and out of which he is shortly to depart Or will he be patching that Tent and Tabernacle which hee hath pitched for a day or two We dwell in earthly Tabernacles as in houses of clay 2 Cor. 5 4. 2 Pet. 1 14. What wisedome then is it to bestow daies and moneths and yeares in plotting plodding for the world for riches and the vanities of this life Let vs also prepare and prouide before hand for the day of our dissolution that such as God hath blessed with this worlds good set their houses and their estates in order as the Prophet in this regard warneth Hezekiah Esay 38 1. Set thine house in order for thou must dye And we may learne this necessary practise of Ahitophel though liuing in wickednes and dying in despaire of whom the Scripture saieth wheÌ he saw that his counsell was not followed he went home vnto his City put his house in order hanged himselfe 2 Sam. 17 23. This duty is to be thought vpon in health as that which deepely concerneth our selues and our posterity When we haue rightly disposed the things of this life let vs prepare for a Nunc dimittis let vs commend our spirits into the hands of God let vs resigne vp our selues willingly to death when we must enter into a particular iudgement For so soone as the soule is departed and separated from the body God holdeth his Sessions to which we are summoned by his messenger death to come into his presence to receiue in part according to our workes whether they be good or euill Euen as we see in the affaires of this life how Iudges and Iustices keepe their sessions and assises wherein malefactors brought out of prison are arraigned so God holdeth his time of iudgement and iustice to reward euery one according to his works We haue all a cause and case to bee tried the greatest the weightiest the worthiest that euer was handled not touching siluer gold not concerning house or land not of titles or inheritances but of the euerlasting saluation or daÌnation of our soules for euer and therefore it standeth vs in hand to be well armed thoroughly appointed that we come not as the foolish Virgins without oyle in our lampes or as the vnprepared guest without our wedding garment We see in temporall Courts when men haue a cause to be tried and an action to be determined either of goods or good name how carefull they are before hand to reade Euidences to produce witnesses and to search Records that the suite may passe on their sides how much more carefull ought wee to be to answer before the eternall Iudge where no man shall be admitted to appeare by his Atturney but all must come in their owne persons none shall be suffered to put in sureties This wil be a great day wheÌ the whole world shall appeare together at once high and low Prince and Subiect noble and vnnoble according to the description that Iohn maketh I saw the dead both great small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things which were written in the booke according to their works Reuel 20 12. And was buried there Hitherto of the death of Miriam now of that which followed her death to wit her buriall See heere when life was departed what they did with the body they committed it to the earth The Doctrine from hence is this that it is a necessary duty to bury the dead Doctrine A commendable duty ãâã bury the dead This appeareth by many examples of the godly which haue practised this duty Gen. 23 4. Abraham the father of the faithfull bought a possession of burial of the Hittites who by the sight and light of nature had their Sepulchers therefore answered Abraham Gen. 23 6. 35 29 50 12 13. Thou art a Prince of God among vs in the cheefest of our Sepulchers bury thy dead none of vs shall forbid thee his Sepulcher but thou maist bury thy dead therein So ch 25 8 9. when Abraham yeelded the spirit and died in a good age and was gathered to his people his sonnes Isaac Ishmael buried him in the Caue of Machpelah in the field of Hephron where Abraham was buried with Sarah his wife The like we see done to Isaac when he gaue vp the ghost being old and full of daies his two sonnes Esau and Iacob buried him Now as Iacob did to his father so his children do to him according as hee had commanded them for his sonnes carried him into the land of Canaan and buried him in the Caue of the field of Machpelah which Abraham had bought The like may be said of Moses Deut. 34 5 6. for albeit the people buried him not neither knew of his Sepulcher lest they shold abuse it to idolatry yet rather then he should want buriall he was buried of God The men of Iabesh Gilead are praised of God and rewarded of Dauid because they buried King Saul and his sonne and aduentured their liues to do vnto him their last duty 2 Sa. 2 5 6. The same might be said of the rest of the Patriarks Prophets Iudges Kings Gouernours and Priests yea of Christ himselfe whose buriall albeit he were able immediately to haue raised and restored himselfe to life is set downe in the Gospel that his death might be confirmed and his farther humiliation manifested These examples teach that it is a christian and commendable duty of the liuing to be performed to the dead of children to bee performed to their parents and of the people of God one to another to commit the body of the deceased to the graue to put dust to dust and so to couer earth with earth And no maruaile For first among all creatures Reason 1 man is most loathsome and vgly when life is departed As in his birth and bringing foorth into the world of all creatures hee is most fraile and feeble without strength to stand without helpe to defend himselfe so being dead he is most fraile filthy and deformed He that a litle before gloried in his beauty comelinesse feature proportion is now become the mirror and spectacle of a deformed and mishapen carkasse Such a confusion and wracke hath sinne wrought and brought into our nature This made Abraham to say to the Hittites I am a stranger a forreiner among you giue me a possession of buriall to bury with you that I may bury my dead out of my sight Gen. 23 4. This is noted in Lazarus who hauing lien buried but foure daies his bâdy stanke Iohn 11 39. Reason 2 Secondly buriall is promised as a blessing from God and the want of it threatened for a plague and iudgement God offereth it as a mercy to Abraham â5 15. that he should be buried in a ripe age and to Iosiah that he should bee put in his graue in peace â 22 19 and
9. Acts 2 23. Luke 19 8. The reasons First because repentance onely Reason 1 made generally confusedly for knowne sins is neuer true repentance but a common hypocriticall repentance of one resolued and setled to continue in sin not yet touched with a true feeling thereof True it is for secret and vnknowne sins which we in weaknesse ignorance commit the Lord accepteth a general confession as we see in the practise of the Prophet Dauid saying Who can vnderstand his faults Cleanse me from secret sins Psalm 19 12. Thus did the rest no doubt of the godly deal such an acknowledgment of their vnknown sins which they tooke not to be sins did they make in a general manner which were hidden not onely from other men but euen from theÌselues This we may say of their polygamy or their marrying of many wiues and other their dail infirmities Secondly we must make a particular account to God at the houre of death when we Reason 2 must pleade guilty or not guilty at his bar A generall reckoning and account will not then be taken neither will the Lord set before vs grosse summes but the account shall be made of specials which may cause the stoutest and strongest men to tremble and quake for very feare of that day All the sinnes of thy former life shal be represented before thee like â squadron of enemies ready set in battell aray to assault thee to giue in euidence against thee This is taught and witnessed vnto vs by the Apostle Iohn describing the manner of iudgement to which we shall be summoned Reuel 20 12. I saw the bookes opened and the dead were iudged of those things which were written in the bookes according to their works It standeth vs vpon in regard of these bookes to make vp our bookes and to looke to our reckonings forasmuch as we must gaue an account of our stewardship Luk. 16 2. Let vs now make vse of this doctrine First Vse 1 we learne from hence that it is not enough to say we are sinners and so to cry God mercy for a paâg or a brunt and so away or to desire God to forgiue vs our sinnes but we must vncase our selues and vncouer our particular trespasses if we would haue God to couer theÌ with the precious garment of Christ If a sicke man come to the Physition and onely tell him he is sicke and neuer shew him his particular greefe and disease that troubleth him in what part he is pained and in what sort he is taken he can neuer look to be cured and restored to health If we come vnto God the Father of spirits and Physition of soules and onely say We haue sinned we cannot assure our selues of pardon We declared before that we must coÌfesse our vnknowne sinnes generally but our knowne sinnes we must confesse particularly without any excuse or defence without any hiding or diminishing of theÌ as the same Prophet doth after he had sinned in numbring of the people I haue sinned greatly because I haue done this thing âhro 21 8. c. Wherfore ât standeth vs vpon with great greefe heauinesse of heart to confesse our speciall sinnes to giue sentence against our selues and to pray with earnestnes of spirit as for life and death for the pardon of our offences which we haue committed at such and such times in such places with such persons and in such manner otherwise our repentance is only in shew and for fashion sake which is neuer acceptable to God being done in hypocrisie and without a conscionable feeling of sinne in the soule Vse 2 Secondly this particular confession ouerthroweth and ouerturneth sundry corruptions and abuses in the case of repentance It condemneth all impenitent persons such as liue continue in one estate neuer sorrow for any sinne neither at any time turne from it neither haue any feeling or ââeefe for sinne neither know what it meaneth This is a dangerous estate and a most perilous iudgement For as a sick man is then most dangerously sick when he hath no feeling of his sicknesse and is ready to say he is well and hath small sense or none at all of any paine or perill so sinfull man is then in greatest misery by reason of his sinnes when hee thinketh himselfe to bee no sinner Such one is farre off from mourning sorrowing for sinne from turning from them and returning to God seeing be taketh himselfe to be in good âase and to stand in need of no repentance Such were the Pharisies in the dayes of Christ whom he reproueth Mat. 9 12 13. Besides it coÌdemneth ceremonial repentance which carrieth an outward shew of dying to sinne but is separated from the inward truth of a sound heart Thus Saul repented 1 Sam. 15.74 and 26 21 and 24 17 18. And Ahab rent his clothes but not his heart hee fasted from food but not from sinne 1 Kin. 21.27.29 Thus the hypocrites repent mentioned in the Prophets when a man afflicteth his soule for a day Esay 58 5. Mic. 6 7. and boweth-downe his head as a bulrush yet looseth not the bondes of wickednesse and therefore immediately afterward he imbraceth his former sinnes and returneth to his old wayes as Phazaoh did who being annoied with the frogs smitten with the haile terrified with the thunders troubled with the grassehoppers pestered with the flyes disquieted with the darkenesse this was the euenâ and issue of all as soone as he had rest giuen vnto him he hardned his heart and hearkened not vnto the Lord. This is the common sicknes of the common repentance that men ordinarily practise in these daies whereby they deceiue themselues and their owne soules dealing in hypocrisie dissembling with the Lord catching at the shadow instead of the body resting in shewes instead of the substance Lastly it condemneth all such as haue hardened their hearts in sinne and are growne therby to be past feeling such as cannot discerne betweene good and euill nor tremble at Gods iudgements but draw sin âo themselues as it were with cart-ropes and worke all vncleannesse euen with greedinesse These haue their conscience seared with an hot Iron and it accuseth them not for any sin but bringeth them into a reprobate minde so that they are so farre from confessing their proper and particular sinnes that they haue no sense or remorse of any sin but are full of all wickednesse and vnrighteousnesse Lastly it behooueth vs to search out our waies to see what we haue left vndone and Vse 3 what lyeth most vpon our consciences and especially bewaile the same otherwise there is in vs no sound conuersion This the Prophet testifieth Lam. 3 40 41. Some are specially inclined to lust vncleannesse some to couetousnes some to surfeiting drunkennes some to enuy reuenge some to swearing blaspheming some to pleasures delights of the outward man now where we are weakest Satan will be strongest where our defence is
essentiall parts of that Sacrament I answere Answer they are able to doe this but forasmuch as they doe it without a calling their doing is as no doing their powring on of water is no better then a defiling of it For who gaue them their commission so to do When possession of any house is giuen by deliuering a white wand and turfe another man may do as much in shew he may take a wand turfe as good as the others and make a deliuery of them and yet those actions may bee idle being done without warrant neither can assure the bargaine and sale It is no great matter or hard to doe to take bread and wine and deliuer the same by reciting the words of institution and yet if it be vndertaken without a calling it is a plaine and manifest prophanation of the Supper of the Lord. If they iudge this vnlawfull how can they hold the other lawfull The people of God or any among them were as well able to handle and carry the Arke as the Leuites they were an holy people to God they were all circumcised they did all carry about in their flesh the marke and impression of the Couenant yet the Lord sorted out the Tribe of Leui to beare the Arke of his Couenant Deut. 10.8 to stand in his presence to minister vnto him and to blesse in his Name He will haue vs wholly to obey his word he regardeth not our blinde zeale or purpose to serue him except it be ordered aright To proceede Hath God onely placed order in the Church and not in the common-wealth yes in the common-wealth also wherein euery one both superiours and inferiours must doe their duty He hath appointed the Magistrates their office to minister iustice without partiality and respect of persons 2 Chron. 19. 5 6. considering that they execute not the iudgements of men but of God who will be with them This is the comely order that hee hath set this is the way wherein he will haue them walke this is the ordinance that he hath established If then lawes be bought and sold or if they be made as the spiders webbe to catch the silly flie but to let the hornet escape or if they punish the poore and let the rich escape if the weake that cannot resist be intangled and the mighty be deliuered this is a great disorder and the Lord will not haue these things handled so confusedly Let such set before them the example of God who will reward euery man according to his workes He doth not spare the wicked Rom. 2.6 and reuenge himselfe vpon the Godly but he sheweth mercy to thousands of these and will not hold the other innocent So such as God hath called to execute iudgement and sit vpon the bench of iustice must know what God requireth of them they must not peruert the right ouerturne the Seat of equity they must not turne the edge of the sword vpon the poore because they are poore nor put it away from the rich because they are rich or from the mighty because of their might or from the greater sort because they haue many friends but they must smite them with the sword of Iustice that deserue to be smitten and defend them from that wrong that the malice of the oppresser would lay vpon the innocent On the other side God requireth that such as are inferiours should obey Princes and Magistrates submitting themselues vnto them reuerencing both their places and persons They therefore are reproued as breakers of this order of God and ouerturners of States and Common wealthes that rebell against them and moue sedition among the people Such walke in the steps of Corah and his company who were consumed and destroyed according to their deserts as appeareth afterward in this Booke âhap 16. These proud spirits and ambitious men haue neuer preuailed but euer beene punished Such are they that Salomon speaketh off Eccle. 10. âccles 10.6 7 Folly is set in great excellency and the rich set in the low place I haue seene seruants on horses and Princes walking as seruants on the ground Such persons as seeke to take away the crownes and kingdomes of Princes are the very plagues of humane societie and goe about to take away as it were the Sunne out of the firmament and to leaue vs in miserable darkenesse nay to take from vs the breath of our nostrils and to expose vs as a prey to all violence and villany Let all such know that they fight against God and therefore cannot prosper or preuaile All sedition is pernicious to the contriuer and author thereof and no iniury receiued can bee any sufficient cause for any man to plot Treasons and rebellions Let euery soule therefore be subiect to the higher powers considering there is no power but of God and that whosoeuer resisteth the power resisteth the Ordinance of God and therefore purchase to themselues damnation Vse 3 Lastly seeing God requireth orderly obseruation of his ordinances we learne this duty that we must be carefull to obserue it and practise it with a due regard of his Commandement This is the generall rule that the Apostle commendeth vnto vs 1 Cor. 14. 1 Cor. 14 40. Let all things bee done decently and in order Order is nothing else but the meanes of peace and the auoiding of confusion or it is a disposing of diuers things August de ciuit dei lib 19. cap. 12 Câcer de effic lib. 2. giuing to euery one his proper place The end of all good order tendeth to profit as on the other side the end of confusion to losse and destruction The more common generall a good thing is so much the better it is and the more to bee esteemed aboue all other The benefit of good order stretcheth farre to the land and Sea and to the house and ship to the Common-wealth and Church If it be commendable to appoint a profitable order in the lesser charge of a priuate family it is a great deale better and more excellent to manage a Common-wealth prudently and to gouerne the Church wisely Gouernment that is right presupposeth order because it is vnpossible that any man should rule rightly and duely without order For gouernment is a right disposition of those things whereof a man taketh charge to bring them to a conuenient end This is done in the Church of God when there be Pastors and Teachers to preach the word truely and to minister the Sacraments sincerely when the people hearken to them are ready to seeke the law at their mouthes This is seene also in the obseruation of these rules First Rules of order to be obserued in the Congregation when one alone prayeth for many cannot pray with a loud voice together without confusion The Minister is to bee the mouth of the people to God his voice is in publike place to be heard that the people may ioyne with him with pure and humble hearts and
a foxe discouering his subtilty and deepe deuises that other men might bee admonished to take heed of him So then to conclude we must vnderstand that the things commonly reprehended are eyther doubtfull or manifest The doubtfull are not to be reprehended whether in themselues they bee true or false worthy or not worthy of reproofe because as it was said before loue is not suspitious but couereth the multitude of sinnes and interpreteth all things to the best and expecteth with patience vntill the light manifest and time discouer the things that are as yet hidden in darknesse This is to be obserued in doubtfull things wherein lyeth such a difficulty that we cannot iudge them without deseruing to be iudged our selues and yet the vngodly and prophane persons feare not to proceed against the godly in this kind Those things which are manifestly knowne are eyther good or euill A thing which is good is to he commended of vs and nothing to be detracted from the worthinesse and excellency thereof whether it be in our friends or enemies nay we are to praise and laud the Name of God for his graces bestowed vpon them and to take them as a patterne to follow If it be euill we are commanded to admonish and exhort and reproue our brother and if he be our friend Deut. 13 6. which is as our owne soule we ought so much the rather to do it howbeit alwaies in loue mildnesse patience and compassion The euill deeds which are manifest as they must be reprehended so they may be iudged considering that Salomon saith Prou. 24 24 25. He that saith vnto the wicked Thou art righteous him shall the people curse Nations shall abhorre him but to them that rebuke him shall bee delight and a good blessing shall come vpon them Of such deeds as are manifestly good or euill the Prophet Esay speaketh chap. 5 20. Woe vnto them that call euill good and good euill that put darkenesse for light and light for darknesse that put bitter for sweet and sweet for bitter Whereby we do learne how to answer the ignorant obiection of foolish men Obiect who wheÌ they offend by continuall and common swearing by lying by blasphemy by prophaning of the Sabbath by the contempt of the word by whoredome by drunkennesse such like workes of darknesse being reproued for the same by the word Gods iudgments threatned against them are ready to say You are not to iudge of me no more then I am to iudge of you there be many now adaies will take vpon them to iudge men I am sure they do not learne that in Gods booke which saith Iudge not and ye shall not be iudged They go beyond their commission they take vpon them Gods office for he is our Iudge See heere the peeuishnesse and partiality of these men to whom it may said that out of their owne mouthes they may be iudged For who are they that trespasse against their brethren transgresse against the Law of God more then they or who sit in the seat of God proudly vsurpe a mastership and authority to iudge euen the thoughts of mens hearts beside themselues Who are they that bolster out euill in themselues in their companions and consorts and cannot abide that any good should bee done by others like those that would neither enter into the kingdome of heauen themselues neither suffer them that would enter but forbad them Lu. 11 52. Euery tree is knowne by his fruite If I see a tree bring foorth good fruite am I become a Iudge if I say this is a good tree And if I see euill fruite or no fruite do I steppe vp into the place of God if I say this is an euill tree In like manner if a man see a common drunkard or heare a wretched swearer or marke a continuall contemner of the Lords day and such as make a practise of all sinne boldly and are not ashamed if he say assuredly this is a naughty fellow doth he iudge because he speaketh the truth and telleth what he is and warneth others to beware of him What Shall he account him a good man wheÌ he seeth he is starke naught but theÌ he should be vnder the Prophets curse and bring a woe vpon his head because he calleth euill good and bitter sweete and darknesse light as we heard before And indeed if we will speake the truth such need not to be iudged of vs inasmuch as they haue giuen iudgement of themselues and haue shewed euidently what they are Touching the words of Christ alledged and pretended by them Iudge not and ye shall not be iudged Math. 7 1. they do not forbid all kinde of iudgement but condemne that which is corrupt rash and vnlawfull which one man giueth vniustly vnaduisedly and vndiscreetly of another as when we can espy quickly small faults in others are blinde to discerne grosser and greater in our selues This practise of rash iudgement breaketh out of themselues as euill sauours out of a rotten corrupt body for let a man be more carefull then themselues to serue God and to walke in his waies they will by and by enter into the secrets of his heart which God onely knoweth not sticke proudly peremptorily to pronounce that they are hypocrites whereas let a man shew them out of the plaine word of God the prophanenesse of their hearts manifested by the greeuous corruptions of their liues the open abhominations committed by them in all their waies they wil answer readily you ought not to iudge so that it falleth full vpon them which the Apostle alledgeth against such men Rom. 2 1 2. Thou art inexcusable O man whosoeuer thou art that iudgest for wherein thou iudgest another thou condemnest thy selfe for thou that iudgest doest the same things but wee are sure that the iudgement of God is according to truth against them that commit such things Vse 3 Lastly be carefull of this duty to maintaine the good name of our brother which is more worth then all riches and of greater value theÌ precious stones We ought to thinke of euery one as well as may be and extend our charity as farre as possibly we can albeit they be our vtter enemies forasmuch as loue thinketh not euill as the Apostle saith 1 Cor. 13 5 and in the practise of loue we are to be followers of the example of God himselfe that we may thereby shew our selues to be his children who maketh his Sunne to rise on the euill and on the good ââth 5 45. and sendeth raine on the iust and on the vniust So ought we to loue our enemies to blesse them that curse vs to do good to them that hate vs and to pray for them which despitefully vse vs and persecute vs. Iohn in his first Epistle chargeth vs to loue one another in deed and in truth ââhn 3 18. not in word or in tongue or from the lippes onely And Paul chargeth vs to esteeme of others
those men that accused Daniel and to cast them into the den of Lyons who had the mastery ouer them and brake all their bones in peeces or euer they came at the bottome of the denne Dauid sinned in committing of adultery with the wife of Vriah his faithfull seruant and destroyed him with the sword of the Ammonites 2 Sam. 11â he is paied home and punished in his owne kind for God by way of rewarding and seruing him as he had serued others as a iust iudge doth raise vp euill against him out of his owne house His owne sonnes breake out into the same sinnes and he kindleth such a fire in his owne family that they rise vp against him and one against another Absalom spreadeth a tent and lyeth with his fathers concubines in the sight of all Israel Amnon deflowreth his sister Tamar to reuenge this Absalom killeth his owne brother Experience teacheth vs that blood requireth blood so that the murtherer requireth vengeance of God albeit peraduenture he escape the hand of the Magistrate We see this in Ioab he shed innocent blood and escaped a long time as if it had bin forgotten but at length his blood was shed and his hoare head went not downe to the graue in peace This is it which Christ telleth vs 1 King 2. â Matth. 7.1 2. Iudge not that ye be not iudged for with what iudgement ye iudge ye shal be iudged and with what measure ye mete it shall be measured to you againe He that rashly and vniustly censureth others feeleth at one time or other the smart of it in the like kinde for God rayseth vp others iustly albeit they defame him vniustly that therby he may be recompensed This is that which Samuel bringeth into the remembrance of Agag the king of Amalek 1 Sam. 15.33 As thy sword hath made women childlesse so shall thy mother bee childlesse among women so he hewed him in pieces before the Lord. Neither need we goe farre to fetch examples of this trueth or turne ouer histories of ages past for we haue it sealed vp to vs in our daies and times wherein we liue I meane in those of the pretended holy league in our neighbor kingdome they confederated themselues to root out true religion and the professors therof out of the face of the earth they bend all their forces to effect it but the Lord that sitteth in heauen laugheth them to scorne and hath theÌ in derision he hath rewarded theÌ to the full and that in their owne kind he turned their weapons vpon themselues and sheathed their swords in their owne bowels as he dealt with the Midianites that slew one another Iudg. 2. ââ The example of Haman is famous and well knowne he set vp a gibbet to hang Mordecai because he bowed not vnto him Ester â ââ howbeit himselfe was hanged vpon it and fell into the pit he had prepared for another but Mordecai escaped and was deliuered and aduanced who spake good for the King as appeareth in the booke of Ester Reason 1 The reasons are euident to be seene and easie to be found out First the iustice of God is thereby cleered and the mouth of iniquity stopped For what haue we to alledge or answer for our selues when God retaileth vs according to the sinne that wee haue committed Doubtlesse we haue no excuse or pretence or allegation for our selues but wee must confesse with our owne mouthes euen against our selues that God is righteous and we are vnrighteous This appeareth in the booke of Iudges in the example of Adonibezek being taken by Ioshua and the people hee had his thumbes and great toes cut off for he confessed that the iustice of God had found him out and requited him in his kinde according to his owne cruelty Iudg. 1 ver 7. Threescore and ten Kings hauing their thumbes and their great toes cut off gathered their meate vnder my Table as I haue done so God hath requited me and they brought him to Ierusalem there he died If then God bee iust he cannot but measure all his actions by iustice for no vnrighteousnesse is found in him as he will make men themselues confesse Reason 2 Secondly the Lord cannot abide a measure and a measure they are an abhomination vnto God as Prou. 20 23. Diuers weights are an abhomination to the Lord and a false ballance is not good The Iudge of all the world cannot but deale iustly and truely This reason is expressed by the Angel of the waters Reuel 16 5 6. Thou art righteous O Lord which art and wast and shall be because thou hast iudged thus for they haue shed the blood of Saints and Prophets and thou hast giuen them blood to drinke Where he concludeth that their blood must be shed that delighted to shed the blood of others because God is a righteous Lord. His iustice shineth among men in all places in that he recompenceth the wickednesse of men by a like punishment sent from him so that their punishment is answerable to their sinne Reason 3 Thirdly the vngodly are fully worthy of such punishment It is meete that malefactors haue their deserts how then can they complaine of iniquity or iniustice so long as they receiue their owne and he paieth them the debt he oweth them with their owne mony GOD will giue to euery man according to his workes Rom. 2. and giue their wages according to their merites This reason is also added in the former place of the Reuelation where the Angel chargeth them that they had shed the blood of the Saints and putteth them in minde that God had done them no wrong when he gaue them blood to drinke then he annexeth the reason for they are worthy âeuel 16 6. If then wee consider the deserts of men how great they are we cannot maruaile wheÌ at any time we behold the hand of God stretched out against them in this manner and recompencing them with such measure Fourthly let vs marke what God requireth Reason 4 at the hands of Magistrates in his Law to wit that they recompence like for like Moses saith in the Law Thou shalt pay life for life eye for eye tooth for tooth hand for hand foot for foot burning for burning wound for wound stripe for stripe Exod. 21 24. Such a blemish as he hath made in any such shall be repaied to him Leuit. 24 20. Neither was this law repealed or disliked by Christ our Sauiour Math. 5 38. Forasmuch as in that place he onely condemneth the abuse of it by priuate persons according to their priuate affections and lustes of reuenge who are not Magistrates If then the Lord will haue the higher powers recompence the sinner according to the manner of his sinne we may not doubt but he that is aboue all will measure his workes according to the rule of iustice which is most equall Therefore whatsoeuer measure we mete Luke 6 38. Matth. 26 52. Esay 33 1. it is iust
which are in Egypt and haue heard their cry by reason of their Taske-masters for I know their sorrowes and I am come downe to deliuer them out of the hands of the Egyptians c. He is not ignorant what teares we shead but keepeth them in a bottle of remembrance he knoweth what prayers we poure out for they ascend vp into his presence as incense hee heareth the sighes and grones that come from vs for he vnderstandeth that language The spirit helpeth our infirmities for we know not what wee should pray for as we ought ãâã 8.26 but the spirit it selfe maketh intercession for vs with gronings which cannot be vttered And albeit he hold his peace for a time and seeme to winke at their cruell practises as if he saw them not or heard them not or knew them not yet when the appointed time commeth he will no longer keepe silence but shew himselfe to be the deliuerer of his people and the reuenger of his and their enemies We saw before out of the booke of Exodus what mercy he promiseth to his people being in misery He had a feeling of their afflictions and after a sort felt what they felt Behold what words of comfort sweeter then the hony the holy combe he vttreth I haue seene I haue heard I know I am come downe He saw their afflictions he heard their cryes he hath knowne their sorrowes he came downe to deliuer them from their persecuters If the Lord had vsed only one of these words I haue surely seene the affliction of my people it had beene as balme to refresh vs it had beene as marrow vnto our bones and as wine and oyle powred into our wounds but when he vseth foure words it is more then a doubling and a trebling of our comfort to asswage the bitternesse of the crosse so that albeit it be more sharp then vineger more bitter then gal wormwood yet they are sufficient to allay the one the other Reasons why God holdeth his peace in our afflictions God doth sometimes after a sort hide himselfe and hold his peace turne his back from vs wheÌ we are in trouble to manifest the more the greatnesse of his power and mercy in our deliuerance to stirre vs vp to prayer and calling vpon him for helpe to teach vs to remoue all confidence and trust in our selues or in the sons of men to weane vs from the loue of the world to encrease our zeale to try our faith and patience and to harden the hearts of our enemies that he may gaine glory to his great name in their destruction He doth not delay to helpe vs and put off the time to deliuer vs because he hath forsaken vs or forgotten vs it is not because he is not able to restore vs it is not because he cannot represse and quaile the fury of our enemies it is not because he hath cast off the care of vs forasmuch as he knoweth what they practise and what we suffer according to the heauenly saying of the Psalmist Psal 34.11 The eyes of the Lord are vpon the righteous and his eares are open vnto their cry but the face of the Lord is against them that doe euill to cut off the remembrance of them from the earth Let vs therefore comfort our selues in God while we finde no comfort at all in men Let vs put on the armour of prayer and teares these are our spirituall weapons strong to throw downe mountaines and mighty to preuaile against the greatest tyrants that seeke to deface the trueth and destroy the Church The weapons of the Church are not swords and staues or speares and shields or munition and multitudes of men but as the warfare of it is spiritual and that it wrastleth not against flesh and blood but against principalities powers against the rulers of the darkenesse of this world and against spiritual wickednes in high places so the weapons thereof must be spirituall answerable vnto the battell which we are to make and fit to encounter such aduersaries as oppose against vs. To this purpose doth the Prophet bring in the Church putting their confidence in him Lord in trouble haue they visited thee Esay 26.16 17 they powred out a prayer when thy chastening was vpon them like as a woman with child that draweth neere the time of her deliuery is in paine and cryeth out in her pangs so haue we beene in thy sight O Lord. The like we see in Iehoshaphat when many enemies came against him and his people to cast them out of the possession which God had giuen them to inherit he rested not in his owne power neither trusted he in his owne policy but dependeth vpon God and flyeth vnto him saying O our God wilt thou not iudge them for we haue no might against this great company that commeth against vs neither know we what to do but our eyes are vpon it hee and all Iudah stood before the Lord with their little ones their wiues and their children 2. Chron. 20.12.13 On the other side as this consideration of Gods infinite knowledge and discouery of all secrets ministreth exceeding comfort to the godly that lie vnder the crosse and putteth them in assured hope of future deliuerance so it serueth as a terrour to all their enemies that oppresse them and trouble them they shall not escape him that seeth their counsels though they digge neuer so deepe to hide them hee heareth their slanders and reprochful taunts though they seeke to couer them neuer so cunningly and secretly God that is omnipotent cannot be vniust he will reward euery one according to his works and therefore Elihu saith in the booke of Iob His eyes are vpon the wayes of man and hee seeth all his goings there is no darkenesse nor shadow of death where the workers of iniquity may hide themselues Iob 34.21 22. They thinke they goe closely to worke but alas poore blinde men they see not that God seeth them They thinke they haue a vizard ouer their faces and cannot bee knowne whereas their foule offences are written in their forehead They thinke they are in the darke and couered with the night whereas the light shineth round about them more cleerly then the Sun at noone day This ought to strike a feare of Gods power and presence into the hearts of all wicked men No man is so impudent and past shame to commit euill in the Magistrates sight and before his eyes whom he knoweth to bee endued with authority armed with power and to beare the sword of iustice in his hand to cut off all euill doers Shall wee then dare doe that before God which we dare not doe before men or shall we presume to doe that in his sight which we are ashamed or afraid to doe in the presence of mortall man He is all an eye to see all he is all an eare to heare all he is all an heart to vnderstand all Or shall we be so
will teach vs to giue the glory to his name and to lift vp our hearts in thanksgiuing to him Lastly it becommeth vs to ascend as it were Vse 4 by steppes to an higher comparison from the body to the soule and from the meat that perisheth to that which endureth to euerlasting life For seeing wee vnderstand that GOD is thus carefull to feede our bodies it is much more reason that we should seeke at his hands the nourishment of our soules If we haue not this skill and consideration in vs the Fowles of the aire and the beasts of the fielde will bee witnesses against vs to condemne vs. This is the voyce of faith the other the voyce of Nature Nature is wise enough to tell vs when wee want prouision for the body but it must be the office of faith to tell vs when wee want food for the soule Wee are ready to cry out oftentimes What shall we eate or what shall we drinke or wherewith shall we be cloathed Mat. 6. but few feele the wants of their soules though they be like to perish and pine away wherefore our Sauiour teacheth vs Matth. chapter 6. verse 33. First of all to seeke the Kingdome of God and then all other things shall bee ministred vnto vs. 57 And these are they that were numbred of the Leuites after their families of Gershon c. 58 These are the families of the Leuites the family of the Libnites and the family of the Hebronites c. 59 And the name of Amrams wife c. 60 And vnto Aaron was borne Nadab Abihu Eleazar and Ishamar 61 And Nadab and Abihu dyed when they offered strange fire before the Lord. Wee haue here the third and last part of the chapter touching the numbering of the Leuites apart by themselues branched out into three principall families but specially Aaron is insisted vpon to whom the Priesthood was giuen who is described both by his parents and by his posterity and among his posterity Moses againe singleth out the fact of Nadab Abihu who died when they offered strange fire before the Lord. And albeit we haue spoken of this before chap. 3 4. yet being offered again let vs consider better of it For whereas God commanded fire to bee duely and diligently kept alwaies burning vpon the Altar wherewith the sacrifices were to be consumed and must neuer be suffered to go out Leuit. 6 9 12 13. they presumed to offer sacrifice with strange fire and therefore dyed before their father for as well they might haue taken a strange beast as a strange fire the one beeing no lesse forbidden theÌ the other Wherby we see the euil persons are cut off betimes 1 Chro. 24.1 2 and are not suffered to liue out halfe their dayes This heauenly fire which GOD sent to consume his sacrifices was brought into the Temple built by Salomon and there it continued from one generation to another vntill the destruction of the Temple and the City The 2. booke of Macchab. not Canonical True it is the author of the second book of Macchabees telleth vs a tale that when Nehemias had builded the Temple and the Altar he offered sacrifice with this fire for when tht Fathers were ledde into Persia the Priests that were deuout tooke the fire of the Altar priuily and hid it in an hollow place of a pit without water where they kept it sure so that the place was vnknowne to all men wherefore he sent for the posterity of those Priests that had hid it howbeit they could finde no fire but thicke water which being sprinkled vpon the wood and sacrifice there arose a great fire so that euery man that saw it maruelled 2 Maccha 1 18 19 20 21 22. Wher we see two things are coupled together the building of the Temple and Altar by Nehemiah and the sending of fire from heauen by God these may well bee ioyned the one being as true as the other But it is plaine by the whole Scripture that Nehemiah builded not the Temple if we shal consider the circumstances either of the persons or of the time or of the place For the Altar was builded by Zerubbabel and Ioshua in the reigne of Cyrus so soone as by his proclamation they returned from the captiuity of Babylon to wit the seuenth moneth after Ezra 3. And touching the Temple though the foundation beganne to be laide while Cyrus himselfe yet liued yet it was not ended finished before the sixt yeare of the reigne of Darius Nothus Ezra 6 which was many years after Iohn 2 20. But Nehemiah was then in Babylon and not yet come to Ierusalem forasmuch as hee obtained leaue of the king of Persia to go thither in the 20. year of Artaxerxes Mnemon the successor of this Darius Ezr. 4. 7. Neh. 1 2 by which computation of time it will appeare that the Altar was builded an hundred yeares and more and the Temple finished at the least 30. yeares before the comming of Nehemiah so that the author of this second booke of Macchabees is not a little deceyued in his Chronology and discouereth that he wrote by a meere humane spirit according to his owne confession in the shutting vp of the booke wherein hee craueth pardon for his slips and ouersights 2 Ma. 15 38 3â we see there was great need he shold do so Now from the former premisses I reason thus This fire discouered to Nehemiah was kindled of God when he had builded the Temple and the Altar But he neuer builded the Temple and the Altar Therefore this fire was neuer kindled of God Againe the author of that booke testifyeth that after Nehemiah had receyued this fire from God the king of Persia built a Temple vnto it but wee may truly affirme hee neuer built any such Temple forasmuch as the Iewes neyther had neyther indeed might haue any other Temple then one and that at Ierusalem before the comming of the Messiah which the Lord had chosen to put his name there It might be that the kings of Persia that king in particular might builde a Temple to fire which they worshipped as God howbeit this is spoken by way of supposition and hath no relation to the fire here spoken off Neyther can this be vnderstood of the TeÌple at Ierusalem but must be referred to some other built elswhere if haply any were built at all For it is sayde that after the Temple and Altar were builded and Nehemiah had offered sacrifice this came to the eares of the king of Persia and then hee commanded this supposed Temple to be erected Againe Nehemiah expressing his iourny vp to Ierusalem and comming to the sepulchers of his fathers maketh no mention of the finding of any such fire which no doubt he wold haue done if any such had beene offered vnto them For he reporteth many sundry things done by him in that booke hee mentioneth their offering of sacrifices with great ioy and gladnes chap.
before our eyes the example of Balaam hired to curse the people of God o Iohn 5 34 36. who gaped after gaine and promotion and gaue mischeiuous counsell to the Moabites and Midianites to worke their death and destruction This truth is confirmed by sundry the Apostles Peter Iude and Iohn in the new Testament who mentioning this history declare both that bee loued the wages of vnrighteousnes and laid a stumbling-blocke before the children of Israel to intrap them was reprooued for his iniquity by his Asse Who spake with mans voice and forbad the foolishnesse of the Prophet These things being duly weighed and throughly considered do sufficientlie teach vs who is the author of this Booke not man but God and that the authority of it is diuine and not humane Now let vs see what vse may be gathered from hence and how it may be profitably applyed to our instruction Seeing the Author of this Booke and so of Vse 1 the rest of holy scripture is not man or Angel or any creature but the Lord of heauen and earth we learne that they want not nor stand in neede of the confirmation and approbation of the Church or of men seeing they are approued vnto vs by a greater authority and as it were warranted vnto our consciences from on higher Court where God himselfe sitteth present and president of the same So then as Christ our Sauiour speaketh p I receiue not the record of man but I haue a greater witnesse then the witnesse of Iohn We may truly say the same of his word we haue a better ground to stand vpon and a fairer warrant then the testimonie of the Church to beare record of the dignitie and authority of the word Hence it is that he saith in the same place The works which the Father hath giuen me to fin sh do beare witnes of me that the Father sent me and the Father himselfe which hath sent me beareth witnes of me This serueth to conuince the Church of Rome of the spirit of errour which teacheth that the scripture receiueth authority and credite from the Church insomuch that some of them are not ashamed to auouch q Eckius in Euchirid de autho Eccl. That the authoritie of the Church is greater then of the Scripture and others feare not to blaspheme r Hermannus that they should haue no more authority in regard of vs then Aesops Fables except the authority of the Church did procure it And as they are bold to maintaine that the Church is aboue the Scripture Å¿ Bellar. de verbo dei li. 4. cap. 12. so they teach that the Scriptures are not in themselues necessary neyther were written to be a rule of our Faith Thus they fall from one heresie into another proceed from worse to worse as euill men doe But the assurance of our Faith touching the Scriptures is not builded on the Churches authority but vppon the illumination of Gods spirit shining euidently in the Scriptures theÌselues The holy Ghost openeth the eyes of those that are his that they know discerne his voice from all others For as the Sun is not seene by any lighâ but his owne so we iudge of the truth and all false Doctrines by the Scriptures How do we discerne sweet from sowre but by it owne taste And how can wee better discerne the rellish of the Scripture t Psal 19 10. Which is swâeter then the Hony and the Hony-combe to the taste then by the goodnes and excellency of it selfe True it is wee doe not reiect and refuse contemne or condemne the testimony authority of the true church as the Papists slander vs u What the office and authority of the Church is but wee confesse these points of the Church First it is as the keeper of the rolles and records to preserue them not to authorize them He that is custos rotulorum doth not giue authority to the writings but hath them of trust committed vnto him Secondly it is as a touchstone to distinguish them from bastard counterfeit Scriptures not to make that Scripture which is no Scripture The touchstone of the Gold-smith doth not make gold but discerneth and distinguisheth gold from other mettall what is base and what is rich stuffe so doeth the Church Thirdly it is as the voice of a x Chrisost hom 1. in Epist ad Tit. crier to preach and publish and promulgate and teach the truth as a cryer pronounceth and proclaimeth the Edicts and Decrees of his Prince but cannot adde to them nor take from them nor authorize them nor any way alter change them Fourthly it is as an Interpreter and expounder to expound and interpret them according to the Scriptures As the man of Law deliuereth the sense of the Law but doeth not make it to bee Law These are holy and honourable seruices of the Church and these wee willingly acknowledge to belong vnto it But that the Scriptures should receiue credite from it or bee of no authority without it we cannot admit or acknowledge For they are cleere perfect firme and worthy of all respect and reuerence without the testimony of the Church for the Authors sake The Apostle saith y 1 Ioh 5 6 9 It is the Spirit that beareth witnesse for that Spirit is truth and afterwarde If wee receiue the witnesse of men the witnesse of God is greater Thus then wee see that the chiefe cause why wee beleeue that the Scriptures were deliuered from Heauen is not the witnesse of the Church nor the authoritie of man but because the Spirit speaketh euidently in them so that we can no more doubte of the truth of them though the Church should hold her peace then if we heard God openly speaking vnto vs froÌ the highest heauens Let vs therefore detest the wickednesse and blasphemy of such as say the authority of Gods worde dependeth of the testimony of man which were to preferre man before God to make all his promises hang vppon the vncertaine credite of man and to make the hand-maid take place before the Lady and Mistris which were a presumption and saucinesse not to be endured Secondly we learne from hence who is the Vse 2 best Interpreter of the Scriptures and who is the sole and soueraigne Iudge thereof namely God himselfe who is the author and inspirer of them For as the authority of them dependeth not vppon the Church so the interpretation of them dependeth not vppon the will and pleasure of man according to the saying of the Apostle z 2 Pet. 1 No prophesie of the Scripture is of any priuate interpretation Euery man is the expositor of his owne worke euery Law-giuer knoweth best the meaning of his owne Law a 1 Cor. 2 For what man knoweth the things of a man saue the spirit of a man which is in him Euen so the things of God knoweth no man but the spirit of God for God hath reuealed them vnto vs by his
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 anâient 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
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 Nehâmiâh or els of the matter and principall part handled as the Kings the Chroniâlâs 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 wildernâsse 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 aât 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 âf 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 fulfilâed 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 Antiochâa 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
in his hart knowing that such outrage hapneth not without great iniquity of men and desiring rather to liue quietly and to maintaine peace and concord with all men as farre as it is possible and as much as lyeth in vs as if our hands were tied behind vs from committing any outrage or euill deeds Lastly because the liberty licentiousnesse of Souldiers is many times left free and is without bit and bridle to restraine them it belongeth to Captaines and Gouernors of the hoast to range the common Souldier in good order and military discipline that they breake not out to endamage or destroy those whome they ought aboue all to protect and defend Warre is iudged and esteemed of them to be the time wherin lawes are silent and al things held lawfull that their owne heart lusteth after Hence it commeth to passe that there is such thirsting after goods deflowring of virgines rauishing of wiues slaughter of parents robbing of houses burning of Churches and scorning of religion and all holy things yea making a mocke of Christ our Sauiour So then if seuere discipline be not vsed order taken that the people liuing in peace bee not abused all thinges will be held lawfull beside right and honesty iniuries will be accounted good dealing and all things taken to be common and to belong to him that first can seaze vpon them It is saide of the Centurion in the Gospell that his authority was such ouer them that belonged to his band that none durst oppose themselus against him or resist his charge that hee gaue vnto them saying I am a man also vnder the authority of another Math 8 9. and haue Souldiers vnder me and I say to one goe and he goeth and to another Come and he commeth and to my seruant Do this and he doth it This was a commendation both of the Captaine that so ordered and ruled them that he had them so obedient and seruiceable vnto him and likewise of the Souldiers that would submit themselues vnto his authority and suffer themselues to be gouerned according to the martiall lawes of a well trained garrison But of this point occasion will be offered to speak in this booke afterward chap. 21. ver 28. and chap. 24. verse 20. and chap. 25. ver 17. chap. 31 7. Verse 5 These are the names of the men that shall stand with you of the tribe of Ruben Elizur the sonne of Shedeur c. As this Booke of Moses beareth the title of Numbers so a great part of it is spent in numbering of the people to assure vs that God hath numbred those that are his he keepeth the tale of them none are hidden from him none escape his knowledge Doctrine 2. The Lord knoweth the number the names of all such as beloÌg to him or sight Wee learne from hence that the Lord knoweth perfectly who they are that are his both what their numbers and what their names are When Israel had corrupted their wayes and set vp idolatry so that Elias thought himselfe left alone what saide the Oracle of God that made answere vnto him 1 King 19 10 18. Rom. 11 3 4. I haue reserued vnto my selfe seauen thousand men which haue not bowed the knee to Baal Where we see the Lord saw not as man seeth hee knew those whom Elias could not know To this end the Prophet saith Psalme 147 5. Psal 147.5 He counteth the number of the stars and calleth them all by their names albeit to man it be incredible and vnpossible that hee should number and name the starres in the firmament yet this to him shall not bee hard much lesse vnpossible Thus sayeth the Lorde also by the Prophet Esay Esay 40 26. Lift vp your eyes on high and behold who hath created these thinges and bringeth out their armies by numbers and calleth them all by names by the greatnesse of his power and mighty strength nothing faileth Heereunto wee may referre that vsuall phrase of speech in the Scripture that the names of the elect are saide to be written in the booke of life which God hath made Exod. 32 32. Psal 69 28. Philip. 4 3. Reuel 20 12. which is a borrowed speech from such records as are kept in a Citie wherein the names of the Freemen and Cittizens in the same are written All these testimonies are so many consents of the Scripture to prooue and confirme this truth namely that the seruants of GOD are knowne to him and approoued of him not onely in generall but specially and particularly so that he is able both to number them and to name them The reasons are not hard to bee gathered Reason 1 First the knowledge of God is so exact and perfect that most secret things are knowne and the smallest are regarded of him What is a lesse matter or of lesse moment then a Sparrow that doeth fall to the ground Or the haires that fall from the head yet euen these are ordered by him and his diuine prouidence ouerswayeth them This Christ our Sauiour putteth in our minds in the tenth chapter of Saint Mathew and the 29 30. verses Are not two Sparrowes solde for a Farthing And one of them shall not fall on the ground without your Father yea and the haires of your head are numbred If then thinges so small and slight and little regarded of men bee numbred of Almighty GOD much more are wee respected of him And if our verie haires bee numbred much more are our names Secondly Christ Iesus setteth foorth himselfe Reason 2 as the true Sheepheard of his Sheepe A Sheepheard knoweth his owne Sheepe whereof hee hath taken the charge and ouersight Christ is the Sheepheard the Church is the Flocke his word is the staffe whereby hee ruleth and the pastures wherewith he feedeth them and therefore hee knoweth them all by their names A good Sheepeheard oftentimes numbreth his Sheepe and misseth none of them but hee seeketh the lost one So is it with Christ hee is a farre better Sheepeheard and more faithfull then those that haue the guidance and gouernance of such as are but for the belly and the slaughter For he giueth his life for the Sheepe This hee teacheth at large in the tenth Chapter of Saint Iohn and the 2.3 and 11. verses I I am that good Sheepeheard that good Sheepeheard that giueth his life for his Sheepe to him the Porter openeth and the Sheep heare his voice and hee calleth his owne Sheepe by name and leadeth them out Seeing then Christ is a faithfull Sheepeheard hee cannot bee ignorant of our numbers or our names or our natures Thirdly all his people are euermore present Reason 3 with him wheresoeuer they bee yea albeit they bee absent from him yea albeit they haue no beeing Hee seeth them when they are from him hee knoweth them when they are not Nathaniel was seene of Christ Iohn 1 47. and knowne by name beeing farre from him while hee was vnder the Figge-tree
And if we beleeue not yet abideth he faithful 2 Tim. 2 13. he cannot deny himselfe No greater comfort can be giuen no greater promise can be made then to assure vs of the pardon and forgiuenesse of our sinnes which make a separation between God and vs. To haue a feeling of this mercy is as sweet Incense vnto the soule and as precious balme vnto the heart Let vs therefore comfort our selues with this promise howsoeuer Satan sift vs and seek by all means to take from vs this peace of conscience which passeth all vnderstanding we must shroud our selues vnder the safety of his worde which abideth for euer and when we are tempted to doubt of his goodnesse in the remission of our sinnes let vs lay hold on the former promises and know that the heauens themselues shall fall and be moued out of their places before the truth of his word which is truth it selfe shall be diminished or disanulled Fourthly is God constant of his word and Vse 4 faithfull of his promise then it is required of vs to be like our heauenly Father in truth and faithfulnesse When God hath promised any blessing to his people he is true of his worde and bringeth it to passe The Lord sayde to them Iet 29 10 11. Dan 9 2. After seuenty yeares bee accomplished at Babel I wil visit you and performe my good promise toward you and cause you to returne to this place for I know the thoughts that I haue thoght toward you euen the thoughts of peace and not of trouble to giue you an end and your hope This did hee accomplish by the meanes of Cyrus whose spirit hee stirred vp to make a proclamation throughout his kingdome that whosoeuer would should goe vp to Ierusalem to builde it and inhabite there Now as God is faithfull in his word so let vs follow his example and make conscience of our words sayings that thereby we may assure our selues to bee the children of our heauenly Father Wee must therefore know that all iust couenants and contracts all promises bargaines must be perfourmed albeit they bee made to our hurt and hinderance and binde vs in conscience and duty by the Law of God man so farre forth as hee pleaseth to require them to whom they haue beene made The Prophet asking the question Who shall dwell in the Lords Tabernacle rest in his holy Hill maketh this answere Hee which sweareth to his hurt and changeth not Psalm 15 4. Iosh 9. This wee see in Ioshua toward the Gibeonites and in the booke of Iudges chapt 1. when the Spies saw a man come out of the City and said vnto him Shew vs we pray thee the way into the City and we will shew thee mercy Iudg. 1 24 25. when he had shewed them the way into the City they smote the City with the edge of the sword but they let the man all his houshold depart Hence wee should learne to be wary and watchfull in our promises considering as well whether wee be able to performe them as whether wee be willing and examining our hearts whether they be in our owne power nor not and whether if they be it be lawfull for vs to performe them For some things are lawfull in themselues to pay and perfourme which are in no sort in our power and other things may be in our power which are not lawfull to be done This fidelity in keeping promise is a weighty point of the Law Math. 23 Math. 23 23. Gal. 5 22. and a fruite of the Spirit and therefore it standeth vs vpon to make conscience thereof If any man were asked the question whether hee thinke it his duty to endeuour to be like God and to striue to resemble him as the childe resembleth his father he would be ready to answere It is his duty to do it and his comfort that it is so If then we acknowledge the necessity of it let vs follow him in constancy and true dealing studying to be perfect as our heauenly Father is perfect This is that vse which the Apostle vrgeth 2 Cor. 1. 2 Cor. 1 17 18 20. When I was thus minded did I vse lightnesse Or minde I those things which I minde according to the flesh that with me should be yea yea and nay nay Yea God is faithfull that our word toward you was not yea and nay for all the promises of God in Christ are yea and are in him Amen vnto the glory of God through vs. The Apostle in these wordes declareth that he was wrongfully slandered and vniustly charged with loosenesse and lightnesse of promise and vnconscionable breaking of his word inasmuch as he had alwaies before him the example of God whom he acknowledgeth to be faithfull in his words and promises This serueth to reproue those that will rashly promise any thing as Saul did to Dauid as Laban did to Iacob and then changed their minde as the weather-cocke doeth at euery blaste of winde These are like the reede that bendeth too and fro but it must not bee so with vs we must purpose and not alter we must promise and then perfourme carefully what we haue promised Lastly whensoeuer God hath made good Vse 5 the words of his mouth and accomplished his promises vnto vs which wee haue long looked for expected it is our duty to praise his name and to giue him the glory of the worke to whom alone it is due Hath he fed vs in time of famine and made vs to see Deut. 8 3. Mathew 4 4. that Man liueth not by bread onely but by euery word that proceedeth out of his mouth Let vs not sacrifice vnto our net nor burne incense vnto our yarne but say with the Prophet Not vnto vs O Lord not vnto vs Psal 115 1. but vnto thy Name giue the glory for thy louing mercy and for thy truths sake This duty we see practised by King Salomon 1 Kings 8. 1 Kin. 8 15 20 Blessed be the Lord God of Israel who spake with his mouth vnto Dauid my father and hath with his hand fulfilled it the Lord hath made good his word that he spake and I am risen vp in the roome of Dauid my father and sit on the Throne of Israel as the Lord promised and haue built the house for the name of the Lord God of Israel A worthie patterne and president for vs to follow whensoeuer we taste of the grace and bountifulnes of God to offer vp vnto him a song and sacrifice of thanksgiuing And if wee must doe this for temporall blessings much more are we bound to do it for such as are spirituall If God haue for a season hidde his face from vs that we haue seene no light of his grace but all these things haue been couered with darknesse and discomfort as it were the Sunne in a Cloud if our sinnes as the waues of the sea haue gone ouer our head and beene a
vnderstand what the wil of God was they murmure not against it they enquire not the reason of it they stand not vpon their owne priuiledges there is no man thinketh better of himselfe then others nor offereth to breake the order transgresse the Law giuen vnto them But they did according to all that the Lord had commanded Moses Verse 34. The former point that concerneth the Commandement of God is double First it is set downe generally in the two first Verses what belongeth to all the Tribes indifferently namely that they must encampe euery one by the Ensigne of his Fathers house then particularly what concerneth the tribes in speciall in the residue of the chapter Verse 1 2. And the Lord spake vnto Moses saying Euery man of the children of Israel shal Campe c. Heere he beginneth to rehearse the order that was to bee obserued among them For there are two things which are most needfull in euerie thing that is done aright to wit number and order Wherefore after the description of their number he beginneth to direct them in the order which was to be kept among them We learne from Doctrine 1 hence to omit sundry impertinent collections and vnprofitable Allegations God delighteth to haue a comely order obserued in the Church Common-wealth which manie stand vpon seruing rather to please the eare then to profit the heart and to delight the outward man rather then to edifie the inwarde man I say we learne that God commandeth a comely order to bee obserued as well in the Church as the Commonwealth When Balaam the false Prophet mentioned hereafter in this booke sawe the Israelites thus ordered in their Tents as God appointeth in this place he was carried into an admiration of it Numb 24 5 6. How goodly are thy Tents O Iacob and thy habitations O Israel As the valleyes are they stretched foorth as Gardens by the Riuers side as the Aloe trees which the Lord hath planted as the Cedars beside the waters As if he should haue saide The Church of God consisting of this people is the verie picture and resemblance of most goodly order This speaketh the Prophet of the place that God had chosen to set his name in it Psal 122.3 4 5. Ierusalem is builded as a Citie that is compact together in it selfe whereunto the Tribes euen the Tribes of the Lord go vp according to the testimony to Israel to praise the Name of the Lord for there are Thrones set for iudgement euen the Thrones of the house of Dauid This Paul saw and obserued and commended in the Church of the Colossians Chapt. 2. verse 5. Though I he absent in the flesh yet am I vvith you in the Spirit reioycing and beholding your Order and your stedfast Faith in Christ These things to which we might adde and annexe sundry other testimonies are sufficient to shew vnto vs that God will haue all things in the Church and Commonwealth done in order The Reasons are euident For first God Reason 1 is the Author of order and not of confusion He appointeth in this Booke the order to bee obserued in their mansion in their peregrination in their possession of the Land The Apostle giueth vs this instruction touching God 1 Cor. 14 33 God is not the Authour of confusion but of peace as we see in all the Churches of the Saints Hence it is that we see an order in God himselfe euen in the holye and blessed Trinity though all the persons be coequall and coeternall yet there is an established order of the first person of the second person and of the third person not in regard of essence which is indiuisible yet for better order of teaching and instructing of vs to attaine to so much knowledge of his nature as the Scripture hath deliuered and we are able to conceiue Hence it is that the Father is first the Sonne is conceiued and deliuered in the next place and the holy Ghost proceeding from them both is expressed in the last place not thereby insinuating any inequality because none is in nature before or after other none is greater or lesse then other but onely intimating an order in existing or working as hee hath manifested himselfe in his worde vnto vs. As then God hath order in himselfe so he commandeth and commendeth an order to be vsed of vs. Secondly all wise men will order their affaires Reason 2 with wisedome and discretion and will dispose of them with seemlinesse comlinesse An expert Captaine that goeth against his enemies will keepe his Souldiours in good array whether he march or retire If he flye out of the fielde out of order one is readie to ouerthrow another and all are left to the mercy of his aduersarie Hence it is Veget. lib. 14 that they haue an eye to these things to the Sunne the Winde and the Dust that the Sunne be not in their faces that the Winde be not against them that the Dust bee not carried vppon them For the Sunne shining in their faces taketh away sight the Winde blowing contrary abateth their strength and the blow but helpeth the weapons of the enemy the Dust cast vppon them filleth and shutteth their eyes to their great hindrance A prouident house-keeper knoweth the necessitie commoditie and profite thereof in the administration of all his businesse and affayres Xenophon speaking of Socrates that nothing is so good as the right ordering of them The Philosophers in all their teaching shew vs this who haue broght the Arts and Sciences into Method and good order Common experience declareth that wee loue order when it is wanting wee doe wish and desire it when it is present we rest in it and at all times wee prayse and commend it Thirdly the Church is not a confused Reason 3 multitude shuffled and iumbled together where no man knoweth his place or his Office and one encroacheth vpon another but it is the house of the liuing God 1 Tim 3 15 the pillar and ground of truth Now in an house well ordered is to be seene the Maister as the Ruler the family subiect to his gouernment euery one imploying his proper gifts and no man vsurping the place and calling of another If this bee to bee seene in our priuate houses which haue a weaker foundation to beare them a lesse anker to holde them a feebler shore to vnderprop them and vnsurer means to containe and continue them how much more must we conceiue this of the Church of God Hebrewes 11. Esay 5 1. Ephes 5. which is the house that he hath builded the vineyard that his right hand hath planted the spouse of Christ which he hath loued the mountaine of the Lord which he hath prepared and the peculiar people which hee hath chosen Thus we see the doctrine sufficiently cleered and confirmed Let vs before we come to the vses diuert a little as it were out of the way and ordinary path to answer an obiection
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
albeit Iacob promised the crowne and kingdome to that tribe yet it is not by and by accomplished so that albeit his promises shall all be performed yet they are not straightway verified but are oftentimes long deferred True it is that the tribe of Iudah surmounted all the rest of the tribes at such time as God deliuered them out of Egypt yea Nahasson had the preheminence when the people were to be numbred when the Captaines of the tribes were to be chosen and when the offerings were dedicated in the Sanctuary Notwithstanding all this was but a darke shadow of the former prophesie for Iuda still remained without kingdome and principality Besides the former propheticall speech might seeme to many to carry little trueth or likelihood with it inasmuch as wee see God appointeth Moses of the tribe of Leui to be the gouernour of them After his death and decease Ioshua was Captaine and ruler ouer them who was of the tribe of Ephraim after him succeeded the Iudges who were extraordinarily stirred vp to iudge his people deliuer theÌ out of the hands of their enemies sometime of one tribe and sometime of another Then came Saul who was chosen king of the tribe of Beniamin all this while there is no mention of Iudah as if the prophecy were buryed in deepe silence and the birthright were vtterly forgotten yet in the end the Lord declareth that his word is not a iest and that Iacob though he were old yet did not dote when he foretold the same But to omit those things let vs obserue that God prouiding heere for the good of his people and the ordering of them appointeth officers and Magistrates ouer them and leaueth them not vnto themselues which would haue bene the occasion of all contention Thus we see how he appointeth a captaine and leader Doctrine 2 ouer euery tribe Magistrates and rulers are needfull to be set ouer the people of God From hence we may obserue that God giueth to his people rulers to fight their battels and to guide them in order and godlinesse Faithfull Magistrates are needfull for Church and Common-weath who are not onely a portion among beleeuers but the chiefe parts and stay of them in well-doing not onely in peace but in warre This we see plentifully proued vnto vs in the booke of Iudges where it is testified that the Lord raised them vp Iudges Iudg. 2 16 18. who deliuered them out of the hands of their oppressors and afterward when the Lord had raised them vp Iudges the Lord was with the Iudge and deliuered them out of the hand of their enemies all the dayes of the Iudge for the Lord had compassion of their gronings because of them that oppressed them and tormented them This is it which Iethro the father in Law of Moses saw to be profitable and necessary for the people when he admonished him to prouide men of courage fearing God men dealing truely hating couetousnesse Exod. 18.21 and to appoint such ouer them to be Rulers ouer thousands Rulers ouer hundreths Rulers ouer fifties and Rulers ouer tennes and to let them Iudge the people at all seasons This is it which Hiram acknowledgeth 2 Chron. 2. Because the Lord hath loued his people 2 Chron. 2.11 he hath made Salomon king ouer them This doth the Prophet Esay testifie chap. 22. Esay 22.20 22 In that day will I call my seruant Eliachim the sonne of Hilkiah the Key of the house of Dauid will I lay vpon his shoulder so he shall open and no man shall shut and he shall shut and no man shall open To these testimonies we might adde infinite others but in fo plentifull an argument these shall suffice to teach vs that the people of God stand in need of Rulers to go in and out before them and to order them in the duties of piety and honesty The reasons are euident First they are as the proppes and pillars of the house and Reason 1 the cause of good order among the people of God and the meanes to keepe them in all obedience On the other side through want of them many abuses are committed and much iniquity is practised While Ioshua liued and the Elders that out-liued Ioshua Iudge 2.7 the people serued the Lord all their dayes which had seene his great workes that he had done for Israel but when they were gone and gathered vnto their fathers the children of Israel did wickedly in the sight of the Lord and serued Baalim And againe chapter 4. Chap. 4.1 The children of Israel began againe to doe wickedly in the sight of the Lord after Ehud was dead And before Chapter 2. Ch. 2.19 and 8.33 and 17.6 and 19.1 and 21 25. When the Iudge was dead they returned and did worse then their fathers in following other gods to serue them and worship them they ceased not from their owne inuentions nor from their rebellious way Adde vnto these the conclusion of this booke In those dayes there was no king in Israel but euery man did that which was good in his owne eyes Whereby we see that so long as God blesseth a land with Princes and Magistrates it is stayed from ruine and destruction but when they are taken away it falleth Reason 2 to the ground and cannot stand vpright Secondly no society can continue without Magistrates neither defend it selfe If an hoste be without a Generall or a city without a Ruler or an house without a gouernour it needeth not forraine force to pull it downe and dissolue it it sufficeth in short time to destroy it selfe and from among themselues will men arise that shall bring it to nothing Parity is the mother of all mutiny and confusion whiles euery one vnderprising anothers value and vertue denyeth to be commanded and being wedded to selfe-loue esteemeth himselfe the best able and most worthy to command in all the company So then whiles men ouervalue their own worth esteem better of themselues then others contrary to the rule of the Apostle Phil. 2 3. they are cast away by the tempest of dissention and torne in peeces as a body without a head by mutual emulations These diseases of a diuided and distracted multitude without vnity and authority of gouernment caused the Lord to take order for his people that when they should come vnto the land which he had promised to giue them Deut. 17.14 and that they should possesse it and dwell therein they should set a king ouer them from among their brethren Wherefore seeing Magistrates are a stay to the people in all well-doing and the want of them is the occasion of all confusion we cannot but conclude them to be so necessary as that they cannot be wanted or spared Vse 1 The vses remaine to be taught and learned of vs. The first reproofe of the Anabaptists First it reprooueth the hellish and more then heathenish Sect of the Anabaptists that ouerturne this order that God hath setled
them might flourish also If they had bin grieuously afflicted the Church must also haue tasted of the same cup in some measure Thus were the people of God commanded to pray for the peace of Babylon the place whither they were carried captiue which was giuen them as a Sanctuary and place of retire Ier. 29. Ier. 29 7 Seeke the peace of the City whither I haue caused you to be carried away captiues and pray vnto the Lord for it for in the peace thereof shall ye haue peace God giueth the Infidels prosperity and blesseth them with an extraordinary peace howbeit hee respecteth the good of his Church therein Lastly herein we are to consider also the iustice of God For the Lord purposing to execute his iust iudgments vpon the Kings of the earth for their idolatries oppressions violences tyrannies murthers adulteries and such like impieties hath raised vp from time to time some to serue him in the execution of his high iustice against them punishing those that are euill by others as euill as themselues For this cause to make way for the accomplishment of his decrees hee maketh some Nation to grow strong and mighty as the oakes of the forest and to flourish for a while as the Cedars in Libanus that he may vse employ them as a staffe in his hand to chastise the rebellions of the vngodly and when he hath poured out his wrath vpon them and executed his indignation to the full he casteth the rod into the fire raiseth vp another for the consuming of them The Assyrians The foure Monarchies ouerthrowne one another the first Monarchy of the world ruled in a manner all Nations for many yeares After them arose the Persians who subduing the Assyrians obtained the Monarchy and reigned likewise a long space many Kings succeeding one another in that royall seate Then came the Grecians who preuailed against the Persians as they before had done against the Assyrians made themselues Monarches and masters of them and almost of the whole world Last of all all these being cut downe and so grubbed by the rootes that the place of many of them is no more to be known the Romane Empire abolishing the former succeeded in the souereignty possessed the dignity first in Rome and after in Constantinople Thus the sword of one hath bin drawne out against another al hath bin ruled by the iust iudgment of God to punish those that neither loued nor imbraced the truth The like we might say of Tamerlane the Tartarian the scourge or God terrour of the world he was raised vp of God and had his time who whipped the Turks by him as they had serued others All these horrible tyrants prospered in the world but it had a sudden end because it was neuer wel grounded But to leaue them and to come home to our selues let vs learne what maketh vs to prosper what shall make our names great and our families to flourish when all other shall wither as the grasse that to day is greene and to morrow is cast into the Ouen it is the imbracing of true religion Bethlehem was in it selfe little among the thousands of Iudah âich 5.2 âath 2 6. yet it was notwithstanding exalted and aduanced because out of it came Christ to rule his people Israel The Temple of Salomon was of wonderfull glory and renowne yet the Lord telleth the people after their returne out of captiuity that the glory of the second Temple âag 2 9. euen of that latter house should be greater then of that former and in this place he would giue peace by him that is the Prince of peace In like manner hee telleth Iosua that if the book of the Law depart not out of his mouth but that he meditate therein day and night obserue to do according to all that is written therein then hee shall make his way prosperous and shall haue good successe in al his enterprises âosh 1 8. Do we then desire to be happy Do we wish blessednesse Labour to bee truely religious and to haue the power of godlinesse dwelling in thy heart Aduance it And it shall aduance thee Prou. 4 8. and â 4. it shall bring thee to honour when thou dost imbrace it This is the way to finde fauor and good vnderstanding in the sight of God and man As for others that make a mocke of religion and doe not chuse the feare of the Lord that neuer regard to set it as a precious plant in their soules and in their houses they may peraduenture builde their nests on high for a time and make their children great vpon earth for a season but in the end their names shall consume as dung their roote shall bee rottennesse and their bud as dust that is suddenly blowne and borne away with a violent winde Vse 3 Thirdly must the ministery be established among all people vnder heauen Then let euery one of vs be careful for our parts to plant it among vs and to bring it home to the places of our abode In the most corrupt and ruinous times of the Church the people were carefull of this duty Micha in the booke of Iudges is saide to haue entertained and maintained a Leuite to instruct him and his family and said Now I know that the Lord will do mee good seeing I haue a Leuite to my Priest Iudg. 17 13. It is noted in the Acts of the Apostles that when Paul and Barnabas were come to Salamis they preached the word of God in the Synagogues of the Iewes they had Iohn also for their Minister Euery place therfore ought to haue their proper Pastour as euery flock their Shepheard and euery City their watchman Dauid was carefull aboue all Princes to settle good order among the Leuites that God might be serued and the people edified He diuided them into certaine orders Acts 13 5. 2 Sam. 6.2 1 Chr. 23 6. that so their labors might be equally indifferently diuided for the benefit of all persons He was zealous in bringing home the Arke of God Iehosaphat sent out Leuites to instruct the people This is a duty that doth neerely concerne vs our families not onely to be content to heare it abroad and to resort to it in other places but to ioyne together to bring it home to our owne doores or parishes that we may haue prouision of food our selues and not be driuen to seek for it elsewhere A point wherin alas we are too carelesse and thereby make little conscience to seeke after knowledge For how many thinke themselues discharged froÌ hearing the word and attending to the ministery of it because they haue not the word ordinarily taught among them If it were setled among them they could be content to giue the Ministers the hearing but if they haue it not they neuer thinke it any part of their duty to resort to the places where they may be instructed 2 Kin. 4 23. as
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 ââr 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. âââwer 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 ââswer 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 ââmment Pet. âartyr in 2 âan 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
build it or when it should be builded or where it should bee builded Hence it is that the Lord sent Nathan vnto him who said vnto him Shalt thou build me an house to dwell in Whereas I haue not dwelt in any house since the time that I brought vp the Children of Israel out of Egypt 2 Sa. 7 5 6 7. euen to this day but haue walked in a Tent and in a Tabernacle In all the places wherein I haue walked with all the Children of Israel spake I a word with any of the Tribes of Israel whom I commanded to feede my people Israel saying Why build ye not me an house of Cedar So then seeing it might be said to him Who required these things at thy hands Who commanded of thee any such worke Who euer spake vnto thee to doe it Howsoeuer his purpose might be commended yet the fact is reprooued And God vseth two reasons to call him backe from his desire and enterprise one taken from his owne person the other from the person of Dauid From the person of God because hitherto hee had liued in a Tabernacle so that there was no cause in respect of him to trouble himselfe with the building of a Temple From the person of Dauid because he was to consider that there were many in Israel besides him many Iudges and Princes beside him and before him yet none of them had any such charge laide vpon them or committed vnto them or required of them so that he ought not to haue enterprised that which was commanded to none of them nor to himselfe True it is GOD saith in the booke of Deuteronomy that there should be one place where he would be worshipped but what or where that place was he did not foreshew therefore his farther pleasure to bee reuealed was to be expected and an expresse commandement to be waited for For wee see in the Scriptures that oftentimes somewhat is commanded which commeth not by and by to be practised and executed as we declared before touching the chusing of a King from among their brethren Deut. 17 14. when they came into the Land which the Lord their God had giuen them So Christ sent out his Apostles into all the world and commanded them to teach all nations but at what time they should go forth they were to expect a new commandement and commission Matth 28.19 Luke 24.49 so that albeit they were bidden to goe yet if they had gone before they had knowne when to goe they had offended The summe and effect of this answer cometh heereunto that Dauids thought and purpose was good and godly if we consider the roote of it inasmuch as it proceeded from a desire of promoting true religion neuerthelesse although God approued his intent yet he suffered him not to goe forward because hee wanted his word to warrant his intent and therefore did not obey God but follow his owne mind and deuice Thus wee see the cause why God forbad Dauid to builde him a Temple and yet afterward the people in the daies of Haggai are reproued Hag. 1 4. being returned from captiuity because they builded not Heere he forbiddeth that which there he coÌmandeth These things seeme not to agree together but to be contrary one to the other and yet though different in shew they agree very well in deed in truth For in this place Dauid is pulled back from his purpose as running too fast trauelling as it were without his guide and sailing without his compasse because he had not the word of God whereas they were reproued because albeit they were stirred vp by the Prophets and called continually to that duty by the word of God yet they could finde no leasure to fall to worke but followed wholly their owne profites and pleasures Thus we haue answered the obiections let vs now come to the vses see what we are to learne from hence Vse 1 First of all wee are taught that touching things that are to be done or not to be done we are not to iudge by the false rule of our owne carnall and corrupt reason but according to the sure word of the Prophets and Apostles It seemeth a small thing in our owne iudgement to burne Incense with strange fire but it is a most greeuous sinne and deserued a most greeuous punishment if we consider the word of God thereby transgressed or respect his commandement thereby violated For these two sonnes of Aaron died not the common death of all men nor were visited after the ordinary visitation of the rest of the sons of men but God wrought a strange worke he brought fire from heauen and consumed them Numb 16 18. The like we might say of Corah and his company they contented not themselues with the ordinary calling of the Leuites to do the seruice of the Tabernacle of the Lord and to stand before the Congregation to minister vnto them but they would also take euery man his censure and put incense in them but they sought the Priesthood also and vsurped the office peculiarly appointed to Aaron and to his sons It might seeme a small thing to set vp others to burne incense and a man might say Why might not Korah do it as wel as Aaron What skilleth it by whom it bee done But hereby the will of God is broken and little regarded yea God himselfe is contemned and little esteemed in our eyes This then bindeth euery soule to humility not to thinke any thing better wiser or more expedient and profitable to the Church then that which is prescribed vnto it neither yet to account any thing idle or superfluous or vnnecessary or that might be amended There be many prophane men that think most basely and contemptibly of the most excellent things of God as of the Word of the Ministery of the Sacraments and of the prayers of the Church It seemeth to many a slight thing not to be washed with the water of Baptism but it is not so with God who hath instituted that Sacrament and therefore woe vnto them that neglect it or despise it The like we might say of the Lords Supper it is accounted among many a small matter whether they come to the Table of the Lord or not But we must measure the necessity of it not by the outward shew of the outward actions but by the Commandement of God because whatsoeuer Christ hath instituted for the perpetuall vse and benefit of the Church we are commanded to yeeld obedience vnto it Whosoeuer neglecteth to doe what hee appointeth sinneth most greeuously against him Wherefore the Apostle saith 1 Cor. 11. 1 Cor. 1â As often as ye eate this bread and drinke this cup yee doe shew the Lords death till he come Such then as come sildome to this Sacrament declare plainely that they regard not the death of Christ They looke to receiue life and saluation from him but they do not esteeme the meanes whereby they may be made
had the brest-plate and an Ephod of gold Sigon de rep Hebr. lib. 5. cap. 3. Eucherio which is to be noted because the rest of the Priests did sometimes weare a linned Ephod They might haue no blemish or deformity Leuit. 21 18. They might drink no wine nor strong drinke when they were to enter into the Sanctuary Leuit. 10 9. They might not defile themselues by the dead nor come nigh any that was dead except it were their father or mother sonne or daughter or sister vnmarried Leuit. 21 1. They might not shaue their heads nor beards nor cutte their flesh they might marry no harlot nor woman diuorced Leuit. 21 5 7. The first that were consecrated to this office were Aarons sons Nadab and Abihu Eleazar and Ithamar From Eleazar in Dauids time who established an exact order among them were issued 16 families 1 Chron. 24 4 and from Ithamar eight that is from them both 24 families These he sorted and separated into foure and twenty classes or courses named each of them after the name of him who was the chiefe of each family and concerning the ordering of them and setting one before another to auoide contention they cast lots All of them could not attend euery day without confusion and disorder they must haue intermission and times of vacation so that one course performed the seruice one weeke and another course another weeke Hence it is that it is saide in the booke of Chronicles 2 Chron. 23 8 that Iehoiada the Priest dismissed not the courses that is he sent not away the troopes and companies of the Priests that attended the seruice of the Temple when their time of waiting was expired so that according to the order appointed they should haue departed and the next course haue succeeded because hee meant to make good vse of them in the deposing of wicked vsurping Athalia and in the establishing of the royal throne of Ioash the lawfull King of Iudah This also appeareth in part in the new Testament Luk. 1 8 9. It came to passe that Zachariah of the course of Abia executed the Priests Office according to the custome of the Priests c. Thus much touching the Priests Office who were Aaron and his sonnes whom God chose out of al the families of the Tribe of Leui to minister before him It remaineth to consider Of the Leuites how the rest or residue of that Tribe were imployed They were not to be idle but to serue also first in the Tabernacle which Moses erected and afterward in the Temple which Salomon builded When these grew vp and encreased in great number they were sorted by Dauid for orders sake into foure rankes Sigon de ãâã Heb. lib. 5. â 4 5 6 7. Some were appointed to bee Ministers of the Priests and Temple some to be singers some to be porters and others Scribes and Iudges Touching the first specially called Leuites that attended the seruice of the Sanctuary their Offices were to carry the Tabernacle and the Arke of the Couenant in the remoues of the people vntill God according to his promise fixed and setled them in one certaine place whither the Tribes should resort and then they were to take care of them and the vessels appointed to be vsed in the seruice of GOD. Vnto these offices in latter times were added the flaying of the beasts that were to be offered as 2 Chron. 35 10 11. Touching the second ranke to witte the sweete singers of the songs of Sion we reade in the first booke of the Chronicles chap. 25. 1 Chron. ââ they were to sing prophesies with harpes with viols and with cymbals Touching the Porters which were the third ranke they were appointed to see that no vncircumcised no polluted or prophane person should enter into the house of the Lord 1 Chron. 26 and to guard the same in such sort that all things therein might bee in safety as the sacred vessels the treasure of the house and the treasure of the dedicated things Touching the Scribes which are the last ranke they were such as read the Scriptures and expounded the Law of God in the Temple at Ierusalem and in the Synagogues that were in all parts of the Land who were also called Doctours that is Interpretors of the Law of God All which we may reade at large in a learned Treatise of the Church Lib. 5. Cap. 5 6. D Field of tâ Church lib. 5. cap. 6. Hauing thus breefely considered the distinct offices of such as were set apart to the Ministery among the people of GOD who made his Couenant with Leui of life and peace Mal. 2 4 5. let vs now returne to the words of Moses and proceede to the second part of the Preface which is the presentation of the Leuites before Aaron to bee as his hands and helpers that they might minister vnto him Wherein we are to obserue two points first the commandement of God to Moses and secondly the reason of the commandement For touching the execution of it by Moses according to the commandement of God which is in other places most vsually added is in this place omitted but must be supplied and vnderstood from that which followeth for when once the Leuites were offered and presented then presently hee proceeded to the numbring of them so that his obedience in this respect is sufficiently iustified Touching the commandement of God directed vnto him we are to marke these seuerall points and of them the Author is GOD for in diuine matters nothing must be attempted without commandement from him hee must warrant theÌ or else they are not to be allowed First the substance of the commandement verse 6 7 8. The Leuites are giuen to Aaron the Priest that they may minister vnto him and that they may doe the seruice of the Tabernacle and that they may keepe the instruments or vessels thereof Secondly the order that Aaron and the Priests should be superiour vnto them and be as Ouerseers of them prouiding that no stranger should thrust himselfe into this calling contrary to the ordinance and appointment of God Heb. 5 verse 4. No man taketh this honour vnto himselfe but he that is called of God as was Aaron so that he excluded from the ministery of the tabernacle al other that were not Leuites â 7 13. of the other Tribes no man gaue attendance at the Altar they were strangers from the Priesthood and the Priesthood from them Not as though in the new Testament there should be one onely family separated to which the administration of holy things should belong For after Christ was ascended âbac in ââb cap. 3. and had led captiuity captiue the distinction of Tribes and families was taken away in regard of the functions of the Church so that the Ministers may bee ordained and called out of any estate degree whatsoeuer being furnished with sufficient gifts for that purpose Thus much of the commandement
Law they are called Priests Exod. 19.24 Thou shalt come vp thou and Aaron with thee but let not the Priests and the people breake through to come vp vnto the Lord lest he breake forth vpon them At this time Aaron and his sonnes were not consecrated to the office of the Priesthood neither was the tribe of Leui chosen to come neere to the Lord and therefore these Priests could be no other but the first borne that were sanctified vnto the Lord which is the point that now we deale withall Reason 1 This will farther appeare vnto vs if we consider what their dignitie was and wherein it consisted who excelled from the beginning in three things First he was Lord ouer his brethren according to that of Isaac when hee blessed Iacob the yonger in stead of the elder and thereby preferred him to the dignitie of the first borne Gen. 27.29 Be Lord ouer thy brethren and let thy mothers children bow downe vnto thee The like wee see in the booke of the Chronicles Chap. 21.3 touching the sonnes of Iehoshaphat Their father gaue them great gifts of siluer and of gold and of precious things with fenced cities in Iudah but the kingdome gaue hee to Iehoram because he was the first borne Secondly he had a double portion Deut. 21.17 that is two parts of all that the father had whereas the rest were contented with a single portion And this was so firmely established and decreed that no man vpon priuate affection ought to be disinherited and the reason is rendred for he is the beginning of his strength and therefore the right of the first borne is his Thirdly he was holy vnto God and was the Priest of the family vnder his father whom for the most part he vsed as an assistant vnto him in the managing of all the affaires thereof All this appeareth plainely in the dissolutenesse that fell out among the sonnes of Iacob which was sufficient to haue wrought the dissolution and desolation of that family when Reuben sinned against his father and defiled his bed by horrible incest he was disinherited and his excellency was diuided among his brethren Iudah gate the scepter Leui had the Priesthood and Ioseph obtained the double portion 2 Chronicles Chapter 5. verses 1 2. Againe as nothing is more naturall then Reason 2 that the father instruct and direct his children and set them forward in the wayes of godlinesse and well doing so nothing is more seemely among brethren then that the elder should help the yonger the stronger assist the weaker and the richer helpe the poorer Now none could be fitter to assist the father in the Kingly and Priestly office while he liued and to second him in them both when hee dyed then the first borne who is said to be the beginning of his strength the excellency of dignity and of power Genesis Chapter 49. verse 3. Seeing then it is iust and right and profitable it ought to be confessed and acknowledged of vs. Lastly heereunto in processe of time was Reason 3 added another reason and a new necessitie of lifting vp their heads when GOD destroyed all the first borne in the land of Egypt so that there was no house wherein there was not one dead Now Exod. 12.29 inasmuch as the first borne of Israel escaped out of this common calamitie as it were a brand taken out of the fire God saith vnto Moses Sanctifie vnto me all the first borne whatsoeuer openeth the wombe among the children of Israel c. it is mine Exodus Chapter 13. verse 1. From hence we may conclude that all the first borne were consecrated vnto GOD and were to bee employed in his seruice This is indeed a type and figure and hath Vse 1 not place among vs howbeit it is written for our admonition vpon whom the endes of the world are come and offereth many good and profitable instructions for our edification This teacheth who are chiefly bound to serue the Lord. The greater our giftes are the fitter we are for God and none is to disdaine to employ themselues and all that is in them to his seruice To this purpose commeth the saying of the wise man Prouerbes Chapter 3. verse 9. Honour the LORD with thy substance and with the first fruites of all thine increase Such as haue receiued the greatest measure of grace are bound to yeeld vnto him the greatest honour and to bring forth the greatest obedience as the fielde that hath most cost bestowed vpon it giueth the greatest encrease Such as haue receiued fiue talents should gaine with them other fiue If he haue made vs as the first borne preferred vs before many other and doubled his Spirit vpon vs as it were a double portion let not vs content our selues in any wise to giue him a simple and single gift or recompence of all his labours bestowed vpon vs. The first reproofe This reprooueth those that scorne the Ministery as base and reiect the calling it selfe as needelesse and superfluous in their eyes that account it too contemptible to employ the best and chiefest of their children in it In former times the first borne were teachers of the families and Ministers of the Church vntill God set apart the tribe of Leui to serue at the altar in the temple The best things that we haue are not too good for God euen to giue them vnto him all the dayes of their life For whom are the best fittest but for him that is best He challenged the eldest to serue him the rest he permitted to the father to be employed as he saw good First God will be serued as it is great reason he should be and afterward he giueth vs leaue to serue our selues Iesse serued the king with his eldest sonne in the warres 1 Sam. 17.13 and kept his yongest at home and bestowed him about his owne businesse If any thinke his first borne to be too good to minister before the Lord he honoureth them aboue the Lord. Doth any thinke himselfe too good or too great a man to be sent as an embassadour from the Prince to forraine estates or rather doe not men sue for such high places and think themselues happy when they attaine vnto them How commeth it then to passe that men of countenance are ashamed to see their children to be the embassadours of the king of kings and to be employed in the greatest seruice to make peace betweene God and man and to saue soules from death and destruction If a man be blessed with many children if any bee more toward in wisdome in learning in iudgment in stayednesse and in giftes he were fittest for the Lord. But the Ministery of the word in our dayes through the abundance of sinne and of iniquity getting the vpper hand is grown into disgrace and contempt because men cannot abide to be reproued whereas to them that are sanctified and shal be saued it is the power of God 1 Cor. 1.24 and the wisedome
booke Let that once haue a free passage and none is so simple but he may soone discouer a packe of deuises who are wise in their generation and therefore they suffer none to reade it but such as it pleaseth them Separate some time to this purpose and thou shalt quickly see that to be most true which I say vnto thee âct If thou wilt say vnto me I cannot reade the Scriptures I was neuer brought vp vnto it âer Be it so yet do not alledge this to excuse thy ignorance or to shift off from thee the knowledge of them forasmuch as euery one must know the Scriptures Recompence that want by much study and often meditation Let not the loue of the world thrust out of thy head heart the cogitation of better things Many that cannot reade are more prompt and ready in the Scriptures then such as haue that gift God will blesse them that endeuour to know him and his word and will one way or other supply their wants â 6 6. Such as hunger thirst after knowledge shall be satisfied and replenished Acknowledge this want mourne for it and if it be possible though thou be old learne to reade It is neuer too late to begin to do well the benefit will easily make amends for the time bestowed vpon it Few there are but euery yeare spend more time in vaine either in grosse idlenesse or in much sleepe or in vaine company or in vnnecessary cares for the world which might this way be better imployed and redeemed The minde is all in all it is not any hardnesse in the matter it selfe that should discourage vs. He that hath once determined to do it hath ouercome the difficulty of it which standeth in resoluing and hath more then halfe attained vnto it But if we cannot or will not striue to come to this gift we must know that ignorance shall excuse no person and he that knoweth not his masters will cannot escape âe 12 48. he shall be beaten If there be no knowledge of God in the Land he hath a controuersie against it and will cause it to mourne if it will not lament for their owne ignorance he will make them lament for the iudgements that shall fall vpon them Hos 4 1 2. But we cannot pleade ignorance through want of meanes we haue the meanes and are weary of them as Israel was of Manna we make account of it as a light meate and are wilfully blinded we haue the light among vs yet shut our eyes that we should not see Vse 4 Lastly it is needfull for vs to be carefull to take profit by reading the Scriptures that so we may haue direction in all our waies and learne how to please GOD and to abstaine from all things that do displease him It is not the bare hauing of the Scriptures with vs in our houses or a naked reading in them by our selues without farther consideration that will serue to direct vs in all the actions of our life but there is farther required of vs an applying of them an edifying of our selues by them that it may be seene how we profit in them This duty hath many particular parts or branches belonging vnto it Branches of this vse First of all we must haue recourse vnto God the Author of the Scriptures he onely is able to vnlocke them and so to bring vs into the secret chamber of his presence We ought to pray vnto him earnestly that he would vouchsafe to teach vs the way of his statutes to giue vs sound vnderstanding of his will to direct vs in the paths of his commandements We see this by the practise of the Prophet Dauid Psal 119 Psal 119 18. who craueth oftentimes to haue his eyes opened to behold the mysteries of his words and the wondrous things of his law Our eyes naturally are shut and we cannot conceiue them which are spiritually discerned Secondly we must keepe such order in the reading of them as may stand with our calling and state of life and take all opportunity to do it It were to be wished that we would set apart some part of euery day to be emploied in this exercise that so we might read ouer the whole Scriptures oftentimes and if at any time we be hindred by necessary occasions which happen to vs without our searching of them to redeeme the time afterward Eph. 5 16. and so to recompence that which we haue left vndone This is an holy restitution much pleasing vnto God Thirdly we must vnderstand to what ends and vses the Scriptures were written They were penned to teach that we may learne the truth to improue that we may be kept from errour to correct 2 Tim. 3 16. Rom. 15 4. that we may be driuen from vice to instruct that we may be setled in the way of well-doing and to comfort that in trouble we may be confirmed in patience hope of an happy issue Fourthly we are to remember that the Scriptures containe matter concerning all sorts of persons and things which may be reduced to fiue heads First touching religion and the right worshipping of God they teach how to serue him and what to beleeue touching God and touching mankinde That he is one in essence and three in persons Touching our selues that by creation we were made good holy and righteous By our fall we are become wretched by reason of sinne and not able to thinke one good thought or to stirre one foote forward to the kingdome of Heauen By regeneration we are borne againe and made the sonnes of God by adoption and by faith we lay hold on Christ our wisedome our sanctification our righteousnesse 1 Cor. 1 30. our redemption Touching the Church we are instructed by them that it is the company of the faithfull that haue beene from the beginning we are led also by them to know the two Sacraments and what to beleeue of the generall iudgement that shall be of the godly and vngodly Secondly they informe vs touching kingdomes and common-wealths and touching the duties of Magistrates and Subiects how the one ought to rule and the other to obey and neither the one nor the other doe their duties for conscience till the word informe them Thirdly they handle matters touching families and houshold affaires in which are the husband and wife parents and children masters aâd seruants no duty required of them is omitted but contained in them Fourthly touching the priuate life of euery particular person how to behaue our selues in wisedome and folly in loue and hatred in sobriety and incontinency touching mirth sorrow speech and silence humility pride to imbrace the one and flye from the other Fiftly touching the common life of all men we learne in them how to leade our liues in euery estate whether we be rich or poore whether we be high or low we can be in no estate but we shall finde sufficient store of heauenly
with his hands the thing which is good that he may haue to giue to him that needeth Secondly it is very comfortable to vs to be busied in them we must looke for a blessing vpon vs and them while we continue in them God appeared to Moses in a slame of fire out of the middes of a bush while he kept the flocke of Iethro his father in Law Dauid was chosen and taken from the sheepefolds to feed the people of God The Lord tooke Amos Amos 7. ââ as he followed the flocke and said vnto him Goe Prophesie vnto my people Israel While the shepheards were attending their flocks by night and abiding in the fields an Angel of the Lord brought them tidings of great ioy which should be to all people that to them was borne that day in the City of Dauid a Sauiour which is Christ the Lord Luke 2.10 11. The like we might say of Iacob while he was faithfull in his calling the Lord appeared vnto him He chose his Apostles as they were busie in their callings and painefull in them Gen. 31. â Matth. 4â 21 and ââ Peter and Andrew as they were casting a net into the sea Iames Iohn his brother as they were mending their nets for they were fishers Matthew the Publican as he sate at the receit of custome he saith vnto him follow me who arose immediatly followed him Mat. 9. While we walke in our callings we may look for a blessing but when once we goe from them and either forsake our calling or busie our selues in other mens callings we can expect no blessing at his hands for when we leaue them he leaueth vs when we returne to them he returneth to vs. Thirdly euery one must iudge and esteeme his particular calling to be the best and fittest for him The Apostle confirmeth this by his owne practise and example Phil. 4 12. I haue learned in whatsoeuer estate I am therewith to bee content This will arme vs against all discontentment and murmuring against God and make vs quietly to keepe our owne standing When Absolon was not content with the place of a Subiect and to be accounted the Kings sonne but said O that I were Iudge among you 2 Sam. 15 4. then he sought his fathers kingdome â 20 24. When the sonnes of Zebede contented not themselues with the calling of Disciples but were enflamed with the thirst of honour and desire of dignity to be the greatest in the kingdome of Christ then arose enuy and heart-burning among them It is altogether vnpossible that we should rest well pleased with our callings and conditions and not climbe aloft aboue the places wherein we are set except we set downe this as our rest that our calling such as God hath appointed is the fittest and meetest for vs. Lastly euery one is bound to glorifie God in his calling though it be neuer so meane or base Wiues are charged to be obedient to their owne husband that the word of God be not blasphemed Tit. 2 5 10. Seruants are commanded to please their masters in all things that they may adorne the doctrine of God our Sauiour in all things Tit. 2 10. That the Name of God and his doctrine be not blasphemed 1 Tim. 6 1. This ought to be propounded vnto vs and set before our eyes to make it the end of all our actions that whether we eate or drink or whatsoeuer we do we may do all to the glory of God 1 Cor. 10. It is not the highnes or lownesse the greatnes or meannesse of our calling that God so much respecteth as the sincerity of the heart of him that walketh in his calling If it be not sound all our actions are corrupt We must not think that onely men of high callings are to giue glory vnto God it is a common duty required of all and woe vnto vs if we do it not The heauens declare the glory of GOD much more ought man endued with reason and vnderstanding 27. And of Kohath was the family of the Amramites and the family of the Izeharites and the family of the Hebronites and the family of the Vzzielites these are the families of the Kohathites 28. In the number of all the males from a moneth old and vpward were eight thousand and sixe hundred keeping the charge of the Sanctuary 29. The families of the sonnes of Kohath shall pitch on the side of the Tabernacle Southward 30. And the chiefe of the house of the families of the Kohathites shall be Elizaphan the son of Vzziel 31. And their charge shall be the Arke and the Table and the Candlesticke and the Altars and the vessels of the Sanctuary wherewith they minister and the hanging and all the seruice therof 32. And Eleazar the sonne of Aaron the Priest shall be cheefe ouer the cheefe of the Leuites haue the ouersight of them that keepe the charge of the Sanctuary Now we come to Leuies second sonne We haue spoken before of Gershon of whom came the Gershonites It followeth to speake of Kohath for to him his posterity were committed the most honourable offices as we shal see afterward in the next chapter Touching whom we may obserue as we did in the former these particular points First the families that descended of him which are foure in number the Amramites the Izeharites the Hebronites and the Vzzielites verse 27. Secondly the number of the males that came of them to wit eight thousand and sixe hundred verse 28. Thirdly the place where they pitched to wit the South-side of the Tabernacle verse 29. Fourthly the ouerseer or superintendent of them namely Elizaphan the sonne of Vzziel verse 30. Fiftly the charge and function committed vnto them were the chiefe things within the Sanctuary verse 31. Sixtly the ouerseer of all these ouerseers and the chiefe of them that were the chiefe was Eleazar the sonne of Aaron who had authority ouer all the Priests and Leuites verse 32. He was vnder Aaron appointed to haue the ouersight of them that had the charge of the Sanctuary For Aaron himselfe was the high Priest and his eldest sonne Eleazar was vnder him as it were the second Priest euen as in the reigne of Zedekiah the high Priest was Seraiah the second Priest was Zephaniah as we reade in the second booke of the Kings chap. 25 18. The Captaine of the guard tooke Seraiah the cheefe Priest Zephaniah the second Priest and the three keepers of the doore See the notes on the Geneua Bible The second Priest is thought to be one appointed to succeed in the high Priests roome and to supply his place if he were sicke or otherwise hindred and letted by necessary occasions Of this family of the Kohathites came Moses and Aaron And albeit the Lord appeared in speciall manner to Moses called him to be a most excellent Prophet to whom he reuealed himselfe as it were face to face and chose him to be the Gouernor of a mighty
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 giueÌ 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 theÌ 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
serue Vse 4 them to further the preaching of the word and to furnish such places as belong vnto them with able teachers This is required of all godly Magistrats whether they be supreme or subordinate that they endeauor to be noursing fathers to the Church Esay 49. that they by their authority may encourage and countenance all such as are Pastors and teachers to the end they may goe boldly forward with that worthy worke which is in their hands A notable example heereof we haue in those Princes that were sent out by Iehoshaphat for albeit they did not preach to the people in the cites to which they came nor minister the Sacraments nor offer the sacrifices nor burne incence inasmuch as they had the Leuites with them to doe that seruice yet it is not to be omitted or concealed that they did countenance them and accompany them and this their authorizing or backing of them is called a preaching Chro. 17.7 because it made a plaine way and set open a wide doore for the peoples better receiuing of the word with readinesse cheerefulnesse and obedience The example of great personages is of great force and is a strong cord to draw inferiours after them Whensoeuer such men of high place make account of the Ministers highly esteeme of their message and Ministery it moueth others most mightily to shew reuerence to this holy ordinance of God Especially it belongeth to them that are Patrones haue the presentation and collation of spirituall promotions to haue an especiall care and regard that the Churches committed to their tuition may be sufficiently furnished and that as well the small flockes as the greater heards be prouided of godly and learned teachers for as much as Christ himself preaching the Gospel of the kingdome from place to place as occasion serued and the necessity of the people required deliuered the ioyfull newes and glad tydings of saluation as well to the people of little villages as to the inhabitants of famous townes and populous Cities not onely to thousands that flocked to heare him but to hundreds and tennes that came vnto him He shunned popularity and the applause of men and shewed not himselfe alwaies openly nor any otherwise then as he might doe most good to the people and gaine greatest glory to his Father He was not ambitious or vaine-glorious nor sought the praise of men Ioh. 7.10 and 5.41 and 8.50 When God determined to destroy the Cities of the plaine at the request of Lot in mercy he saued Zoar a little towne Gen. 19. God hath his people whom he created and Iesus Christ redeemed euen in little places as well as in great parishes in small villages as well as in large Cities These haue soules to saue as well as others Little flockes would haue their shepheards as well as great heards such as are poore seruants of the family would be glad to haue food to eat as well as the chiefest persons To instruct a countrey-village is a worke of mercy as well as to teach the mother-Cities of a kingdome and to be carefull of the high or head places but carelesse of little hamlets is as vnmercifull a part as to pamper vp a great family and to let a little one starue for hunger or as if a Prince should prouide for the safety of great multitudes of his subiects and neglect the lesser companies that abide in poorer villages or as if a man should tender the welfare of his head and neuer regard his foot or his finger Wherefore all Magistrates must set before their eyes the example of God as a cleere glasse to looke vpon appointing the ordering of the Leuites in such sort that all the Tribes might be instructed being so diuided scattered among the rest that their labours might be communicated to all as also the example of Iesus Christ who in the dayes of his flesh taught and preached euery where not onely at Ierusalem but in Galile and other desert and desolate places so that they ought to haue an especiall care and regard that euery Congregation haue his sufficient Minister And that they may be constrained to yeeld to this trueth or at least perswaded to the practise and performance of this dutie or if not perswaded yet conuinced in conscience that it should be done and that it is their sinne if it be left vndone let vs a little consider somewhat farther the fact of God how carefull he was thereof in the land of Israel that as well the little townes as the greater Cities might haue able teachers Hence it is that he commandeth the children of Israel that they giue vnto the Leuites the ordinary teachers of the people of the inheritance in their possession Cities to dwell in all the Cities which they were to giue to these Leuites were eight and forty Num. 35.2 7. The accomplishment whereof we may reade at large in the booke of Ioshua chap. 21.4 5 6 7. In euery Tribe they had foure Cities and so were by the ordinance of God diuided in Iacob and scattered in Israel according to the ancient Prophesie of Iacob Gene. 49. For out of the Tribes of Iudah Simeon and Beniamin they had 13. Cities verse 4. Out of the families of the Tribe of Ephraim and out of the Tribe of Dan and out of the halfe Tribe of Manasseh they had 10. Cities verse 5. Out of the families of the tribe of Issachar and out of the Tribe of Asher and out of the Tribe of Naphtali and out of the halfe tribe of Manasseh in Bashan they had 13. Cities vers 6. Lastly out of the Tribe of Reuben Gad and Zebulun they had giuen and granted vnto them 12. Cities verse 7. By this meanes was the instruction of Gods people prouided for plentifully through a multitude of Cities appointed vnto them not altogether or in one place of the land but dispersed heere and there according to the infinite wisedome of God and the absolute necessity of the people We heard before what wonderfull care godly Iehoshaphat the king of Iudah had who sent the Leuites throughout all the Cities of his kingdome which caryed with them the Booke of the Lord and taught all the land and his zeale was rewarded with riches honour and great prosperitie in aboundance 2. Chron. 17.5.9 The like commendation is giuen of Iosiah who appointed the Priests to their seuerall charges and encouraged them to the seruice of the Lord and said vnto the Leuites that taught all Israel 2 Chr. 35.2.3 which were holy vnto the Lord Put the holy Arke in the house which Salomon the sonne of Dauid king of Israel did build c. So then for as much as Christ preached to small villages as wel as to bigger townes forasmuch as it was the wise policy of God to place the Leuites round about his Tabernacle and to grant vnto them cities throughout euery Tribe forasmuch as it was the carefulnesse of Iehoshaphat and Iosiah to haue all places of
of highest descent that euer liued vpon the earth who was not onely of the linage and stocke of Dauid and heire vnto the Crowne Kingdome but the sonne of the eternall God yet he disdained not to serue but vouchsafed to minister in this office and hath giuen example to all posterity that none should account themselues vnworthy of it or it vnworthy of theÌ forasmuch as the Gospel began to be preached of him Heb. 2 3 who is the brightnesse of glory and the expresse image of his person and vpholdeth all things by the word of his power Heb. 1 3. Seeing then Princes and Peeres and noble men yea such as haue bene of the Kings blood haue imployed themselues to the Lords seruice seeing sundry of these among both Pagans and Papists haue exercised this function seeing some of the elect Angels were Preachers of the Gospel what a slander and reproch is it for vs that are dust and ashes and wormes of the earth and no better that are called Christians and would be accounted great professers who in so great want of labourers and haruest men to reape downe the corne do bestow our youth rather any way then this that is the best way It is incredible what great good such might do in the church O what a furtherance would it be to true religion and a notable meanes to gaine many soules to God! For how many be there that contemne the Ministery of the word and consequently the word it selfe because for the most part they are meane and poore men that are the Ministers and Preachers of it Euen as when the professers of the truth consist of the lowest sort it hindreth the faith of diuers to consider that none of the rich or of the Rulers beleeue in him but the people that are accursed Iohn 7 4â so is it in the Ministery also When such as are ignorant of true religion cast their eyes vpon the poore condition of the teachers of it and behold the worshipfull and noble shun it and shake it from their shoulders they are offended and grow into hatred and contempt of the Calling and regard not such as haue taken it vpon them Whereas if the men of great places would stoope downe vnto it if this may be accounted a stooping downe and as well preach Christ as beleeue in him it might be a forcible and effectuall meanes to further and foster true religion Is it not a comfort to all godly parents to see their children well bestowed Can we haue them better bestowed then to serue the Lord and to labour in his haruest and to be made Rulers or Stewards in his house Is there any thing we should reioyce more to see then our sons put in trust with the price of the blood of Christ and by preaching to win many soules and send them to heauen How do men seeke to shroud themselues vnder the cloth of noble men and are glad of places and offices vnder them like to Zebedees childreÌ that would sit at the right hand and at the left hand of Christ in his Kingdome But the Ministers are the seruants of the most High they serue the King of Kings and the Lord of Lords then which what seruice can be more holy or honourable The Prophet Haggai complaineth chap. 1 4 that the whole people from the highest to the lowest neglected the building of the Temple and followed their owne profits plesures Is it time for you O ye to dwel in your sieled houses and his house lye waste And therefore he threatneth in the words following to punish those greeuously that were so retchlesse and carelesse for the helping forward of this building Let Zerobabel and Iehoshua with the remnant of the people diligently consider this point and meditate seriously vpon these things And let all haue a tender regard to imploy and set apart some of theirs to worke in the Lords vineyard as painfull labourers True it is some goe about by pilling and polling to bring the Church to beggery and slauery but this ought not to discourage any from seruing in this calling nor to withdraw any of his children froÌ preaching of the word The earth is the Lords and the fulnesse thereof Psal 24 1. All the siluer and gold in the world is at his commandement Hag. 2 8. He will neuer leaue nor forsake those that be his He will pay good wages to all that are his seruants They shall be sure of their pay that reape his corne and beare the burden of the work and the heat of the day He hath the hearts of all Princes and Potentates in his owne hand He moued the mindes of pagan and heathen Kings to contribute things necessary for the repairing of the materiall Temple as appeareth in the bookes of Ezra and Nehemiah âzra 3 7. âeh 2 8. and therefore he will not suffer such to lack which labour in his spirituall Temple vnder godly and christian Princes Seeing then we ought to make a great account and haue a reuerent estimation of the Preachers of the word and esteeme the Calling giuen them an honorable office inasmuch as Christ the euerlasting Son of the Father the wisest the worthiest the noblest the notablest person beyond all comparison of all that euer were or shall be or are in heauen or earth hath taken vp the office of a Preacher Priest and Prophet to teach the people and to pray for them let vs also further this worke by all the meanes we can and let the Ministers comfort themselues in this their holy vocation hauing a multitude of such excellent predecessors as it were a cloud of witnesses going before them to be examples to encourage them and let vs not be discouraged by the taunts opprobious termes of the vngodly to dislike and forsake our function or to be ashamed of it or to thinke scorne to labour in it howsoeuer many scorne at it as too meane and base a thing for themselues For albeit the Ministery aboue all other callings is most subiect to the contempt and disgrace of prophane and godlesse men yet let vs be assured that as it is in it selfe in regard of the ordinance of God as also of the benefit of it vnto mankinde a worthy and excellent calling so they that enter into it shall be honoured of all those which are the children of God Let vs tread those disgraces contumelies vnder our feete and be so farre from being dismaied at them that rather we ought to account our selues happy for them Mat. 5 11 12. Seeing we are thereby made conformable not onely to the Prophets and Apostles of Christ but to our Sauiour himselfe and shall in the end be like vnto him in glory and eternall life Yea we are assured that in the middest of al disgracings and defacings of vs we are the sweet sauour of God not only in them that are saued but in them also that perish â cor 2 15 16 And albeit we
then he is and indeed as well the one as the other are vnfit vnmeete to haue the charge of sheepe or of old shooes It discourageth those that labour painefully in this calling and weakneth the hands and hearts of those that are diligent in their office It bringeth a slander vpon the Church of God and emboldeneth many to goe forward in sinne while there is for the most part like Priest like people like master like man like mother like daughter And last of all it bringeth ineuitable perils and dangers vpon the people whose soules perish through their ignorance and wickednesse that are entred into this calling The third reproofe ãâã third reâfe is the haste which for the most part young men that runne before they are sent make to the Ministery wherein the common prouerbe is true That haste maketh waste The zeale of these persons is very preposterous forasmuch as they haue not that iudgement knowledge that wisedome and experience that grace and grauity that stayednesse and moderation in ordering and brideling their affections that is needfull in those that are to teach others the way how to do it lest it be said vnto them Physitian heale thy selfe Luke 4 23. and as the Apostle sheweth Thou that teachest another teachest thou not thy selfe Rom. 2 21. In former times of the Church the Prophets well qualified hung backe and shunned the burden but we are fallen into another extreme whereby it commeth to passe that we desire to be soone employed albeit rawly furnished as if a Captaine should leade his souldiers vnto the battell before they be halfe harnessed and prepared But some may say Obiection Are none to be chosen to the Ministery that are young men Or is this Law giuen to the Leuites remembred heere a morall precept to which the Church is necessarily tied None were to serue in the Tabernacle or Temple vntill thirty yeares 1 Chr. 23 3. is this precisely to be kept in the new Testament I answer Answer not all that are of that age are to be admitted nor all vnder that age are to be refused For as there are two sorts of young men set downe before so there are two sorts of Elders some are olde men in yeares and some are old men in gifts and thus may the Ministers be saide sometimes to be both old and young yong in age old in the graces giuen vnto them necessary for this calling as on the other side a man may be old in yeares and haue many gray haires on his head and yet in regard of necessary gifts that ought to haue beene in him be a young man a childe an infant If it be farther saide Obiect Iohn Baptist began to preach at that age and so did Christ himselfe yet had these great gifts and who is like to them or who may compare with them Answer I answer these examples are not to be drawne into imitation to make of them perpetuall Canons and constitutions of the Church And this was indeed a long time after obserued in the Church all such kept out as by a strong barre that had not attained to that age We haue laide before vs the doctrine and life of Christ to be followed not the yeares ability not age The Apostle warneth Timothy so to behaue himselfe that none should despise his youth 1 Tim. 4 verse 12. He would haue him learne before he goe about to teach others It is said in the booke of Iob chapt 12 12. With the auncient is wisedome and in length of daies vnderstanding Neuerthelesse albeit this bee ordinarily seene yet God is not tyed to any age but bestoweth his gifts where and vnto whom hee pleaseth as appeareth in Ioseph Ieremy Samuel Salomon Daniel Dauid Timothy Titus and sundry others Howbeit such examples are not common but rare and vnwonted like a shining starre in a cloudy Firmament Aristotle No man chuseth yong men to be Generals of an army saith the heathen Philosopher That Physition is thought to be the better who hath most conuersed and liued longest among the sicke Plato lib. 3. de rep In the host of Alexander the Great Q. Curtius none was suffered to leade the bandes into the field that was not elder then three-score In the state and common-wealth of Rome none vnder full age were chosen to bear any office None was chosen to be a Senator before 25. yeares nor Pretor before 30 nor Consul before 43. How much more is this to be regarded in the regiment of the Church where as the calling is weightier so the danger is greater when these pastorall charges are bestowed vpon vnfit persons For a speciall care must be had that such as are aduanced and promoted whether young or old doe not cause their ministery to be contemned especially considering that it falleth out as we see by continuall experience that euen his doctrine is little regarded whose person is despised Some are old in yeares but young in wisedome Esay 65. and at an hundred yeares old are as children touching vse and experience who staine and disgrace their hoare heads white haires with foolishnesse sottishnesse and more then childishnesse In the art of nauigation Nazian in laud. Basilij this law was wont to be precisely obserued that none should be chosen Master of the Ship or Masters mate that hath not first beene a skuller and rowed with oares and froÌ thence beene promoted to sit at the sterne In military discipline a man was first chosen a souldier then he rose higher to be a Centurion before he could be Generall of the host God would haue the Leuites to be at the first as it were probationers before they were alowed to be practitioners They were taken in for tryall at 25. yeares of age as it followeth in the 8. chapter and so continued vnto 30. at what time they were suffered to minister if they were found faithfull and painefull But it may be said of many in our church that they runne before they be sent Iere. 23 21. and thrust themselues into the Vineyard before they be hired These are young in yeares and as young in qualities and conditions required of a Minister that haue not yet shed their colts teeth nor scarse sowed their wilde oates as we say in our common Prouerbs so that we may say with the Prophet Hosea chap. 9 7. The Prophet is a foole the spirituall man is mad And another Prophet Her Prophets are light and treacherous persons her Priests haue polluted the Sanctuary they haue done violence to the Law Zeph. 3 verse 4. Vse 2 Secondly it teacheth a good duty and profitable to the Ministers that remembring this lesson and considering how they must be adorned and with what gifts endued they looke to themselues that they giue no occasion of scandall and offence of euill speeches and contempt of their calling but keep themselues vnspotted and vncorrupted This the Apostle teacheth his Timothy 1. ch 4 12.
Secondly touching the Merarites which are another of the familes what he saith of them verse 31 of this present chapter compare it with the 36 and 37 verses of the former chapter Lastly touching the Gershonites the 25 ver of this fourth chapter with the 25 verse of the third chapter and we shall see hee telleth them againe and againe what burdens they are to beare and what seruice they are to performe He might haue referred vs to that which hee had before set downe but he doth againe particularly rehearse and repeat it God forbiddeth needlesse repetitions in praier and condemneth much babling that bringeth no benefit with it therefore he vseth it not himselfe neither do any of the Penmen of the holy Scriptures who wrote as they were inspired by the Spirit of God the Author of them They were chosen vessels of God and as it were his Secretaries so guided by him that they could not erre in writing no more then in speaking of it We learne from this practise of Moses in this place Doctrine It is lawful for the Ministers to repeat the points that formerly they haue taught that it is lawfull for the Ministers and Teachers of the Church to make repetitions of things formerly taught and to deliuer the same points and parts of religion againe and againe both for matter and forme not thereby to ease themselues or to maintaine sloth in theÌ but for the benefit of the Church Moses in the booke of Deuteronomy repeateth to the people many things done before and expressed in the former bookes and therefore it is fitly called a repetition of the Law and there he rehearseth the ten Commandements againe Deut. 5. So do the Euangelists declare how Christ our Sauiour often repeateth the same things and preacheth againe the same points he had deliuered before and therfore his practise may well be our warrant and his example our direction Thus doth the Apostle Peter shew what he did and what he will do 2 Pet. 1 12. Wherefore I will not bee negligent to put you alwaies in remembrance of these things though ye know them and be established in the present truth And afterward in the same Epistle he professeth that hee had written to them of those things whereof his beloued brother Paul had written in all his Epistles The Epistle of Iude is a repetition of those things handled by Peter in his second Epistle and is as it were an abridgement of it So the bookes of Chronicles do repeat many things before set downe in the bookes of the Kings albeit it be done with much accesse of matter profite to the reader as we shall see by diligent obseruation in the reading of them In like manner the Apostle Iohn wrote vnto them those things which they had beene taught before I haue not written vnto you because ye know not the truth but because yee know it and that no lye is of the truth 1 Iohn 2 21. This may plentifully appeare vnto vs in the comparing of the olde Testament with the new one strengtheneth and confirmeth another and sundry things are repeated in the new which are deliuered in the old We see the Gentiles in the Acts of the Apostles Acts 13 42. besought Paul and Barnabas that the same words might be preached vnto them the next Sabbath day which they had first offered vnto the Iewes All which examples as it were a cloud of witnesses do confirme the lawfulnesse of their practise that teach againe what they haue taught and deliuer the same points which before they haue deliuered and so bring forth out of their storehouse things both old and new for this custome could not be vsed without some accesse and addition of new matter according to the manner of God vsed in the holy Scriptures Reason 1 This is not done without cause and good reason For first men are commonly dull in hearing slacke in comming weake in remembring and slowe in practising They are as a tough oake that is not felled at one stroke as an hard stone that is not broken in peeces with one blow they are as marble that is not pierced with once dropping of water vpon it but requireth a constant and continuall falling vpon it according to the Commandement of God directed to his Prophet Ezek 21 2. Sonne of man set thy face toward Ierusalem and drop thy word toward the holy places and Prophesie against the Land of Israel For albeit we be often taught and plainely instructed heere a little there a little yet we cannot conceiue and carry away the things we heare The Apostle saith Heb. 5 11. We haue many things to say and hard to be vttered seeing ye are dull of hearing where he giueth this reason why he had need begin againe the first rudiments of Christian religion as it were to lay the foundation of the house againe before hee went forward with high mysteries euen in regard of their dulnes and slacknes in learning Reason 2 Secondly it is safe and sure for all hearers to haue often repetitions It hath his good vse and speciall benefit Many witnesses do make sure worke and confirme strongly and stedfastly the things taught Hence it is that the Apostle saith writing to the Philippians chap. 3 1. To write the same things to you to me indeed is not greeuous and for you it is safe That which is once spoken is through our infirmity and corruption as good as neuer spoken as one witnesse is no witnesse GOD would haue euery truth confirmed by two or three witnesses and forasmuch as the historie of the life and death of the doctrine and myracles of the resurrection and ascension of Christ is so maine a pillar of our religion in the knowledge whereof our saluation consisteth hee would haue it confirmed by foure authentike witnesses and Christ carried by them as on a fourefold Chariot in triumph like a mighty Conqueror that hath subdued all his and our enemies Thus doth God prouide most plentifull meanes to remoue our infidelity to take away our doubting and to remedy our infirmity Thirdly repetition worketh a deeper impression Reason 3 in vs and serueth to beate it into the conscience as well as into the vnderstanding It is necessary that we be stirred vp quickned to the practise of good things by the goad of repetitions This consideration made the Apostle say I thinke it meete 2 Pet. 1 13. as long as I am in this Tabernacle to stir you vp by putting you in remembrance Practise is an hard thing and rare We are not easily brought to performe such things as wee know If then once speaking take not hold on vs it may the second time beeing commended vnto vs againe Fourthly we ought not to forbeare from Reason 4 this course because our life is short wee know not how soone we may be called out of this world and giue an account of our Ministery how carefull wee haue beene to gaine
them that mourne in Sion and hang downe their heads through feeling of the wrath of God for their manifold sinnes they are to be comforted as well thereby as if the Lord himselfe from the highest heauens should comfort them and speake peace vnto their consciences There cannot be a greater enemy to the sauing hearing of the word then to imagine this that we haue nothing to doe with God but all with man when we heare the word This shaketh attention cooleth zeale breedeth negligence and hindereth obedience Secondly this serueth to reprooue all such Vse 2 as yeeld no obedience vnto God and his will but rebell against him openly and stubbornly and will doe nothing at all that hee commandeth These are not vnfitly called traitors and rebels against God The name of a traitour is most odious among all men no man can abide to be so accounted But what shall it auaile vs to be faithfull vnto men and vnfaithfull to God to obey them and to disobey him Moses telleth the people of Israel that they haue beene rebellious against the Lord Deut. 9.24 from the day that he knew them Such as rose vp against Aaron and would not submit themselues to Gods ordinance in his Ministery are called the children of rebellion Numb 17.10 and they are exhorted not to rebell against the Lord Numb 14.9 It is a vaine thing to say we are no traitors we hate the name of treason if we nourish open rebellion against God who is the King of kings Such as set themselues against Gods word and yeeld no obedience vnto it are rancke traitors and we need craue no pardon if we call them the children of rebellion Secondly it reprooueth such as prolong the time with God haue no leisure to hearken yet vnto him and so make him attend vpon them No man man must stand to debate or consult with flesh and blood whether he should obey God or not the wisedome and pollicy of man must not bee our counsellours they will deceiue vs and withhold vs from yeelding obedience vnto Gods commandements In his matters we must not pleade pollicy but when he commandeth we must with all speed yeeld obedience 1 King 13.9.18.19.21.26 The Prophet that contrary to Gods commandement did eat bread and drinke water in the house of the olde Prophet was deuoured of a Lyon this was the iudgement denounced against him Foras much as thou hast disobeyed the mouth of the Lord and hast not kept the commandement which the Lord thy God commanded thee c. thy carcase shall not come into the sepulchers of thy fathers The fruit of al disobedieÌce is our owne destruction notwithstanding our owne good intents which may please our selues but cannot please God When we haue his word we must not suffer our selues to be deluded by traditions by visions or by pretended reuelations The onely word reuealed vnto vs must put al other meanes to silence and make them giue place He that was commanded by the word of God to strike the Prophet and refused it was slaine by a Lyon 1 King 20.35 Let these examples make vs wise and their falles teach vs to stand vpright It is extreme folly to yeeld to the false and fained perswasions of ignorant men who goe about to tell vs that it is not so necessary a duty to obey the word of God deliuered vnto vs as many would make vs to beleeue that we shall be hated and derided of all men and therefore it is better for vs to seeke the fauour and good will of men and the applause of the world then to be singular and so contemned Let not vs be lulled asleepe with these sweet songs which are no better then cunning enchantments neither be led a side by such deceitfull counsellers as goe about to bring vs into eternall perdition Thirdly it reproueth such as part stakes betweene God and themselues and regard not to yeeld entire obedience vnto him but obey to halues For as Agrippa was perswaded somewhat to become a Christian so are these resolued a little to obey Saul was commanded to root out the Amalekites with all that was theirs from man to beast but he set his owne wisedome before the wisedome of the Lord sparing Agag and the better part of the sheepe to offer sacrifice vnto him But God spared not him for his kingdome was rent from him and giuen to his neighbor that was better then he The children of Israel were streightly charged of God to destroy the nations into whose land he would bring them lest by suffering them among them and by ioyning themselues with them they should learne their manners and serue their Idols which would turne to their ruine and destruction They executed part of his commandement they destroyed many of them took their cities yet because they saued a part and spared a remnant of them they found them by wofull experience to be thornes and prickes in their flesh Iudg. 2.3 and afterward they liued many yeres in their slauery and subiection as the booke of Iudges doth witnesse God looketh for full and perfect obedience so that there is no halting or faultering before him We see how Ananias and Sapphira were smitten with sudden death because they kept backe part of the price of that which they had vowed and dedicated vnto God Act. 5. This turned to their vtter destruction albeit they were taken to be zealous and forward disciples So shall it be with vs if we be like vnto them Let vs take heed of hypocrisie let vs labour to be entire and giue him the whole heart Vse 3 Thirdly let vs seeke after knowledge and vnderstanding of the will of God For how can that seruant practise and performe his masters will that neuer knoweth nor regardeth to know what he requireth or can that subiect obey the law of the Magistrate that is wholly ignorant of the Law The Apostle requireth that the word of Christ dwell richly in vs in all wisedome Col. 3.16 The true knowledge of God is the fountaine and foundation of all true obedience From hence as from a roote spring forth and spread abroad faith in Christ hope in the promises loue to the brethren the true worship of God and feare of his holy Name As on the other side from ignorance proceed infidelity distrust despaire presumption hatred of God malice superstition idolatry disobedience and all impiety Hence it is that the Prophet Hosea complaineth that God had a controuersie with the inhabitants of the land and that there was much ryot and excesse of vnrighteousnesse among them by stealing lying whoring swearing and killing because there was no knowledge found in that people thereby implying Hos 4.2 that they were vtterly destitute of all grace and goodnesse of all piety and true religion Such as know not God nor his will are ignorant what pleaseth or what displeaseth him and therefore cannot but offend him in both He that doth the will of God
the Lyons brake their bones in pieces and tore them in sunder that had cast Daniel into the denne Dan. 6 24. Thus shall it bee with all persecuters that plot the ruine of the Church They may gather themselues together but they shall be scatterd they may pronounce a decree but it shall not stand they may digge deepe to hide their counsels but they shall be discouered come to nothing Hee hath not made his Church a prey vnto their teeth but hath vtterly destroyed them and made hauocke of them that they became dung to the earth and a prey to the fowles of heauen They then are greatly to be reproued who behold euery where and at all times the workes of God both of his mercy toward his people and of his iudgements against his enemies and yet are neuer moued to glorifie his Name nor to walke in obedience before him In the middest whereof I dwell Wee haue heard the strength of the reason and how necessarily and demonstratiuely it concludeth The presence of GOD with vs is a forcible meanes to pricke vs forward and to prouoke vs to holinesse of life and to all well-doing Now let vs consider the words in themselues without the consideration of others Wherein we see hee giueth his promise for his presence or setteth downe plainely vnto theÌ that he is continually among them to wit the holy God among his holy people âine âeuerââresent ãâã peoâ This teacheth vs that God is euermore present with his people he is in the middest of them he is neuer absent from them He watcheth ouer theÌ for their good he neuer slumbreth nor sleepeth hee neuer forsaketh them that he should bring them into danger This appeareth in the example of Ioseph Gen. 39 21 23. The Lord was with him and shewed him mercy and gaue him fauour in the sight of the keeper of the prison Where hauing shewed that God was with Ioseph he expoundeth and expresseth what his presence was and wherein it consisted and how it was manifested Hee was cast into prison and lay in great misery yet did not God forsake him but was with him euen in prison God abhorreth not the loathsome prisons into which his seruants are cast He commandeth vs to visite his Children that are put in prison much more therefore will he do it himselfe This is set downe in the praier of Dauid for Salomon his sonne Arise and be doing and the Lord be with thee 1 Chron. 22 11 16. and in the prayer of Salomon at the dedication of the Temple 1 Kings 8 57. The Lord our God be with vs as he was with our Fathers let not him leaue vs nor forsake vs. This also is that mercifull promise which he maketh to his people Exod. 29 45 46. I will dwell among the children of Israel and will be their God and they shall know that I am the Lord their God that brought them foorth out of the Land of Egypt that I may dwell among them I am the Lord their God Heereby doth the Prophet comfort himselfe Psal 23 4. Though I walke through the valley of the shadow of death I will feare none euil for thou art with me thy rodde and thy staffe doth comfort me This is such a principle as is so plaine that it needeth no farther confirmation that wheresoeuer two or three are gathethered together in his Name he is in the middest of them Mat. 18. I will propound a few reasons and that Reason 1 breefely First he will saue those that are his His presence is not a vaine presence neither is he an idle beholder of things that are done but his presence is to prosper and to saue The end of his beeing with vs is the saluation of vs. This is the reason that God giueth to his people and the promise of deliuerance after long trouble Ier. 30 11. I am with thee saith the Lord to saue thee though I make a full end of all Nations whither I haue scattered thee yet will I not make a full end of thee but I will correct thee in measure and will not leaue thee altogether vnpunished And to the same purpose he speaketh in the 42 chapter Bee not afraid of the King of Babylon of whom yee are afraid be not afraid of him saith the Lord for I am with you to saue you and to deliuer you from his hand We must not therefore dreame of a presence that effecteth nothing hee is not one that standeth still and doth nothing as he that is in a dreame but rather willeth his people oftentimes to stand still while he worketh all in all Secondly they haue good successe in their Reason 2 lawfull labours and honest endeuours so that he maketh the workes of their hands prosperous Except the Lord do builde the house watch the City the labours of the builder and the cares of the watchman profit nothing at all This reason is rendred in the example of Ioseph Gen. 39. God was with him and hee made all that he had to prosper So it is said in the booke of the Iudges The Lord was with Iudah Iudges 1 19. he draue out the inhabitants of the Mountaine In like manner we reade concerning Dauid 2 Sam. 5 10. Dauid went on and grew great and the Lord God of hosts was with him Seeing then God saueth his people in times of danger and prospereth the workes of their hands that they vndertake in his feare it followeth that he is continually with them Let vs now come to the vses that arise from Vse 1 hence First for the encrease of a sound faith in God in whom we are to trust we may conclude that seeing God is with his seruants therefore they shall not fall downe or take the foile but shall prosper and preuaile He leaueth them not to themselues he withdraweth not his strength from them he deliuereth them not to the lust and pleasure of their enemies This is it which he telleth Ioshua after the death of Moses Iudg. 1 5. There shall not any be able to stand before thee all the daies of thy life as I was with Moses so I will bee with thee Whensoeuer we prosper in our waies finde the blessing of God to haue beene with vs in our actions let vs not ascribe it to our industry and pollicy to our owne diligence and endeuours but acknowledge from whence it springeth and proceedeth it is because God is with vs. This is a notable comfort vnto vs to consider that the gates of hell shall neuer be able to preuaile against the Church to deface it and to roote it out and to destroy it If the Church faile God shall faile with it If this be vnpossible so is the other If the church should faile Christ must also faile and all the benefits of his death and passion which can neuer come to passe forasmuch as he died not in vaine but will make his death auaileable in all the members of his body
euery exercise of our religion euery fruite of our most holy faith This is commended to haue bin in Ephraim by the Prophet After that I conuerted I repented and after that I was instructed I smote vpon my thigh I was ashamed yea euen confounded because I did beare the reproch of my youth Ier. 31 18. Hypocriticall confession is no confession Fourthly The fourth property we must confesse our sins with an hatred of them For where there is no feeling of sin there can be no pardon of sin and therefore Christ calleth such to him as were weary and heauy laden and ready to faint fall downe vnder the burden of them Mat. 11 28. The Prophet confesseth Psal 38 4 5. that his sinnes were as a weighty burdeÌ too heauy for him so that he went crooked bowed very sore So long as sinne appeareth vnto men small as a mote light as a feather pleasant as a sport that it groweth to be as common with them as going in the high way drinking iniquity as water and delighting in it as in meat drink it is plaine they know not the nature of it Many hypocrites like Iudas haue confessed their particular sins who said he had sinned in betraying innocent blood Math. 27.4 but it is of custome without conscience or of passion without remorse or of feare without change because they are weary of the punishments that lie vpon them but are not weary of their sins that are the causes of them their plagues seem heauy but their sins seeme light âe should âe greeue ãâã punishât wheras the sins that are in vs should more greeue vs then the iudgements that are vpon vs. Such men are for the present touched with the stroke of Gods hand but after they haue confessed and the punishment is remoued they are the same that they were before and are found no changlings they returne againe to their old sinnes as the dogge to his vomit and practise that which before they seemed to abhorre Let vs therefore hate sin much more then the punishment lest we be as malefactours that oftentimes cry out for the punishment but seldome or neuer for their offence Sinne is the breach of Gods law and the procuring cause of all punishment If we be carefull to stay the cause we shall quickly and easily stay the effect and if we would iudge our selues we should not be iudged of the Lord. Fiftly âe fift proâty our confession must not be extorted or enforced but freely and willingly performed Many men confesse their sinnes but this is no free wil offering they are forced vnto it by the rigour of the Law or by the anguish of the soule or by violence of sicknesse or by feare of death or by the cracke of Gods iudgement or by the censure of men If we be as forward to confesse them to the glory of God as we were forward to commit them to his dishonour we haue comfort in the performance of this duty and it will worke in vs repentance neuer to be repented of But if necessity compel vs to this as it did Pharaoh and Iudas and Achan while the rod was vpon their backs or God otherwise had found them out it is our crosses that make vs confesse and not our sinnes as Psa 78. When the wrath of God was heauy vpon them so that he slew them and consumed their dayes in vanity and their yeeres hastily then they sought him and they returned and sought God early they remembred that God was their strength and the most high God their redeemer but they flattered hem with their mouth ãâã 78.36 and dissembled with him with their tongue Euery duty must be performed to God cheerefully if it be done otherwise God regardeth it not ãâã sixt proây Sixtly this must be obserued in our confession that we ought not so farre to dwel vpon the meditation of our sins that we forget the mercies of God and faith in his promises and forgiuenesse of our sinnes Iudas confessed against himselfe his owne particular sinne in betraying his master and shedding of innocent blood howbeit this being wrested from him through horrour of his conscience and the fearefull apprehension of Gods wrath he neuer expected any mercy but went his way solitary ãâã 27 5. and hanged himselfe desperately Hee had no beleefe of pardon nor hope of fauour nor desire of repentance and therfore his confession serued to no other end but to acknowledge as on the one side the Iustice of God and the equality of his wayes so on the other side the merit of his owne punishment and the sealing vp of his owne iust condemnation by his owne mouth It was farre otherwise with Peter after he had denyed and abiured his master Mat. 26.75 he repented of his sinne and wept bitterly for the same he beleeued the promise and laide hold on mercy and was saued This confession was ioyned with faith which sanctified it to his comfort Confession ioyned with infidelity is no confession for vnbeleefe is as a bitter root that poisoneth it and maketh it vnsauory and vnhealthfull Seuenthly The seuenth property it belongeth vnto vs and to our confession to ioyne prayer to God for the pardon of our sinnes It is our duty together with our acknowledging of our faults to aske forgiuenes and to pray for mercy to the God of all mercy against whom we haue trespassed without which all is in vaine Thus did not Caine that despaired and cryed out that his sin was greater then he could beare Gen. 4.13 and therefore receiued no comfort nor grace in time of neede How many and great soeuer our sins are let vs neuer giue ouer prayer for pardon It is one of the engines of the diuel whereby he betraieth our soules and he catcheth many in his snare He knoweth that they are holden fast as slaues in chaines and fetters that are perswaded to giue ouer prayer He is in the way to Atheisme that prayeth not at all Psal 14.4 He is forsaken of God that thinketh it needlesse and superfluous as appeareth in Saul when the noise that was in the hoste of the Philistims spred farther abroad hee said vnto the Priest that brought the Arke of God Withdraw thine hand as if he had said 1 Sam. 14.19 There is now no time to aske counsell of the mouth of God Numb 27.21 It is otherwise with the seruants of God though they haue bene ouercome by the strength of their corruption by want of watchfulnesse by the subtilty of sin and by the tentation of Satan yet they would neuer shut vp their mouthes from the inuocation of the Name of God and from calling for mercy at his hands We see this in Dauid both in the booke of Psalmes in other places Psal 51.1 We see it in the penitent Publican Luk. 18.13 and 15. â1 and in the prodigall son that returned to his fathers house We see it in the Israelites
the Minister of GOD to attend the issue Shee stood to be iudged he to be the instrument of the iudgement She was to come vnto iudgement he to bring her vnto iudgement Thus we haue runne ouer the principall questions that were to be touched Analys Iunij in Numer in handling whereof I haue followed the iudgment of the learned who haue discussed and resolued these doubts and difficulties before me Now we are to proceed in order to the doctrine arising from hence Verse 15.16 Then shall the man bring his wife vnto the Priest c. We see in these words that the man is to bring his suspected wife to the place and meanes of her tryall If euery one that was suspected might be put away many husband 's not louing but growing weary of their wiues would readily entertaine any the least flying report and thereupon take occasion to be diuorsed from them Wherefore to the end that euery one suspected shold not by and by be condemned the Lord ordaineth that he should bring his wife to the Priest and before him vndergoe such tryall as is appointed for her Doctrine None is to be accounted guilty before tryall We learne from hence that it is Gods ordinance that no innocent person should be oppressed in iudgement and none at the priuate pleasure of any ought to be condemned before their tryall Euery person must hold vp his hand at the barre before he be pronounced guilty This appeareth plainly in the Law of Moses decreeing against idolatrous cities if the children of Belial haue withdrawne the inhabitants of their citie saying Let vs goe and serue other gods which ye haue not knowne Deut. 12.14 15 and 19.18 Then shalt thou enquire and make search and aske diligently and behold if it be truth and the thing certaine that such abomination is wrought among you thou shalt surely smite the inhabitants of that city with the edge of the sword destroying it vtterly and all that is therein c. Where we see that in the matter of idolatry which God aboue many other sinnes abhorreth as that which goeth neerest to his heart and as it were pierceth into the very marrow of his worship and seruice he would not haue euery suspicion to be taken or euery report to be receiued but hee will haue the matter examined and the trueth tryed out and searched to the full before any processe be made out against them Hence it is that Salomon complaineth of the contrary course oftentimes obserued Eccles 7.15 All things haue I seene in the dayes of my vanity there is a iust man that perisheth in his righteousnesse and there is a wicked man that prolongeth his life in hâs wickednesse To this purpose speaketh the Apostle Iames chap. 5.5.6 against the abuse of their power in rich men Ye haue liued in pleasure on the earth and beene wanton ye haue nourished your hearts as in a day of slaughter ye haue condemned and kâlled the iust and he doth not resist you Thus we set it is no new thing to see innocency it selfe trodden vnder foot and innocent persons condemned The Apostle Peter setting downe the duties of Magistrates willeth those to whom hee wrote to submit themselues to euery ordinance of man for the Lords sake whether it be to the king as supreme 1 Pet â3 â or vnto gouernours as vnto them that are sent by him for the punishment of euill doers and for the praise of them that doe well So that it is the ordinance of God that euill doers should be punished and that such as doe well should be commended and rewarded and therefore no innocent person ought to be discountenanced or put to death This trueth is strengthened vnto vs many Reason 1 wayes First by example which is beyond all comparison and exception for no man may compare with him no man dare except against him I meane the example of God himselfe who goeth before vs in the practise heereof that we should follow him in this duty Before he brought vpon the world confusion of tongues he is said to goe downe among them to see their fact Gen. 11.6 Thus he dealt with Adam before he pronounced him guilty and denounced iudgement vpon him hee called vnto him Adam Where art thou hee examined him and asked him farther Gen. 3.11 Whether he had eaten of the fruit of the tree in the mids of the garden of which he had said Thou shalt not eate thereof lest thou die In like maner he dealt with Caine chap. 4.9.10 before hee pronounced him cursed from the earth which opened her mouth to receiue his brothers blood from his hand and that he should be a vagabond and runnagate first he examineth him Where is Abel thy brother then he endighteth and conuinceth him What hast thou done the voyce of thy brothers blood cryeth vnto me for vengeance So in the eighteene chapter of the same booke before he destroyed Sodome and Gomorrha with fire and brimstone from heauen he said to Abraham Gen. 18.20 21. Behold the cry of Sodome and Gomorrha is great and because their sinne is very grieuous I will goe downe now and see whether they haue done altogether according to the cry of it which is come vnto me and if not I will know Whereby he would instruct vs that before wee enter into iudgement with any person or pronounce sentence vpon any people he first taketh good consideration of the fact which causeth his punishment So ought it to bee with euery one of vs wee must lay before vs this example if wee would be the children of our heauenly Father Secondly it is the ende of all Magistracy Reason 2 to protect and countenance the Godly but to roote out and destroy the vngodly to be a praise and protection to the one but a terrour and feare to the other as Romanes chapter 13. verse 3. Magistrates are not to bee feared for good workes but for euill wilt thou then bee without feare of the power Doe well so shalt thou haue praise of the same c. After that Iehoshaphat had beene reprooued by the Prophet he called the people againe to the honouring of the Lord he set Iudges in the Land throughout the citties of Iudah and said vnto them Take heed what ye doe for ye execute not the iudgement of man but of the Lord and he will be with you in the iudgement wherefore now let the feare of the Lord bee vpon you take heed and doe it for there is no iniquity with the Lord our God neither respect of persons nor receiuing of reward 2 Chron. 19 6 7. He would not haue the stronger to oppresse the weaker and the high to ouerbeare the low and the rich to eate vp the poore like the greater fish that deuoure the lesse but that euery one should receiue according vnto his workes whether good or euill Reason 3 Thirdly it is an abhomination to God for any to oppresse the innocent and as great
thee This mystery of the Trinity Vnity was taught from the beginning of the world howbeit the fuller reuelation of it was reserued to the times of the Gospel when the light of the truth did shine as the sun at noon daies Math. 3 16 17 Hence it is that at the baptisme of Christ Iohn saw the spirit of God descending like a Doue and lighting vpon him and heard a voice from heauen saying This is my beloued Son in whom I am well pleased and when he sent out his disciples into all the world Math 28 19. he willed them to Baptize in the name of the father and of the son and of the holy Ghost So doth the Apostle speake 1 Iohn 5 7. 1 Iohn 5 7. There are three that beare record in heauen the Father the Word and the holy Ghost these three are one So in this place when he mentioneth the Lord three times it may note out the Trinity of persons and when he saith I will blesse theÌ it pointeth out the Vnity of the Godhead and so we learn to confesse and beleeue that there is one God three persons Thirdly we are taught from hence that al good things must be asked of God and of no creatures in heauen or in earth forasmuch as it is hee onely from whom all blessings come If then we feele any wants in our selues as who is it that findeth not manie we know to whom to go Iames 1 17. we are sent to the fountaine or head-spring euen to the Father of lights Hee is able to furnish vs and fill vs with that which we haue not hee is able to increase the measure of that which we haue hee will not see any want to them that are not wanting vnto themselues Fourthly seeing we must aske a blessing from God wee are thereby put in minde that by nature wee lye vnder the curse of God threatned by the Law by which commeth the knowledge of sinne Romanes 3 20. And the same Apostle Galat. 3 verse 10. sheweth that euerie one is cursed that continueth not in all things vvhich are written in the Booke of the Law to do them We are stained and defiled with sin from our birth Psalme 51.5 Iob 14. verse 4. Wee see then what is our naturall estate and condition wee are not heires of blessing wee cannot claime challenge any portion to our selues in any of the mercies of God there is nothing our owne but the curse of God the wrath of God the iudgement of God these wee may truly cal our own these are our lot this is our cup to drinke this is due vnto vs in regard of sin which we drinke in daily as water which we continually swallow as bread Let vs not therefore blesse our selues as if wee had some title to the blessings of God but consider that we lie vnder all the curses of the law Deut. 28 so long as we are vnregenerate or impenitent but when once we are in Christ haue receiued truly to beleeue then we are deliuered froÌ the curse and haue right to his blessings Fiftly this solemne blessing commanded in this place to the Priests doeth shadow out Christ Iesus which was sent of God that according to the promise made to Abraham all the nations of the earth should be blessed in him For as they blessed the people when they departed out of the congregation so did Christ wheÌ he was to depart out of the world as the Euangelist testifieth Luke 24 50 51. hee led them out as far as to Bethany and he lift vp his haÌds and blessed them and it came to passe while he blessed them he was parted from them and carried vp into heauen All blessings indeede doe come from him and by him and thorough him they are conueyed vnto vs. So then the Office of blessing which vnder the law was committed to the Priests doeth truly and properly belong to Christ Iesus the high priest of our profession Caluin harm in Euang. through whoÌ we receiue spirituall blessings in heauenly things Eph. 1. He is the onely author of all blessing yet that his grace might be more effectuall to vs it was his wil pleasure that the priests in the beginning should as mediators blesse in his name To this purpose appertaineth that which is read in Psal 118 26. Blessed be he that cometh in the name of the Lord we do blesse you out of the house of the Lord. The Apostle teacheth Heb. 7 7. that it is a sign of excelency to blesse others because without all question and contradiction the lesse is blessed of the greater therfore when Christ the true Melchizedek and the eternall priest came into the world to offer vp himself it was meete that in him should bee fulfilled whatsoeuer was shadowed out by the Legall figures so that he blessed the Apostles openly with a solemne rite of lifting vp his hands to the end the faithful should fly vnto him so many as desire to be partakers of the grace of God to become rich in all heauenly things Lastly the priests are to blesse the people What then are they able to blesse haue they the blessings of God in their own brest and can they giue them to whom they list no it is God only that can blesse curse True it is this is giuen afterward to Balaam the false Prophet to be able to blesse and curse whom he wil chap. 22 6. As also it is in our daies to the bishop of Rome the true successor of Balaam rather then of Peter with whom he hath nothing like But the priests do blesse by praying for a blessing pronouncing the people of God to be blessed So then we see hereby Math. â6 ââ Iohn 20 2â how the Ministers are said to bind and to loose to forgiue sins to retaine sins not that they haue an absolute power to do these things for it is God onely that properly can forgiue sins it is he that can take away the guilt and punishment of them the Ministers only do it ministerially publishing forgiuenesse and assuring remission of sins to al that are penitent and contrariwise preaching that there is no forgiuenes to the impenitent As then the priests did blesse onely as the Ministers of God so did the Disciples of Christ and so do the Teachers of the Church remit retaine sins onely as the Ministers of Iesus Christ who speake in his name Ver 23. On this wise ye shall blesse the children of Israel Now let vs come to the particular doctrine And first there is laid before our eies a set and solemne forme of praier enioyned to the priests to be vsed commonly and continually in the assemblies Doctrine A set forme of prayers lawfull to be vsed From hence we learne that a set forme of prayer is lawfull to bee vsed whether publikely in the Church or priuately in the family This point is the more strongly inferred from
the whole Tribe as appeareth by the largenes of the offering and by the first Prince that offered Thus we see that they being set vp in high place aboue others do also goe before them and giue them good example in the best things seeke to further them in Gods worship We learne hereby Doctrine that albeit God be to be serued of all Such as are of high st place ought to bee more forward in good things then others and that all persons should shew themselues forward and ready to further the worke of the Lord yet aboue all other the chiefe and heads of the people are to be guides of the way and leaders vnto the rest The Prophet teacheth that vnder the Gospell Kings shall be nursing Fathers and Queenes shall be Nursing mothers to the Church Esay 49 23. Dauid exhorteth Kings to be wise and the Iudges of the earth to be instructed to serue the Lord with feare and to reioyce with trembling Psa 2 10 11. When the people saw the zeale and feruencie of Hezekiah that he spared no cost to further the worship of God it kindled in them a loue to do his seruice and they reioyced exceedingly 2 Chron. 30 24 25. Such therefore as are aduanced aboue the people as the head is aboue the body ought to be more zealous forward in the waies of God then others that are of the lowest sort Thus it ought to be because they must Reason 1 know they lye open to iudgement as well as others if not before others Topheth is prepared of old for the King as well as for the subiect It is made deepe and large as well for the one as for the other Esay 30.33 God accepteth no mans person Nay they are for the most part chiefly pursued and ouer-taken with iudgements as Ezra 7.23 Artaxerxes decreed that all should returne and build the house of the God of heauen For why should there bee wrath against the Realme of the King and his sons And to this purpose it is saide in the Psalme 82 6 7. I haue saide ye are Gods and all of you are children of the most high but ye shall dye like men and fall like one of the Princes Secondly they sinne by their example and giue offence vnto others When they fall they make others fall with them as a mighty Oake casteth downe the low and little shrubs that grow nere it So then they offend not only by their owne transgression as a priuate man but all their actions are exemplary and they bring a great scandall vnto others They are as a city set vpon an hil or as a light vpon a Beacon that is seene farre and neere when they sinne they make others sinne with them For this cause Salomon saith Prou. 29.12 If a Ruler hearken to lyes all his seruants are wicked Thirdly wherefore are they separated in calling and condition and why are they aduanced to honor Is it to magnifie themselues is it to sit at ease or to liue in pleasure or to delight them in their high titles or to please themselues to see others creepe and crouch vnto them No but to be pillars in the house of God and to serue the Church Hence it is that Nehemiah saide Nehem. 6 11. Should such a man as I fly Or who is there that being as I am would goe into the Temple to saue his life As if hee had sayde Should I flye that am a Ruler of the people I will not doe it And Mordecai perswadeth Ester to goe in to the King and to aduenture her life for the deliuerance of the Church by this reason chap. 4.14 Who knoweth whether thou art come to the kingdome for such a time as this Hee putteth her boldly in minde that God had aduanced her to honour and made her inherite the throne of glorie to the end she should honour him againe and referre all the glory she had attained to the setting forth of his glorie Vse 1 This teacheth vs that it is a dangerous state where are no Leaders or Rulers to goe before the people and to hold them in Gods seruice there of necessity godlinesse must decay Iustice fall to the ground and all duties of Religion sinke downe as in an army where are no Commanders in a family where are no Gouernours in a ship where are no Pilots what is there but all disorder and confusion The last part of the booke of Iudges setteth forth the truth heereof at large the Israelites corrupted themselues with Idolatry they defiled the worship of God and God gaue them ouer to a reprobate minde to doe those things which are not conuenient being filled with all vnrighteousnesse fornication and such like wickednesse and what was the occasion of al Iudg. 17 18. 19. In those dayes there was no King in Israel but euery man did that which was right in his owne eyes And it is obserued by the Author of that Booke that the people feared the Lord all the dayes of Ioshua a godlie Gouernour and all the dayes of the Elders that out-liued Ioshua who had seene all the great workes of the Lord but when they were dead and buried The children of Israel did euill in the sight of the Lord Iudg. 2 7 11. and serued Baalim Wee must therefore needes acknowledge the happinesse and blessednesse of that people that haue godly Gouernours such as Moses and Ioshua and Dauid and Iehoshaphat and Hezekiah and Iosiah and such like to teach them and guide them in the wayes of godlynesse This is a great mercy and fauour of God Vse 2 Secondly we may conclude that wretched and miserable is their condition where Gouernors are cold and carelesse in Gods seruice and enemies to the aduancement of his glory The Prophet sheweth that the Chiefe had no knowledge and the great men had broken the yoke and burst the bonds Woe therefore vnto the Land the Lord would visit for these things and his soule be auenged on such a nation as this Ier. 5 5 9. If it be within the walles of a priuate family that zeale be found in the Gouernours it will appeare oftentimes in the lowest seruant which goeth to the doore as in Rhode Acts 12 14. She dwelled in a godly family where manie were gathered together in prayer intreating the Lord to work Peters deliuerance when she heard his voice standing without and knocking at the doore shee could not open the gate for gladnesse but ran in to acquaint them with that glad tidings If Cornelius bee a deuout man and one that feareth God hee shall haue seruants and soldiers to attend vpon him to be deuout also Acts 10 2 7. If the Courtier or Nobleman whose sonne was cured do beleeue his whole house will beleeue also and follow his example Ioh. 4 53. If the Iaylor desire to know how to be saued and if once himselfe become a beleeuer he shall not beleeue alone his houshold will beare him company
our care and endeuour be to dwell with him first in his other house which is the lower house of which sort is euery particular assembly where God doth also dwell to which he giueth lawes and ordinances as an housholder vnto his house of this Paul speaketh 1 Tim. 3.15 Thou must know how to behaue thy selfe in the house of God which is the Church of the liuing God Let vs examine our loue to the one by our loue to the other our loue to the kingdome of heauen by our loue to the kingdome of grace If we care not for the former we shall neuer haue entrance into the latter God must know vs to be guests in his first house otherwise he wil neuer acknowledge vs as his friends in the second To the many thousands in Israel The words in the original are to the ten thousand thousands a certaine number for an vncertaine A notable description of the church of God Doctrinâ Whence obserue that the people which belong to God are many thousand thousands The peopââ that beloââ to God aââ many thoâsand thoâsands They are a great flocke of sheepe they are a plentifull haruest of corne they are a wonderfull hoste and army of men This God promised to Abraham Gen. 15.5 he brought him forth and said Looke now toward heauen and tell the starres if thou be able to number them for so shall thy seed be Rom. 4.18 So Psal 2.8 Psal 72.9 11. Aske of mee the heathen for thine inheritance and the vttermost parts of the earth for thy possession Thus Esay prophesieth of the amplitude of the church Chap. 54.2.3 Enlarge the place of thy tent c. In the New Testament Christ telleth vs that many shall come from the East and West and sit downe with Abraham and Isaac and Iacob in the kingdome of heauen Matth. 8.11 so that his elect children are many in number For first of all the mercy of God is the Reason 1 more manifested thereby Hee might iustly haue reiected all because all had sinned in Adam but the more to manifest the greatnes of his goodnesse and the largenes of his compassions it pleased him to call and gather together a great people that they might take hold of his mercy and sing of his louing kindnes to his glory Rom 11.3 God hath concluded them all in vnbeleefe that he might haue mercy vpon all By nature all are alike all vnbeleeuers all disobedient all miserable the elect are no better then others by birth He speaketh heere of beleeuers among Iewes and Gentiles Secondly Christ Iesus will not lose the price of his death neither suffer it to be void and of none effect He died for many and therefore many belong vnto him as sheep of his pasture and as members of his body The Apostle teacheth that by the obedience of one not a few but many shall be made righteous euen as by one mans disobedience many were made sinners Rom. chap 5.19 And the Euangelist Saint Matthew declareth Christ in the deliuering of the Cuppe at his last Supper said This is my blood of the New Testament which is shed for many for the remission of sinnes ãâã 26.28 ãâã 2.10 whereby he brought many sonnes to glory Thirdly none is able to count the number of them which are as the starres that are innumerable and as the sand on the sea shore This made Balaam pronounce afterward in this booke chap. 23.10 Who can count the dust of Iacob and the number of the fourth part of Israel And Iohn speaking of the number of them that were sealed saith he saw a great multitude which no man could number of all nations and kinreds and people and tongues clothed in white robes and palmes in their hands Reuel 7.9 They must needs be many thousand thousands seeing the number of them is without number Vse 1 The vses follow See heere the key to open and vnlocke sundry places of holy Scripture speaking of an vniuersality appointed vnto life and eternall glory as where it is said God would haue all men saued 1 Tim. 2.4 all men to come to repentance 2 Pet. 3.9 that Christ dyed for all 2 Cor. 5.14 2 Pet. 2.1 These speeches must be vnderstood of an vniuersality and generality of the elect onely for they alone are elected they alone are iustified they alone are redeemed they alone shall be glorified They must not be vnderstood though they speake of all and extended to euery particular of Adams seed nor be taken of euery particular person but must be limited and restrained to beleeuers of all sorts and conditions as Rom. 10.12 God is rich to all that call vpon him and Gal. 3.22 the Scripture hath concluded all vnder sinne that the promise of faith in Iesus Christ might be giuen what to all no but to all that beleeue Ioh. 11.52 There is therefore an vniuersality and a world of beleeuers as wel as of vnbeleeuers and they are expressed vnder the word All because they are many in number and consist of thousand thousands which cannot be accounted and therefore Iohn saith Christ is the propitiation for our sinnes and not for ours onely but for the sinnes of the whole world 1. Ioh. 2.2 that is for the sins of all the elect and beleeuers dispersed thoroughout the world To conclude Christ may be said to saue all as he is said to heale all sickenesses and diseases among the people Matth. 4.23 and 9.35 that is some of all sortes and kinds and as the Pharisees are said to tithe all herbes Luk. 11.42 that is all sorts Vse 2 Secondly we may gather from hence that most glorious shal the name of Christ be when all meeâ together in one to magnifie his grace and mercy toward them as appeareth Reu. 7.10 11 12. The Angels and the Elders ascribe blessing and glory and power and thankesgiuing vnto God When we shall all sing Hallelu-iah in the heauens what a sweet and pleasant melody will this make O how should we labour to be of this company that we may beare our part euery one in this triumphant song Hence it is that the Iohn saith Reue 19.1.3 I heard a great voice of much people in heauen saying Alleluia saluation and honour and power vnto the Lord our God and againe they said Alleluia Blessed are they that accompany the Saints to sing with them with heart and voyce Alleluia If we be not of this communion of Saints we cannot tune the right accent we cannot be in the number of these sweet singers our musicke iarreth and hath a discord in the eyes of God he will soone find it out Heere the godly seeme to bee thinly sowen as wheat couered with chaffe and so the song to consist of a few voyces onely The corne which seemeth little while it lyeth in the heap and maketh no shew when once the fanne hath scattered away the chaffe it appeareth to be much in quantity so when the Lord Iesus at his second
liuing God which made heauen and earth it had beene enough to perswade them to zeale and sincerity But this most diuellish doctrine was not hatched and broached in those daies these newters cunning polititians of the world were not then heard of they are of a later brood sprung vp in these last and worst times It is the commandement of God that we should not follow the multitude Exod. 23 2. But if it were enough to be feruent in that which we follow we might follow the multitude as well as others and the greatest parâ which commonly is the worst part Lastly it is our duty to striue to enter at the Vse 4 narrow gate The multitude cannot make that which is euill to be good neither that which is good to be euill and therefore we may not forsake the trueth because the multitude forsaketh it A great number cannot make vnrighteousnesse righteousnesse and therefore they cannot make a false doctrine and false faith to be good Hence it is that Ioshua after a generall receiuing of the couenant of God and embracing the true religion of the Prophets and Elders which did professe the same doth solemnely protest to follow this rule that although al they which were a great multitude should goe after another religion and serue other god yet saith he As for me and mine house we wil serue the Lord Iosh 24.15 Obiect But it may be obiected Is that alwaies false which the multitude holdeth or that euer true which the fewest beleeue I answere No Answer For when the trueth is generally embraced if any priuate conuenticle start vp afterward with different doctrine from that true Catholicke doctrine commonly receiue it is a marke of a false Church not of the true It is not a multitude simply that can marke out the Church but a multitude teaching professing and holding the truth But this is a false conclusion Popish and sophisticall conclusions A few must not forsake the multitude which professe the truth Therefore a multitude is a marke of the trueth Or thus It is good in good things to follow a multitude Therefore it is simply good to follow the multitude This is no better then a plaine fallacy to draw that to bee simply true and in euery respect which is true onely in some respect Besides by the strength of this reason why may we not conclude a few also to be a mark of the Church For in the time of Christ and his Apostles when the whole land of Israel boasted of the Law and of the Temple of the Priesthood and of the sacrifices the fewest number were the best the greatest number the worst Ier. 18.18 Esay 8.12 16 c. Reuel 13.6 7 8. The true Prophets were in a maner generally resisted they were reputed as monsters among the people which had made a conspiracy against God When Antichrist should reigne and make war with the Saints and should ouercome and power should bee giuen him ouer euery tribe tongue and nation then a few were the true Church of Christ which keepe the testimony of Iesus that are written in the booke of the Lambe slaine from the beginning of the world and all other multitudes were schismaticall hereticall which rose vp with different doctrine from the Apostles Thus we see that neither few or many are simply the Church not few because they are few neither many because they are many but if a few hold the faith of Christ those few are the true Church and not the many that are against them on the other side if many dispersed throughout the world beleeue aright those many are the true Church must be followed the rest which are few declining from them and departing from the truth are a false Church and we must decline depart from them and ioyne our selues to the former multitude And as it is in matters of faith so is it in matter of life and practise When we see many walke in euill wayes that leade to destruction follow them not ioyne not with them neither let vs addict our selues to them but by all means keepe our selues from them Let vs not do as the most do when they do euill but as the fewest do when they do good Let no man be emboldned or encouraged vnto euill when he seeth the multitude that run that way neither let any bee terrified or hindred from godlinesse and embracing true religion by the fewnesse of the professors thereof If we walke in the right way it shall leade vs to life Obseruations to be marked touching the following of the multitude albeit wee haue none to goe with vs. Some account it a sufficient excuse to say I do but as others do I shall doe no worse then others I shall escape as well as others An euill the more generally it is embraced the worse it is to be accounted and the more it ought to be resisted and preuented The moe that go to condemnation the greater is the horror of the condemned the moe the more miserable shal their condition bee It shall exempt no man from punishment though he pretend hee was moued and enticed by others The multitude stirring vp Saul to spare Agag and the fatter Cattle could not preserue him or priuiledge him from the wrath of God albeit hee alledged it as a buckler for his defence 1 Sam. 15 21. If all the world taking example one from another should follow an euill and wicked way the faithfull are bound to maintaine the right and truth both in life and in Doctrine Noah was a preacher of righteousnesse when all flesh was corrupted and Lot kept him vpright in Sodom and reprooued their vncleannesse So did Paul in Athens Actes 17 16. his spirit was stirred in him when he saw the City fully giuen to idolatry 30 And Caleb stilled the people before Moses and saide Let vs go vp at once and possesse it for we are well able to ouercome it The former euill report brought vp of the Land is illustrated by the contrary testimony of Caleb hee resisteth both them and their report and his faithfulnesse is set against the vnfaithfulnesse of the other tenne He sheweth that the land might be possessed and stirreth vp the people to the atchieuement of it he assureth them of victory and good successe if they builded vpon the vnmoueable rocke of Gods power Now albeit Caleb alone be named Yet Ioshua also is vnderstood as chap. 14 6. who ioyned not with them but because he was the seruant of Moses Why Ioshua holdeth his peace hee would not stirre vp the rage of the people against Moses and himselfe but hee held his peace vntill a fitter season were offered in respect of God of Moses of himselfe of the people of the cause A word spoken in season is as apples of Gold with pictures of Siluer saith Salomon Pro. 25.11 In this example Caleb speaketh to the praise of God in the middest of the congregation honoureth God before
a true miracle But if it were a miracle men might discerne it by sense as all the miracles of Christ were discerned Let them giue vs an instance in any creature in heauen or earth where the Lord wrought any miracle which he did not subiect to the senses of man but heere is nothing that can be discerned by the senses for as much as the bread by the iudgement of all the senses remaineth and appeareth to bee the same in substance which it was before of the same quality quantity colour taste handling smelling vertue and nourishment there is not any one sense or all the senses together that can iudge otherwise of it then it did before therfore it can be no miracle No work is a miracle which cannot bee felt smelled seene tasted or perceiued Wherefore let the Church of Rome teach in their schooles write in their bookes preach in their Pulpits and decree in their Councels neuer so often that there is a miracle wrought in their Sacrament of the Altar yet because we can neither see nor touch nor taste nor feele any thing but the same that it was before we cannot beleeue them But they tell vs Obiect that though the outward forme and accidents of the bread remaine yet the substance of it is turned into the body of Christ which though we cannot perceiue by our senses yet wee are bound to receiue by faith I answer Answer that if the natural body of Christ were there present we might feele him as Thomas did forasmuch as Christ still retaineth his true body albeit it be now glorified Wherefore seeing there is no miracle in the Supper apparent to the senses there can be no miracle at all The difference which is is in the vse before it was common bread ordained for the nourishment of our bodies now it becommeth holy bread sanctified by the Lord not so much to feede the body as the soule To conclude then by this strange and new found miracle they ouerturne the doctrine of the Scriptures touching miracles For wheras we haue shewed that a miracle is a rare worke apparently to the senses wrought by the sole omnipotent power of God they make it to be an vsuall common and ordinary worke wrought by euery Priests pronouncing of fiue words yet so as no sense at all can discerne of it 12 And the children of Israel spake vnto Moses saying Behold we die we perish we all perish 13 Whosoeuer commeth any thing neere to the Tabernacle of the Lord shall die shall wee bee consumed with dying Hitherto of the first part of the Chapter heere followeth the second part to wit the repentance of the people crauing to bee deliuered from present death and from their sinne wherewith they had prouoked God to anger As if they had said We acknowledge that we deserue to die and perish through our sinnes neither did wee know so much vntill the plague that brake in among vs taught vs and the blossoming of the rod conuinced vs to our faces We presumed to meddle with the office of the Priesthood that belonged not vnto vs and therfore we deserue iustly and worthily to die But is there no place for mercy and forgiuenesse We may obserue from hence that this should bee the effect of all punishments which God bringeth vpon sinners to humble vs ââd explic ââm to make vs auoide sinne and to submit our selues to God with all obedience Againe we must neuer despaire of Gods mercy which is greater then our sinnes as a garment wider then the body and therfore more then able to couer the nakednesse thereof Thirdly we must acknowledge and confesse our sinnes to God because all sinne is committed against God him onely we haue offended Psal 51.4 Briefly also learne that the first degree of pardon is to know that our sinnes are pardonable this is as a sparke of light in a darke night and giueth hope of great mercy But to leaue these particulars this is the generall doctrine In all chastisements âtrine ât is to bee âowled iust in all chastiseâts how grieuous and sharpe soeuer they be God is to bee acknowledged iust and righteous in laying them vpon vs Dan. 9.6 7 8 9 16 19. Ezr. 9.6.10 13 15. Psal 51.4 5. 2 Sam. 24.10 The reasons which are as the grounds of this truth are euident First because his punishments though many times they be greeuous burdens to beare yet are alwayes lesse then our deserts and offences Psal 103.10 He dealeth not with vs according to our offences Secondly our sinnes are the procuring causes of all the euils which we suffer Mic. 7.9 I will beare the indignation of the Lord because I haue sinned against him So then the cause of all our sufferings is in our selues Thirdly in all his corrections and iudgements hee remembreth mercy Hab. 3.2 Wee see this often in this book though the whole people sinned as one man yet iudgment came not vpon the whole but the mercifull God striketh some to admonish and amende others The vses follow First it reprooueth such Vse 1 as stand out with God and are ready to iustifie themselues and accuse God of ouermuch sharpenesse and seuerity These men neuer consider Gods manifold blessings and their owne vnthankefulnesse vnto him who reneweth his mercies toward vs euery morning Lam. 3.23 But we render vnto him euill for good and hatred for his good will We are like vnto stubborne children that murmure vnder the rod and cannot abide correction So it is with vs we can abide to sinne but wee cannot abide to suffer Wee regard not how much we prouoke him but we care not how little he punish vs. It is one of the hardest things in the world to iustifie God and to condemne our selues worthy of eternall death and damnation We see it from the beginning in our first parents they sought shifts and fig leaues to couer the nakednesse of their soules more then they did the nakednesse of their bodies as indeed there appeared much more deformity in the one then in the other and they had more cause to be ashamed of the nakednesse of their soules then of their bodies For sinne maketh vs naked of Gods protection and causeth him to depart from vs it taketh away our shield and defence and leaueth vs in the hands of our enemies We see also in the example of Achan Iosh 7. of Saul 1 Sam. 15. how hardly they were drawne to confesse their sinnes they heard sentence pronounced against them before they would pronounce sentence vpon themselues Let vs not tarry vntill God iudge vs but rather learn betimes to iudge our selues Secondly let vs humble our selues vnder Vse 2 the mighty hand of God 1 Pet. 5.6 and when he draweth out his sword let vs not say wee are righteous like the Pharisee that condemned another but iustified himselfe Luk. 18. rather let vs cry out in the eares of God Spare Lord Ioel 2.17 and confesse that it is
we may be assured he will deliuer our soules from death Psal 33 19. Rom. 6 â2 Luke 12 32. preserue vs in famine For if hee spared not his owne Sonne but hath giuen him for vs all to death how shall he not with him giue vs all things also Feare not therefore the want of outward things which perish with their vse for it is your Fathers pleasure to giue vnto you a kingdome If he haue promised to giue vnto vs the greater nay the greatest blessings that can be rehearsed or remeÌbred we may ground our selues on this assured truth that he wil not leaue vs nor forsake vs so that we may boldly say The Lord is my deliuerer I will not feare what man can do vnto me Indeed the iudgement practise of carnall men is otherwise who esteeme earthly things aboue heauenly and preferre their Swine before Christ-like Esau Matthew 8 Heb. 12 16 who prized one messe of pottage aboue the birthright If these men bee a little pained and pinched with famine and suffer a little want of food that they haue not their necessities supplied their bodies cloathed their bellies filled they cry out aloud in the anguish of their spirit What shall we eate What shall we drinke How shall wee liue How shall we maintaine sustaine our selues and our families But alasse though their soules be hunger-bitten and hungerstarued ready to pine and consume away throgh want of spirituall food they are neuer greeued or vexed it troubleth them not at al. Let vs learn better things let vs value spirituall things at the highest rate and set them in the cheefest place If thus we set as our honorable friends all heauenly things in the cheefest place and turne all transitory things with shame into the lowest roome and ranke as saucie aspiring guests vsurping climbing aboue their betters we shall beare all earthly losses and troubles with patience and stay our selues from murmuring at the feeling of them Ver. 6. Then Moses and Aaron went from the face c. We heard before the complaint of the people now let vs see the behauiour of Moses Aaron They do not rage nor reuile theÌ they do not fret and fume against theÌ or aske the life of their enemies but possesse their soules with patience and declining the violent rage of the people as a beast with many heads they goe to the Tabernacle declare their causes and cases before the Lord. From this their distresse we learne this truth that in all wrongs iniuries offered vnto vs we must seeke helpe and comfort of God Doctrinâ In all wrâ and iniuri we must ãâã to God I say it is the duty of all the seruants of God when they are wronged and oppressed when they are euilly entreated and spitefully handled at the hands of sinfull men to vnlade disburden all their cares into the bosome of God depending for counsell and comfort vpon him alone In the performance of this duty the holy seruants of God haue gone before vs. Reade the booke of the Psalmes as a plentifull store-house and schoole-house to teach this truth as Psal 3 1 2. and 7 1 2. where we see that in his troubles he had recourse to God who smiteth his enemies on the cheeke-bone and breaketh the teeth of the wicked but was a sure Buckler to him not such as men hold vp that can defend one part and in one place onely but a buckler to safegard him round about before and behind And being greeuously accused of some heynous crime by some of Sauls retinue â 14.10 he flyeth to God he trusteth in him who preserueth the vpright in heart So when Iob had his camels and cattell taken away by the enemies he did not through the greatnes of his affliction and greefe of mind rebell against God but said Naked came I out of my mothers wombe â 13 17. and naked shall I returne thither the Lord hath giuen and the Lord hath taken it ââg 19.3 blessed be the Name of the Lord. The like appeareth in Hezekiah when Ierusalem was besieged This is a day of tribulation and of rebuke and blasphemy for the children are come to the birth and there is no strength to bring forth Now therefore O Lord our God I beseeeh thee saue vs out of his hand that all the kingdomes of the earth may know that thou O Lord art onely God All which examples teach vs that when we suffer wrongs or fall into any wrongs or fall into any dangers wee must haue recourse to God and craue of him that the malice of the wicked may come to an end Reason 1 The reasons of this doctrine are first the gracious promise of God who hath mercifully promised to heare and to helpe vs in all our troubles This the Prophet teacheth Call vppon me in the day of trouble â 50.15 âh 5.14 15 I will deliuer thee and thou shalt glorifie me And the Apostle Iohn This is the assurance that we haue in him that if we aske any thing according to his will he heareth vs and if we know that he heareth vs whatsoeuer we aske we know that we haue the petitions that wee haue desired of him Let vs not doubt and wauer like a waue of the Sea tossed to and fro by the violence of the winds but by faith beleeue that God will grant our requests which wee make according to his will and word Seeing therefore he is willing to heare and able to helpe and promiseth to grant our requests our duty is to come when he calleth to aske seeing hee giueth and to knocke seeing he openeth the gates that leadeth vnto his treasures Some put their trust in chariots some in horses and some in Princes but we must remember the Name of the Lord our God who neuer faileth and breaketh promise with these that depend vpon him that feare and trust in his mercy Reason 2 Secondly as he is our helper who deliuereth our soule from death our eies from teares and our feet from falling so whither shall wee turne our selues to find comfort and consolation besides in him When God denyeth to send succour who shall saue When hee refuseth to helpe who shal deliuer When he shutteth who can open If wee looke to men or Angels to heauen or earth to the liuing or the dead we shall be deceiued and deluded The Prophet saith Psal 62.8 9. Trust in him alway ye people poure out your harts before him for God is our hope aboue all yet the children of men are vanity the chiefe men are lies to lay them vpon a ballance they are altogether lighter then vanity Vse 1 Let vs now come vnto the vses First from hence we gather that such is Gods great goodnes to his children that he neuer leaueth them without comfort For if he require of vs to repaire to him in our troubles surely he will not send vs away empty nor cause vs to depart
fraternity so that it is right and equall that they which are so neerely ioyned and linked by blood should performe al kindnesse each to other This reason from kindred may be thus framed If we be as brethren alied one to another comming from one root and race then deny vs not this point of courtesie to grant passage But wee are brethren alied one to another c. Therefore vouchsafe to giue vs passage The second reason is in these words Thou Reason 2 knowest all the trouble that hath hapned vnto vs c. As if they should say Wee haue had a lamentable and woefull experience of many miseries we haue been exercised with many sorrowes so as your selues cannot pretend ignorance of them you know them but wee haue felt theÌ you haue heard of them but we haue smarted for them In Egypt we haue had our poore infants drowned our chiefe officers chastised our selues euery way oppressed with burthens too heauy for vs to beare and nothing but slaughter and destruction breathed out against vs. Being deliuered out of Egypt when we expected an end of all miseries wee perceiued that we had changed the place but not the perill the soile but not the sorrow we haue bin pursued with enemies bitten with hunger wearied with labours and euery way inuironed with dangers By all these as by the dearest teares of our inward hearts wee craue some mercy and commiseration For it lyeth in you to make an end of al troubles and to giue vs an happy issue of them by opening vs a passage thorough your countrey that we may no longer wander in this desolate wildernesse The reason may be thus concluded If we haue bin long vexed and euilly handled now at length pity vs giue vs passage But we haue bin long vexed and euilly intreated Therfore at length pitty giue vs passage The third reason is verse 16. We cryed vnto Reason 3 the Lord he heard vs sent his Angel and hee deliuered vs. As if they should say Consider the example of God a perfect patterne of all righteousnesse he hath in mercy looked vpon our misery bee you like to him that yee may find mercy in the day of trouble It is not meet to leaue them destitute of helpe and succour whose safety God commendeth and committeth vnto you by his owne example All humane things are vnstable and vncertaine yee know not what hangs ouer your own heads The reason may be thus considered If God haue begun to be mercifull it is not meet that you should be vnmercifull But God hath begun to shew vs mercy Therefore it is not meet you should be vnmercifull The fourth reason is verse 17. and 19. Wee Reason 4 will not goe through the fields nor the vineyards c. As if they should say We desire not to helpe our selues to hurt you wee will keepe the kings high way wee will deale iustly toward all wee will offer wrong and iniury to none no not to the meanest simplest and poorest if any among vs shall take from any man by open oppression or forged cauillation wee will make satisfaction and restitution The reason is thus gathered If wee will doe no wrong or iniury to any among you then suffer vs quietly to passe But we will doe no wrong or iniury to any among you Therefore suffer vs quietly to passe This was the Ambassage of Moses this was the petition offered these were the reasons rendred thereof Now let vs see the answer of Edom denying their petition and passage thorough their countrey For fearing peraduenture the multitude of the Israelites and thinking they would make more hast to enter into their land then to depart out againe being as euill men are euer suspitious and think others as subtill and deceitfull as themselues the Edomites giue them this short but sharpe answer Thou shalt not passe So that when a man hath to deale with vniust and cruell enemies whether he vse few reasons or many all is one The Ambassadours of the Israelites whether they gaue present reply resolution of themselues or first returned to Moses is vncertain made supplication againe and renewed their request promised to abstaine from all termes of hostility offered money for water and euery commodity they should vse yet they currishly and vnkindly shut vp their compassion and issue forth with all their strength to stop their passage verifying that which Salomon saith â 10. A righteous man regardeth the life of his beast but the mercies of the wicked are cruel wherefore Israel turneth from them another way This is the substance of this diuision and the order obserued by the Spirit of God in the same now let vs proceed to the doctrines offered herein to our considerations first the generall and after come to the particulars Ver. 14. Then Moses sent messengers from Kadesh vnto the king of Edom. Albeit Moses himselfe were shut out of the land of promise yet he beareth the iudgement of God patiently and laboureth that the people may enter And albeit the Israelites were assured to possesse the land of Canaan had the vnchangable word and oath of God to themselues and their fathers for their farther confirmation yet it doth not make them idle and secure but it stirreth them vp to vse all good and lawfull meanes to effect the same âine lawfull â to â gods âace From hence we learne that it is the duty of all Gods children to vse all good meanes to further his prouidence I say howsoeuer God standeth not in need of our helpe to bring his purpose to passe who is able without all meanes against all meanes and aboue all meanes to worke out his owne will yet it is the part of all the godly to further his decree and determination by vsing all meanes that God shall put into their hands This wee see verified in this booke Nunm 13.17 where we see the diligent search of the land made by the messengers that Moses sent viewing their cities their countrey and the people that were the inhabitants therof so that albeit the land was promised of God mercifully yet it must be searched of them diligently The like practise we see in other the seruants of God When Gideon was sent to be the deliuerer of the people and commanded to goe in his might Iudg. 6.14 and 7.7 8. hath assurance giuen him to preuaile ouer the enemies and to saue Israel out of the hand of the Midianites yet he did not run and rush naked into the battell but tooke with him men and munitions vitailes trumpets pitchers and other instruments to set forward the worke of the Lord which he had to doe The necessity of vsing the helpes of second causes that God affordeth and endeuouring to the lawfull meanes appointed is shewed by the Apostle Paul for albeit the Angels of God had told him there should be no losse of any mans life among them saue of the ship onely yet the decree
see in the booke of Kings 1 Kings 1â in Hiel the Betheliâe according to the word of the Lord which hee spake by Ioshua the sonne of Nun. The like we see in Zachariah when resting in the power of nature and the strength of his owne body he beleeued not the Angel be was striken dumbe and could not speake vnto the people Luke 1 20. A memorable example also we haue in the streight siege of Samaria where a Prince answered the man of God and saide Though the Lord would make Windowes in the heauen could it come so to passe 2 Kings â 19 20. And hee saide Behold thou shalt see it with thine eyes but thou shalt not eate thereof and so it came vnto him for the people trod vpon him in the gate and he dyed The Reasons heere of are euident For first Reason the Nature of GOD is true and vnchangeable Heauen and earth shall passe but one iote or tittle of his word shall not passe but shall bee fulfilled This is that which is vrged afterward in this booke Chapter 23.19 1 Sam. 1â God is not as man that he should lie nor as the son of man that he shold repent Hath he said and shall it not bee done hath he spoken and shal he not accomplish it Seeing therefore God is vnchangeable with whom is no variablenesse or shadow of turning hee will let none of his words fall to the ground he is in one mind and who can turne him yea he doth what his minde desireth Reason 2 Again who can hinder him or say vnto him Why doest thou thus No might no power no policy can withstand him in his workes albeit men rebell neuer so much and resist neuer so mightily against him There is great power in Princes they are able to bring mighty things to passe and to crosse the attempts of others yet sometimes they are crossed and resisted themselues It is not so with the Lord our God ãâã 33. Who is in the heauens and doth whatsoeuer he will He hath the hearts of all euen of Princes in his own hand ââb 21 1 as the Riuers of waters he turneth them about as pleaseth him This made the Apostle cry out ãâã 11.33 â5 â9 19 O the deepnesse of the riches both of the wisedome and knowledge of God! How vnsearchable are his iudgements and his wayes past finding out For who hath knowne the minde of the Lord Or who was his Counsellor Or who hath giuen him first and he shall be recompenced And who hath resisted his will So then whether wee consider the nature of God without change or the weaknesse of man without power wee may safely and truely conclude that all the threatnings which haue bene pronounced and denounced by the mouth of God shal be verified and performed without any altering or diminishing of them Vse 1 Let vs apply this to our selues and gather assuredly from hence the wofull estate of all wicked and vngodly men For seeing he doth not dally with vs or scare vs without cause so that all his threatnings faithfully denounced shall be vndoubtedly accomplished how shal they escape so great condemnation as lyeth at the doore and hangeth ouer their head Howsoeuer therefore they put away the euill day farre from them and liue as if God sate idle in heauen beholding all things but punishing nothing knowing all hearts and thoghts but not regarding the workes of men saying We haue made a couenant with death and with hell we are at agreement ãâ¦ã 16. though a scourge run ouer and passe thorough it shal not come at vs for wee haue made falshood our refuge and vnder vanity are we hid yet hee that dwelleth in the heauen shall laugh the Lord shall haue them in derision For what followeth Your couenant with death shal be disanulled and your agreement with hel shal not stand when a scourge shal run ouer and passe through then shal ye be troden down by it This is that which the wise man saith Eccles 8.11 12 13. Because sentence against an euil worke is not speedily executed therefore the heart of the children of men is full set in them to do euill Though a sinner do euil an hundred times and God prolongeth his dayes yet I know that it shal be well with them that feare the Lord but it shall not be well with the wicked neither shall he prolong his dayes he shall bee like a shadow because he feareth not before GOD. And to the same purpose the Prophet Ezekiel speaketh Chap. 12 22 23 24 25 26 27 28. where the Prophet reprooueth two sorts of persons open deriders of Gods word as if it should neuer be performed and such as prolong the euill daies as if the plagues were for many yeares and should not come in their dayes But God expressely and directly meeteth with them both and bindeth them together in one bundle declaring and making it plaine to their consciences that when he speaketh the word it shall be done and when hee pronounceth a decree it shall stand Thus in all ages of the Church satân preuaileth with the children of disobedience and draweth more to destruction by presumption then he is able to do by desperation Let vs not harden our hearts thorough the deceitfulnesse of sinne Esay 55 6. Let vs seeke the Lord while hee may bee found and cal vpon him while he is neere Secondly let vs ground our faith in the vndoubted Vse 2 performance of those iudgements that are yet to come as that the Lord Iesus at the appointed time will breake the heauens and will come to iudge the quicke and the dead at his appearance and in his Kingdome that the wicked shall rise againe and stand before the barre of Gods throne These things we see not yet accomplished for all things continue alike from the beginning of the creation HeÌce it is that Mockers arise which walke after their lusts and say Where is the promise of his coming 2 Pet. 3 3.4 10. But the day of the Lord will come as a theefe in the night in the which the heauens shall passe away with a noise and the Elements shall melt with heate and the earth with the workes that are therein shall be burnt vp Yea When they shal say peace and safety 1 Thess 5 3. then shall come vpon them sodaine destruction as the trauaile vpon a woman with child and they shall not escape Thus the Prophet Malachi prophesieth Behold the day commeth that shall burne as an Ouen and all the proud Malachy 4 1. and all the wicked doers shall be stubble and the day that commeth shall burne them vp and shal leaue them neither roote nor branch Thus then we see a day of iudgement is decreed and determined and remaineth for the appointed time but at last it shall come and not lye though it tarry wait for it shall surely come and not stay Thirdly wee must not be dismayed when Vse
King of Bashan Now let vs come to the first point which is the encounter with the Canaanites in these words 1 And Harad a Canaanitish King dwelling toward the South heard tell that Israel was come by the way of the Spies then fought he against Israel and tooke of them a multitude of prisoners 2 So Israel vowed a vow vnto the Lord and said If thou wilt surely deliuer this people into mine hand then will I vtterly destroy their Cities 3 And the Lord heard the voice of Israel deliuered them the Canaanites and they vtterly destroyed them their Cities and called the name of that place Hormah What Canaanitish King this was whereof Moses maketh mention in this place is vncertaine Some thinke it to be the king of the Amalekites which Moses pointeth out but this carieth no shew or semblance of truth For first the Amalekites long since endeuoured to stop the passage and proceeding of the children of Israel and were destroyed with a great destruction and therefore it is not likely that now they would come out againe to make a new on-set especially seeing the Israelites inuaded not their Land Besides the Amalekites cannot be accounted in the number of the Canaanites Gen. 36 12. inasmuch as they descended not of Canaan but of Esau and so were alied to the Israelites being of the race of Shem. Rather we are here to vnderstand some King of the Amorites who because they came of one common stocke as Moses teacheth Gen. 10 15 16 ate comprehended vnder the Canaanites But to come to the matter it selfe here we see how the Israelites encounter with Harad occasion of the battaile beeing offered by himselfe For when by his espials and scouts sent abroad he had intelligence that Israel approched he leuied an hoast armed them and issued forth against them of his owne accord not chalenged not prouoked not iniuried by the Israelites but himselfe chalenging and prouoking rusheth forward to the destruction of his person and the confusion of his army The successe of this encounter was double First the Canaanites had the vpper hand slew some of the Israelites and tooke many prisoners led them away captiues so that they turned their backes and were not able to stand before their enemies The people of God hauing had this losse taken the foyle do not fret against God nor despaire of his helpe but after this fresh disaster discomfit they reconcile theÌselues to God they flie to him by prayer they humble themselues as Ioshua did when the meÌ of Ai put them to flight Iosh 7 4 8. saying O Lord what shall wee say when Israel turne their backes before their enemies They vow vnto God to turne nothing of this Kings Country to their owne vse and profite but consecrate and sanctifie all to God destroying their enemies and razing their Cities if hee would grant them victory and deliuer the Canaanites into their hands in whom now was equall their proud insolency and good successe through the former battaile No doubt the Israelites had sinned before against God and not repented of their sinne they prouoked him by their security glorying in their strength trusting in their multitude and puffed vp with the victories which God had giuen them who had fought their battels gone in and out with their armies and couered their heads in the day of slaughter thus lying in their sinnes nothing can prosper God curseth the works of their hands and letteth them see their owne weaknesse and that they should not be able to preuaile against any of their enemies vnlesse God did fight for them according to that in the 127. Psal v. 1 2. Except the Lord keepe the City the keeper watcheth in vaine it is in vaine for you to rise early and to sit downe late and eate the bread of sorrow but he will surely giue rest to his beloued So long as they trusted in their owne strength and number looked not for victory as a blessing from God they could not stand but when they had repented and craued protection from him that is the strength of Israel they ioyn againe their power vnite their forces order their battails resist their enemies preuaile and put them all to flight Rom. 8 38. For if God bee with vs who shall bee against vs But if he be against vs who shall be with vs or who shall pleade for vs It is not the wisedome of the Leaders nor the vertue of the souldiers nor the counsell of the wise nor the planting of munition can any whit preuaile vntill we be reconciled vnto God and God vnto vs. Lastly the Israelites being masters of the field hauing the Cities and persons standing at their mercy they performe the solemne promise and vow made to the God of heauen not to halues or in part as Saul did 1 Sam. 1â who spared the better sheepe and the fat beasts but they vtterly destroyed their enemies their cities in memoriall of the great goodnes of God hearing them in their prayers and respecting them in their miseries they call the name of y place Hormah that is destruction and confusion This is the principall drift of this diuision Now let vs consider the doctrines that directly arise from this place that our faith may be strengthened our obedience encreased And Harad a Canaanitish King c. We see here how the Canaanites appointed to destruction and to be rooted out enemies to the people of God such as had now filled vp the measure of their sins yet here preuaile against Israel kill some of them and take others prisoners This teacheth vs this Doctrine that oftentimes Doctrine the enemies of the Church preuaile ouer them Enemieââ tentines aâ suffered ãâã preuaile â the Churcâ I say the enemies of God and of his people who in the secret counsell and purpose of God are vowed to destruction doe insult and triumph ouer the Church and particular parts thereof God correcting the rebellion of his children by them This truth God sealed vp in the beginning by the blood of Abel Caine spake friendly Gen. 4 8 But rose vp desperately against him and slew his brother because his owne works were euill his brothers good So iust Lot vexed with the vncleane conuersation of the wicked for he being righteous 2 Peter 2 â and dwelling among them in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deeds was notwithstanding carried away captiue by a proud and insolent enemy Genesis 14 Besides the book of Iudges serueth vs as a plentifull storehouse to teach this truth where we see that wheÌ the people of God did wickedly in the sight of the Lord serued Baalim and forsooke the Lord God of their fathers which brought them out of the Land of Egypt the wrath of the Lord waxed hot against them he deliuered them into the hands of spoilers he sold them into the hands of their enemies
the world This is it which the Prophet teacheth Psal 111. The works of his hands are established for euer and euer and are done in truth and equity If then all his works abide and continue from the glorious Creatures in the heauens to the silly worme creeping in the earth much more the holy Scripture must abide without decaying or diminishing as the durable Cedar without rotting and consuming which is not onely his handy-worke but a masterworke chiefe aboue all others as the Diamond among pearles of great price And if the least and lowest creature in the world hath beene in his kinde continued hitherto and shall be continued to the end by the mighty hand of God vpholding and supporting all things that he hath made much lesse shall the Scripture perish and fall away which bringeth greater glory to God and greater gaine to his people Thirdly the Scripture was written for these ends and purposes for instruction and admonition for teaching and confutation for comfort and consolation that so the man of God may be absolute 1 Tim. 3 16 17. Neither was God deceiued in his purpose and intent so that it must remaine continue being written for those endes and vses But what errour can be conuinced what comfort can be receiued what vice can bee corrected what truth can be published what grace can be commended to the Church out of those books which are supposed to be lost Let vs not therefore doubt of Gods prouidence and so shake the faith of the Church thereby Fourthly we see the old Testament hath reserued entirely the Genealogies of the fathers which are not absolutely necessary to faith and saluation as also the whole body of the ceremonies set downe in Leuiticus and other places of the Law which notwithstanding were shadowes of things to come why then should we not presume that the same his prouidence hath also watched ouer other books which more properly belong to our practise and times and so more fitly might informe vs against ignorance teach vs in our religion warne vs in dangers and comfort vs in afflictions And if we haue no word missing or sentence wanting in such bookes as are left to the Church that there should need a void roome or a desunt nonnulla or an Asteriscus and some little starre to giue warning of some defect as we see it is in many prophane writings Dionys Halâ carâas Plutâ Tuââ Poâââââpian Lâââ and otherâ and those of the best note how should we be induced to beleeue that whole volumes of the old and new Testament are vtterly lost neuer to be repaired Lastly let vs heare the testimony of the Scripture it selfe obserue what it can say and doth witnesse for it selfe Moses an old and ancient witnesse teacheth Deut. 29 29 that secret things belong to the Lord our God but the things reuealed belong vnto vs and to our children for euer that we may do all the words of this Law But how do they belong vnto vs that are not reserued for vs Or how shall our children be directed by them that cannot be found in their daies or in the daies of their fathers before them Or how shall either father or sonne doe that which they cannot know Heereunto Dauid accordeth Psal 119 152. I haue knowne long since by thy testimonies that thou hast established them for euer And our Sauiour giueth his holy consent vnto this heauenly truth saying Truely I say vnto you till heauen and earth perish one iote or one title of the Law shall not escape till all things be fulfilled Mat. 5 18 and 24 35. So then we must hold the durablenesse and continuance of the Scripture in the Church which is the pillar of truth that it cannot faile or fall away as is prooued at large in the answer to the Preface of the Rhemish Testament But before we proceed to the Doctrines of this diuision it shall not bee amisse to answer the obiections that are raised and mooued against this point touching the perpetuity of the whole Scripture and of euery part of it First wee finde often mention made of the bookes of the Chronicles of the Kings of Iudah and Israel âect 1. ângs 14 19 â5 7 11 Iosh 10 3 âam 1 18. of the booke of the iust such like which are lost If then these be lost and by no meanes to be found how shall we truly say that the whole Scripture doeth continue I answer âsw these bookes were neuer Canonicall Scriptures but ciuill stories and chronicles of the Commonwealth matters not of the Church whereunto the Reader is directed if he be desirous to reade and know the History more at large whereas the Prophets doe onely touch so much as serued for the edification of the Church and the building of it in faith toward God For as all ciuill Nations haue the Chronicles of their fore-fathers and auncestors actes Ester chap. 6 verse 1. Ezra 4 verses 15 19 so had the Iewes their ciuill Histories such were those wee now speake of which were good and profitable bookes of men but were neuer committed or commended to the care of the Church to be preserued and maintained âect 2. Againe we reade in sundry places of the bookes of Nathan and Gad the words of Samuel the works of Ahia of Shemaia of Isaiah and other Prophets which likewise seeme to be lost as well as the other wee named before I answer âer they seeme so to such as do not duely consider of them which indeed are not lost but contained in the olde Testament in the bookes of Samuel and of the Kings which were not written by any one Prophet but by diuers Prophets at diuers times euen in the seuerall ages wherein they prophesied albeit their seuerall names bee not to euery part expressed as appeareth 2 Chron. chapter 26 verse 22 where the Spirit of God testifieth that Esaiah wrote the actes of Vzziah first and last meaning that he wrote them in the second booke of the Kings and in his Prophesies and not pointing out any book which now is lost both the former bookes remaining as a treasure to the Church As then we confesse these bookes mentioned in this obiection to bee of another nature then those expressed in the former so they haue beene preserued and euer shall bee preserued in the Church and be as it were laide vp in the Arke thereof Thirdly it may bee obiected that many Obiect 3 worthy bookes of Salomon are lost which hee wrote I answer Answ his workes are of two sorts first sundry bookes of Humanity and of Philosophy naturall and morall secondly bookes of Diuinity written as he was moued and inspired by the Spirit of God The first sort of humane and earthly things which the Church might best spare without perill or impeachment of faith haue long since failed as it is thought in the captiuity the rest which are parts of the Canonicall Scriptures do abide And marke
whether we shall returne to them aliue or not forasmuch as wee carry about vs euermore houses of clay And when we come into them we know not whether we shall go out of them againe vpon our feet or be carried out vpon the shoulders of others Lastly the manner and kinde of our death is also as vnknowne as the rest whether we shall dye a naturall or a violent death a suddaine or a lingring death whether our life shall be prolonged to the last point and period of nature our heat and moysture being consumed Cicer. de â as the light of a candle consumeth by little and little and at length goeth out of it selfe or whether it shall be taken away by fire by water by sword by famine by pestilence by beasts and such like casualties incident to the sonnes of men all which proclaime and publish in our hearts the vaine condition of all flesh Reason 2 Secondly God hath prepared for vs a City whereof he is the builder and maker This City we seeke being Citizens of the heauenly Ierusalem the mother of vs all For we shall neuer sufficiently be brought to acknowledge our fraile and brittle estate vnlesse wee be raised and lifted vp to the meditation of our future condition in the life to come If then the kingdome of glory be a place of rest what is this present estate but a sea of sorrowes If the heauen be our natiue Country what is the earth but an exile and banishment â 3 20. If it bee true happinesse to enioy the blessed presence of the liuing God then it must needs be a miserable thing and death it selfe to want it If to leaue this earthly tabernacle be a setting of vs free and at liberty what is this body but a prison If immortality be as the putting on of a garment ãâã 5.6 what is our mortality but as it were a nakednesse Lastly if to die in the Lord bee to goe vnto God what is this life but an absence from him This did the Patriarkes professe and to this they sealed by their practise Heb. 11 13 14 15 16. Abraham possessed not one bredth of a foote sauing the purchase bought to bury his dead Iacob was banished out of that Land a great part of his life Isaac and the rest of the fathers had but their walke in it and enioyed it as a pledge of another Country which is aboue Vse 1 The vses follow If we haue heere no abiding City in the daies of our vanity then acknowledge Gods great mercy toward vs being so vaine We see other creatures in their estate more permanent then man is far exceeding and excelling in naturall gifts in seeing tasting mouing hearing touching and such like properties yet no creature tasteth of his sauing mercies as man doth This consideration doth the Prophet leade vs vnto Psal 8 3 4 6 7 9 that hee is mindfull of him and visiteth him and hath put all things vnder his feet There is no merite in vs to be a motiue to moue him to shew so great mercy vnto vs. He findeth vs walking in our sinnes as it were wallowing in our blood all our righteousnesse is as a foule and filthy cloth Esay 64 6. This vse Dauid vrgeth Psal 103 14 15 16 18. Hee knoweth whereof we are made he remembreth that wee are but dust the daies of man are as grasse as a flower of the field so flourisheth he but the louing kindnesse of the Lord endureth for euer he is full of coÌpassion and mercy slowe to anger of great kindnesse So that he confirmeth himselfe others in Gods mercy by the consideration of our owne vanity Vse 2 Secondly seeing our daies be vaine short why doe we carke and care so much for the things of this life what we shall eate what we shall drinke and what we shall put on Why do we eate the bread of sorrow with too much painfulnesse heape vp worldly things It may be we shal not come to the sight of the fruite of our labours much lesse to the partaking of it A traueller the shorter his iourney is the lesse his prouision is We are all trauellers we are in the way to our country and we are not far from the end of our iourney what folly then and madnesse is it to cast all our thoughts and meditations to earthly things and to care not onely for the morrow Math 6 25 34 but for moneths and yeares This our Sauiour setteth downe Luke 12 19 20 21 for when the rich man saide to his soule Soule thou hast much goods laid vp for many yeares liue at ease eate drinke and take thy pastime It was answered him O foole this night will they fetch away thy soule from thee then whose shall these things bee which thou hast prouided So is he that gathereth riches and is not rich in God Hereunto consenteth the Apostle Iames chap 4 13 14 15. Go to now ye that say to day or to morrow we will goe into such a City and continue there a yeare buy sell and get gaine and yet ye cannot tell what shall be to morrow for what is your life It is euen a vapour that appeareth for a little time and afterward vanisheth away for that yee ought to say Thus rather the words are to be read if the Lord will both we shall liue and we shall do this or that Salomon hauing had plentifull experience of the shortnesse and vanity of mans life penned to this purpose the Booke of Ecclesiastes which is as it were the marrow and pith yea the very quintessence of all his best knowledge and wherein we may see the refined wisedome of reformed Salomon he proclaimeth Vanity of vanities all is vanity there is an euill which I saw vnder the Sunne and it is much among men one to whom God hath giuen riches treasures and honour he wanteth nothing for his soule of all that it desireth but God giueth him not power to eate thereof a strange man shall eate it vp though he leaue no sparke behind him neither son nor brother yet doth he not thinke for whom do I trauaile and defraud my soule of pleasure This also is vanity and this is an euill trauaile Eccles 1 2 and 4 8 and 5 12 and 6 1 2. To conclude this vse if we be not strangers in this life wee shall haue no part in the kingdome of heauen If we will haue God to auow and acknowledge vs for his children let vs liue heere as forreigners and warfaring men in our iourney or rather in our race We haue pitched and patched vp a Tent or Tabernacle for a day or a night we must not nestle our selues heere we must not alwayes goe groueling to the ground nor intangle our selues in the affaires of this life to make it our euerlasting habitation but bee flying vpwards as birds sitting vpon a bough True it is God is so fauourable to many
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 thât 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 ãâã 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 ãâã 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 gâopeth 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 dotâge 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 freâd 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
communication of these parties followeth a description of their actions when the king had brought him into the Cittie hee spareth for no cost and charges hee feasteth him with his Princes as if they were his Companions and laboureth by all meanes possiblâ to giue him contentment in his abode Hauing now refreshed himselfe after his iourney and hauing had experience of the kings good estimation of him hee is employed in the businesse for which hee was sent for and caried vp to the high place of Baal where no doubt was a solemne Temple consecrated and dedicated to that Idoll and from thence he beholdeth the whole hoast of Israel Thus much of the order of the wordes Now let vs come to the doctrines arising out of the same Verse 36. When Balakheard that Balaam came he went out to meet him The cheef point offered to our considerations in this diuision is to marke the honour done vnto Balaam by the King Himselfe goeth out to meete him as if he had bene some great Prince or Potentate he bringeth him honourably into the City he setteth him among his Princes and maketh him inherit the seate of glory he killeth bullockes and sheepe to prepare a royall feast for him From this example we learne that Idolaters and Infidels were wont greatly to honor their Priests and Prophets Doctrine Idolaters and Infidels were wont greatly to honor their Prophets and Priests Howsoeuer they were destitute of the knowledge of the true God and serued the creature in stead of the Creator which is blessed for euer Amen yet they accounted it a speciall duty to honor the Priests of their Groues and Altars and perswaded themselues they should neuer receiue any blessing at the hands of their gods vnlesse they honoured those that were esteemed as the seruants of their gods and greatly in their fauour This is taught vs in many places of the word of God Hereunto commeth that which Moses witnesseth touching the Egyptians during the dearth and famine that was in Egypt when the king had receiued all the money bought all the cattle and purchased all the land of the people to supply theyr necessity and to saue their liues Genes 47 22. yet he would not buy their Priests lands but sustained them for their office sake He remoued the people vnto the Citties from one side of Egypt euen to the other onely the land of the Priests bought hee not for the Priests had an ordinary of Pharaoh they did eate the ordinary which Pharaoh gaue them wherefore they sold not their ground This also further appeareth in the book of Exodus chapt 7 11 22. and is confirmed in the Prophesies of Daniel where we see when Moses and Aaron wrought miracles Pharaoh sent for his sorcerers that came into the kings presence So when Nebucadnezar had dreamed a dream wherewith his spirit was troubled and his sleepe disquieted Dan. 2 2. and 4 3 4. 5 7. be commanded to call the inchanters the Astrologians the soothsayers and the Chaldeans who were about him and neere vnto him and in credit with him The like we reade in Samuel 1 Sam. 6 1 2. when the Arke of the Lord was in the countrey of the Philistims they called their Priests and consulted with their soothsayers what they should doe with it and without their counsell and aduice without their direction and commandement the Princes would do nothing So when Ahab purposed to go to battaile against Ramoth Gilead he assembled the Prophets of his idoll groues whom hee vsed familiarly who were in credit and authority with him insomuch that one dareth smite Micaiah in the Kings presence 1 Kin. 22.4 6 24. The Reasons follow in order First naturally Reason all men are extremely giuen to superstition and euen dote in corrupting the worship of God being destitute of the true knowledg of the true God and the right manner of his seruice who wil be worshipped according to his owne will and word not after the inuentions and deuices of the wisest men Christ Iesus teacheth in the Gospel Iohn 15 19. that the world will alwayes magnifie and make much of his owne If yee were of the world the world would loue his owne And likewise the same Apostle sayth elsewhere They are of this world therefore speake they of this world and this world heareth them If then men naturally turne the glory of the incorruptible God into the similitude of corruptible creatures and so change the truth of God into a lye no maruell if they be greatly beloued and befriended which further their idolatry and helpe forward that worship of God which they haue framed and fashioned to themselues Secondly the false Prophets haue alwayes Reason bene honoured as fathers in the worlde and therefore it cannot seem vnto vs strange that they be highly esteemed For as the true teachers are indeed spirituall Fathers and spirituall Nurses of the Church as the Apostle declareth 1 Cor. 4 15. Though ye haue ten thousand instructers in Christ yet haue yee not many Fathers for in Christ Iesus I haue begotten you through the Gospel So likewise idolaters did respect and reuerence their Teachers as their fathers giuing them al honor and accounting them worthy of all estimation This we see in Iudg. 17 10 11. 18 19. in the corrupt and ruinous times of the church When there was no King in Israel and the Leuites confined vnto their Cities by the ordinance of God wandered now vp and downe from place to place for want of maintenance and imployment glad as iourney men to be hired for meat and drinke for ten shekels of siluer and a sute of apparrell yearely For Michah entertained one of them and sayd to him Dwell with me be vnto me a Father and a Priest now I know that the Lord will be good vnto mee seeing I haue a Leuite to my Priest So in the chapter following when the Danites were come vnto the house of Michah they allured the yong man the Leuite to go with them saying Come with vs to bee our Father and Priest The vses are in the last place to be considered Vse 1 of vs. First wee learne from hence that all men haue some light and sight of religion of God by nature thogh not so much as may bring them to saluation yet so much as may suffice and so farre as serueth to make them without excuse For why did they honour reuerence and obey their idolatrous Priests but because they were conuersant about their holy things and had their calling to further and finish the worship of their gods Acts 14 13. This therefore serueth to stop the mouthes of all Atheists that say in their hearts defend with their tongues and maintaine with all their wits that there is no God speaking of him contemptuously vsing reprochful words against him sauouring of prophanenesse and contempt These are as mad dogs which flye in their masters face that keepeth them and feedeth them so do they blaspheme the
the world to be adopted thorough Iesus Christ according to the good pleasure of his will to the praise of the glory of his grace wherewith he hath made vs freely accepted in his beloued as the Apostle teacheth writing to the Ephesians chap. 1 5 6. 1 Pet. 1 2. Thus the Church is builded vpon the vnmoueable rocke that cannot bee shaken The foundation of God remaineth sure hath this seale The Lord knoweth who are his 2 Tim. 2 19. Now let vs see what vses wee may rightly Vse 1 conclude out of this doctrine thus confirmed First we learne from hence that the opinion of those is condemned that bring in vniuersall grace vniuersall election of euery one vniuersall redemption of euery one and vniuersall vocatioÌ of euery one to the sauing knowledge of the Gospel For whereas the Church is as it wore the Parke of God impaled in from other waste Land or rather the Paradise of God wherein the wilde beasts of the Forrest may not enter this Doctrine pulleth vp the Pale and taketh away the enclosure laying it in common and ioyning it to the rest of the wildernesse The people of God are the little flocke in respect of the world Luke 12 32. We see froÌ the beginning of the world there was a difference and distinction betweene the sonnes of God and the sonnes of men Genesis chapter 6 verse 1 betweene the Iewes and the Gentiles betweene the circumcised and the vncircumcised betweene the people of God and those that were no people of his being out of the couenant To some God giueth faith to other he giueth not faith For all haue not faith 1 Thess 3 1. Therefore our Sauiour Christ saith Many are called but few are chosen Math. 20 16 and hee chargeth his Disciples when he sent them out to Preach not to goe into the way of the Gentiles neither to enter into the City of the Samaritanes Math. 10 5. and he sheweth that it is not giuen to euery one to know the mysteries of the kingdome of God Mat. 13 11. So the Apostles in spreading abroad the glad tydings of saluation and working the conuersion of the Nations to whom they were sent to preach the Gospel are commanded to remaine certaine yeares in some Cities because the Lord had much people in those places and when they were entring into other Cities the Spirit suffered them not to publish among them the way of saluation Acts 16 7. Act. 18 10. Vse 2 Secondly we must looke for a full and perfect separation of the Elect from the Reprobate of the sheepe from the goats of the vessels of mercy from the vessels of wrath when the Lord Iesus shall breake the heauens and come to iudge the quicke and the dead Indeed here is some separation made by the fan of his word by the power of the keyes by the fire or furnace of affliction yet still the chaffe is mingled with the wheate the Tares with the Corne bad fish with the good the hypocrites with the faithfull and true beleeuers But when Christ shall come with thousands of his Angels and the heauens be dissolued The bookes shall be opened and things hidden in darknesse shall be disclosed Reuel 20 12. Here a beginning is made but then shall be an absolute perfection and consummation of this separation This is opened vnto vs by the Euangelist Mat. 25 31 32 33. Seeing this separation shall come what manner of men ought we to be in all holinesse of life and conuersation Let vs search and try our owne wayes and turne vnto the Lord with all our hearts that when Christ shal appeare at the great day of the haruest and solemne season of separation we may be found good Corne and not be blowne away by the voyce of his mouth wheÌ he shall blow the chaffe into vnquenchable fire where shall be weeping and gnashing of teeth But if we be not heere separated from the sinnes and corruptions of the wicked wheÌ God separateth the soule and body we shall be separated from the comfortable presence of God we shall remaine with the diuell and his angels for euer neuer to be separated and sundred from them Vse 3 Thirdly this giueth good assurance and comfort vnto them that God will heare their prayers and respect them in their miseries For seeing they are his chiefe treasure Exod. 19 5 6 albeit all the earth be his seeing they are a kingdome of Priests and an holy Nation he will not see them want and stand in need of any thing which hee knoweth to serue for his owne glory and their good This is that vse which Salomon remembreth in his prayer at the dedication of the Temple 1 Kings 8 52 53. Let thine eyes bee open vnto the prayer of thy seruant and vnto the prayer of thy people Israel to hearken vnto them in all that they call for vnto thee for thou didst separate them to thee from among all the people of the earth for an inheritance as thou saidst by the hand of Moses thy seruant when thou broughtst our fathers out of Egipt O Lord God whereby we see that the consideration of the deere account estimation that God hath of his Church separating it to himselfe and calling it out of the world ought to moue vs with boldnesse to draw neere to the throne of grace and to comfort vs with assurance to be heard in our necessities For what can God deny vnto vs that hath giuen vs him selfe Or what can we want that know the loue of God toward vs before wee were Wherefore whensoeuer we are brought into any affliction and stand in need of helpe let vs be mindfull of the mercies of God toward vs and assure our selues that he which hath separated and sanctified vs from our mothers wombe will perfect his owne worke that he hath begun finish it vnto the day of Christ Lastly we must know that it is our duty to Vse flye from all vngodlinesse and worldly lustes and to haue no fellowship with the vngodly nor the vnfruitefull works of darknesse Tit. 2 12. This indeed is pure religion vndefiled to keep our selues vnspotted to the world This the Apostle Paul vrgeth 2 Corin. 6 14 15 16 17 18. Wee know that a little leauen leaueneth the whole lumpe One rotten sheepe infecteth a whole flocke One leaper spreadeth the difease further to the hurt of sundry other Now there is no leauen like to the leauen of sin 1. Cor. 5.6 no infection comparable to the infection of sin no leaprosie so deadly and dangerous as the contagion of sin which bringeth danger and destruction to soule and body Therefore we must not ioyne our selues with the vngodly seeing wee are an holy people to the Lord our God he hath chosen vs to bee a precious people vnto himselfe aboue other people that are vpon the earth Wee are a chosen generation a royall Priesthood an holy nation a people set at liberty that we should shew forth
Israel that hee had done great things for them saying How great things hath the Lord wrought This is the substance of this Prophecy now the conclusion followeth shutting vp the whole with an admiration and commendation of the power and glory of Gods people whose courage and happinesse shal be so great in subduing and subuerting their enemies that as the Lyon resteth not till he hath gotten his prey so they shall not put vp their swords and dwell in peace vntill they haue sheathed them in the bowels of their enemies and seene the destruction of them before their eyes The meaning of the words is not that they should be cruell and rauenous or to stir them to be barbarous and beastly in shedding mans blood and spilling it on the ground as water that cannot he gathered vp againe but to declare and assure that their harts were valiant and victorious so that they should be able to withstand all that did stand against them This was performed and accomplished in Ioshua and Dauid Psal 60 10. 2 Sam. â 2 â who fought the battels of the Lord and trod downe their enemies Iosh 23.10 One man of them did chase a thousand for the Lord their God fought for them as he had promised them but especially it was verified in Christ Reu. 5.5 who as the Lyon of the Tribe of Iuda rose from the dead led captiuity captiue and hath put all things in subiection vnder his feete Verse 18. He vttered his parable and said Rise vp Balak and heare hearken vnto me thou sonne of Zippor This is the entrance of the Prophecy wherein he mooueth Balak to attention by three words rise hearken heare And when hee chargeth and commandeth him in the Name of GOD to rise vp he requireth of him to giue eare with meeknesse and reuerence This wee see in the booke of Iudges when Ehud appointed to bee a deliuerer of the people saide to Eglon King of the Moabites I haue a message vnto thee from God Iudg. 3 2â then he arose out of his throne So when Samuel was to annoint Saul King ouer Israel to be gouernour ouer Gods inheritance he saide vnto him Bid thy seruant goe before vs but stand thou still now that I may shew thee the word of God that thou maist heare it with reuerence 1 Sam. 9 27. To the same purpose it is noted 2 Kings 23 2 Chro. 34 that when the Law of God was read Iosiah stood by the Pillar and made a couenant before the Lord. The like wee see in the booke of Nehemiah when Ezra the Scribe read the Scriptures to the people and gaue the interpretation of them All the people stood vp in token of their reuerence and attention Neh. 8.5 So in this place Balaam requireth Balak to rise and stand vp when he was to speake vnto him in the Name of the Lord as if he should say Albeit thou be a King and sittest in the throne yet I come vnto thee from the King of Kings thou rulest ouer thy subiects but thou must bee content to suffer God to rule ouer thee thou requirest silence and subiection to thy selfe but thou must hold thy peace hearken with all reuerence respect when he speaketh From Doctrine hence we learne All reuereââ and attenââ is due to tââ Word Sâcraments whatsoeuââ the speakâ be that the Word of God is alwaies to be heard with great reuerence wonderful attention Whensoeuer wee come to the exercises of Religion we must come with humility and humblenesse of mind albeit they be deliuered and brought vnto vnto vs by wicked vngodly men The truth of this doctrine is confirmed vnto vs by diuers precepts proued by many promises and sanctified by sundry examples out of the Word of God Touching precepts when Moses exhorted the people without adding or diminishing to obserue the Law he saith Deut. 4 1 34 12.13 Now therefore hearken O Israel vnto the ordinances and to the Lawes which I teach you to doe that ye may liue and possesse the land And afterward Gather the people together men women and children and the stranger that is within thy gates that ye may heare that ye may learne and feare the Lord your God and keepe obserue all the words of this Law and that your children which haue not knowne it may heare it and learne to feare the Lord your God This Salomon teacheth Eccl. 4.17 Take heede to thy foot when thou entrest into the house of God and be more neere to heare then to giue the sacrifice of fooles for they know not that they doe euill Hereunto accordeth the saying of our Sauiour so often vrged Mat. 13 9. Reuel 2 17 9 and 3 6. He that hath eares to heare let him heare Touching the promises made to such as come with such an affection we may reade in the Prophet Esay chap. 66 2 5. To him will I looke euen to him that is poore and of a contrite spirit and trembleth at my words And againe Heare ye the word of the Lord all ye that tremble at my word Lastly touching the examples of the faithfull that haue gone before vs in the performance and practice of this duty wee haue a cloud of witnesses recorded vnto vs. The Israelites after their returne from captiuity are commended Neh. 8 2 3. that when Ezra the Priest brought the Law before the congregation both of men and women read therein from the morning vntil the mid-day the eares of all the people hearkned vnto the booke of the Law So when Samaria was called conuerted to the faith of Christ by the preaching of Philip Acts 8 5 6 10 11 it is said that the people gaue heed with one accord to those things which he spake hearing and seeing the miracles which he did as before they had giuen heed from the least to the greatest to the enchantments of Simon the sorcerer And in the sixteenth Chapter ver 14. the Spirit testifieth that Lydia heard the Apostles diligently whose heart the Lord opened that shee attended vnto the things which Paul spake The Apostle Peter writing to the dispersed Iewes testifieth this 2. Pet. 1.19 We haue a sure word of the Prophets to the which ye do well that ye take heed as vnto a light that shineth in a dark place vntill the day dawn the daystar arise in your harts All these precepts commanding promises assuring and examples confirming this doctrin do teach that it is our duty to stirre vp our attention and to be forward to learne Gods wil with all reuerence and readinesse when it is reuealed and deliuered vnto vs. Reason 1 The reasons heereof are plaine and euident For first it is God that speaketh vnto vs so often as his word is preached among vs. He is a most mighty and terrible GOD whom wee worship and in whose presence we stand hauing all power and Maiesty in him who is euen a consuming and deuouring fire
vnto Iacob his statutes and his iudgements vnto Israel he hath not dealt so wi h euery Nation neither haue they known his iudgements Hereunto commeth the exhortation of Moses Deut. 4 6 7. Keep his lawes and do them for that is your wisedom and vnderstanding in the sight of the people which shall heare all these ordinances and shall say Onely this people is wise and of vnderstanding and a great Nation Thus the Apostle Paul sheweth the difference and preheminence of the Iewes beeing at that time the Church of God aboue the Gentiles that it was herein most excellent and glorious because vnto them yea onely vnto them were committed the oracles of God euen committed vnto them of trust Rom. 3 1 2. 9 4. to them pertayned the glory the couenant the law the seruice of God the promises Likewise when Iohn the Apostle was commanded to write in a booke the things which he had seene reuealed vnto him he was charged withall when once they were written To send them to the seuen Churches that are in Asia Reu. 1 11. All which places plainely proue that it is one of the greatest gifts blessings and honors that God bestoweth vpon his people the giuing vnto them his word and ordinances The reasons are many in number and weighty Reason 1 in force For first heereby we and our children are entred into a solemne couenant with God to be his and he to be ours for euer A wonderfull mercy of God that a sort of poor sinfull men should be admitted and receyued into a couenant with the eternall God This Couenanâ is a mutuall promise agreement betweene God and men What Gods cnuenaÌt with vs is whereby on the one side God giueth men assurance that he will be gracious and fauourable vnto them forgiue their sins and giue them new righteousnes eternall life for his Sonnes sake and on the other side men binde themselues to accept of this mercy with all thankesgiuing receyuing this so great a benefit with a true Fayth and promising to yeelde true obedience to God The entrance into this Couenant is as it were the day of our marriage being more neerely coupled to God then the wife is ioyned vnto the husband This is it which Moses is bold to put the people in minde of exhorting them to keepe the words of this Couenant Deut. chap. 29. verses 10 11 12 13 14 15. Reason 2 Secondly the Church alone is honoured of God to be the keeper and preseruer the holder forth and publisher of his word and therfore none haue to do with it but the Church Hence it is that it is called by the Apostle the pillar and ground of truth 1 Tim. 3 15. It is the preseruer of it not the mother of it the âeeper of it not the author it is a cryer to publish not a iudge to decide and determine it is as the candlesticke to holde the light not the candle it selfe to giue light For this cause the vision offered to Iohn of the seuen golden Candlestickes Reuel 1 12 20 is expressely and directly expounded to signifie the seuen Churches This then is an honour peculiar to the church to be the brazen pillar of truth and the golden Candlesticke to hold the light or candle of the word of God vnto the people that they may see how to walk in the wayes of godlynesse Thirdly the word is the testament of God Reason 3 Now none hath to doe with the Testament or Will of any but they that haue Legacies bequeathed vnto them by it as children they that are of the houshold and kindred of God not Strangers Aliens and Forreyners they haue nothing to do in it they are not ro meddle with it Thus the Apostle teacheth Heb. chap. 9. verse 15 That the Testament belongeth to them that are to receiue the promises of the eternall inheritance The Vses are now to be considered First Vse 1 we learne from hence for our instruction to account the Ministery of the word the treasure of the Church Among all the blessings bestowed vpon the sonnes of men in this life the gâft and blessing of the word is eminent It is an incomparable blessing farre aboue all earthly things yâ earthly men make their âelicity The Prophet Ezek. 6 10 11 compareth all other blessings that God gaue his people to the ornaments of the body as to bracelets abiliments rings fine linnen chaines silke such like but the giuing of his word and statutes vnto them to his mariage with theÌ And when God was to deliuer his lawes and ordinances vnto Israel Moses tooke them by the hand and led them forth to meet God who in the company of the Angels accepted them for his cheefe treasure inheritance aboue all other nations vnder heauen so that in the finishing of this match marriage with his people Moses was as the Father the Angels the Bridemen God the husband vnto whom Israel was affianced coupled in marriage So then the happiest tydings and greatest dignity that can euer come to any people or seuerall congregation is the glad tydings of the gospel the free passage of the word to be brought among theÌ The more any are blessed this way the more honorable glorious they are with God and his Saints they are thereby made his sons daughters yea kings and priests vnto him they which once were far off are made neere vnto him by the preaching of yâ Gospel whereby he dwelleth among them and setteth vp his throne in their hearts Capernaum is saide heereby to bee lifted vp vnto heauen Luke 10 15. Ierusalem where the word and seruice of God was set forth is called the holy City and the ioy of the whole earth the resting place of God Psal 132 13 14. From hence all such are reprooued as haue not the sight and feeling of this mercy of God in their hearts to raise them vp to reioycing thankfulnesse And herein my brethren we are to call our selues to remembrance think what our condition is We are indeed a noble kingdome adorned with many outward priuiledges and blessings increased in multitudes and furnished with sundry commodities but if we be compared with the great large and wealthy dominions in other parts of the world onely a poore corner of rhe earth But heerein we passe them all as honoured aboue them preferred before them that we haue the inestimable treasure of the word which they doe want ãâã 13 44. instead of those mines of siluer gold wherewith they abound This is our priuiledge our glory our aduantage wherein God hath blessed vs aboue Italy Spaine and many rich Countries in Asia and Affricke vnder the Turke and other blind and barbarous Princes detayned in the kingdome of darkenesse and of the diuell we haue the trueth of God amongst vs the treasure of all treasures the valew whereof is farre aboue all precious stones The want of this blessing
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 ãâã â2 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
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 ãâã 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 ââh 5 21. as well as with the other Lastly they containe sundry things that disagree from the true Scriptures of God likewise from theÌselues 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 ãâ¦ã 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 ãâã 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
but neuer come to the knowledge of the truth He that setteth his sonne to schoole will look he should learn somewhat and not euer stand at one stay We are trained vp in the bosome of the Church which is the Schoole-house of Christ wee must therefore euery day be profiting and going forward God accepteth not of those that looke backward or stand at a stay hee will know them that seek more and more to know him Thirdly it is our duty to beg and craue at Vse 3 Gods hands the knowledge of his will who openeth the eyes of the blinde and giueth vnderstanding to those that seeke it We haue a gracious promise to be heard Mat. 7 7. in the prayers and petitions that we make vnto him Hence it is that the Prophet Dauid a man after Gods owne heart and endued with a singular portion of Gods Spirit craueth the enlightning of Gods Spirit and desireth still to be taught of him Psal 119 verses 18 27 31 73. Thus doth the Apostle pray for the Ephesians chapter 1 verses 17 18 that God would giue them the spirit of wisedome and enlighten their mindes to know what the hope is of his calling and what the riches are of his glorious inheritance in the Saints A notable direction for all of vs how to behaue our selues when we come into the house of God and tread in his Courts namely not to rest vpon our naturall gifts nor to trust in our mother-wits which are too short and shallow to reach vp to the height and to sound the depth of the mysteries of God How many are there in the world of an high reach and of a deepe conceite in the matters of the world that attaine to no measure of knowledge in the matters of God Talke with them of the things of this life they are able to discourse with great insight many of Gods children inferiour to them few equall with them none can go beyond them They can contriue and dispatch businesse of the world with great facility you cannot speake to them of any thing of this nature but by and by they apprehend it and conceiue it But enter communication with them of heauenly things of the knowledge of God of faith in Christ of the saluation of their soules they can conceiue nothing they are as blinde as Beetles they are simple and ignorant as little children that know not the right hand from the left This should offer to our wise carefull coÌsiderations a double meditatioÌ First it serues to humble those that haue these gifts of nature and are wise in their owne conceit and to make them equal with those of the lower sort seeing all their gifts which Nature hath adorned them withall are not able to set them one foot forward toward the kingdome of heauen nay being vnsanctified they are further off from saluation then others of smaller gifts This made the Apostle say Let no man deceiue himselfe if any man among you seeme to be wise in this world let him be a foole that he may be wise for the wisedome of this world is foolishnesse with God and the Lord knoweth that the thoghts of the wise be vaine 1. Cor. 3 18. Where hee teacheth euery one to be ready to deny himselfe and his carnall wisedome whose beginning is from the flesh and whose end is death to the end wee may be truely wise in heauenly things pertaining vnto euerlasting life Secondly this serueth to comfort the children of God that want the worldly wit of naturall men and are not able to diue so deepe into earthly things as they though they be simple in matters of this world yet if GOD haue giuen them a taste of the glory of the world to come let them rest in spirituall knowledge and giue God the praise that hath opened the eyes of their mindes and inlightned their hearts to haue a feeling of it This our Sauiour taketh occasion to practise and to offer praise and honour to God in a sweete remembrance of this dealing of God I giue thee thankes O Father Lord of heauen and earth because thou hast hid these things from the wise and men of vnderstanding and hast opened them vnto babes it is so O Father because thy good pleasure was such Math. 11 25 26. Though wee be simple in the world yet if wee be wise in GOD though weake in the world yet if we be strong in GOD though wee be accounted as fooles and silly ones of the sharp wits of the world yet if wee haue learned Christ Iesus know the exceeding measure of his loue toward vs let this be our comfort and consolation that God hath abundantly recompenced the want of those outward things by giuing vnto vs an happy and holy aduantage in heauenly things And indeed all those are learned that are taught of God and they vnlearned that are not taught of him althogh otherwise they abound in other knowledge Such as haue learned Christ Iesus and him crucified and so are become new creatures in him they are learned though they know neuer a letter in the booke For in him are hid all the treasures of wisdome knowledge Col. 2 3. He that hath not learned Christ is vnlearned Althogh otherwise he be neuer so learned for if he be not regenerate and borne anew but committeth sinne with greedines he hath not seene him neither hath knowne him 1. Ioh. 3 6. Wherfore let vs al learne from hence to depend vppon God for his blessings vpon vs especially when we enter the Lords courts and come to heare his word let vs confesse that we are not able of our selues to vnderstand his will and desire him to open our hearts as hee did the heart of Lydia Act. 16 14. for otherwise wee shall depart away as ignorant and blinde as wee came wee shall neuer soundly rest in the truth that is deliuered but alwayes be ready to carpe and cauill at it to wrangle and reason against it saying How can these things be And then it may be said vnto them as Christ speaketh to the proud Pharisies who gloried in their owne insight thought all men blind beside themselues If ye were blinde ye should not haue sinne but now ye say we see therefore your sinne remaineth Iohn 9 40 41. Let vs then be ready to renounce our worldly wisedome and to deny our selues and begge the assistance of Gods Spirit to be our inward teacher and instructer that so we may heare with profit and comfort Vse 4 Lastly learne to be thankfull to God foreshewing this grace and mercy to vs his vnworthy seruants when he reuealeth and maketh knowne vnto vs the hid things of God touching our saluation without which wee haue liued in darknes in the shadow of death and in the estate of damnation Hee hath not vouchsafed this mercy vpon all but hath passed ouer many thousands in the world which know not truth from errour nor light from darknesse hee might haue passed
ouer vs as he hath done them For are wee more excellent or better by nature or desert then they No by no meanes Eph. 2 1 3. we are borne dead in sinnes the heires of wrath as well as others This made the Apostle hauing made mention of the mercies of God shewed vnto him that had bene a blasphemer a persecuter and an oppressor to render thankes vnto GOD and to giue him the praise and glory Thou hast herein greater cause to blesse and praise the Name of GOD then for thy creation which onely gaue thee a being vpon the earth whereas this doth ioyne thee to GOD and entitle thee to the kingdome of heauen Verse 4. He hath said which heard the words of God and saw the vision of the Almighty falling into a trance Wee heard before how Balaam was inspired of God to deliuer vnto the Moabites Midianites and Ammonites the will of God Now here is offered to our considerations the meanes and manner that God vsed in giuing vnto him his diuine inspiration and that is by a vision or trance We heard before what a trance is to wit an extraordinary worke of the spirit vpon the whole man casting the body as it were in a deepe sleepe making the minde fit to receiue the things which are reuealed of the Lord. Thus it pleased the Lord to deale with Balaam at this present that his words might be knowne to be diuine not humane Doctrine In formeâ times Goâ reuealed dâuers thingâ by visions From hence wee learne that God in former times hath reuealed diuers things vnto men by visions by dreames and otherwayes as seemed good to his heauenly wisedome God hath not vsed one meanes alone but diuers to speake to the world either by Angels or by the cloud or betweene the Cherubims or by Vrim or by dreames or by visions To this purpose there is a rule set downe Numb 12 6. If there be a Prophet of the Lord among you I will be knowne to him by a vision and will speake vnto him by dreame This is further taught in the booke of Iob by the words of Elihu instructing Iob in the maner of Gods dealing with sinners shewing how God admonisheth them in dreames and visions God speaketh once or twice and one seeth it not in dreames and visions of the night when sleepe falleth vpon men and men sleepe vpon their beds Iob. 33 14 15. So when Paul was conuerted by the voyce of Christ the Lord spake to Ananias in a vision to goe vnto him and Paul likewise in a vision saw him comming in vnto him and putting his hands on him that he might receiue his sight Acts 9 10 12. When Peter lodging with one Simon a Tanner waxed hungry and would haue eaten he fel into a trance he saw heauen opened and a certaine vessell came downe vnto him as it had beene a great sheete knit at the foure corners and was let downe to the earth c. Acts 10 10 11. So the Apostle being compelled by the false Apostles to glory of himselfe maketh a rehearsall of the visions and reuelations of the Lord that were offered vnto him 2. Cor. 12 1. Vnto these examples wee might adde sundry others out of the Scriptures as of Iacob of Samuel of Ezekiel Gen. 46 â of Daniel of Iohn all declaring that GOD vsed to reueale many things by visions to his seruants the Prophets and to others when it pleased him The reasons are First to discouer and Reason manifest his will vnto them sometimes to admonish them sometimes to teach them somtimes to terrifie them and alwayes to declare and reueale his heauenly pleasure vnto them as we heard before out of the booke of Iâb Iob 33 15 16. For it hath bene the ordinary maner of God euen from the beginning to warne comfort and declare what hee would haue done or forbid what he would not haue done both in the day time and in the night season partly by visions to such as were waking partly by dreames to such as were asleepe Reason 2 Secondly God would haue the reuelation of his will appeare to be onely his and not of themselues For howsoeuer it pleased the Lord to deale with his seruants and what way soeuer he vsed to signifie his good pleasure in all these cases he imprinted in the mindes and hearts of them to whom hee shewed himselfe certaine notes and euident tokens whereby they might expressely and manifestly know that it was his doing This we noted before to be one of the causes why it pleased the Lord to deale by visions that we should chalenge nothing to our owne selues but ascribe all vnto him Vse 1 Now let vs come to the vses First consider from hence the greatnesse and excellency of Gods hand who hath diuers wayes to reueale his will and to teach his people to call them and gather them vnto himselfe Some meanes he hath to preserue a sinner from falling and some to restore him being fallen He is the head Physician of the world he ministreth the best Physicke and of most sure and certain working He neuer faileth in his cures both because hee knoweth the nature of the disease and the working of the ingredient The woman in the Gospel diseased with an issue of blood twelue yeeres suffered many things of many Physicians and spent all that shee had yet it auailed her nothing but shee became much worse Marke 5 26. But such as seeke to God to heale the diseases of their soules and submit themselues to be his patients doe alwayes receiue from him health and depart from him better then they came Hee vseth partly preseruatiues and partly restoratiues He speaketh by admonitions in dreames and visions And these being ceased hee speaketh by chasticements and corrections he preacheth vnto vs by the Ministers of his word and by all meanes desireth to doe vs good True it is the diuell hath his visions being as it were the ape of God which are so many delusions of men as when hee maketh men beleeue they see that which they see not or perswadeth men strange things of themselues that they are that which indeed they are not 1. Sam 28.14 His drift and purpose in both is to deceiue and seduce But God vseth sundry meanes to draw vs to himselfe to draw vs out of our selues to draw vs to his kingdome He is not as a poore practitioner that hath but one plaster for euery sore or one medicine for euery disease he hath variety of meanes store of prouision for al maladies which serueth to commend vnto vs the goodnesse mercy greatnesse power and wisdome of God to be acknowledged and confessed of euery one of vs. Secondly wee learne that God neuer leaueth Vse 2 them destitute of a teacher that in a reuerent feare of his Name seeke vnto him and call vpon him We see he oftentimes admonisheth and informeth of his will such as are out of the Church and know him
of the church rauishing as it were all his senses and so astonishing him that he is not able to finde words sufficient to expresse the glory thereof For heere we see he compareth the happinesse and blessednesse of the Church to the Valleyes Gardens Cedars and such like all to this end to shadow out vnto vs the value and worth of it that it farre surmounteth all other societies and is most precious deare in the sight of God Heereby then wee learne what is the Doctrine true Church The Churâ is more excellent anâ precious ãâã all other âces it exceedeth all other societies of men and is most precious and deare vnto God and vnto Christ We see then how from hence we learne that aboue all other companies and fellowships in the world the Church is most excellent and beautifull and of GOD most respected This hath plentifull testimony of other Scriptures The Prophet saith The Kings daughter is glorious within her cloathing is of broidered gold Psal 45 13. Hereunto come the titles and commendations giuen vnto the Church in sundry places dispersed in the booke of Canticles chap. 2 2. and 4 13. and 5 9. Shee is the Rose of the field the Lilly of the valley the fairest among women an Orchard of Pomgranats a Fountaine of Gardens a Well of springing waters the Spouse and Sister of Christ the beauty of the earth the glory of the world and being compared with other societies as a Lilly among Thornes like the Apple among the Trees of the Forrest It is a Citty whose walles and gates are of precious stones and the streetes thereof of gold Reuel 21 2 19. It is compared to a woman cloathed with the Sunne and had the Moone that is all corruptible things which are vnstable and vncertaine vnder her feete As the Doctrine by these euidences is Reason 1 made cleare so by the Reasons whereby it is proued it may be yet made much clearer For first it is more excellent then all other societies as gold aboue all other mettals because in it alone saluation is to be found and no where else When the vniuersall flood came and couered the face of the whole earth what place wouldest thou preferre before the arke in which Noah and his family were saued and out of the which all the world beside was drowned So saluation is taught and receiued in the Church damnation is to be found and felt out of the Church Can there be a greater priuiledge had then to haue our souls saued or a greater losse then the losse of our soules Wee reade in the Scriptures of many great and exceeding grieuous losses Iob lost all his camels and his asses his oxen and his sheepe his seruants and his sons all his goods and riches Saul lost his kingdome and his life But all these are pettie losses and damages in comparison of the incomparable and inestimable losse of the soule which is a perpetuall separation from the glorious and comfortable presence of God according to the saying of our Sauiour Math. 25 16. What shall it profite a man if he winne the whole world and then lose his owne soule Or what shall a man giue for the recompence of his soule The truth of this reason the Lord himself expresseth in the Prophet saying I will giue saluation in Sion and my glory vnto Israel Esay 46 13. The wealthiest country vnder heauen hath not this treasure the greatest Monarke in the world hath none of this merchandice the richest merchant that compasseth sea and land and trauaileth into the furthest part of the earth cannot bring home with him this pearle of vnualuable price it is only to be found in the city of God which is his Church for in mount Sion and in Ierusalem shal be deliuerance Reason 2 Secondly all other sorts and societies of men are appointed and ordained of God to serue and preserue this This is it which the Prophet Esay saith Esay 45 14. It shall be the honour of Kings and Princes to doe seruice to the Church and to promote the good of it It is the end for which God hath lifted vp the heads of rulers and gouernors aboue their brethren to promote the good of the Church and to aduance the glory of God This the Prophet speaketh of in the Psalme Psal 78 71. that God chose Dauid his seruant tooke him from the sheepefold and preferred him before his brethren euen tooke him and from behinde the ewes with yong brought he him to feed his people in Iacob and his inheritance in Israel so he fed them according to the simplicitie of his heart and guided them by the disâretion of his hands The like we see in the book of Ester when the destruction of the Church was determined and contriued Mordecai said to Ester Ester 4.14 If thou holdest thy peace at this time comfort and deliuerance shall appeare to the Iewes out of another place but thou and thy fathers house shall perish and who knoweth whether thou art come to the kingdome for such a time So what power strength ability or meanes soeuer God hath giuen he looketh for this duty and thankfulnes at our hands to seek the safety of Sion to aduance the glory of Ierusalem and to know that hereunto we are called Thirdly the beauty of all other cities and Reason 3 societies standeth in this that they are parts and members of the Church This is the glory of kingdomes and countries whereby they are beautified in that they belong to the true Church for otherwise all places are as cages of vncleane birds nay as lodges of vncleane spirits and all persons are as dogges swine as Tygers and vncleane beasts Hence it is that the Apostle describing what wee are by nature saith Eph. 2 12. Yee were at that time without Christ aliants from the commonwealth of Israel strangers from the couenants of promise and had no hope and were without GOD in the world If then it beautifie other places and persons it must needes be beautifull it selfe If it giue grace and glory to others that ioyne themselues to it it must needs be both gracious and glorious it selfe For whatsoeuer causeth a thing to be so must needes be so it selfe much more The vses of this doctrine are excellent as Vse 1 the nature of the Church is For first we conclude that they must needs be most happy blessed of God that are members of the Church For howsoeuer the world account them miserable grinning at them with their teeth nodding at them them their heads gaping at them with their mouthes hissing at them with their tongues and euery way contumeliously reproaching them with their words yet they are deare and precious in the account of God and in the reputation of Christ Iesus who bought them at a great price and redeemed them with the ransome of his owne blood 1. Pet. 1 18 19. Behold what loue the Father hath giuen to vs that we should be called
GOD. The greatest freedome of the chiefest cities is but slauery bondage in comparison of the heauenly prerogatiues that properly belong vnto the Church of God The consideration hereof hath bene strong and powerfull in all those that are seruants in this house which are the Lords freemen This made the Prophet Dauid to testifie his holy affections in sundry Psalmes Psal 26 8 and 17 4 and 36 8 9. and 84 2 10. Where he sheweth that the spending of one onely day in the place of the publicke meetings and assemblies of the godly was more sweet comfortable and profitable to him then a thousand dayes otherwhere yea though the place in it selfe were neuer so pleasant and delightfull so that hee preferreth the basest office and meanest calling in the Church to keepe the doore to sweep the house to cut wood or draw water for the seruice and sacrifice of God then to dwell in the Vse 3 most gorgeous and glorious palaces wherein the workes of wickednesse are practised professed If the same mind be in vs that was in this Prophet let it be our desire rather to be of the meanest account and lowest reckoning in the Church and among the lowest Saints of God then to be in the chiefest roome in the highest place of honour out of the Church where nothing raigneth but prophanenesse and nothing is of price or regarded but wickednesse This will be a witnesse to our owne hearts that we are truely religious and are possessed with a loue of godlinesse when we preferre the loue of Gods house before all earthly things and are carefull to come to the exercises therein Lastly it belongeth to euery one to promote and procure the good thereof If it be the principall society it must be principally cared for It standeth al persons vpon Princes Pastors Parents Magistrates whatsoeuer in their seuerall places to seeke the peace and preseruation of this society and to further the good of Gods Church We see this in the Prophet Psal 122 6 after he had commended the comely order spirituall beauty of Ierusalem the true Church he saith Pray for the peace of Ierusalem let them prosper that loue thee peace be within thy wals prosperity within thy palaces for my brethren and neighbours sake I will wish thee now prosperity because of the house of the Lord our God I will procure thy wealth No estate of man so high to exempt himselfe no calling so low to disable himselfe from seeking the good of his Church The greater our place is the more doth God require at our hands he hath committed the more to our trust and therefore will take the straighter account of vs. It is the end of their honour and aduancement not to lift vp their hearts aboue their brethren because God hath lifted vp their heads not to seeke their own profites and commodities onely but to aduance the honour of that God that hath aduanced them remembring that they are the ministers of God for the wealth and welfare of their people and assuring themselues that God wil honour them that honour him but such as despise him shal be despised 1. Sam. 2.36 Moreouer it is our dutie to labour within the compasse of our calling to bring other societies to this the Prince his common-wealth the Magistrate his incorporation the Minister his people the Captaine his army the housholder his family by striuing to make them Christian commonwealthes Christian incorporations Christian parishes Christian armies Christian families This was the care of all good and godly Princes Dauid Hezekiah Iehoshaphat Iosiah 2 Chro. 15.12 who made a couenant to seeke the Lord GOD of their fathers with all their heart and with all their soule This was the care of deuout captaines that feared God as appeareth by the Centurion and Cornelius Math 8 10. Acts 10 2. Gen 18 19. Iob 1.5 This was the care of all religious fathers and masters as we see in Abraham Iob Iacob and sundry others whose praise is in the booke of God And vnlesse this diligence be vsed and duty performed to those that are set vnder vs by the ordinance of God what comfort can wee finde in them nay what good can we looke for at their hands It is the knowledge of God and the power of godlinesse planted in the heart that maketh the subiect obedient the seruant trusty the childe dutifull and euery degree faithfull in his place and calling But where the feare of God doth not rule there subiects obey not for conscience sake there seruants are deceitfull serue with eyeseruice as men pleasers there children are vngracious and vnruly not obeying their parents in the Lord. So then it standeth vs vpon to set forward the good of the Church with all our power and then to bring such as belong vnto vs into the bosome of the Church that there they may haue fellowship with God and one with another Verse 8. God brought them out of Egypt their strength is as an Vnicorne hee shall eate the nations his enemies c. In the words before Balaam enlarged by sundry sweete similitudes the excellent condition of the Church shewing that the place of it was to be chosen aboue all other places and the people belonging vnto it to be ioyned withall aboue other people of the world Now in these words he expressed their happines and blessednesse in plaine tearmes and direct words declaring that albeit they were a weake people in the land of Egypt oppressed with burdens hurried with labours ouermastred with taskemasters vnexercised in fears of warre âandering vp and downe in the wildernesse separated from other nations on the other side their enemies wer many in number mighty in strength rich in furniture yet GOD brought his people with a strong hand out of Egypt from all their enemies and sent his Angel before them to leade them in the wildernesse so that no city or nation could preuaile against them Hereby we learne that the enemies of the Church albeit great Doctrine The Church âath the vpper hand of enemies stronger then âhey mighty and high minded yet are oftentimes brought vnder and troden on by the Church weaker then they Howsoeuer the Church be weake and want outward power yet it hath victory ouer the oppressors of it This we see plainly strengthened vnto vs in the booke of Iudges where we see that the Midianites and the rest of the league with them lay in the valley like grashoppers in multitude Iudg. 7 12 20 and their camels as the sand which is by the seashore yet Gideon and his hoast being as it were an handfull ouerthrew them by blowing their trumpets by breaking their pitchers and by holding their lampes in their hands This appeareth in the history of Shamgar Iudg. 3.31 who slew 600. men of the Philistims with an Oxe goad and in the history of Sampson being enclosed by his enemies who caught vp a Iawbone and said With the Iaw of an
thing for a man to climbe aloft and not consider that the higher he climbeth the greater is his fall to couet the fruite not consider the height of the tree whereon it groweth wee must take heede least while wee labour to attaine vnto the top we fall downe with the boughes that we doe embrace All things are here turned and tossed with vncertainties and nothing continueth in one stay or state There is nothing so sure that is not in danger of his inferiour The Lyon hath beene sometimes the food of small beasts and the rust doth consume the iron Let vs therefore like and looke after better things that doe continue earthly things although we haue them in greatest abundance cannot saue vs in the day of danger let vs not trust in them whose helpe is in vaine Verse 25. Then Balaam rose vp and went and returned to his place Heere is briefly the conclusion set downe as the euent and issue of all the deuices and purposes of Balak and Balaam they rose vp and went their way without doing any thing that they intended And first touching Balaam we haue often noted that the marke which hee aymed at was his wages yet see heere how coueting an euill couetousnes and thirsting after money which he made his god he is deceiued loseth his wages yea and his life too at length as appeareth afterward in this Booke Num 31 8. Doctrine Such as couet after an euill couetousnes are oftentimes deceiued Heereby we learne for our instruction that they which gape after vnlawfull gaine and the deceitful wages of wickednesse are oftentimes deceiued of that which they looke for and finde contrary to their expectation losse instead of gaine and hinderance in stead of aduantage This is confirmed vnto vs by sundry examples in the word of God Looke vppon the example of Achan recorded in the booke of Ioshua he thought to enrich himselfe by the wedge of gold and the Babylonish garment which he had purloyned contrary to the commandment of God who would haue all those destroyed not conuerted to the priuate profit of any but it fell out to his owne destruction and the destruction of those that belonged vnto him Iosh 7 25 The like iudgment came vpon Gehazi he turned after Naaman and tooke of him a bribe to enrich himselfe but the leprosie of Naaman did cleaue vnto him so that his losse was greater then his gaines 2. King 5.27 Ahab rose vp and tooke possession of Naboths vineyard which lay commodiously for him but withall hee purchased the wrath of God the destruction of his person the ruine of his house the losse of his kingdome the vndooing of all his posterity 1. King 21 16. Iudas betrayed his Master Mat. 26 27 and sold him for thirty pence he was carried after his couetousnesse and shed innocent blood euen the blood of the immaculate Lambe of GOD but how he was enriched hereby the Euangelist declareth when he saw that Christ was condemned he repented himselfe and brought againe the thirty peeces of siluer to the high-Priests and Elders saying I haue sinned betraying the innocent blood Hereunto accordeth Salomon in his Prouerbs who saith Hee that is greedy of gaine troubleth his owne house but hee that hateth gifts shall liue Prou. 15 16. Where he teacheth that such as increase their riches by hooke and by crooke they care not how or gaine by wrongfull meanes are the causes and occasions of many euils in their estate and family This appeareth also by that which was spoken to the rich man in the Gospel Luke 12.20 Thou foole this night shall they take away thy soule from thee and then whose shall all these be that thou hast gathered together All which places of Scripture serue directly to prooue that such as are giuen to vnlawfull gaine and get the goods of this life wrongfully are oftentimes deceiued of their hope and expectation which made the Apostle Iude speaking of the matter that now wee haue in hand to call the hire that Balaam sought after The deceitfull wages of Balaam Iude 11. Reason 1 The reasons may easily be discerned of vs if we consider that GOD would haue his wisedome and iustice to appeare in crossing their carking and caring for these transitory things This wee see in all the examples before alledged of Achan Iudas of Gehazi Ahab and of the rich man For God knoweth to deliuer the godly out of tentation and to reserue the vniust vnto the day of iudgment vnder punishment 2. Pet. 2.9 How can it bee therefore that such as fill their houses with the riches of iniquity and with the spoyles of the righteous should prosper and bring a blessing with them when as God which is the God of all righteousnesse and trueth shall set himselfe against them root out the things which they haue wrongfully gotten Reason 2 Secondly euery sinne is deceitfull and profiteth nothing whatsoeuer shew of profit and commodity it make This is set forth vnto vs in the booke of Iob I haue seene the foolish well rooted and suddainly I cursed his habitation his children shall be farre from saluation and they shall be destroyed in the gate and none shall deliuer them Iob 5 3 4. All sinne to the naturall man is sweet and pleasant he findeth it sweet to his taste but it is as sweet meate that hath poyson mingled and tempered with it Iob 20 12 13. And as poyson though it be sweet in the mouth bringeth death and destruction with it when it entreth into the body so it is with sinne it delighteth in the committing but it biteth at the latter ending for God turneth it to destruction Therfore the Apostle saith we should take heed wee be not seduced and deceiued through the deceitfulnesse of sinne Vse 1 The vses are to be thought vpon that wee may apply the doctrine to our selues First we see heere the common Prouerbe truely verified that couetousnes bringeth nothing home So may it be said of all other sinnes of prophanenesse of contempt of the word of abusing the Name of God and his Sabboths of vncleannesse of whoredome of drunkennesse and of all sinfull pleasures whatsoeuer which naturall men make their happinesse and felicity they may delight for a time and please the carnall desires of naturall men but they bring an heauy account and reckning in the end So then we may say to all the men of this world whose portion is in this life as Abner said in one case Knowest thou not that it will be bitternes in the latter end 2. Sam. 2 26. We heard how Naboths vineyard was an eyesore to Ahab and made him enter into vngodly courses and bloody practices he destroyed Naboth and his children hee seemed to haue made his title strong secured his estate but what broght it in the end the vtter ruine of his whole house Euery man can say readily when a man groweth prodigall and spendeth excessiuely and holdeth a right course and
if there were no witches Secondly the diuell cannot kill man or beast at his pleasure to gratifie a witch Thirdly the sending of the diuell by a witch cannot giue him any power and commission to do any thing Fourthly he is more forward and ready to do euill then the witch can be and therefore it were peeuish and preposterous to imagine that the lesse forward vnto wickednesse should set on him and procure him to euill that is more forward so that the witch doth not prouoke forward the diuell but the diuell bearing sway in her heart setteth her on Fiftly the diuell is the commander the witch is but his seruant hee ruleth with power in the children of disobedience and is the god of the world she by the righteous iudgement of God is seruant and subiect vnto him Can any then be so silly and simple to beleeue that the lesse can giue power vnto the greater the weaker to the stronger Lastly as the diuell cannot hurt a poore Fly before hee haue power granted vnto him by a greater power then his owne so when he hath liberty is he so sottish that he will not execute his power vnlesse some witch or sorcerer send him So then wee conclude that witches sorcerers enchanters are the bond-slaues of Satan and haue themselues no power to doe or to authorize him to doe any thing But whensoeuer God giueth him power to afflict as the executioner of his vengeance he vseth them as his instruments not to receiue helpe by them but onely for a colour that he may draw multitudes into sinne and carry them he along into condemnation Let vs not therefore stand in feare of any sorcerers but of God from whom al chastisements come whether such as he inflicteth with his owne hand or such as hee giueth the diuell power to lay vpon men as we see in the history of Iob chap. 1 and 2. and therefore they should humble vs and bring vs vnto repentance The vngodly look no further then to the witch they fret against her they neuer looke vp to God nor consider the cause why the diuell hath power ouer them they seeke not to appease Gods wrath But the godly seeke to take away the cause that they may remoue the effects If our sinnes haue prouoked God and the enemy touch our bodies or goods we must fal down before his Throne humble our selues in prayer entreate the Lord to turne away his displeasure stand fast in faith and patience and waite vpon God for our deliuerance If we endure tentation we are blessed and shall be crowned with the crowne of life Iam. 1 12. And thus much touching the vaine attempt of Balaams sorcery CHAP. XXV 1 NOW whilst Israel abode in Shittim the people began to commit whoredome with the daughters of Moab 2 Which called the people vnto the sacrifice of their gods and the people eate and bowed downe c. 3 And Israel coupled himselfe vnto Baal-Peor wherefore the wrath of the Lord was kindled c. 4 And the Lord saide vnto Moses Take all the heads of this people and hang vp to the Lord before this Sunne ãâã 21 6. that the indignation of the Lords wrath may be turned from Israel 5 Then Moses said to the Iudges of Israel Euery one slay his men that were ioyned to Baal-Peor 6 And behold one of the children of Israel came and brought vnto his brethren a Midianitish woman in the sight of Moses and in the sight of all the Congregation of the children of Israel who wept before the doore of the Tabernacle of the Congregation WEe heard in the last verse of the former chapter how Balaam arose and went his way from Balak the King of Moab A man would now in reason suppose that the danger were past and the storme cleane ouerblowne after his departure and the Israelites wholly set at liberty But euen as a piece of Ordinance being discharged it is too late and in vaine to wish it may not hurt where it lighteth so Balaam had put that in the head of Balak before hee departed and tooke his farewell which was a snare vnto the people of God whereby it came to passe that he hurt more being absent then he could hurt present and wounded them being further off whom he could not strike neere at hand For he annoyed theÌ with this counsell that could not touch them with his coniuring sowed that seed whereof sprung vp so plentifull an haruest that albeit he were gone yet his aduice remained and cast forth such a stinking breath and filthy sauour as smelled rankly in the nostrhils of God and infected greatly the people against whom it was plotted and contriued Now wee haue noted before chap. 24 14. that this was the crafty and diuellish deuice of this sorcerer when hee saw hee could not curse and bewitch them to entice them to whoredome to eate of things sacrificed to Idols reproued by the Apostle 1 Corinth 10 14. and after to worship their false gods and the Idols of their owne inuention Balaam knew that Gods fauour was a sure defence against all inuasion of enemies hee knew that sinne leaueth vs naked of Gods protection bringeth in the flouds of his vengeance vpon vs. This wicked wretch knew that they could not be plagued and brought vnder vnlesse theyr God were offended with them whose fauour and friendship is a wall of brasse and as armor of proofe that no weapon can pierce it no engine can batter it no force can make a breach to enter vpon it But when we sinne against him we are stripped of our armour and are left open to all violence Exod. 32 25. This is such a principle as was not vnknowne to the vnbeleeuers Iudith 5 20 21. And thus did Balaam teach Balak to lay a stumbling blocke before Israel to prouoke and entice them to sinne against God by setting before them the beautifull women which might allure them to fornication and draw them to Idolatry by inuiting them to theyr Idoll-feasts and bringing them into theyr Idoll-temples which thing we see heere to come to passe For the childreÌ of Israel did commit fornication with the daughters of Moab they went to theyr sacrifices worshipped Baal-Peor Psal 106 28 29. did eate the sacrifices of the dead and prouoked God with theyr owne inuentions as t e Psalmist teacheth In the former part of this booke we haue seene how through famine and wearinesse and want of waters they fell to murmuring impatiently and vnthankfully against God Now hauing passed ouer all these disaduantages discommodities and being entred into part of the Country where some of the Tribes had âheyr habitation Possessing Cities that they builded not Fields that they sowed not Vineyards that they planted not houses that they filled not they fall from God through lustes and pleasures committing bodily and spirituall fornication with the daughters of Moab Deut. 6 10 11. Thus they are ouercome by allurements and enticements of
ignorance onely purpose and intend the committing of it a plague came vpon him all his kingdome Gen. 20 3 17. This vncleannesse as appeareth in the booke of Iudges chap. 18 and 19 had almost consumed the whole Tribe of Beniamin a few of them only reserued VVe see this in the sonnes of Eli as in a glasse they were wicked men knew not the Lord they caused the people to abhorre the offering of the Lord and lay with the women that assembled at the doore of the Tabernacle of the Congregation 1 Sam. 2 22. therefore God at the length found them out in their sinnes when they descended into the battell and perished Looke vpon the example of Dauid and behold what a fire it kindled in his house it brought vpon his head through the iust iudgement of God who punisheth sinne with sinne the sword of the enemy the rauishing of his wiues the deflouring of his daughter the death of his childe the murther of Ammon the treason of Absolon the reuolting of his Counsellers and Captaines sundry other conspiracies insurrections and calamities that fell vpon him This is that which the Prophet Nathan told him from the mouth of the Lord Because thou hast despised mee and taken the wife of Vriah the Hittite to be thy wife behold I will raise vp euill against thee out of thine owne house wil take thy wiues before thine eyes and giue them vnto thy neighbour and he shall lie with thy wiues in the sight of this Sunne for thou diddest it secretly but I will do this thing before all Israel and before the Sunne 1 Sam. chap. 12 verse 11. Reason 1 The Reasons are now a little to be stood vpon to make the Doctrine sinke deeper into our hearts and to gaine our affections to subscribe vnto it First all vncleannesse bringeth with it a certaine curse wheresoeuer it goeth and by whomsoeuer it be committed This is it which Iob affirmeth chap. 31. verse 12. It is a wickednesse and iniquity to bâe condemned yea this is a fire that shall deuoure to destruction and which shall rooâe out all mine encrease what portion should I haue of God from aboue and what inheritance of the Almighty if I should suffer my eyes to wander after strange women Secondly it is greater then other sinnes of Reason 2 the second Table that are sharply and seuerely punished The wise man teacheth that it is a more greeuous sinne then theft It is a peruerting of all right and an ouerturning of all equity among men If a man rob another of his goods he shall be punished A theefe shall be rebuked at euery mans hand he shall be exclaimed vpon and men wil spit in his face and yet adultery is more then a simple robbery for thereby other men are robbed not of theyr goods and substance but of their honour and honesty yea they rob not onely those that are borne but those also that yet are vnfashioned in their mothers wombe Men do not despise saith Salomon a theefe when he stealeth to satisfie his soule because he is hungry but if hee be found he shall restore seuen fold or he shall giue all the substance of his house but hee that committeth adultery with a woman hee is destitute of vnderstanding he that doth it destroyeth his owne soule Prou. 6 30. Reason 3 Thirdly this sinne neuer goeth alone but is accompanied with a traine of many other sinnes as ydlenesse drunkennesse prophanenesse of heart and sencelesnesse of spirit This the Prophet Hosea expresseth chapter 4 verse 11. Whoredome and wine and new wine take away their heart whereby he meaneth that the vnlawfull pleasures blinde the vnderstanding draw away the will from all goodnesse and make the affections so brutish that they mind nothing and delight in nothing but in beastly sensuality This the Prophet Ezekiel declareth touching the vncleannes of the Sodomites Behold this was the iniquity of thy sister Sodome pride fulnesse of bread and abundance of ydlenesse was ãâã her and in her daughters neither did she strengthen the hands of the poore and needy Ezek. 16 49. The vses of this Doctrine are to bee considered Vse 1 First wee learne that God will neuer suffer this sinne to lye hid though it bee committed neuer so closely and secretly We see it euidently in the sinne of Dauid he was in time found out and the hand of God arrested him They are greatly deceiued that thinke to hide this sinne and go away in the darke and not be espied For howsoeuer men eyther do not at all punish this sinne or punish it slightly as if they did not see it or not regard it yet God will be a swift Iudge against whoremongers and adulterers This was notably set foorth by the ceremony of the bitter waters Numb 5 12. discouering the guilty wife which no man on earth was able to accuse True it is this ceremony is ended and these shadowes of the law are ceassed yet the eye of the Lord is as quicke and his sight as sharpe as euer it was he taketh vpon him the knowing disclosing and punishing of this sinne It is vnpossible to hide it from him who will reueale the things that are hidden in darknesse Nothing more prouoketh to sinne then hope of impurity and the opinion of secresie and carrying the matter away closely If a man were perswaded that the sinnes which hee committeth should be engrauen in his forehead or written in great Letters that he which runneth mighâ reade them it would bee a meanes to make him abstaine if not for conscience yet at least for shame of the world from the doing of them But we are assured by the word of the eternall God that our secret sinnes are open and manifest to him with whom wee haue to do and he will bring them to the light what figge-leaues soeuer we patch together to couer them from his knowledge This should moue vs to beware of committing secret sins seeing he vnderstandeth all things Hee made the eye and shall he not see He made the heart shall not he finde out the iniquities of our hearts Psal 94 9. Take we heed therefore of whoredome and of all vncleannesse and learne to possesse our vessels in holinesse and honor not in the lust of concupiscence as the Gentiles did that know not God Secondly this doctrine reproueth the light Vse 2 account and estimation of this sinne For if it procure and cause great iudgements and destroyeth a mans soule they are deceyued that make whoredome a tricke of youth a veniall offence a naturall sinne a matter of small importance and a sport to laugh at We see in this chapter that there fell in one day foure and twenty thousand for their fornication committed with the Midianites 1 Cor. 10 8 hee destroyed so many of his owne people in one day and made them examples to vs vppon whom the ends of the world are now come and yet shall wee make it a tricke of
regard neither God nor men neyther heauen nor hell neyther saluation nor damnation This is indeede a dangerous estate and a feareful condition Vse 2 Secondly seeing euill men waxe worse worse we may conclude that their iudgment sleepeth not but is encreased as their sinne encreaseth yea it is not farre off but lyeth at the doores Euery sinne is in it owne nature a sin to death and a remouing from God the wages of it is death and prouoketh to an vtter consumption of vs Rom. 6 23 how then can we answere so many thousands if one bee so grieuous For if the Lord marke what is done amisse who shall be able to stand Thus the Apostle setteth downe their condition that were setled in wickednesse That their condemnation long since resteth not their destruction stuÌbreth not 2. Pet. 2 3. So then we may assure our selues that the iudgments of God follow at their heeles when men are come to the top and heighth of their sinnes Thus it was with the old world when their wayes were wholly corrupted then was the earth vniuersally drowned When the Sodomites became exceeding sinners against the Lord and their sinnes cryed to heauen the Lord rayned downe fire brimstone vpon them When Israel abounded in all sinne that there was no truth nor mercy nor knowledge of God in the land but that by swearing and lying by killing and stealing they brake out and blood touched blood the Lord denounceth by his Prophet That the land shall mourne and euery one that dwelleth therein shall he cut-off Hos 4 1 2. When the Amorites had filled vp the measure of their sins Gen. 15 14. they should be rooted out of the Land and the people of God come in their stead Where the Lord declareth that howsoeuer this people were exceeding sinners in the dayes of Abraham and deserued to be rooted out at the very first yet did he withhold his hand and waited for their repentance a long time vntill they were past recouery Do we then see any waxe worse and worse and encrease in sinne as they grow in age We may conclude that so soone as they are become ripe nay rotten in their sinnes the appointed time of God draweth on to destroy them For euen as men when their Corne is waxen ripe and the fields are white vnto the haruest doe thrust in their sickles Mark 4 29. and cut it downe so will the Lord deale with all the vngodly for when their sinnes are at the highest then his iudgements are at the neerest according as the Apostle Iohn sheweth that an Angell came out of the Temple crying with a loud voyce vnto him that sate on the Cloud Thrust in thy sickle and reape for the time is come to reape for the haruest of the earth is ripe Reuel 14 15. This is it which was declared in a vision vnto Amos where the Lord shewed vnto him a Basket of Summer fruite and saide Amos what seest thou who answered A Basket of Summer fruite Then the Lord saide vnto him The ende is come vpon my people of Israel I will passe by them no more Amos 8 1 2. Declaring thereby the ripenes of their sinnes and the readinesse of Gods iudgements to giue them their reward Wherefore whatsoeuer sinnes vngodly men commit the old are not forgotten and onely the new remembred but all both old and new do come together adde vnto the heape that the measure beeing full pressed downe shaken together and running ouer certaine destruction may fall vpon them Let vs not make a mocke of sinne or thinke that God hath forgotten it when wee haue forgotten it The iniquities that men commit one day are forgotten with them the next and such as are practised in their youth are past their knowledge before they come to age but we cannot hide them from the Almighty Who writeth bitter things against vs and maketh vs to possesse the iniquities of our youth Iob 14 26. Psal 25.7 Euery sin shall helpe somewhat to encrease the weight and make our account the greater in the day of account for as euery Corne of wheat helpeth to fill vp the bushell and to enlarge the heape so doth euery sinne that we commit helpe to bring our wickednesse to the full And as men keepe their bookes of reckonings and accounts which they wil bring forth when they are to reckon so the Lord to the end we may know that he seeth and remembreth our offences is saide after the manner of men to keepe a Register of the deeds of men and to write them vp in the same and euery sin serueth to fill vp the accounts Reuel 20 12. He noteth so many oathes as euery day come from our vncleane mouthes our drunkennesse at this time and that place and in that company our whoredomes vncleannesse and wantonnesse our contempt of his word our neglect of this sermon and that sermon on this Sabboth and on such a Sabboth so that wee shall finde when the day of reckoning commeth sins vpon sins and heaps vpon heapes vntill the measure runneth ouer and when wee must goe the way of all flesh they will stand before vs as an huge Sea whereof we can sound no bottome to swallow vs vp For if we must giue an account for euery idle word at the day of iudgment Mat. 12 36 how much more for our blasphemies and vncleane deeds which are without number Which should make vs cry out with the Prophet O Lord I know that the way of man is not in himselfe neither is it in man to walke to direct his steppes Lord correct me but with iudgment not in thine anger lest thou bring me to nothing Ier. 10 23 24. To conclude howsoeuer God spare long because hee is patient yet if wee grow worse and worse and abuse his patience and run into all ryot and excesse of sinne he will fill vp the viole of his iudgment and powre out his wrath vpon vs to the vtmost This serueth to answere the curiosity and to stop the mouthes of many men who seeing wicked men proceede in sinne and prosper in their wayes are offended and are ready to say Doeth not the Lord see this Or is there no righteousnesse in the Almighty Why doth the way of the wicked prosper and why are they in wealth that rebelliously transgresse Ier. 12 1. God suffereth wicked men a long time because their sinnes are not yet full the measure is not filled vp but waite a while and they shall not goe vnpunished Vse 3 Lastly seeing men giuing themselues ouer to sinne come at the last to bee frozen in the dregges of it it is our duty to resist the beginnings to preuent the breach and to stop the first course of it It is as a serpent that must be trod on in the egge it is as a birth that would be smothered in the conception Let vs take heed that sinne grow not into a custome and get an habit This is it which
vncleannesse and filthinesse and pursued them into their filthy stewes and brothel-houses where he thrust them both thorough reuenging the dishonour done to God the scandall laide vpon his people A worthy example for all Magistrates to follow to be sharpe seuere in punishing sinne and taking away euill out of the citty of God Thus the plague was stayed and the anger of God turned away after that iustice was executed and so many thousands at one time and for one sinne swept away But heere two questions arise which are to be discussed before we proceede any further the first touching the fact of Phinehas the second touching the number of the dead heere remembred Touching the fact of Phinehas Obiection it may be thus obiected How can it be lawfull in him being a priuate person to exceede rhe bounds and lists of his calling Hee was of the tribe of Leui and of the family of the Priests to whom it belonged not to draw the sword For as the other tribes were not appointed to the seruice of the Altar so the tribe of Leui was not called to the execution of iustice Besides there are generall rules directing all priuate men and generall Lawes restraining them from shedding of blood as he that sheddeth mans blood by man shall his blood be shed hee that smiteth with the sword shal be smitten with the sword loue your enemies and doe good to them that hate you The seruant of God must not striue but must be gentle toward all men suffering the euill and instructing them with meekenesse that be contrary minde 2. Tim. 2 25. How then can we iustify this act of Phinehas departing from these holy rules of Gods Religion I answere Answer there is a double kinde of calling an ordinary calling and an extraordiry calling the one necessarily distinguished from the other For God doth oftentimes giue vnto his seruants a new and special vocation and addeth it vnto their former function Hence it is also that some workes are ordinary and some are extraordinary Ordinary workes must be guided and directed by ordinary rules such as those are which wee haue set downe before Extraordinary workes proceede from a special motion of Gods Spirit warranting them and making them albeit going against the common rules lawful coÌmendable and necessary Such was the fact of Moses smiting the Egyptian Exod. 2 12 the fact of Samuel hewing Agag in pieces 1. Sam. 15 35 the fact of Eliah slaying the Priests of Baal 1. King 18 4 the fact of the Israelites spoyling the Egyptians and such like Exod. 12 35 who had an inward motion like to the commandement giuen to Abraham to kill his sonne These actions albeit warranted to the doers Luth in Gen. cap. 29. are not to be drawne into example and imitation vnlesse we haue the inspiration of the same Spirit and therefore Christ our Sauiour answereth his Disciples that would haue called fire from heauen to consume the Samaritanes Yee know not of what spirit ye are for the Sonne of man is not come to destroy mens liues but to saue them Luk. 9 55. Now that this fact of Phinehas is of the same nature it appeareth both because the plague ceased by it and Gods wrath kindled against his people was appeased so that the action is both commended rewarded This the Spirit of God teacheth in the Psalme Phinehas stood vp and executed iudgement and the plague was staied and it was imputed vnto him for righteousnesse from generation to generation for euer Psalm 106 30 which is not so to be vnderstood as if he were iustified before God by this one acte because whosoeuer will bee iust by the Law is bound to keepe the whole law according to the tenour of the law Do this thou shalt liue Gal. 4 12 20. One good worke doth not serue or suffice to make a man perfectly iust and righteous in the sight of God seeing hee that continueth not in all things written in the booke of the law is accursed So then we must know that the Psalmist meaneth that this fact was lawfull and allowed For hauing set down the vengeance that Phinehas tooke vpon this adulterer and the adultresse hee preuenteth the Obiection which might be made Was not this horrible and damnable murther in him who being a priuate man had not the sword of iustice committed vnto him and being one of the Priests of the Lord was to meddle onely in matters belonging vnto God and not in ciuill things who was to draw out the censures of the church not a materiall sword to strike offenders No saith the Prophet it was not murther it was a righteous and commendable acte he beeing stirred vp by Gods Spirit inasmuch as it proceeded from faith and aymed at the glory of the great Name of God Wherefore this place is falsely alledged and peruersly wrested by the Church of Rome to ouerthrow iustification by faith alone and to establish iustification by good works For there is a double iustification one of the worke the other of the person The Prophet speaketh in that place of the iustification of the worke which albeit in the sight of men it might seeme sauage inhumane yet God did accept of it account it as a good and iust work which pleased him being done in faith which purifieth the heart Acts 15 9. He speaketh not of the iustification of his person which was by apprehending the mercy of God in Christ by beleeuing not by doing Thus the Apostle in the fourth chapter to the Romanes verses 4 5. maketh a double kinde of imputation saying To him that worketh the wages is not counted by fauor but by debt but to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is accounted for righteousnesse Thus much of the first question touching the acte of Phinehas whether it were lawfull or vnlawfull whether it were priuate reuenge or publike iustice The second Question is touching the number that dyed in this plague Obiect wherein appeareth some difference and disagreement in outward shew betweene the old Testament and the new For Moses in this place verse 9 sayeth There died foure and twenty thousand But the Apostle Paul alledging this iudgement of God mentioneth onely Three and twenty thousand 1 Cor. 10 8 subtracting one thousand from the former number which Moses added I answer some reconcile these places thus that the Scribes or Penmen fayled in copying out the books of Pauls Epistles which shold haue written foure twenty thousand where they wrote three twenty thousand But this is shifting rather then reconciling cutting the knot with a sword rather then loosing it asunder with the hand inasmuch as all the copies generally with full consent as it were with one voice agree in the former reading Others suppose and surmise that it might bee a slip of memory in the Apostle according to humane infirmity But this answer is worse then the former and these are
vnskilfull Surgeons that make a deepe wound instead of applying a plaister and therefore kill where they should cure For wee cannot admit any faults in memory in the blessed Apostle who wrote by the direction of the Spirit of God as also the whole Scripture was inspired by him 2 Tim. 3.16 and wee cannot giue any reason to warrant why it should rather be a slip of memory in Paul then in Moses both of them beeing guided by the same Spirit Againe others say that Paul is not contrary to Moses forasmuch as if there were foure and twenty thousand as Moses teacheth there must of necessity be three and twenty thousand as the Apostle gathereth seeing the greater number includeth the lesser and seeing he doth not say expresly there were iust so many neither more nor lesse True it is to make vp around summe a full number the Scripture vseth sometimes to adde and sometimes to detract but in this place there is no reason why the Apostle should vse the lesse number rather then the greater considering the greater number is heere as full and perfect a number as the lesser and therefore no iust cause to change alter any thing Besides the Apostle maketh the number as directly to bee 23000 as Moses maketh it to bee 24000. Wherefore to let passe these gesses coniectures the best and truest answere is Iuâ parââ that Moses distinguisheth the history into two parts First touching the heads of the people that were hanged vp Secondly touching the people that were slaine with the sword If we ioyne both these together as Moses doth in this place it is truely saide There dyed foure and twenty thousand For he speaketh first of the chiefe Captaines and Ring-leaders to this rebellion against God then of the rest of the people that walked in their wayes and followed their example afterward he casteth vp his accounts setteth downe the totall sum as it did accrew out of them both But if we speake of the principall malefactors by themselues and of the rest of the people by themselues a thousand of the principal were hanged or crucified and among the people were slaine three and twenty thousand of which latter Paul onely speaketh omitting the thousand Princes to shew how fond and friuolous their excuse is who defend theyr offences by the example or authority or counsel or commandement of theyr superiors seeing the people in this place following the foote-steps of theyr Magistrates were no lesse punished then the Magistrates themselues So then these are most true both that which Moses saith to wit that foure and twenty thousand perished ioyning both Princes and people together and that also which Paul affirmeth mentioning three and twenty thousand only omitting the Princes and reckoning the people and hence it is that the summe in Moses amounteth to a thousand more in Paul to a thousand lesse Hitherto of the execution of iustice by Phinehas vpon two audacious and open offenders and of discussing the questions that arise thereupon now followeth the approbation of God in whose nosthrils it smelled as a sweet sauour This fact is commended his zeale is praised his person is blessed and rewarded For albeit good works wrought in faith and dyed with the blood of Christ doe not merite eternall life which is the free gift of God Roman 6 23 yet they are rewarded of mercy in this life and in the life to come The blessing of God to rest vpon him and his posterity is set downe in two respects First generally I will make my couenant of peace with him so that he shall haue me a mercifull God Secondly particularly where the manner is set downe that the Priesthood should remaine to him and to his posterity for euer so that both his seede should flourish so long as the Iewish Church should continue and the honour of the high Priesthood should abide among his posterity Vntill the high Priest of our profession Iesus Christ should come to make an end of all Ceremonies Hebr. 3 1. The accomplishment whereof is not hard to shew in the holy Scriptures and in other approued Histories For the lineall succession of the Priesthood from him to the carrying away into captiuity to Babylon is expressed in the books of the Chronicles 1 Chron. 6 4 15 from the father to the sonne and from one generation to another From the captiuity vntill the time of Alexander the Great to whom the Persian Monarchy befell and whom Iadduah the high Priest met in his Priestly robes coming to conquer Ierusalem the genealogy is remembred in the booke of Nehemiah Ioseph antiq lib. 11 cap. 8. chapter 12 10 22. Neyther may it seeme strange vnto vs that Nehemiah should set downe the succession so farre seeing from the reigne of Artaxerxes whom he serued being in chiefe place about him to the Monarchy of Alexander the Great who ouercame Darius were not aboue sixty yeares as the Chronology Computation of the reigne of the Persian Kings declareth And from the times of Alexander the Great Ioseph antiq lib. 15 cap. 3. to Aristobulus and his sonne who was the last whom Herod treacherously and cruelly caused to be drowned the pedigree is to be seene in Iosephus and others Afterward the Priesthood was set to sale and those promoted that made their owne way by sums of money or by fauour of friends or both together After this promise made to Phinehas Moses annexeth a description of the whoremaster and the whore that prouoked Gods wrath and troubled Israel who are set forth by their names by their family by their condition and degree The name of the man was Zimri his family was the tribe of Simeon touching his estate hee was one of the Princes of his tribe by whom no doubt being a man of sort and quality hee was accompanied and countenanced yea it should appeare he was a mouer and perswader of others to commit the like wickednes whereby it came to passe that the greatest number of this tribe perished with him as may be gathered by the new suruey and numbering of the tribes which is taken in the Chapter following Numb 26 14 and 1 23. For they which in the former mustering and numbering amounted vnto the number of nine and fifty thousand and three hundred were now diminished and abated to two twenty thousand and two hundred for their idolatry and fornication so that with this Zimri the greater number of this tribe perished They did partake with him in the sinne of whoredome and therefore they communicared with him in the plague and punishment of it Hence it came to passe that whereas all the other tribes in a manner amounted to more then forty thousand this tribe attayned onely vnto the number of two and twenty thousand and two hundred The name of the harlot was Cosbi her stocke and kindred was of the Midianites in respect of her place shee was the daughter of one of the chiefe Princes of that people
who afterward was reckoned amongst the sonnes of Midian that were slaine by Moses Numbers 31 8. These names of the two persons are singled out amongest the rest vnto their perpetuall infamy and reproach For as the names of the righteous are registred and remembred to their euerlasting praise so the name of the vngodly shal rot Prou. 10 ver 7. Their families are fingled out that part of the disgrace and dishonour should blemish them to humble them and to instruct them to nourish sinne in none of their kindred Their high place is singled out to teach that GOD the Iudge of all the world iudgeth without respect of persons and that all men of what credite and countenance soeuer should feare before him Verse 7. And when Phinehas the sonne of Eleazar the sonne of Aaron the Priest saw it hee rose vp c. This holy man of God slew the adulterer and the adulteresse with a speare If he had beene a meere priuate man this shedding of blood had beene vnlawfull in him howsoeuer they deserued it But the Spirit of God was his direction and hee had a secret calling to be to him as a sure safe warrant So then albeit priuate persons may put no maÌ to death as appeareth in the Commandement Exod. 20 13 yet such as are warranted from God are his Officers and Magistrates Doctrine Actions in âhemselues vnlawful are by a calling made lawfull We learne from hence that actions which of themselues and in their own nature are vnlawfull vnseemely and against humanity by a calling from God become lawfull warrantable and necessary This speciall calling giuen vnto speciall men is sometimes outward and sometimes inward The inward calling is when God by the motion of his Spirit moueth the heart to doe some speciall worke against the ordinary rules that he left to the rest of the sonnes of men Heereof we haue plentifull examples in the booke of Iudges in those whom God extraordinarily raised vp to saue his people and to destroy their enemies WheÌ Eglon King of Moab oppressed Israel kept them in great slauery and subiection as a tyrant and vsurper the Lord stirred vp Ehud Iudg. 3 15 16. who made him a Dagger with two edges conueyed it closely vnder his garment and when opportunity serued he thrust it into his belly and flew him This action had beene sinfull without this calling for though Eglon were an oppressour yet the killing of him had not beene warrantable The like we see afterward in the same booke set before vs in the example of Sampson for there we see he tooke to wife an vncircumcised Philistim Iudg. 14 and 15 and 16 he tyed firebrands to the Foxes tayles to burne their Corne he carried away the gates of Azzah he slew many with the iaw-bone of an Asse pulled down the house of Dagon whereby hee killed the Princes people and himselfe He was inwardly called and commanded to doe these works of God For when he spake to his father to giue him one of the daughters of the Philistims to wife that pleased him well his father and his mother faide vnto him Is there neuer a wife among the daughters of thy brethren and among all thy people that thou must goe take a wife of the vncircumcised Philistims For they knew not that it came of the Lord that hee should seeke an occasion against the Philistims Iudg. chapter 14 verse 4. The same we noted before in Moses slaying the Egyptian which fact howsoeuer some condemne as vnlawfull both because he was not appointed a Iudge ouer that people but was a priuate man and because he seemed to passe the bounds of iustice supposing he were a Magistrate punishing the smiting of a blow Exod. 2 12 with the taking away of life seeing God commanded a tooth for a tooth Exod. 21 24 wound for wound and blow for blow yet it appeareth by the words of Stephen that GOD had giuen him commission and endued him with authority to deliuer the Israelites and to auenge their iniuries when he saith He supposed his brethren would haue vnderstood that God by his hand shold giue them deliuerance but they vnderstood it not Acts chap. 7 25. Againe when Moses had receiued the Law in the Mount written with the finger of God and beeing come downe had seene the molten Calfe Hee tooke the two Tables and cast them out of his two hands and brake them before their eyes Deut. chap. 9 verse 17. He did not this through any vnaduised zeale or hastinesse or fleshly affection but God gouerned him by his holy Spirit stirred him vp by this exraordinary meanes to declare to the people that his Couenant was broken and disanulled that was made betweene them Likewise some haue had an outward calling commanding and warranting the doing of extraordinary things So Abraham was commanded by liuely voice to take his sonne his onely sonne him whom he loued euen Isaac the sonne of promise and to offer him vp for a burnt offering vpon one of the mountaynes which God would shew him Gen. 22 2. This also appeareth in one of the children of the Prophets who willed his neighbour to smite him by the commandement of the Lord and in smiting to wound him that hee might disguise himselfe when hee spake vnto the King 1. Kings 20 35. The reasons making these extraordinary Reason 1 workes lawfull are apparent First true obedience standeth not in mans will but in the commandement of GOD. Whatsoeuer hee commandeth howsoeuer our carnall reason iudgeth of it and whatsoeuer iniquity it may seeme vnto vs to contayne or prescribe wee must account it lawfull That which hee forbiddeth what shew soeuer it carrieth of piety and holinesse is vnlawfull This appeareth in the answere of Christ vnto Iohn Baptist putting him backe and refusing to baptize him Let be now for thus it becommeth vs to fulfill all righteousnesse Math. 3 15. And to this purpose the Prophet speaking of this act of Phinehas here remembred sayth It was imputed vnto him for righteousnesse Psal 106 31. If then in those actions the children of God obeyed him and followed not theyr owne corrupt wils they must needs be held and pronounced to be lawfull Reason 2 Secondly none can withstand his commandements That is righteous which he accounteth righteous And if he will haue it done who shall contradict it Who is so strong as to resist his will This doth the Apostle Peter declare when he had beene with Cornelius he maketh this defence for himselfe Forasmuch as God gaue them a like gift as hee did vnto vs when wee beleeued in the Lord Iesus Christ who was I that I could let God Acts 11 7. Thus we see the Doctrine confirmed now Vse 1 let vs see likewise how it may bee applyed First marke heere the difference betweene God and our selues His word is our light and direction Wee haue no other way or warrant to approue our actions but from God and his word but
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 theÌ 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
holden to be ominous And in another place hee sheweth Rom. quest 25 that they held the morrowes after the Calends Nones and Ides dismall and disastrous dayes eyther to set forward vpon any iourney and voyage or to march with an army into the field It is not worth the labour to spend time to rehearse the folly of our sottish Prognosticators that in euery moneth tell vs which are good dayes and which are euill dayes and set downe particular predictions what shall befall vs and how we shall prosper or not prosper and yet themselues cannot tell what shall happen to themselues I remember a pleasant story Eros de lingua reported by Erasmus in the reigne of Henry the seuenth a wise and iudicious Prince of a certaine wizard who would needs be accounted as a Prophet and able to foretell things to come hee prophesied at a time of the Kings death that he should dye that yeare The king hearing of his Prophesie withall laughing at his folly sent for him as if he meant to take notice of his deepe and profound skill and to reward him highly and when he was come into his presence he asked him whether hee had any knowledge of things to come and could tell what should come to passe heereafter he answered he had great skill that way The king demanded of him whether he knew where he shold be those holy dayes that were at hand for this fell out not long before the feast of the Natiuity he answered No Why then quoth the king I perceiue thou hast no skill at all and knowest not so much as I doe for I know where thou shalt be how long and withall willed his seruants to carry him presently to the Tower and after a while hauing made himselfe merry and derided the folly of that wise foole he dismissed him which was more fauour then he deserued This practise of propheticall diuinations and predictions is meere Gentilisme and great pitty it is once suffered among vs Christians to make some dayes lucky and some vnlucky some fortunate and some vnfortunate whereof wee see the practise in the booke of Ester chapter the third verse seuenth They cast Pur that is the lot before Haman from day to day from Moneth to moneth to the twelfth Moneth Howbeit we see how he was deceyued and the enchanters vpon whom he builded and in whoÌ he trusted like to the Papists who long looked for the yeare 88 of which they hadde many Astrologicall predictions and trusted in it no lesse then in the Oracle of Apollo howbeit they were maruailously in a manner miraculously defeated and disappointed and therefore one saith well D. Fulk preface before the RheÌ Testam Octogefimus octanus mirabilis annus Clade papistarum faustus vbique pijs But if we be the true seruants of God our wayes shall prosper Psal 1 3 and it shall go well with vs if we make the word our study and meditation Iosh 1 8 if not let the times be what they will and prognosticate what lucke as they call it soeuer they can yet nothing shal prosper or do vs good whatsoeuer we imagine to the contrary Thirdly the consideration of the feast of Vse 3 the New Moones did put them and doth put vs in minde that we should be new creatures and walke in newnesse of life by the holy Ghost regenerating vs as the Apostle saith 2. Cor. 5 17. If any man be in Christ he is a new creature olde things are past away behold all things are made new Hence it is that we are so oftentimes warned in the Scripture that wee must be renewed in the spirit of our mindes Rom. 12 2. Eph. 4 23. that wee must put on the new man which after God is created in righteousnesse and true holinesse Eph. 4 24 and must put off concerning the former conuersation the olde man which is corrupt according to the deceiueable lusts verse 22. As then the Moone which ruleth the moneth changeth and reneweth the light so should we be changed not in substance of the body but in quality and that in euery part euen in the whole man forasmuch as we are altogether corrupt Now this that must be changed Why our corruption is called the old man is called the old man first because it is in time before regeneration first we are carnall then spirituall first the first Adam then the second Adam hath place in vs first we are borne then we are borne againe Iohn 3. Secondly because as age maketh loathsome and deformed so this maketh vs full of spots and wrinkles before such time as wee taste of the renewing power of God Thirdly because it draweth neere to death for as old age bringeth downe to the graue so doth the olde man draw vs to destruction of soule and body which is the second death This old man therefore must be cleane cast off or else it shall not profite vs for wee must deny our selues and crucifie our sinfull lustes wee must kill and mortifie our vaine desires as Abraham would haue killed his sonne but wee must go farther for wee must after a sort kill our selues cast off the things that are most deare vnto vs though they should bee as our right hand or as our right eye Math. 5. And we must so cast off the old man that no remnant of him cleaue or sticke vnto vs we should put it off not as if we were loth or vnwilling to leaue it but cast it away with a purpose neuer to take it vp or to put it on againe no nor once touch the same but to account it as a menstruous cloth lest we be like to the dogge that returneth to his vomite or to the sowe that was washed and by and by walloweth in the myre or to the Crocodile that layeth aside her poyson but taketh it vp againe On the other side we must put on the new man called new because nothing auayleth without this Gal. 5 6. Againe it is wrought in vs in the second place for we are first old before we are new for this is the latter birth Lastly because it is strong to do the will of GOD as young men are lusty and able to doe the businesse of this life with great alacrity and actiuity Lastly we must remember that it is not enough Vse 4 to serue God outwardly and to keepe the bare ceremony except we ioyne thereunto the seruice of the heart And if the Iewes had resorted diligently euery first day of the moneth to the seruice of God in the Tabernacle or the Temple yet what could it auayle them if theyr hearts were vncleane theyr hands stained with cruelty Therefore the Prophet saith The new Moones and Sabbaths the calling of assemblies I cannot away with it is iniquity your new Moones and your appointed feasts my soule hateth they are a trouble vnto mee I am weary to beare them Esay 1 13 14. The Iewes regarded no more
hurt losse and damage may by them redound to the commonwealth in such sending of them The way to be rid of them is to execute iudgement against them and to cut them off by the sword of the Magistrate for theyr euill deeds Lastly from hence we should learne much more to be watchfull in the spirituall warrefare Eph. 6 10. 2 Tim. 2 4. We are all souldiers and we are to fight against principalities and powers and spiritual wickednesse in high places and therefore it behoueth vs to put on the whole armour of God and to bee strong in the Lord knowing that we shall stand in his might and be able to put to flight these enemies 7 And they warred against the Midianites as the Lord commanded Moses and they slew all the males 8 And they slew the kings of Midian besides the rest of them that were slaine namely Eui and Rekem and Zur and Hur and Reba He was the father of Cozbi whom Phânehas slew Numb 25 15. fiue kings of Midian Balaam also the sonne of Beor they slew with the sword 9 And the children of Israel tooke all the women of Midian captiues and their little ones and tooke the spoyle of all their cattell and all their flockes and all their goods 10 And they burnt all their Cities wherin they dwelt c. 11 And they tooke all the spoyle c. This is the second part of the Chapter wherein we see the manner obserued in managing this warre and in performing obedience to the Commandement of God and his seruant Moses Wherin we may see the slaughter that they made first set downe generally They slew all the males then particularly Fiue of their Kings and also Balaam Secondly the captiues that they tooke to wit al the women and their little ones Thirdly their booty they tooke the spoyle of their cattell flocks and goods Lastly they set their Cities on fire and consumed theyr goodly Castles to nothing Heere a question may be demanded concerning Balaam Obiect how he came to be among these Midianites forasmuch as we reade before that he went his way Numb 24 25. I answer Answer some vnderstand the words of his purpose resolution to returne home but that he stayed in the way among the Midianites through whose Country he must necessarily go and so was slayne among them And indeed it is certaine he was present in the battell but it is more likely and credible that he went home and afterward hearing of the destruction of so many thousands of the Israelites 1. Drusij comment in loca diffic Num. cap. 125. procured through his diuellish counsell that hee returned vnto Madian hoping to receyue the wages which had beene promised vnto him seeing the matter succeeded according to his theyr desire and thus indeed hee receyued a iust reward and recompence as the wages due vnto him for he was slaine by the sword And hence also it may not vnfitly bee concluded that he was no true Prophet of God but a Prophet of Satan for then doubtlesse the Israelites would neuer haue put him vnto the sword Eucher in Gen. pag. 102. Some there are that too highly magnifie him and esteeme better of him then is cause and thinke that he was the same who in the booke of Iob is called Elihu howbeit this is a blinde conceit Some of the Hebrew Doctors obserue that he could be no Prophet because it is said God opened his eyes and he saw the Angel of the Lord standing in the way c. because this is noted of others as of the seruant of Elisha 2 Kings 6 17 and of the Syrians verse 20 as also of Hagar Gen. chapter 21 verse 19 but it is neuer spoken in the same manner of any of the Prophets Other of them say he was damned with Doeg Gehazi and Achitophel but the things that are secret belong not vnto vs the truth he knoweth that knoweth all things it is not for vs to iudge before the time But to leaue this and to come to the doctrines We saw before the sinne of the Midianites chap. 25 and how God threatned them hitherto they escaped well enough and might say as Agag did that had beene spared with the fatter Oxen and the better sheepe 1 Sam. 15 32. Surely the bitternesse of death is past notwithstanding wee see God maketh good his word and suffereth no part of it to fall to the ground Doctrine Wicked men are suffered long yet in the end are punished We learne heereby that wicked men howsoeuer they may bee suffered long in theyr sinnes and God prosper them in theyr wayes and bring no temporal iudgment vpon them yet at last he meeteth with them and bringeth his plagues and punishments vpon them Psalm 73 verses 12 17 18 and 37 35 36. Iob 21 17 18. Ierem. 12 1 2 3. Hab. 2 3 5. Psal 50 21. The Scripture is full of these examples Reason 1 And it must needs be thus because God is a iealous God visiting iniquities and transgressions Exod. 34. he is angry with the wicked hateth them his soule abhorreth and detesteth them and therfore must needs bring iudgment vpon them Rom. 1 verse 18 and 2 5 8. Deut. 9 8 20. Mal. 1 2 3. Not that GOD hath any passion of anger but because hee is saide to do that which men do when they are angry that is he will take vengeance and punish them for theyr sinnes and offences Secondly because the Lord hath set a stint to the wicked he seemeth for a while to put the bridle in theyr neckes and to let them run at liberty but they haue theyr appointed time which they cannot passe hee hath set downe how farre they shall go and how long they shall liue and the measure of theyr sinne to what height they shall grow so that though they desire to proceede neuer so much they shall not be able they cannot go any farther he wayteth till they haue filled vp the measure of their sinnes Gen. 15 verse 16. Math. 23 ver 32 and then he will not spare to bring his iudgements vpon them Vse 1 The vses First this teacheth vs to acknowledge the iustice of God He oftentimes holdeth his peace and men thinke him to be like vnto themselueâ howbeit hee will manifest to all the world that hee is a iust and righteous God and holy in all his wayes Hence it is that the Apostle saith He will reward euery one according to his works Rom. 2 6. Psalm 62 12. For as God neuer forgetteth to be mercifull neyther shutteth vp his kindnesse in displeasure Psalm 77 9 so hee cannot forget his iustice except he should forget himselfe No man forgetteth his owne name Iustice is Gods essentiall attribute This is his Name for euer and this is his memoriall to all generations True it is the faithfull themselues do many times conceiue amisse both of the mercy and of the iustice of God but they confesse that this is their
from the desert of Sinai and pitched at Kibroth Hattaauah 36 And they remoued from Ezion-gaber and pitched in the wildernesse of Zin which is Kadesh 38 And Aaron the Priest went vp into mount Hor at the commandment of the Lord and died there c. 40 And King Arad the Canaanite c. 48 And they departed from the mountaines of Abarim and pitched in the plaines of Moab by Iordan neere Iericho 49 And they pitched by Iordan from c. Heere we haue a short abridgement of the forty two mansions and iourneyes of Israel during theyr abode in the wildernesse vntill they passed ouer Iordan and entred into the land promised to their fathers The twelue former iourneyes they dispatched the two first yeares for they abode at Sinai where the Law was giuen an whole yeare and more From Sinai to Kadesh which is in the wildernesse of Zin they finished 31 mansions in thirty and seuen yeares with the beginning of the 38 yeare And in the fortieth yeare which was the last of their wandring in the wildernesse they dispatched and finished the other nine mansions The iournies of the Israelits in the wildernesse These iourneyes of the Israelites Moses setteth downe in diuerse places as Exodus 13 17 when Pharaoh had let the people go God ledde them not through the way of the land of the Philistims although that was neere for God said Lest peraduenture the people repent when they see warre and they returne to Egypt but God led the people about through the way of the wildernesse of the red sea This is further declared Exod. 14 and 15 and in other Chapters following Of these iourneyes also we haue seene in part before in this booke And Moses in the booke of Deuteronomy chapt 1 31 putteth the people in remembrance that they had seene in the wildernesse how the Lord their God bare them as a man doth beare his sonne all the way that they went And in the Chapter following hee telleth them how they tooke their iourney in that great and terrible wildernesse by the way of the red sea and compassed mount Seir many dayes In these seuerall mansions and stations many memorable accidents fell out which Moses by naming the places would haue them to consider that none of all the workes and miracles of God might bee forgotten neyther their owne stubbornesse and rebellion nor the greatnesse of the mercies of God toward them as Psalme 102 19. This shal be written for the generation to come and the people which shal be created shall praise the Lord and Psalme 78 6 That the generation to come might know them and the children which should be borne who should arise and declare them to their children The land of Canaan promised to the fathers was faire and fruitfull flowing with milke hony but the way vnto it was rough and ragged like the way of Ionathan to the Philistims 1 Sam. 14 13 which was sharpe and steepy to which he and his armour-bearer crept with hand and foote Hence it came to passe that the people of God being deliuered out of the land of Egypt by a mighty hand and out-stretched arme did enter into a sea of troubles not onely at the red sea but while they trotted and trauelled vp downe the wildernes sometimes they went forward and sometimes they went backward Numb 14 25 sometimes they marched and sometimes they retired and neuer stood at one certaine and setled stay Besides they met with many enemies open and secret which they were to encounter withall all which in the end they saw destroyed albeit not all at one time but by litle and litle at last after many dangers escaped and infinite troubles ouer-passed vnder the happy conduct of Ioshua they found rest and peace in the promised land Now let vs come to the vses of all these Vse 1 things toward our selues forasmuch as if wee consider them aright they were as figures to them as glasses to vs to behold in them spirituall things And first wee see heereby what the life of a true Christian is The charges of a Christian building is great If we will be the disciples of Christ we must not imagine that we shall leade a soft easie and pleasant life in hight of honor in abundance of riches in pride of lifc in riuers of pleasure as if wee were in another Paradise or to bee clad in purple and to fare deliciously and sweetly euery day Luke 16 but wee must know the gate is straight and the way is narrow that leadeth to life Math. 7 we must sit downe and cast our accounts what our profession will cost vs and resolue to forsake all that we haue for the Name of Christ and account nothing so precious or deare which we cannot or will not forgoe Such was the whole life of the Patriarkes and Prophets such was the life of Christ and his Apostles and such is the life of all the faithfull seruants of God They endured afflictions they suffered reproches they resisted vnto blood They had feares without and terrours within They had experience of many miseries they felt sharpe stormes and mighty tempests that went ouer their heads This Christ our Sauiour sheweth If ye were of the world the world would loue his owne but because I haue chosen you out of the world therefore the world hateth you Ioh. 15 19. And in another place Whosoeuer will be my disciple must take vp his crosse and follow me Math. 16 24. And heereunto the Apostle accordeth teaching that through manifold afflictions we must enter into the kingdome of God Acts 14 22. Christ and the crosse goe alwayes hand in hand and accompany each other If wee will liue with Christ we must first dye with him if wee will reigne with Christ wee must suffer with him 2 Tim. 2 11 12. So then they are greatly and grosly deceiued that suppose all such to bee highly in Gods fauour that flourish and prosper in the world and such to bee the worst sort of people whom God doth most commonly strike and correct with his hand hauing forgotten that hee doth not heere keepe an ordinary rate below to punish euery one as he is worst and to fauour or cocker him as he is best But hee singleth out such as pleaseth him and maketh them examples to others to serue for their instruction and in them willeth and warneth vs to looke vpon our selues Vse 2 Secondly as the children of Israel trauelled vp and downe in the wildernesse and went from place to place from one station to another whereas Moses reckoneth vp 42 in this Chapter so it is with all the faithfull heere vpon the earth they must testifie and professe themselues to be pilgrims and strangers in the world because wee abide not in our owne countrey This Dauid confessed vnto God Psalme 39 12 that he was a stranger and a forreiner as all his fathers were This also the Apostle witnesseth of the fathers Heb.
people of GOD Doctrine Some among Gods people do alwayes want some among Gods owne seruants do alwayes want and stand in need Deut. 15 7 11. Matth. 26 11. and 11 5. Acts 2 45. and 4 34. and 6 1. 1 Cor. 4 11. 2 Cor. 8 1. and 9 1 2. and 11 27. Acts 3 6. Reason 1 The grounds are apparent that they should learne alwayes to depend vpon GOD and to call vpon him and not to put confidence in the flesh This the Apostle expresseth touching his troubles and the rest of the Apostles 2. Cor. 1 8 9. We were pressed out of measure aboue strength insomuch that wee despayred euen of life yea we had the sentence of death in our selues That we shold not trust in our selues but in God which raiseth the dead If the faithfull did neuer stand in neede of Gods helpe they would forget God and themselues and the next life If the childe did neuer want any thing he would not know his father from another but would quickly forget him and so likewise it wold be with vs toward almighty God Reason 2 Secondly God will neuer haue those that haue plenty abundance to be without obiects vpon whom to shew mercy that his gifts may be tryed which he hath giuen them For why doth God suffer the poore to bee in the Church but onely to offer occasion to vs to do good as Marke 14 7. Ye haue the poore alwaies with you and whensoeuer yee will ye may doe them good but me ye haue not alwaies We neuer want persons vpon whom to exercise our pitty and compassion whensoeuer wee will Therefore when we see one man poore and another rich let vs not ascribe this to fortune but consider the prouidence of God therein which disposeth al things in that manner God maketh tryall what is in vs and would haue the poore to be his collectors or receyuers to take away all excuse from vs that we should not say We knew not to whom to do good and therefore the Lord saith The poore shall neuer ceasse out of the Land Deuteronomy 15 verse 11. Thirdly as hee will haue the gifts of such Reason 3 as haue receyued what to giue to be tryed so he will haue their patience proued that bee in need which could not bee if they did not suffer For where there is no paine there can be no patience and therefore the Apostle teacheth that Tribulation bringeth foorth patience Romanes 5 verse 3. And this serueth much for the glory of God and the good of them that are in necessity Fourthly that wee should not settle and Reason 4 nestle our selues heere nor make the earth to be our heauen nor our treasure to be our god but that we shold seeke for another life where shall be no want no misery no necessity but God shall be all in all This meeteth fitly and fully with the church Vse 1 of Rome that make temporall felicity a note of the Church to liue in pompe and glory of the world This wee see handled at large by Cardinall Bellarmine among the notes of the church De not eccles lib. 4. cap. 18. but it is so far from being a note of the Church that it is rather a note of the Church of Antichrist And the Spirit of God foretelleth in the booke of the Reuelation that this should bee the voyce of spirituall Babylon chap. 18 7 8. She saith in her heart I sitte a Queene and am no widow and shal see no sorrow Loe how we are warned before hand in what sort the Romane Church shall aduance it selfe in regard of temporall happinesse and of good successe But when that shall come to passe which the Scripture prophesieth in the same place that how much shee hath glorified her selfe and liued deliciously Reuel 17 16 so much torment and sorrow she shall suffer so that her plagues shall come in one day death and mourning and famine and when the kings of the earth who haue liued deliciously with her shall hate and detest the whore and make her desolate and shall eate her flesh and burne her with fire and when the people of God that are called to come out of her shall reward her euen as she rewarded them and double vnto her double according to her works and in the cup which she hath filled shall fil to her double what shall become of this temporall felicity whereof they glory so much where shall this note be found among them which now they cry out to bee wanting among vs Doubtles then they will tell vs of new notes and disclayme the old which they now maintaine at this present for their own aduantage For what hath the state of the Church beene vpon the earth from the beginning The posterity of Caine liued in greatest felicity Gen. 6 1 encreasing in strength in glory in might and in multitudes while Abel was killed by his brother and Adam liued childlesse And after the flood God suffered his people the posterity of Abraham to soiourne as strangers in a strange Land and to be euilly intreated foure hundred yeares Gen. chap. 15 ver 13 while the Canaanites liued in peace and pompe and yet the Church was among that poore distressed company and not among the Canaanites Therefore the Lord saith by his Prophet I haue forsaken mine house I haue left mine heritage I haue giuen the dearely beloued of my soule into the hand of her enemies Ier. 12 7. The kingdome of Christ is not of this world neyther doth hee promise to the children of the kingdome the pleasures delights of this world The Saints of God finde not the best entertainment vpon the earth and therefore Christ saith Iohn 16 20. Verily I say vnto you that yee shall weepe and lament but the world shall reioyce and ye shall be sorrowfull but your sorrow shall bee turned into ioy And afterward verse 33. In the world yee shall haue tribulation but bee of good cheere I haue ouercome the world All the felicity and happinesse of Gods seruants is a promised and a reserued happinesse we heare of nothing here but crosses afflictions Hence it is that Espenceus one of the popish Writers affirmeth In 2 Tim. p. 103. that Crux est ecclesiae nota that is The Crosse and therefore not temporall felicity is a note of the Church And againe he telleth vs that Christ foretold of labour and sorrow as he saide to his Disciples They shall scourge you in their Synagogues but the false christs prophesied of prosperity If such bee false christs then by the verdict and sentence of this man Bellarmine must needs be a false prophet for he dreameth of nothing but of felicity prosperity True it is the Church sometimes hath rest from enemies and enioyeth externall peace but besides that this lasteth not long they that are out of the Church haue for the most part a greater portion of this blessing And all these outward things riches
Word and Sacraments hee will haue his Ministers also vnder the Gospel sufficiently prouided not onely of sustenance and maintenance but also of houses and habitations fit for them that they might waite vpon their office without disturbance or distraction This teacheth vs Doctrine The ministers must be proâided of all things necessary for them that the Ministers of the church must be prouided of food rayment of houses and dwellings and of all things necessary for theÌ This is proued at large in this place heere it is commanded in the booke of Ioshua it is performed and executed as wee may reade in Chap. 2.1 2 3 4 c. where we see particularly what Cities euery tribe gaue as the Lord commanded by the hand of Moses The like we see in the prophesies of Ezekiel Chapter 45. verses 1 2 3 4 c. that when the Messiah is exhibited and the Gospel preached throughout the world the Land shall bee otherwise diuided so that part of it shal be assigned to the house of the Lord part shall belong vnto the Priests and to the Leuites verse 4 and 5. shewing thereby that the Ministers of the Gospel must bee maintayned By the law of nature euery man was bound to giue something for the furtherance of Gods seruice of such temporall goods as GOD had giuen him Gen. 14. verse 18. and 28. verses 20 22. Leuit. 27. verse 30 Numb 18. ver 28 Deut. 14. verses 28 29. 2 Chron 31. verses 4 5. It is noted touching the zeale of good king Hezekiah when hee had appoynted the courses of the Priests and Leuites euery man according to his seruice hee commaunded the people to giue the portion to the Priests and Leuites and by and by they brought in aboundance the first fruites of Corne and Wine and oyle and Honey and of all the encrease of the fielde and the Tythe of all things brought they in aboundantly Neyther doth this belong onely vnto the Reason 1 times of the Law but likewise of the Gospel For the ministery of the Gospel is much more glorious then of the Law and the calling of the Ministers of Iesus Christ is greater then of those that serued at the Altar for as Iohn was farre greater then any of the Prophets that went before him so hee that is least in the kingdome of heauen is greater then hee as Matth. chap. 11. verse 11. If then the Leuites were so bountifully and liberally dealt withall whose seruice was to take end at the exhibiting of the Messiah then much more ought they whose ministery and seruice must stand and continue for the perfecting of the Saints for the worke of the Ministery and for the edifying of the body of Christ till wee all come in the vnity of the fayth vnto a perfect man vnto the measure of the stature of the fulnes of Christ Eph. 4 12 13. Secondly that they may attend to the holy things of God be no way disturbed For seeing the Apostle giueth it in charge that they must giue attendaÌce to reading to exhortation to doctrine 1. Tim. 4 13. how can they watch ouer the flock and giue themselues to these duties except they haue prouision made for them accordingly or how can they prepare a Table wel furnisht for the people in the church when they haue nothing to set on their tables in their owne houses Or deale bread vnto the hungry when they are hungry themselues or how can they fil the people with the food of the soule when the people suffer them to bee empty and to want the food of the body Lastly it is required of the Ministers that they should be giuen to hospitality as well as to teach 1 Tim. 3 2. the Apostle ioyneth both these together But how shall they shew worke of charity when they haue not to supply their owne necessity Or how shall they entertaine strangers when they are not able to maintaine their owne families Or how should they doe this good vnto the Church when they themselues want it in theyr owne priuate houses Vse 1 The Vses remaine First this reproueth the corrupt dealing of wretched and miserable people who detaine from the Ministers their liuelyhood whereby they should help themselues and releeue others The Popish sort thinke nothing too good for their priests and shauelings but we haue those that thinke euery thing too good for Gods faithfull Ministers their maintenance is too stately their diet too dainty their apparrel too costly their houses too lofty they could be content they were put to earne their liuing with the spade and shouell They will not willingly affoord them any thing and they thinke it well saued which is purloyned from them They are accounted the best husbands that can most cunningly and craftily go beyond them and such as can thrust a new custome though it were neuer heard of before vpon them to defeate and defraud them of that which is due vnto them doth account himselfe to leaue his land in the best state to prouide exceeding well for his posterity and to rid his demeanes of a very great bondage In former times tythes were counted as a debt to the Minister now it is helde a bondage or slauery to pay them And yet these are they that cry out with open mouth against the cruelty and couetousnes of the Clergy like Iudah that exclaimed against the incontinency of Tamar when himself was guilty of no lesse crime Gen. 38. Secondly it reproueth such Patrons as enrich themselues with the liuings of the Church who present other to the place but retaine to themselues a share out of the same These doe bestow the benefice but they keepe the benefite neuer considering that it is a snare to the man who deuoureth that which is holye and after vowes to enquire Prou. 20 25. Now that is to be accounted holy which is dedicated to holy vses whether it be to the worshippe of God to the maintenance of the Ministers to the furtherance of schooles and good learning or to the releefe of the poore and therefore the abolishing or diminishing of these is condemned as sacriledge against God Deut. 23 23. Their forefathers were liberall in furthering the worship of Images nay of the diuel himself imagining it to be the seruice of the true God they spared not to enrich those that were seducers and ringleaders to eternall damnation thogh they were also vnlearned and vngodly vnfit for that calling yet somwhat they gaue them out of baptizings and the other counterfet sacraments out of burials trentals masses months minds euery thing yeelded some see and stipend whereby they grew rich in the world whereas the children of these grudge to giue any thing to their learned and godly pastors which God hath in mercy bestowed as a speciall gift vpon the Church but giue theÌ cause to complaine of their wants of meere things necessary The Prophet Malachi is not afraid to pronounce that such vnconscionable dealing
yeare then the Trumpet of Iubile sounded they proclaimed liberty and freedome thoroughout all the land vnto all the inhabitants thereof then seruants were set free then debts were forgiuen then euery man returned vnto his owne possession and family Verse 10. This solemne and sacred time was instituted for these causes First Why the Iubile was instituted to moderate and bridle the couetousnesse of such as hoped and gaped after other mens possessions and to teach euery man to be content with his owne estate and not enter vpon the possessions of others as Ahab did vpon the vineyard of Naboth Secondly to keepe a true Chronology a certaine computation of time which is very necessary and profitable in the reading of histories to know where and at what time euery thing was done Thirdly to maintayne a distinction of the Tribes vntill the exhibiting of the Messiah according to the prophecy of Iacob Gen. 49 9 The Tribe shall not depart from Iuda till Shiloh come For howsoeuer many do vnderstand the word Shebet in this place of the Scepter yet I doe not remember in all the bookes of Moses wherein it is often vsed that once it is vsed in that sense albeit it be in other bookes afterward Lastly to figure out the redemption of Christ who indeed broght a true Iubile and freedome when the fulnesse of time came Hee proclaymed liberty with his owne voyce from the tyranny of sin of Satan and of hell Esay 61 1 2 3 c. Luke 4 18. He purchased a ful discharge from all our spiritual debts trespasses and transgressions Ioh. 8 34 36 Verily verily I say vnto you Whosoeuer committeth sinne is the seruant of sinne but if the Sonne shall make you free then are you free indeed Through him it is come to passe that Satan hath no power to exact any debt at our hands Christ hath cancelled the bill and hand-writing that stood in force against vs 1 Cor. 6 20 Gal. 4.5 1 Pet. 1 18 19. Col. 1 13 14. Rom. 8 2. This Law pertayning to the ceremonies of Moses The Popish Iubile the Papists haue taken vp and horribly abused and broght into vse in the times of the Gospel and vnder colour thereof sell theyr pardons and indulgences and abuse the people and make sale of their soules For as God had his Iubile so the Pope hath his howbeit it is in an apish kinde of imitation and can neyther be accounted this Leuitical Iubile neyther yet receiued for Christian It cannot be the Leuiticall because in it no seruants are freed no debts are remitted no possessions of land are restored as it was in the Iubile of the Iewes And if the Pope himselfe would allow this why doth not he beginne and giue good example to others restore Rome to it selfe and others lands of the Church to the Emperour he being the right and lawfull owner and that proud Bishop onely an vsurper Againe in the yeare of Iubile the Iewes did neyther sowe nor reape but at Rome it is nothing so for then the Popes are most busie the best husbands then they sowe their indulgences thick threefold reape a plentifull haruest by such merchandise Hence it is that whereas at the first this solemne feast which now keepeth the Popes kitchin hote for many yeares after was rare now it is growne more common that it might be more gainful The inuention of it was altogether vnknowne for more then twelue hundred yeares after Christ and neuer heard of in the purer times of the Church The first father of it was Boniface the eighth Anno 1300 who promised full remission of sinnes to all those that would repaire to Rome and pay soundly for a pardon and this was to be done euery hundred yeares This time was thoght too long was afterward abridged by Clement the sixt who got the papacy in the yeare 1342. to 50 yeares after the manner of the Iewe. After him came Sixtus the fourth in the yeare of our Lord 1473 who thinking the times to come to slowly about Piae fraudes and finding the sweetnes of the former deuice cut it off againe in the middes appointed euery 25 yeare for a Iubile and promised like pardons to all commers and goers wheras before him Vrban the sixt had brought it to 33 yeares and lastly it is come to ten yeares because they would bee sure to lose no profit See what the desire of mony worketh in these holy fathers who oftentimes sell pardons so fast to others that it is to be feared they neuer obtaine pardon themselues Neyther can this Iubile be holden for Christian in that poore pilgrims resort to Rome and visite the Churches of Peter and Paul but rather superstitious blasphemous For this is to tye grace to a certain time and place which is not tyed Esay 2 5. Ioh. 4 23. Math. 28 19. Secondly this is to worship God with our own workes which he hath not commanded nor required Esay 1 12 Math. 15 9 and to make sinfull men to merite the grace and fauour of God whereas all such kinde of seruice is abominable in his sight Lastly they make sale of the grace of God which is much more precious then gold and siluer take money for remission of sins which that proud Prelat is not able to giue Thus are men pitifully deceiued The Iubile is the Popes market and haruest and God is horribly dishonored And howsoeuer the good of the people is pretended yet this Iubile is nothing else but the Popes market and haruest his market day to sel his wares and commodities and his haruest to gather in his pardon-money wherby he emptieth the purses of others but filleth his owne coffers True it is hee claymeth a power to dispense the treasure of the Church that is the merites of the Saints and the ouer-measure of their workes and obedience hee hath in store for all such as lacke The Saints haue no ouer plus of works but this is most iniurious and derogatory to Christ It is proper to him to redeeme others and to satisfy for them who is made of the Father to be our redemption 1 Cor. 1 30. Againe the Scripture expresly excludeth the sufferings of the Saints from the worke of redemption and remission of sinnes 1 Cor. 1 13. Acts 4 12. 2 Cor. 5 21 Acts 10 43. Thirdly if the satisfactions of the Saints were of so great worth value that they can take away and blot out the sinnes of others then they might be truly called the Mediators of the New Testament howbeit this is proper to Christ Heb. 9.13 14 15. Lastly the Saints themselues are not able to pay theyr owne debt much lesse the debt of others and they that want the mercy and mediation of another cannot be mediators for another But the best Saints that euer were or shal be doe say Forgiue vs our debts therefore they are not able to pay them How then can
Church were many wicked liuers of whom the Apostle saith e 1 Cor 10 5. 1 Cor. 10. With many of them God was not pleased but they were destroyed in the Wildernesse Yea such as were the chiefe among them and excelled in godlinesse aboue the rest as the Cedar doth the low shrub had their failings and infirmities as wee see in Aaron in Miriam and in Moses himselfe as we shall see afterward in this booke Wherefore they are deceiued that seeke for a Church in this life without spot or wrinkle Such in former times were the Donatists and such in our dayes are the Anabaptists whoe shall looke vntill their eyes fall out before they shall finde any company or society wholly separated from al contagion of hypocrites Epicures Libertines and such like loose liuers Christ compareth the Church vnto a draw net cast into the Sea which gathereth fish of all sorts both good and bad Againe heere is comfort for the sincere Ministers of the Gospell to whom the dispensation of the Word and sacraments is committed that they ought not to forsake their calling when they behold the greatest part of their charges and Congregations to take no profite and to receiue no instruction by their ministery but to continue and waite with patience vntil f 2 Tim. 2 26. God wil giue them repentance that they may come out of the snare of the diuell of whom they are holden captiue to do his will Fourthly we learne the vnchangeable loue of God toward his people It is euident by Vse 4 this booke more then by the former how diuersly they prouoked him to wrath by their sinnes as their lust murmuring impatience vnthankfulnesse idolatry and fornication they tempted him in the wildernesse whereby they deserued not onely to be depriued of the Land of Canaan but to bee excluded out of the Kingdome of heauen Notwitâstaââing God continued their mercifull Lord still so that his election is immutable g Iohn 13 1. and whom hee loueth he loueth him to the end What then shall we sinne that grace may abound God forbid nay how shall wee that are dead to sinne yet liue therein As his graces guifts are without repentance so they must leade vs to repentance and cause vs to expresse backe againe vnfained loue vnto him who loued vs first Vse 5 Fiftly we haue set before vs many fearefull examples of Gods heauy indignation against sinne and sinners Hee punisheth the murmurings of the people fretting fuming against God in their extremities he taketh vengeance on their idolatry and committing fornication he chastiseth their sedition emulation breach of the Sabboth contempt of authority luste tempting of God and such like wickednesse that thereby wee might learne the feare of God and be admonished to auoide the same sinnes which will bring vpon vs the same or gteater iudgements euen temporall and eternall punishments For God is the same God to them and to vs he will shew himselfe iust and righteous in all his wayes a Psal 5 4. that hee is not a God that loueth wickednesse and that euill shall not dwell with him Hence it is that Paul alluding to these famous and remarkable examples of his iustice saith b 1 Cor. 10 11 These things came vnto them for examples and were written to admonish vs vpon whom the ends of the worlde are come Let him therefore that thinketh he standeth take heed lest he fall If his wrath be kindled yea but a little blessed are all they that trust in him Lastly as wee haue fearefull examples and Vse 6 threatnings of the Lawe manifested in this booke so on the other side wee haue comfortable promises of the Gospell touching our saluation and redemption by Christ Iesus who dyed for our sinnes and rose againe for our iustification For hee is truely and plainely preached in this booke a type of whom wee haue in the brasen Serpent c Num. 21 9. Iohn 3 14 and 12 32. lifted vp in the wildernesse and healing those that were bitten of the fiery Serpents which Christ expoundeth Ioh. 3 to be meant of his death and lifting vp vpon the Crosse That euery one which beleeueth in him should not perish but haue euerlasting life Likewise the Rocke which Moses did strike yeelding vnto them abundance of water as out of a plentifull Fountaine the Apostle expoundeth of Christ for he saith d Num. 20 10 and 21 16. 1 Cor. 10 4. They did all drinke the same spirituall drinke for they dranke of the spirituall Rocke that followed them and the Rocke was Christ The like we might say of Manna of the ashes of the red Cow of the Nazarites besides the sacrifices and ceremonies burnt offerings meat offerings and purifications which were figures painting and pointing out the sacrifice ând sufferings of Christ Iesus But because we haue spoken somewhat of them before and more remaineth to be spoken heereafter we will passe them ouer at this time without farther consideration This serueth to confute those which hold that all things were carnall to the Fathers that they had no knowledge of the Messiah but onely a carnall imagination of earthly things These are disciples brought vp in the damnable schoole of Seruetus an arch-enemy to the faith who contradict the Apostles in many places and make the Iewes as Swine fatted in a Stie groueling vpon the earth and neuer lifting vp their heads to a better life The Apostle Peter reasoning against such as taught the necessity of circumcision saith e Act. 15 10 11 Why doe yee tempt God to lay a yoke on the Disciples neckes which neyther our Fathers nor we are able to beare but we beleeue through the grace of our Lord Iesus Christ to be saued euen as they doe Thus wee see Christ was onely the way to Gods Kingdome and that by faith in him the Fathers looked for saluation as well as we Our Sauiour testifieth f Iohn 8 56. that Abraham reioyced to see his day and saw it and was glad So the Author of the Epistle to the Hebrewes saith g Heb. 13 8. Iesus Christ yesterday and to day the same also is for euer As therefore the Couenant of GOD touching life and saluation is for substance one and the same so there is one faith one hope and way to attaine to the Kingdome of heauen for the Fathers in the time of the Law and for vs in the time of the Gospell Thus much of the generall vses of this booke The last point which wee propounded in the beginning to be handled h The diuision of this booke into his parts is the diuision of this booke that we may orderly proceede in the seuerall parts of it Some do diuide it into two parts according to the Chronology or computation of time obserued heerein for in the first nineteene chapters he handleth those things which happened in the wildernesse from the second yeare of their departure out of Egypt to the fortieth yeare
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 âttention 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
Obiection that may arise from this doctrine For some man may obiect the world is full of mixtures and confusions so that all is vanity vnder the Sun Wee see good men to suffer euill and to be oppressed euery day on the other side euill men enioy the good of the Land haue al things that heart can wish or desire The godly are afflicted the vngodly are most respected and rewarded are not these great disorders I answer Answer first confusions as they are thus confused are not of God as they are out of order they proceed not from the God of order but from the Prince of darknesse that ruleth in the ayre and the author of confusion that gouerneth in the earth The proper cause of disorder is the Diuell who first disordered himselfe and kept not his first estate but left the heauens and habitation wherein hee was formed hee by deceiuing our first parents and tempting them to sinne brought vpon them and their posterity ruine and destruction So then such as are simply disorders were brought in by sinne and sinne by the Diuell Of this we spake before in the Preface Secondly we must vnderstand that there is order euen in disordered and distempered things the which albeit it do not appeare to vs by reason of the veile of corruption crept in that shutteth our eyes yet it is knowne to God to whose iudgement wee must submit our selues and to whose wisedome wee must subscribe of whom the wise man saith Hee hath made euery thing beautifull in his time Eccles 3 11 howsoeuer it seeme deformed to vs. Thus much of the obiection the vses follow Vse 1 First learne from hence to acknowledge an exquisite order in all Gods wordes and workes aboue and beneath in heauen earth and in all places If we do not alwaies see the same it is our weaknesse and want of sight and it should mooue vs to call vpon God to open our eyes to beholde the same and if we do see it yet to craue we may see it more and more to his glory and our comfort Let vs lift vp our eyes and behold the worke of creation he hath made all his creatures in a most pure and perfect order in number weight and measure Hee hath appointed the Sunne to rule the day and the Moone to rule the night The earth with all her furniture Trees Hearbes Plants Corne and Grasse for cattell and the vse of man The waters with all their store keepe their comely course and order He hath set them a bound which they shall not passe Psal 104 9 so that they shall not returne to couer the earth He hath diuided the parts of the yeare as winter and sommer heat and cold day and night which continue in a constant course according as they are disposed of him He hath assigned and appointed Kings and Princes Rulers and Magistrates to gouerne his people in all good and godly order We shall not need to wander farre off to learne this if we can come homeward and enter into our selues we shall finde sufficient testimonies to confirme this point in our soules and bodies For as we cannot be ignorant how in the frame of this Vniuerse the matter forme priuation simplicity mixture generation corruption action passion compounded of vnlike Elements of earth of water of the aire of fire is notwithstanding preserued by due and distinct proportion which the parts haue seuerally and as in the family the husband and wife the father and children the maister and seruants are knit together by the same reason of analogy so is it in this little world of man wee behold therein the foot-steps of this comely order in the soule minde vnderstanding memory heart reason speech and such like powers the like might be saide of the members of the body placed in a profitable and pleasant order manifestly declaring the wisedome of the Creator And as the admirable workes of God are seene in naturall and ciuill things so much more in spirituall and heauenly things If we enter into the consideration of the goodly and golden chaine of the causes of our saluation we shall see a notable order of them so linked and ioyned together that no confusion at all appeareth therein but all tend to the setting foorth of the glory of his great Name This the Apostle teacheth Rom. 8 30. Moreouer whom he predestinated those also he called and whom hee called Rom 8 30. them also hee iustified and whom hee iustified them hee also glorified This course is neuer broken off the linkes of this chaine can neuer be put asunder no man can make a diuorce and diuision betweene them This coÌnexion of causes is to be looked into and wee must dligently marke the coherence of them We must not aime onely at the last in our desires as Balaam did but wee must learne to ioyne them together and then wee shall finde comfort in them And as there is a distinct order in our generation and regeneration so there is in our resurrection and glorification nay there is the perfection and consummation of all order To this purpose the same Apostle saith 1 Cor. 15 22 23. As in Adam all die euen so in Christ shall all be made aliue but euery man in his owne order the first fruites is Christ afterward they that are of Christ at his coming shall rise againe Albeit therefore the graue seeme to bury all things in confusion and the Chambers of death to be as a Land of darknesse âb 10 21 22. where no order is yet the resurrection beeing as the shining of the day and the bringing of all things vnto light shall make manifest an heauenly order that God obserueth therein Likewise hee speaketh in the same chapter There is one glory of the Sunne cor 15 41 42 another glory of the Moone and another glory of the Stars for one Starre differeth from another in glory so also is the resurrection of the dead c. This order we must reuerence and acknowledge this wee must beleeue and hope for and this we shall haue a blessed experience of in our owne persons when this corruptible shall put on incorruption and this mortall bee cloathed with immortality But among all the works of God none doeth more aboundantly shew foorth the glory and maiesty of him that is the God of order then the word which he hath magnified aboue all other names The worke of creation setteth foorth the glory of the Creator inasmuch as the inuisible thinges of him that is Rom. 1 20. his eternall power and God-head are seene thereby but the power and wisedome and goodnesse and truth of God appeareth much more brightly in those sacred oracles broght vnto vs from his owne mouth True it is the manner of setting downe and placing the seuerall parts of Scripture as they stand in our printed bookes What order of the Scripâure is humane and what diuine is meerely humane and proceedeth from
and how we receiue the Sacrament how highly soeuer we esteeme of our selues by reason of some few good things which wee seeme to haue yet God cannot bee deceiued and it is certaine he will not be mocked Secondly there is no dallying with God Vse 2 or shifting from him or hiding our waies and workes out of his sight neither can we reape any comfort in the flattering perswasions of others It is a vaine thing for any man to esteeme highly of himselfe because other men as vaine as himselfe sooth him vp and tell him he is in an happy estate and condition that he is a faithfull and religious person and professour and shall without all doubt inherite the kingdome of heauen when in the mean season his owne heart shall condemne him and conuince him that it is nothing so It is I say a vaine thing to thinke one whit better of our selues for this for GOD knoweth thy heart better then thy selfe 1 Iohn 3 20. who knoweth all things If thine owne heart condemne thee God is greater then thy heart There is no true comfort that resteth vpon the breath of another mans mouth Tell me when a man lieth on his death bed what comfort can the approbation of another man giue thee that thou art a good man when thy owne soule proclaimeth the contrary and God knoweth thee to be euill Doubtlesse no more then if he tel thee thou art sound and in good health when thou feelest thy selfe to be heart-sicke and at deaths doore So if all the world should acquit thee and thine owne conscience condemne thee what good can the vaine applause of sinfull men do thee It is true indeed in an earthly estate it is a great matter to bee well thought off by others because then he shall be sure to be cleere from the censure of earthly Iudges but it is otherwise betweene God and our selues for he is both witnesse Iudge of all our actions and can make our owne hearts to speake for him against our selues What should it profite a man if all his neighbours round about him should conceiue an opinion of him that he is rich and wealthy worth many thousands and in the meane season he know himselfe to bee poore and beggerly many thousands worse then nought what benefit could any man take by such a perswasion So likewise what comfort can a man take to heare others tell him of his good estate before God that he is iust and vpright before him a man fearing God and eschewing euill when his owne conscience knoweth by him that which all the world did neuer know and God knoweth a thousand times more then them both Thirdly from hence comfort ariseth to all Vse 3 Gods true children and faithfull seruants because he knoweth what they are what their condition is he cannot misconceiue through suspition or surmise nor be deceiued by misinformation of others because he knoweth them well and therefore their estate is happy and blessed before him True it is it hath bene the lot and portion of the godly to bee falsely accused and traduced in the courts and accounts of men yet in respect of GOD they may take comfort from this doctrine for they shall appeare iust before him therfore they may defie the malice of Satan and of all their aduersaries If they labour to keepe theÌselues pure and holy before him howsoeuer they be esteemed of before men let them rest and bee content vntill they appeare before the throne and tribunall seat of God who will bring to light the hidden things of darknesse and will make manifest the counsels of the heart and then shall euery man haue praise of God 1 Cor. 4 5. Psal 7 8 9. the malice of the wicked shall come to an end This is the consolation that euery soule may haue if he leade an vpright life for when men charge him God will discharge him and when they condemne him he will iustifie him and it should moue vs to bring all our thoughts words deeds as into Gods presence being well assured that he knoweth all of them This will worke in vs a care to walke warily as Enoch did before the flood Gen. 5 22 Abraham after the flood Gen. 17 1. The want of this meditation causeth all sinne to breake out of vs. Lastly it will teach men to be patient vnder the hand of God Are we in any trouble Vse 4 and do we not know any particular cause why it should be so Yet let vs not murmure but beare it with patience because though wee know nothing yet God knoweth there is cause enough As affliction cometh from him so he knoweth wherefore he sendeth it and we should stoop downe vnder his hand WheÌ Eli heard all that the Lord had threatned against him and his house 1 Sam. 3 18. this was his resolution It is the Lord let him do what seemeth him good We also ought to be patient and to hold our peace and say with the Prophet Psal 119 137. Righteous art thou O Lord and vpright are thy iudgements Ver. 3. Now the man Moses was very meeke aboue all the men that were vpon the face of the earth The reason is rendred why he put vp this wrong he was a man lowly in his owne eyes of great patience and singular humility he did not storme and rage against them hee did not raile at them and reuile them he drew not out the sword of iustice against them or execute his authority nor complaine to God against them though he himselfe were wronged the people offended and God dishonoured greatly therby He sought not reuenge in his owne cause neither desired God to be reuenged of them They could not be ignorant of his meeknesse for this is such a vertue as cannot be hid Obiect Now a question may heere be moued how the pen of Moses could thus praise himselfe in the highest degree and call himselfe not onely meeke but very meeke and not so onely but meeke aboue all the men vpon the earth considering the counsell of Salomon Prou. 27 2. For answer hereunto it may seeme that some things in the bookes of Moses are heere and there inserted and dispersed Answer which could not be written by his hand and therefore may seeme to be added by Ioshua or some other of the Prophets after him as Exod. 16 35. it is said that the children of Israel did eate Manna forty yeares vntill they came to a Land inhabited which is not set downe prophetically but added historically not by way of foretelling what was to come but of telling what was already come to passe but in the daies of Moses they were not come to a land inhabited it was Ioshua that conducted them into the land of promise Likewise the history of the death and buriall of Moses recorded in the booke of Deuteronomy chap. 34 could not be penned by himselfe but must of necessity bee annexed by some of the Prophets
Neither doth this any way derogate from the authority of the writings of Moses which were giuen by the inspiration of the Spirit seeing we confesse the Prophets which came after spake by the same Spirit But howsoeuer it be this is certaine that Moses and the Prophets whether they praise or dispraise themselues wrote no otherwise then as they were commanded and appointed Besides these words may be restrained to the cause and matter in hand namely that as by nature he was very milde and gentle so he departed not from his humility though hee were exceedingly prouoked by those whom he least suspected and at whose hands he least deserued it Hee became as a deafe man that heard not and as a dumb man which openeth not his mouth but vsed this as a reason to cast downe himselfe farther before God and as Dauid said I will bee yet more vile in mine owne eyes so Moses saith 2 Sam. 6 2â I will bee yet more milde in mine owne eies And herein was his meeknes seene hereby it was tried Euery man will seeme to be milde when he is not prouoked but when we are teazed and troubled if then we keepe our meeknes we shew that we haue this gift It is no commendation to keepe silence and hold our peace when no maÌ wrongeth vs but if we can beare with patience the wrongs that are offered vnto vs theÌ we may assure our selues that this vertue is in vs. We learne from hence That euery one in his owne cause should bee meeke and lowly Doctrine Euery ãâã should be milde gââtle in his ãâã cause ready to put vp wrongs offered vnto them Prou. 24 29. Ro 12 17. Meeknesse is a vertue which adorneth al persons estates degrees as the Magistrate Iosh 7 19 the Minister 2 Tim. 2 25 the master Eph. 6 9. Math. 26 50 the wife 1 Pet. 3 4 a meeke and quiet spirit is of great price and much accepted in the sight of God the hearer of the word of God Iam. 1 21 the seruant 1 Pet. 2 20. To be short it adorneth euery Christian in his generall calling Eph. 4 1 2. The examples of the Saints are many that haue gone before vs. Dauid toward Saul Stephen praied for his enemies Christ setteth forth himselfe as a patterne of this vertue Math. 11 29. and he hath left himselfe an example of it by washing the feet of his Disciples Iohn 13 5 15. and by bearing the reproches of the vngodly 1 Pet. 2 23. Luke 9 5â The reasons to confirme the point follow Reason 1 First God the Father dealeth thus with vs he beareth with patience and long suffering and forgiueth such as repent Secondly Exod. 34â Eph. 4 32 Col. 3 13. vengeance is the Lords it belongeth to him only to his assignes to wit the Magistrates not to priuate persons Such as take the sword into their owne hand doubt of Gods iustice Rom. 12 â Nah. 1 â and in effect deny him to be iust Thirdly meekenes is a gift of the Spirit Gal. 5 23 and the contrary is a fruite of the flesh and of our corrupt nature If this be necessary for all then we must Vse 1 learne the nature of it and for this purpose consider what it is the matter whereof it standeth and the fruites thereof Meekneâ what it ãâã Meeknesse is a gift of the Spirit which moderateth anger desire of reuenge forgiuing offences and pardoning iniuries for peace and quietnesse sake so that albeit a man be prouoked by iniuries receiued yet he doth not intend nor enterprize to requite it but brideleth all hatred impatience The matter wherein it must bee shewed is priuate vnto our selues The mâ wheâânesse ãâã shewed In the wrongs and iniuries that touch our persons we must be as Moses was in this place wee must set his example before our eyes but in matters of God when his glory is impeached or his truth diminished we must be earnest zealous not patient not forbearing not long-suffering but as this Moses was in the case of God Exod. 32 19 27. when he saw the Calfe he waxed hot not meeke wheras in this place in a matter concerning himselfe he waxed meeke not hot So it was with Dauid who held his tongue at his owne wrongs and was as a man that could not heare ãâ¦ã 14 â9 and ãâã yet hee consumed away with zeale against the enemies that forgat Gods word The like we see in Christ our Sauiour ãâ¦ã 7. â32 he was as a Lambe meeke before the shearer opened not his mouth yet wheÌ the Temple was abused and the worshippe of God prophaned he made a whip of cordes and draue the buyers sellers out of the Temple ãâ¦ã â1 12. ãâ¦ã of âesse Lastly touching the fruites of it we must vnderstand first that it maketh a man with a patient and quiet heart to submit himselfe to the iudgments of God and not to murmure at theÌ or to faint vnder them as Dauid beeing in great distresse through Gods heauy hand vpon him doth shew foorth this grace Secondly it maketh a man to beare the iniuries of men with a quiet minde yea to forgiue and forget them Thirdly it maketh a man not onely to beare the iniuries of others but to forbeare to offer wrongs and iniuries vnto others For whosoeuer is patient and meeke in spirit will rather suffer then offer wrong Secondly we ought to labour for the moderation Vse 2 of al our affections especially anger hatred malice rancour and reuenge The motiues to stirre and induce vs hereunto are many and of much force First it is the right way to blessednesse ãâã to ãâã to âesse Mat. 5 5. If we would be happy or any whit regard this promise we must get the spirit of meeknesse into our hearts expresse the power of it in our liues Secondly we must deale with our brethren as God hath dealt with vs we daily wrong him by our offences and prouoke him by our sinnes yet he beareth with vs shall we then be so vnlike to our heauenly Father as by and by to reuenge the wrongs done to vs and chalenge him the combate that any way toucheth our credite and estimation Col. 3 13. Thirdly without it we cannot heare the word of GOD to our comfort and saluation but it is made vtterly vnprofitable vnto vs Iam. 1 21. Fourthly a soft and milde spirit pacifieth wrath and heapeth coales of fire vpon the enemies head ãâã 1. ââ 2. ãâã 5 32 It must be our wisedome to giue place to wrath Rom. 12 19. It is our duty to be pitifull and courteous and to loue the brethren 1 Pet. 3 8 9. Lastly it moueth vs to cast vp our eye to Gods prouidence and to assubiect our selues vnto it as we see in the examples of Iob and Ioseph who neuer sought reuenge on them that did them wrong but rest in the will and pleasure of