greeuous sinne It is not enough for vs to abstaine from doing euill but wee must beware of this great sinne that we do not counsell any to
Lyra. in Numb cap. 24. Ferus annot in Numb cap. 24. which they vnderstand that Christ shall conuert all Nations and all mankinde to the Catholick faith for Sheth was the son of Adam out of whose loynes the whol world sprang which is a wrested and far-fet interpretation Others passe by it as if they saw it not Anal. Typ in libros histor or as if it were a stranger to them and they to it and therfore will claime no acquaintance of it wherein wee may better praise their wisedome then their knowledge as those which had rather not shoot theyr arrow then misse the marke and stand stil rather then go out of the way Others make these words all one with the former vnderstand them of the subuersion of the Princes of Moab Cal har in lib. Mosis which is without all sap or sence and besides they should set that downe obscurely darkly which before had bene expressed euidently and plainely Or suppose that some Princes among them might bee called by this name which is to wander without a guide to saile without a compasse and to coniecture without ground or warrant Others among which some of the Iewes also are take it to be some towne of the Moabites D Chytr enar rat in Numer which is here specially threatned These interpretations to which we might ioyne sundry others being meere imaginations without reason or fond collections without truth or new conceites without credit are not to be receyued of vs or approued by vs. So then all things beeing duly considered Analy Iun. in Num. we are rather to follow them that vnderstand the words appellatiuely then properly both because such as take them properly Pelarg cöment in lib. Num cap 24. runne into an vnproper and impertinent interpretation and also because the word is so taken in other places of holy Scripture as Esay 24 4. 2 Sam. 10 4 in which places the word Sheth both without any affixe Pagni thesaur ling sanct with his affixe ioyned to it signifyeth the hinder parts Sedes fundamentum nates which the Physitians by an honest and cleane terme do call the fundament and that place which we sit vpon Wherefore by this borrowed and vnproper speech wee may gather not vnproperly that Balaam vnderstood those people that were behinde him or situate at his hinder parts hauing relation to the situation of his body as then it was placed For when he vttered this prophesie hee looked toward the West where hee behelde the Israelites pitching theyr tents beside Iordan and Iericho as we saw before Num. 22 1 so that turning his face towards the Israelites the people of the East must of necessity be behinde him the East and West being two contrary positions of the heauens so that hee which turneth to the one turneth from the other and if the one be before him the other must needs be behinde him So then as hee stood at that time hee might haue called the Israelites the children of his face or fore-parts being then before him as he stoode as hee doth the Ammonites Midianites and other Easterlings the sonnes of his back-parts being then situate behinde him whom afterwards the Israelites subdued Thus much touching the meaning of this hard place in this prophesie touching the accomplishment of this prophesie it was fulfilled doubly first temporally then spiritually first properly then typically Temporally it was begun in Dauid 2 Sam 8 â— who ouercame the Moabites and put them to tribute and figuratiuely finished in Christ who is the true day-starre arising in our hearts and the King of Kings whose Scepter is a Scepter of righteousnes of whose kingdome shall bee none end whose dominion shall be from sea to sea and from the Riuer vnto the end of the Land Psal 72 8. 60 10. Hitherto of the fourth prophesie The next prophesie following is against the Amalekites which is the fift in number The 5 proâ—sie of Balâ—â— but the second that concerneth the Gentiles For his eyes being cast towardes them and their countrey he pronounceth two things of theÌ„ the one past and the other to come and yet one the fore-runner and procurer of the otheâ— They beganne to fall already by the sword of the Israelites as Moses hath declared Exod. 17 19. This word heere vttered shall pursue them and persecute them vnto the death vntill they be vtterly consumed God hath determined by an vnchangeable decree to haue warre with Amalek for euer and vtterly to put out his remembrance from vnder heauen The Amalekites descended of the race of Amalek the Nephew of Esau as it is testified in Gen. 36 12. They were the beginning of the nations that first vexed and assaulted the people of God after they were brought out of the Land of Egypt they were the first enemies that came out against them to stop their way and passage toward the land of Canaan therefore they are commanded to haue warre with them and to destroy them with the edge of the sword according to the word of the Lord Deut. 25 17 18 19. The Amalekites at this time thought nothing lesse then of theyr destruction to come yet the sentence of death is pronounced against them foure hundred yeere before and they cannot escape the danger thereof This was accomplished partly in Saul 1 Sam. 15 7 who put many of them to the mercy of the sword partly and especially in Christ whâ—se glorious kingdom is the vtter ouerthrow and ruine of al the Reprobate Thus much of the fift prophesie against the Amalekites whose Kingdome then flourished The sixt prophesie of Balaam is against the Kenites their next neighbors The 6 proâ—â—sy of Balâ—â— bordering vpon the Amalekites of whom Iethro the father in law of Moses came as appeareth in Iudg. 1 16. 1 Sam. 15 16 which were part of the Midianites by whom we may vnderstand the Midianites themselues one member being put for the whole one principall family being taken for the whole nation These are here described not only by their present estate but also by their future condition Their presente state was peaceable and prosperous and seemed to promise a continuance of their glorie and is therefore compared to a sure nest builded in a strong rocke as in a place of safety defence Touching their future condition he sheweth that notwithstanding their secure dwelling quiet habitation and that they were without feare of danger to bee hurt of the people of God who neuer disturbed their peace nor offered them wrong yet in processe of time destruction likewise should come vpon them when once the fire of warre should bee kindled and breake in amongst them to wit in part 〈◊〉 7 22. when Gideon with three hundred men put to flight a great hoast of them but most especially when the Assyrians and Babylonians carried them captiue out of theyr owne country For when the Assyrians came vp with an army to waste
it may be smothered with the cloudy mystes and darknesse of the night yet it shall preuaile and breake foorth as the light in the open sight of all men that haue spirituall eyes to looke vppon it Seeing therefore the truth of God shining brightly hath alwayes beene resisted and that the true Prophets of God haue beene withstood so as they could neuer serue God quietly through the malice of Satan who continually goeth about to stop the course of sound doctrine let vs not be offended with false opinions it hath beene so from the beginning and will continue so vnto the ending of the world but rather labour to haue our hearts established in the truth that we be not carried about with euery blast as the waues of the sea and try all things holding fast that which is good 1 Thess 5 21. We must not refuse and reiect the truth of God because the father of lyes seeketh to hinder the free passage of it by broaching lyes among the people It is an euident signe that the truth is among vs because Satan sweateth so much against it and laboureth to poyson it with his owne inuentions Vse 2 Secondly seeing false Teachers are thrust vpon the Church to draw it into errour and falshoods this sheweth the great necessity of the Ministery of the word not onely to ingender true knowledge of repentance and obedience to God but also to continue men in the faith and to prepare them against heresies and false opinions And surely the mercy of God heerein is great vnto vs in commanding the sanctification of the Sabbath a duty so much neglected of master and seruant wherby we are charged to rest from our labours to assemble together in one place and to attend vpon the Ministery of the word For how many among our selues and elsewhere do neuer so much as thinke of God or of religion doe neuer heare of the danger of sinne of the necessity of grace of the reformation of theyr life but on the Lords day If there were not a set day appointed for these purposes and a solemne time of assembling our selues determined the greatest sort would become as rude and vnreformed as the Barbarians or the wilde Irish If then we would bee directed in the truth and supported from falling into errour we must submit our selues vnto the Ministery of the word Mal. chap. 2 verse 7. and be content to be guided by the ordinance of God This is it which our Sauiour speaketh reprouing the Sadduces who denyed the resurrection Are ye not therefore deceiued because ye know not the Scripture nor the power of God Mark chapter 12 verse 24. It is dangerous to rest where there is no bread to sustaine the body and to preserue life It is dangerous to dwell in a City assaulted by enemies hauing no watchman to giue warning of theyr approaching It is dangerous to haue a flocke of sheepe compassed about with wolues hauing no Shepheard to attend vpon them and to looke vnto them But of all dangers it is the greatest to liue where the bread of Gods word is not broken where the sound of Gods siluer Trumpet is not heard and where Gods flocke is not ledde in greene pastures The word is a Pearle of all Pearles which a wise Merchant would purchase at a great price rather then liue without it Where the preaching of the word ceaseth the people perish Prou. chapter 29 18. Where the blinde leade the blinde both fall into the ditch Matthew chap. 15 verse 14. Where the watchman bloweth not the Trumpet and the people is not warned Ezek. chap. 33 verse 6 both the Watchman and the people are taken away in theyr sinnes Where the Salt of Gods word doth not season the people with holy and wholesome doctrine Math. chapter 5 verse 13 they rot and putrifie in their corruptions As then we would be free from errour and not be carried away with false doctrine so it is required of vs to be careful in vsing the meanes that may bring vs to the truth and keepe vs from the pathes of falsehood And it shall be a vaine thing for any man to imagine himselfe to be able or likely to keepe himselfe pure and vndefiled from errour and heresie so long as wee despise the ordinary way that is allotted and appointed to preserue vs from falling into false opinions Thirdly seeing it is a note of a false teacher Vse 3 to lay stumbling blockes before men and to draw them to euill and entice them to wickednesse by this rule it will euidently appeare that Popish Religion is a most wicked Religion and the Teachers thereof false Prophets The Religion maintained in the church of Rome established in the Trent-councell defended by the sworne vassals of the Pope hath cancelled and disanulled the whole Law of God The church of Rome â—pealeth the whole Moâ— Law of boâ— Tables it hath abrogated and repealed eyther directly or indirectly eyther expressely or by consequent eyther plainly or in effect all the commandements of the Morall Law which God hath left to be a rule of righteousnesse to remaine in full strength power and vertue for euer This will easily appeare vnto vs if wee enter into the particular consideration of both the Tables The first Commandement chargeth vs to haue and to holde the true God onely for our God and to cleaue vnto him with full purpose of heart But the Church of Rome resteth not in this one GOD they teach vs to make and acknowledge more Gods They make the Pope to be God which title both in plaine words is ascribed and in power attributed vnto him For touching the name wher by he is named the Canonists call him Our Lord God the Pope Others cal him The supreme God on earth a visible God the spouse of the Church 〈◊〉 dedicat 〈◊〉 â—â—incip 〈◊〉 praef de 〈◊〉 Rom. the corner-stone of the Church the head of the Church the Lyon of the Tribe of Iudah the light of the world the King of Kings the prince of the Church Againe they aduance the Saints departed into the honor of gods praying vnto them and making them to hear our prayers to know our hearts to vnderstand our thoughts and to merit for vs at the hands of God which none can do but the Son of God They do notoriously make the blessed Virgin the mother of Christ 〈◊〉 â—â—cio beat 〈◊〉 to be as a god in expresse words call her a goddesse yea they do in effect equall her with Christ and ascribe as much to her as vnto him As Christ is called our Lord so they call her our Lady hee our King she our Queene he our Mediator she our mediatresse he like vs in all things sinne onely excepted so she deuoid of sinne he the onely meanes whereby we must be saued she our life our ioy our hope our help our comfort our stay in troubles Lastly to fill vp the measure of their sinne they make the
men and Angels to execute his purposes so often as it pleaseth him Another question arising out of this Commandement Obiection is touching the persons against whom it is directed as the first was touching the persons to whom it was directed For why should the Midianites be named onely seeing the Moabites also were the professed enemies of the Israelites seeking their ruine and hyring Balaam to curse them I answer Answer the Moabites did not escape but were also punished as appeareth euidently Deut. 23 6. But the Midianites are first in the punishment because albeit they were farther off yet they had the cheefest hand and carried the greatest stroke in this wickednes who made their daughters common yea euen the cheefest among them by the counsell of Balaam as we saw by one example in this Chapter the like whereof we do not reade to haue bene in the Moabites Besides after that Balaam was departed we reade not that the Moabites attempted any thing against Israel but the Midianites gaue the Sorcerer farther entertainment and ceased not as may be presumed presupposed to plot and contriue their destruction Hitherto of the commandement the first part of this diuision the reasons enforcing the commandement follow to be considered which are two in number First because they cunningly gulled and craftily circumuented the people of God Secondly because they allured them both to idolatry and to fornication For this is the meaning of the words when Moses saith They haue beguiled you as concerning Peor and as concerning their sister Cozbi And hereunto Iohn pointeth in the Reuelation saying Balaam taught Balak to put a stumbling blocke before the children of Israel that they should eate of things sacrificed to Idols and commit fornication Reue. 2 14. Both these reasons may be gathered into one and thus concluded If the Midianites drew you into sinne and brought vpon you the plague of God then spare not to smite them But the Midianites drew you into sinne and brought vpon you the plague of God Therefore spare not you to smite them This is the force and strength of the reason to mooue the Israelites to make themselues strong and to be of good courage assuring themselues that God will giue them victory enable them to destroy them that did compasse their destruction Thus wee haue seene the interpretation of the text and the order of the words This is the naturall meaning intended by the Spirit of God But before we passe any further it shall not bee amisse a little to consider the notable abuse of this place and of other Scriptures auouched by some of the Church of Rome For one of late Alabast apparat in Reuel Ies Chr. not onely a common professor of our Religion but a publike Preacher of the same in our Church hath reuolted from vs through some worldly tentations runne into our enemies campe lifted vp his heele against vs and in bitter and biting manner rayled at vs. This man wanting no good will to write against vs and yet finding no strength in himselfe to deale against vs out of euident and plaine Scripture hath turned all into allegories and out of his inward and hidden senses wresteth and wringeth all things against the Protestants As for example when the Lord in this place is saide to haue spoken to Moses in this manner Vexe the Midianites and smite them because they troubled you with their wiles and beguiled you as concerning Peor Apparat in Reuel cap. 6. pag 96. the meaning according to his interpretation is this Christ said to the Vicar of Christ Suppresse the writings of heretikes and confute them because they trouble you with their guiles and make their false doctrines appeare beautifull to the shew and outward appearance the heretickes receiuing a counterfeit word in stead of the true Scripture which is condemned in the day of the Popes censure Behold here the heauy iudgment of God vpon this man since his apostacy and reuolting from the true Church to the Synagogue of Antichrist Are not here strange proofes and farre set interpretations to proue the Pope to be the Vicar of Christ that the writings of heretiques are to bee suppressed and that the heretiques themselues doe deceiue and delude the world vnder a colour of the word of God a pretence of the bare literall meaning Apparat. cap. 1 7. And yet this is the profound inward mysticall and right Scripture that he so often boasteth of But let the indifferent reader iudge whether this manner of interpretation bee not the highway to set vp all Atheisme to ouerthrow the authority and certainty of the Scripture to shake the foundation of true religion to leaue no grounds for Christians to stand vpon And this hath beene the ancient practice of such disciples as haue learned such diuinity in the schooles of Antichrist It is well known that Pighius compared the Scriptures to a nose of waxe and to a rule of Lead Pigh hiâ—â— lib. cap. 3. Cens Câ—lon pag. 112. Cusan epist 2 7 The censure of Colen affirmeth the like in the same words And to the same purpose Cardinall Cusane teacheth that the Scriptures must be expounded diuersly and framed to the time practice of the Church so that at one time they are to bee vnderstood and interpreted one way and at another time another way These are some of those bolde blasphemies which many of the Popes Minions haue vttered to the world Now such as apply the Scriptures to their owne fancies turne them into allegories do not come farre behind the former If we suffer the Scriptures of God to be thus wrested and corrupted the Religion of Christ cannot long continue If a man pull down the foundation of an house whereon it standeth or shake the maine pillars whereon it leaneth the house it selfe cannot long hold out but must fall downe The Church of God is builded vpon the foundation of the Prophets and Apostles Eph. 2 20. so long as the doctrine contayned in them is maintayned and kept pure and vndefiled the Church shall stand vpright and remaine without danger of being shaken in peeces But when once it beginneth to be mingled with the chaffe of mans inuention or infected with the poyson of the diuels deuice by and by it tottereth decayeth vntill in the end no remedy being prouided it languish and die Now to apply this to our present purpose howsoeuer some glory of the hidden senses of Scripture which they haue found out and please themselues in their foolish conceits it is no better then to make merchandice of the word and to turne the truth of God into a lye 2. Cor. 2 17. For whereas out of this commandement of God charging Moses to slay the Midianites that troubled Israel with their guiles and drew them to fornication this construction is gathered that Moses is the Vicar of Christ that the Midianites signifie the writings of heretiques with such like trash the onely
naming thereof is sufficient to shew the vanity of it Prefat ad Ca. thol lectures This I confesse may not vnfitly be called another Scripture then yet hath bin knowne howbeit not the Lords but his owne And if this new and admirable way to a new found land were granted vnto him what would it make more against vs then against himselfe and generally against the whole Church of Rome This shall plainely appeare vnto vs in three respects For first of all admit once of these fond guesses and glosses vpon the Scripture and depart from the simplicity of the same there is a gappe opened wide to intrude a thousand diuerse nay contrary interpretations according to the diuers or contrary disposition of the interpreter As for example out of this present place mentioning the commandement of God to Moses the guiles of the Midianites and theyr drawing Israel to fornication by meanes of Cozbi a Princes daughter among them a man might with greater probability gather and agreeing better with the proportion of faith in other Scriptures an encouragement to all christian Princes to pull downe the purple whore that sitteth in spirituall Babylon to reward her as she hath rewarded vs Reuel 18 6 and to giue her double according to her works and in the cup that she hath filled to vs to fill her the double For in the former words Moses shall signifie the Christian Magistrate the Midianites the enemies of Christ the greatest whereof are Antichrist and his adherents the entising of the Israelites to fornication the committing of idolatry and running a whoring after Idols the slaying of Cozbi in the day of the plague the downefall and ruine of theyr idolatrous worship which we see God hath miraculously brought to passe Thus we see how these words may more fitly and fully be applyed against the church of Rome then against true Catholiques whom he calleth heretiques Secondly if this be the marrow and pith of the Scriptures to hide such mysticall meanings and secret senses vnder the outward barke what hindreth vs but that we may raise as good doctrine out of Homers Iliads and Odysses out of Ouids Metamorphosis or out of Virgils Aeneads as out of the writings of Moses and the Prophets which were horrible blasphemy once to conceiue or imagine For if a man by Vlysses or by Aeneas should vnderstand Christ by their companions his Disciples by theyr wandrings his sufferings by theyr going downe to hell his ouercomming of the diuell and triumphing ouer the kingdome of darknesse by theyr safe arriuing in an hauen of rest after all theyr labours his resurrection from the dead and taking possession of the kingdome of heauen hee hath as faire a warrant for these coniectures as this trifler hath for his fooleries to vnderstand by Moses the Pope by the Midianites the writings of heretiques 〈◊〉 in Reuel â—â—p 6. by Cozbi such doctrine as pretendeth the Name of God and by vexing the Midianites the stopping of the course of theyr hereticall writings Lastly this inward supposed Scripture that this dreamer hath conceited burieth the true word of God and setteth vp a forged and counterfet Scripture For it turneth all things into Allegories and disanulleth the rules of interpretation The Allegories that we finde not in Scripture we are at liberty to refuse He that hath set bounds and bankes to the sea that it should passe no further hath restrayned vs how farre we shall go We must not turne eyther to the right hand or to the left Deut. 4 2. Wee must walke the kings high way we must not adde or diminish wee must not change or alter any thing of Christs testameÌ„t Origen the Prince and Patron of Allegories hath beene taxed and condemned of all men for corrupting and peruerting the Scripture this way but now Origen is iustified by this new found interpretation which is no better then a languishing about trifles 1 Tim. 6 4 a doting about questions and strife of words and a casting of clouds and smoake vpon the Sunne beames And howsoeuer the schoolemen haue ouerflowed the bankes in the ranknesse and superfluity of theyr wit and thereby defaced and depraued the precious word of God purer then the gold of Ophir In 1. part Sum. quaest 1. artic 10. yet Thomas one of the Princes and gods among them teacheth that the literall sence of the Scripture is that which the Author intendeth and the Author of holy Scripture is God Now if that bee the true meaning of the Scripture which the holy Ghost intendeth I would gladly know whether the pretended mystical interpretation of this place building vp the primacy of Peter and supremacy of the Pope and pulling downe the heretiques were intended by the Commandement of God vnto Moses Let him tell me whether the words be in the nature of a Prophesie or of an History belonging to the present times or to the times to come Let him shew whether Moses euer vnderstood the commandement of the Lord as this popish Proctor or rather prater pretendeth And whether the interpretation now set afoote were true in the dayes of Moses or not Lastly let him declare whether Moses and the Israelites did euer obey this commandement or not Numb 31 7. But if the meaning be that God spake not to Moses but to the Vicar of Christ nor gaue them charge concerning the Midianites but the writings of heretiques nor spake touching Cozbi but those that counterfeted the word of GOD hee did delude Moses with a vaine shaddow of words pretending one thing and intending another in outward shew giuing him authority but in an inward meaning establishing the Popes superiority which was not hatched nor heard of in sundry ages afterward And heereupon it is that all the sounder Diuines of ancient times Aug. epist 48. Hier in cap. 13 Math. Alph. li. 1. c. 3. Andrad lib 2. Defens Triden and the sounder schoolemen of latter times haue reiected this mystical diuinity as vnauaileable and vnsufficient to proue any point of Christian Religion Thus then wee see that the word of God is not to be turned into an allegory taking away the truth of the history and the doctrine of faith In this manner of reasoning notwithstanding the chiefest keyes of Popish Religion are hammered so most absurd and impertinent allegories are established God made two great lights a greater to rule the day and a lesser to rule the night therefore there are two great powers set in the world the Pope and the Emperour and the authority of the Pope is so much greater then the authority of the Emperour as the Sun is then the Moone God said In thy light wee shall see light therefore there must bee candles in the Church burning at noone day The words of the Prophet Thou hast put all things vnder his feete Psal 8 6 7 they allegorize thus for the supreme iurisdiction of the man of sinne all sheepe and oxen that is all men Foules that is Angels and
diuels Fish in the sea that is all soules in Purgatory Moreouer as this course of interpretation turneth the Scripture into Allegories so it ouerturneth the rules of Interpretation Saint Augustine in his famous bookes of Christian Doctrine handleth at large the manner how to expound the Scripture and what wayes are to be taken to find out the true meaning therof De doct chri lib. 1. 2 3 Hieron in Esai cap. 19 Where he teacheth that seeing the loue of God and of our neighbour is the end of the whole Scripture that must be a false interpretation which doth not build vp in this loue that we must expound the darke places by the plaine the fewer by the greater number that the study of artes knowledge of the toongs is necessary that we must expound Scripture by Scripture that wee must distinguish betweene precepts precepts betweene those that are giuen to all and those that were particularly directed to certaine persons that we must diligently marke all circumstances what goeth before and what followeth after that we must pray vnto him that is the Author of the Scriptures who onely is able to reueale the meaning of his owne word These rules are diligently to be considered of al those that come to expound the Scriptures As for hidden and secret sences we know them not we acknowledge them not we beleeue them not but leaue them to those that seeke an hidden diuinity and a secret religion deuised in their owne braines which will not abide the tryall of the light And thus much touching the true vnderstanding of this diuision and of ouerthrowing the false interpretation thereof now let vs come to the Doctrines that arise out of the same Verse 16. Againe the Lord spake vnto Moses saying c. We heard before the heauy wrath of God that fell vpon the Israelites the heads of thē were hanged the rest of the people were plagued with a sore plague there died in one day foure and twenty thousand But did the Midianites escape the hand of God that were the enticers of them who offered theyr daughters that they should commit fornication with them No they did not escape God giueth Moses charge to draw the sword against them and to destroy them Heere then we are to obserue the order which God obserueth in punishing The Midianites sinned first but the Israelites are first punished The Israelites sinned after the Midianites but the Midianites are punished after them From this course of Gods iudgements Doctrine God doth first chasten his owne people wee learne this Doctrine that God first chasteneth his owne people Howsoeuer he will not suffer the vngodly to escape nor to goe away without punishment but executeth his iust iudgments against them yet he will begin with his owne Church lay the rod vpon them in the first place He could if it had pleased him haue punished these Midianites first as the principal authors of all this mischiefe but he beginneth in iustice with his Church which were drawne to idolatry and adultery by them Thus the Lord dealt with Moses and Aaron when the people murmured through want of water repented of their going out of Egypt and rebelling against God assembling themselues in tumultuous manner against the seruants of GOD that had led them in the wildernesse and carried them in safety as vpon Eagles wings These were the first and chiefe in the offence yet because Moses and Aaron beleeued not the Lord to sanctifie him in the presence of the children of Israel they were first punished and not suffered to bring the congregation into the land which hee had giuen them Num. 20 12. This wee see further confirmed vnto vs in the latter end of the booke of Iob he had indeed offended God and spoken vnaduisedly with his lippes but his three friends had offended much more grossely then he for the wrath of God was kindled against them because they had not spoken of him the thing that is right like his seruant Iob Iob 42 7. Neuerthelesse Iob is rebuked first albeit he were the party that had lesse offended First God findeth fault with Iob and secondly hee findeth fault with his companions The holy history teacheth vs that Iehoshaphat ioyned in affinity with Ahab and went into the battell with him True it is he sinned grieuously in helping the wicked and louing them that hated the Lord for the which he is reproued of the Prophet yet many good things were found in him and he was righteous in respect of Ahab 2. Chron. 19 1 notwithstanding the wrath of the Lord began first to fal vpon him and he had perished in the fight being compassed by his enemies vnlesse hee had cryed vnto the Lord to helpe him who moued them to depart from him 2 Chron. 18.31 This is it which the Prophet Ieremy declareth at large shewing the order of the Lords proceeding in punishing such as sinne against him first he will rayse vp the Caldeans to chastice his Church and then the Caldeans themselues shall not escape I will send and take to me all the families of the North and I will bring them against this Land against the inhabitants therof and this whole land shall bee desolate and an astonishment and these nations shall serue the King of Babel seuenty yeeres when the seuenty yeares are accomplished c. Ier. 25 9 11 12. This is it which the Prophet complaineth of in the Psalme These are the wicked yet prosper they alwayes and encrease in riches Certainely I haue cleansed my heart in vaine washed mine hands in innocency c. Psal 73 12 13. And if we consider eyther the state of the Church generally or the condition of the members of the Church particularly we may in all times and ages see the truth of this doctrine and conclude with the Apostle Peter The time is come that iudgment must begin with the house of God 1. Pet. 4 17. Reason 1 The reasons will further open vnto vs the certainty of this truth and serue to cleare the iustice of God in obseruing this order For first as hee that honoureth the Lord shall bee honoured so they that despise the Lord shall be despised 2. Sam. 2 30. But none more dishonour GOD then his seruants offending against him whose sinnes presse him downe as the sheaues do a cart They open the mouthes of the vngodly to speake euil of God and his trueth If then Gods owne people the lot of his inheritance doe despise him and cause his Name to be blasphemed if they neglect his honour and turne his mercies vnto security and his grace into wantonnesse and so with a proud heart and an high hand set themselues against it can he beare it and wil hee not be reuenged on such a nation as this 1. Sam. 12.14 Rom. 2 24. There can be no greater despite done vnto a man then when his owne children rise against him and offer all villany vnto him So
that seeing God hath created vs and giuen vs our being to serue him albeit we be reduâ—ed by others it shall not profit vs oâ— deliuer vâ— from iudgement Ignorance shall excuse no man it is the fountaine of all sinne it is the cause of all punishments Hos 4 1. Mar. 12 24. it is not enough for vs to say we are no seducers and deceiuers of others because if we be seduced and deceiued by others wee are partakers of their sinne and shal beaâ—e our iust condemnation Secondly seeing the poore seduced people Vse 2 shall not escape no more the the chiefe Ring-leaders and heads of the conspiracy against God it is our duty to search narrowly and view diligently that which is brought and taught vnto vs we must beware of seducers and Captaines that leade to lewdnesse of life or corruption of doctrine It behoueth vs to shew such loue to God and his truth as to withstand such as goe about to infect vs to shame them to bewray them to reprooue them to conuince them and to take heed that we be not drawne away with them eyther by their flattery or by their authority Hence coÌ„meth the exhortation of Christ Beware of false Prophets which come to you in Sheepes cloathing but inwardly they are rauening wolues yee shall know them by their fruites Math. chap. 7. verse 15. By these the LORD our GOD tryeth vs whether we loue him with al our harts with all our soules He chargeth his people to seeke carefully to search earnestly Deut. 13 14. and to enquire diligently if there bee any such wickednesse There is no loue to God where his truth is not professed followed and maintayned The Apostle Iohn chargeth those to whom he wrote Not to beleeue euery spirit but to try the spirits whether they be of God or not for many false Prophets are gone into the world 1 Iohn 4 1. But where is this ability to bee found And where shall we meete with those that are able to discerne of spirits Looke vppon the greatest part of our congregations and behold they are not able to make any tryall of truth from errour They are fit to entertaine any doctrine They know no difference betweene the mists of Popery and the light of the Gospel They embrace this Religion because it is established by authority defended by the Law professed by the Prince countenanced by the Magistrate embraced by the multitude freed from trouble controlled by none But aske them a reason of the hope that is in them and call them to an account of the faith which they hold Aske them what they beleeue and how they thinke to be saued they are taken speechlesse and not able to giue any reasonable answer And how can it bee otherwise in many places where such as should bee eyes to others are blinde themselues a naked ministery hath made a naked people an ignorant ministery hath made an ignorant people a simple Teacher hath made a sottish hearer For as Moses saw that the people were naked Because Aaron had made them naked Exod. 32 25 vnto their shame among their enemies so wee see the people without knowledge and vnderstanding because the Watchmen are blinde the Embassadors are dumbe the Shepheards are simple the Teachers are not able to instruct themselues The meanes to bring vs to this spirituall iudgment to try the spirits Rules to be obserued to enable vs to try the spirits are to obserue these few rules and directions following First we must haue the word of God to dwell plentifully in vs we must reade and search the Scriptures as Christ commanded Iohn 5 39 and the men of Berea practised Acts 17. They examined the Doctrine of the Apostles by the touchstone of the Prophets and are commended for it by the Spirit of God We must not take euery thing that is deliuered but search and try the things that are deliuered Secondly we must continue constant in the things which wee haue learned thence Thus the Apostle exhorteth Timothy who had beene brought vp in the Scriptures of a childe To perseuere in the things which hee had learned and was perswaded of knowing of whom he had learned them 2 Tim. 3 14. Thirdly we are to auoyd those places and persons where abhominations are set vp and maintained lest ioyning and partaking with them in their sinnes wee be also companions with them in punishments Thus doth the Apostle teach vs to giue a farewell to those places I heard a voice from heauen say Goe out of her my people that yee be not partakers of her sins and that ye receiue not of her plagues Reuel 18 verse 4. Fourthly we are to magnifie the Ministery of the word where it is planted and established we are diligently to attend vnto it and to heare it with all patience and reuerence to encrease in vs both knowledge and obedience to worke in vs faith a sound beleefe to bring vs to a true sight of our sinnes and to an vnfeigned repentance from dead works If these rules be carefully and wisely obserued we shall bee made able to try all things that we heare to refuse the euill and to hold fast that which is good Lastly we may from hence conclude the Vse 3 wofull condition of all seducers that seduce and deceiue the simple people they are sure to perish and to be destroyed It is a greeuous sinne not to embrace the truth of God but to erre from the wayes of saluation but it is more greeuous to draw away others and to plunge them into the pit of destruction They are accursed in the law which make the blinde to go out of the way and all the people were to say Amen Deut. 27 18. If we see a poore blinde man wandring hither and thither for want of a guide and groping to finde his way if wee lay stones or stumbling blocks before his feere to supplant him and cause him to fall downe all men are ready to condemne it of rigor and cruelty The very heathen which neyther know the Law nor vnderstand the Gospel could say Cicer. li. 1. offic that whosoeuer sheweth not the way to a trauailer and wayfaring man when he seeth him out of the right way is without all pitty and compassion as if one should refuse to suffer his neighbour to light his Candle that is gone out at his Candle that burneth But if a man should leade his brother beeing in a strange and vnknowne Countrey quite and cleane out of the way direct him of purpose into places of danger and thereby as it were blow out his Candle that burneth bright all men would haue accounted him a monster and vnworthy to liue vpon the earth If our brother want our helpe or counsell we are bound to do all good vnto him and it is a note of cruelty to shutte our mouthes or hands when they should bee opened as wee see in the examples of the Priest and Leuite Luk.
practised by Iosiah 2 Chron. 34 16. If they cleaue to this rule they must continue if they haue declined they must returne cause others to returne and reforme what hath bin amisse This the Pharisies acknowledged when they said to Christ By what authority dost thou these things c. Mar. 11 28 and Ioh. 1 19 they said to him Who art thou what sayst thou for thy selfe If it bee in the Gospel of Christ or in the bookes of the Prophets and Apostles we must willingly receiue it and be guided by it if not we must refuse it otherwise wee bring vpon our selues manifest destruction Vse 3 Lastly it behoueth all priuate persons that liue in a Church wherein true Religion and the pure worship of GOD is established to submit themselues to those things that are agreeable to the word howsoeuer they bee not agreable to their affections For as wee must giue obedience to the Scriptures Bernard whether they speake as we would haue them or whether they speake not as wee would haue them so in a reformed Church where a priuat man doth dwell if any thing be commanded by authority either agreeing or not agreeing to our affections yet if the same bee agreeable to the Word of God we must yeeld obedience vnto it If the Church command any thing declining from the Law of God hee must be peaceable in refusing and patient in suffering The weapons of a Christian remembring that the onely weapons of a Christian are supplication to God and to man Besides we must know thus much that whosoeuer refuseth to obey that which hath beene vniformely established and aduisedly and moderatly concluded by the whole what priuat persons soeuer refuse to obey had need to do it vpon a sure ground that the same which they refuse is against the Law of God lest it fall out with them as with those that Austine speaketh off who gloried that they suffered persecution but it was for their faults not for their vertues so they that withdraw obedience ought to do it with a good conscience and vpon a sure ground otherwise they can haue no comfort in suffering nor looke for reward after suffering There haue alwayes bin some things amisse in the Church and no Church is or euer was so perfect but somewhat may be found in it worthy reformation so that Christ may say to it as he did to the Churches of Asia Habeo aduersus te pauca I haue somewhat against thee The best Churches wil quickly decline as wee see it fell out to those which were founded by the happy hands of the Apostles themselues that were the chiefe workmen master-builders 63 These are they that were numbred by Moses and Eleazar the Priest c. 64 But among these there was not a man of them whom Moses and Aaron the Priest first numbred c. 65 For the Lord had said of them c. The conclusion of the whole chap. followeth in these words wherein the former numbring is illustrated by place where it was by the persons that did number were numbred al amplified by the contrary that among al these there was not so much as any one man left aliue that came in the former account but they were all of them dead perished in the wildernes except Caleb Ioshua Heere is a great blessing set down likewise a great iudgmeÌ„t a blessing in multiplying of them a iudgment in chastifing of them thereby to teach vs that God is faithfull and true both in his promises and also in his threatnings Gen. 15 5. For hee had promised to Abraham that he would multiply his seed exceedingly as the starres of heauen he made this hauock of them Numb 14 35. 1 Cor. 10 5 6. brought this desolation vpon them for their often murmurings mutinies wherefore by his promises let vs be stirred vp to faith obedience by his threatnings be feared terrified from sin Moreouer marke from this fearful example of a generall disobedience or rather conspiracy against God Doctrine A whole mâ—â—titude cannoâ— cleare themselues from iudgment that it is not a whole multitude that can shelter themselues from Gods iudgments when they come vpon them though they bee neuer so many or mighty Though thousands thousand thousands muster together ioyne hand in hand yet they are not able to deliuer theÌ„selues The reasons follow The Lord is iust in all his wayes euen in the works of his iudgments Now iustice giueth Reason 1 equal to them that are equal If then all haue sinned as he is iust in punishing one so he will be iust in punishing all This we see in his casting down all the angels from the heauens that sinned 2 Pet. 2.4 Iude 6. in drowning the whole world in destroying Sodome Gomorrha infinite such like examples Secondly as he is iust righteous so he is strong powerful Many men do well deserue to be called iust yet oftentimes they want power as we see in Daniel toward Ioab when he committed murther complayning of himselfe that he was weake 1 Sam. 3 39. the sons of Zeruiah being martial men were too hard for him It is not so with God he is as powerfull as he is iust therefore he will certainly proceed against whole multitudes be they neuer so many or powerful so that none shal be able to escape vnpunished Thirdly the moe they are that offend the greater is the offence and the greater the dishonor done to God no maruail therefore if hee spare not to ouerthrow great companies in his wrath and sore displeasure For as in a ciuil state the greater the number of rebels is the greater is the offence against the Prince so it is in this case the greater multitude of offenders the greater the oence against Gods and consequently the greater iudgment will fall vpon them Vse 1 This serueth to reproue those that walk on boldly in their sins lift vp their heads without feare because they are many in number great in power thereupon thinke they shall be excused because they are not singular sin not alone Alas this will proue a slender comfort when God shal come to take an account of vs certainly no more then this that as wee sinned not alone so wee shall not be punished alone What benefit hath the theefe that is going to the place of execution to see a traine of many others beare him company Is his iudgment any whit the lesse or is his comfort any whit the more So when the Lord shall come against those that haue broken the couenant with him made a league with hel death what shall it help them or ease them to go to hell with company whereas the yelling and crying of one shal rather adde to the torment misery of another If you thinke God will the sooner respect vs because we are many we deny his iustice and deceiue
established by Arcadius and Honorius the Emperors God lib. 5 tit 4 de nuptiis that the marriage of cousin germans shall be allowed and the children borne of them shall bee holden legittimate and succeede their fathers in theyr inheritance And heereunto doe the ancient Councels also accord Epann Concil about the yeare of Christ foure hundred ninety seuen Concil Turon 2. in the yeare fiue hundred and sixty Now the first that did forbid the marriage of cousin germans was Theodosius the Elder as many testifie and that by the counsell and aduice of Ambrose Lib. 8. Epist 66. which hee calleth the Theodosian Law and in his time Austine testifieth it was in force This is wholly or at least for the most part taken out of Zepperus The next witnesse to be produced is Amand Polanus professour in the vniuersitie of Basil in Syntag. Theol lib. 10. cap. 53. who teacheth that the sonnes and daughters of brethren and sisters may lawfully marrie by the law of God whatsoeuer the Popes canon law say to the contrary as Iacob married Rahel his cousin german Of the same iudgement also is Chemnitius in his Examin Chem. exam part 1. For he sheweth that the prohibition of this degree is meerely humane established for no other cause but that the prohibitions of God might bee kept with greater reuerence and where such prohibitions are they ought to bee obserued which is not denied of vs howbeit that is not our case where no such prohibitions are I will annexe to these one forraine testimony more that is of Zanchius a man of eminent note who proouing that the incestuous marriages betweene the brother and sister De oper creat part 3 lib. 4. c. 2 whether they be borne of the same father and mother or of one of them onely are vtterly vnlawfull as also betweene the Nephew and the Aunt and the Neece and her vncle he hath these words The marriage betweene the sonnes and daughters of naturall brethren is lawfull as all the learned and godly agree without any controuersie for as much as we neuer read the same forbidden in holy Scripture in any place but rather allowed by many examples which were neuer condemned by any man And albeit he wish that in all such places as is a restraint heereof men should be subiect to the Magistrate according to the Doctrine of Christ yet hee spareth not farther to deliuer his opinion in this manner For my part I could wish for many causes and those of no smal moment and importance that marriages might simply bee made by warrant of the word of God that whatsoeuer God himselfe hath left free and made lawful the same might also be left vnto men as lawfull I speake freely that which I conceiue of this matter These are the forraine testimonies which I thought good to alledge at this present to which it were not hard to adde infinite others who because they speake the same things and run the same course that the former doe I will not trouble the reader and my selfe any farther in rehearsing of them I will conclude the whole with one more that is our owne countrey-man M. Perkins Mast Perkins a very iudicious godly learned Diuine as any that this age hath brought forth who in a Treatise prouing that a reprobate may in truth be made partaker of all that is contained in the Religion of the Church of Rome and that a right papist by his Religion cannot go beyond a reprobate sayth thus To go further by Gods word they which are distant 4. degrees in the transuers equall line are not forbidden to marry together as cousin germans thus the daughters of Zelophehad were married to their fathers brothers sonnes This example as I take it may be a warrant of the lawfulnes of this Marriage howsoeuer the church of Rome do ouerthwart the Lord in it Let me adde one thing more and then I will end Whereas wee are aduised by many in this question to haue due consideration of offences that may arise in making such matches I would wish also and desire all those that are contrary minded to haue good consideration of such offences as may bee giuen by two earnest disprouing the vnfitnesse and inconueniency of such matches and especially by leauing in doubt and suspence the lawfulnesse of them forasmuch as betweene parties of very good account both in calling and Religion there haue beene and are many matches in this Land of that kinde that betweene high and low rich poore noble and vnnoble which haue beene vndertaken and finished by the iudgement of the godly and learned so that it were not hard to produce sundry examples of Emperors Kings Princes Dukes Earles Barons Knights Gentlemen other of all sorts which now to bring in question for the offensiue conceits of some were more offensiue to the truth to the Church to the learned and to men of all conditions yea more dangerous to the state of those parties and preiudiciall to theyr yssue then any man of iudgement or godlinesse would approoue Thus much of this point of this chapter and of this whole booke The Lord almighty the author of all number of whose vnderstanding there is no number Psal 147 5 who hath ordered all things in measure number waight with whom our dayes are determined and the number of our months are set Iob 14 5 by whose onely mercy wee haue receyued strength to finish this booke of NVMBERS containing the iourneys of the Israelites through the desert from Mount Sinai vnto the plains of Moab by Iordan neere Iericho and admonishing vs of the state of the Church in this life lying vnder the crosse and at length receiuing deliuerance from the Ancient of daies grant vnto vs that being numbred among the children of GOD we may haue our lot among the Saints and be in the number of them that are sealed out of all the Tribes of the children of Israel Reuel 7 4. and so rest for euer in the heauenly Canaan among the soules of iust men perfected and the innumerable company of angels Heb. 12 22. Vnto him be praise and glorie in the Church Amen FINIS Gentle Reader let me intreate thee to amend these faults which otherwise may leade into errour PAg. 18. Col. 2. line 6. had made pag. 79. col 2. l. 37. the iudgement pag. 80 c. 1. l. 1. desired p. 137. c. 1. l. 60. rule and p. 140. c. 1. l. 56. censor p. 167. c. 2. l. 5. not to do p. 206. c. 2. l. 22. vnprobable p. 301. c. 1. l. 26. the Cushite p. 394. c. 2. l. 18. the Cushite p. 422. c. 1. l. 5. his iudgements p. 451. c. 1. l. 30. tender p. 473. c. 2. l. 36. profitable p. 536. c. 2. l. 28. the staffe p. 588. c. 1. l. 47 a double A Table of the principall Contents of this Booke the Figures note out the Page the Letters the Columne If no Letter be
vppe in store 102 a. against the preaching of the word 127 b. 744 745. against Magistrates 181 182. against excommunication 259. against putting vp of wrongs 302. of such as pretend Gods mercies p. 306. Obiections for auricular confession 314. against restitution 324 b. for common swearing p. 373. Obiections for toleration of sundry religions 627 628. against the Ministers maintenance 701 b. of such as obiect the multitude of their sinnes 715 b. and the greeuousnes of them 716 a. Obiections in defence of images 789 b 760. pretending some Scriptures lost p. 821. Obstinacy in sinne 622. the heinousnes of it 623 Obstinate sinners cast out of the church 258. they raile at their reprouers p. 655. Occasions must be auoided p. 419. Odde numbers p. 919. Offence must not be giuē 220 a. the branches of it Offenders principall chiefly punished p. 572 b. Offence taken at the mariage of cosin germans remoued p. 1297. Office proper euery one must haue 179 a Office of the ministery must be adorned p. 353. Oft comming to religious exercises p. 492. Old man why so called p. 1145. Omer what p. 359 b Oppression p. 322 a 363. Oppressors punished p. 395. Order what it is a. why appointed among the Israelites 53 in the Church and Common-wealth 55 the reasons of it ibid. obserued in all Gods workes 56 506. order in the Scriptures p. 57. rules of order 61 b. to be obserued in the church p. 59 b. Ordination See Imposition P Papists why refuse Scriptures to be iudges 3 b. they forbid the people to read them 7 b. they are partly Pelagians 87. they dare not stand vnto their merits at their death 89 b. they haue added to the word 141. they are the murtherers of souls 142 b. they accuse the originals of corruption 494 they set the church aboue the Scriptures ibid. they are worse then Anabaptists 534. they cannot be good subiects p. 629. Parents godly haue vngodly children 130. wicked they are as greatest enemies to their Children 135 b. how they should seeke their good 136 b. 135 a. the duties of parents p. 1201. Passeouer what it was 477. Christ is it ibid. Patience 76 a 235 the hindrances of it ibid b. Paul why he laboured with his owne hands p. 49. Peace what it signifieth p. 413. Peace of God See Reconciliation Penitent receiued to fauour 713. 809. comfort to such p. 715 b. People must reade Scripure 4 b. 7 a 460 heare the word 157. reuerence the minister 221 435. pray for their Pastors p. 430. Persecuters 835 b. Perseuerance 421. want of it reproued 437 b. Pharisee in the Gospel p. 558 b. Pilgrimage p. 1106 b. Plague one of Gods iudgements 597. duties of all in such times p. 598 599. Pleasures what vnlawfull p. 536 b. Poetry p. 847 b. Poore may do good workes 453 a. they are comforted p. 532 a. Pope not head of the Church 151. he is antichrist 628 629 a grand theefe p. 702 Popery not to be tollerated p. 928 b. Pouerty not to be vowed p. 454 a. Powder-treason 284 b. 412. 905 a. 1045 b Pray one for another 806. for magistrates Ibidem 832 b. for the Church p. 431 b. Prayer 91. for daily bread 101. it remoueth iudgments p. 602 b. Prayer needfull 369 a. set formes lawfull 414 b. a comfort to the weake 427. all doe not pray which heare prayers p. 485 b. Prayer must be in a knowne tongue 504. it often obtaineth more then is desired p. 404. Preaching p. 744 745. Preparation 233 456. come not without it p. 467 668 949. Presence of God p. 81. Presumptuous sins 636 b. how to know them p. 937. Priests their sorts and offices p. 144. Princes must care for religion p. 138 b. Priuate men when they may reuenge how p. 303 Profession not enough p. 529 a 974 b. Professors idle p. 444. Promises to men p. 64 a. Promotion See Honor. Prophesie of Elias p. 74 a. Propriety of goods p. 1127 b. Prosperity of the wicked enuy not p. 768 Protecting gods p. 872. Prouidence of God ouer Israel p. 45. Publicans what p. 265 a. Publishing the workes of God See workes Punishments See Visitations Purgatory p. 713 b. Purity p. 468 b. 113 b. Q Quenching the spirit p. 426. Questions whether the Leuites might minister after fifty 215 b. whether yong men may be chosen to the Ministery 216. whether the Leuites might carry the Arke 224 a. whether al company with the wicked are to be auoided 281 a. how far a man may forgiue 298. touching restitution 325 b. the suspected wife p. 360. Questions Whether it be lawfull to do good in hope of reward 569 b. what Angel appeared to Balaam 902 touching the authority of parents 1165 1166 whether it be the Ministers duty to visit the sicke of the plague p. 671 b. R Rage of wicked limited p. 987. Rash iudgement p. 352 353 363 b. Rauens how they cry to God p. 1115. Reading the Scripture 634. how it differs from prayer p. 513. Reall presence p. 499 b. Rebellion p. 59 a 66. Reconciliation p. 516. Red Heiffer p. 721 722. Cities of Refuge p. 1236 a. Religion maketh to flourish 125 a. the stay of a kingdome 647 b. when it is impure the life is so 1046 b. it giueth courage in battell 1093 b all pretends order p. 921. Reliques 729 b how sought to bee iustified page 730 a. Repentance motiues to it 662. it is in this life 798 b. not to be prolonged 249 b. some repent of it p. 623. Repetitions 40 b. 41 a. why vsed 983 a. they are lawfull p. 235 b. Reprobates state fearfull p. 23. Reproofe by taunting p. 295 Restitution p. 320 b. 326 762 Resurrection certaine 43 b proued 385 b Reuenge double 17 a. it is to be laid aside p. 301 734 b 837 b. Reuenge to be laid downe with motiues moouing thereto p. 1243 a Reuerence in holy things 228 b occasions that doe hinder it p. 230 237. 946 b 448 Rich must pray for daily bread 537 a They must promote Gods worship p. 442. Riches how to vse well 100 not euill pag 454 bee thankefull for them Ibid. Rocke what it signifieth 499 a Roman Church repealeth the whole Law 1038 1039 wholly out of order p. 508 a Rulers must be forward 439 b a great blessing to haue such 440. giue thankes for them p. 441. S Sabbath 146 a. 253 a. 641 b it is morall 644 of the change of the day Ibid. how abused 645 1141 the Vses to vs 1149 why directed to Gouernors p. 1142. Sacraments 491 814 b. some want the outward signe 1130 not to be handled by priuate persons 58. come not to them vnreuerently 488. they haue names of the things signified 479 bar none of malice p. 488. Sacrifices how reiected 339. why instituted 625 a. excellency of Christs sacrifice p. 626 a. Sacriledge p. 321 b. Saluation of Gods free grace 85 b. not of foreseene workes 87 b not in mans merites 88 a. not in free-will