the Lord Obiect Ephes 6. Ephe. 6.4 If any obiect against these commandements They will be vnruly and disordered albeit they be neuer so well brought vp and though their parents be very carefull they will be very carelesse and therefore they were as good holde their peace as to speake to them and not to be regarded Answer I answere so it is sometimes but alwayes it is not so Many that haue feared GOD with all their housholdes haue receiued much comfort by their children and seruants that haue had good instruction put into them as pure and wholesome liquour into a vessell and haue seene the fruite thereof to the vnspeakeable ioy of their hearts This we might shew at large in the reformed families of Abraham and Cornelius and sundry others As they planted and sowed good seede in the parts of their families as it were in a fruitfull field so they reaped a plentifull haruest Abraham had seruants that were also Gods seruants Gen 24.12 and 14.14 Act. 10.7 and prayed earnestly vnto him Cornelius had a souldier that waited vpon him that feared God yea all his band of Italian souldiers were Christian souldiers Againe we must trust GOD with the effect and successe of the education that we giue them He will worke thereby by his Spirit in all that belong vnto him as seemeth good to his heauenly wisedome If he doe not giue a blessing for causes vnknowne to vs but knowne to him let vs leaue Gods secret yet iust iudgments to himselfe The third particular branch is to pray to God for them to guide them in his wayes and to blesse them in his feare and to blesse our labours bestowed among them This wee see in Iob Iob 1.5 Chapter 1. toward his children When the dayes of their feasting were gone about he sent and sanctified them and rose vp early in the morning and offered burnt offerings according to the number of them all for he said It may be that my sonnes haue sinned and cursed God in their hearts He was carefull for those which were committed vnto his charge and feared they might offend God in their meetings albeit hee knew no such euill by them The wise man saith Happy is the man◠that feareth alway but he that hardeneth his heart shall fall into mischiefe Prou. 28. Prou. 28.14 A like example wee haue in Dauid Psalme 72. where he prayeth for Salomon Giue the king thy iudgements O God and thy righteousnesse to the kings sonne hee shall iudge thy people with righteousnesse and thy poore with iudgement So then the faithfull are to entreate and craue from God the continuance of his couenant to their children and to begge from his handes an holy and sanctified seede We must not presume because we are faithfull and haue receiued to beleeue that therefore our seede must of necessity be so likewise for then we shall but deceiue our selues Let not vs therefore faile in crauing a blessing from God vpon our children if we desire to make them heires of blessing Fourthly it is required of vs to reioyce in the blessing of God vpon them and to giue him praise and glory when he vouchsafeth to shew mercy vpon them and vpon vs. If hee did leaue them in their sinnes and in that corruption which they receiued from vs Psal 51. as it were by inheritance we could not finde iust cause of complaint against him who is bound neither to vs nor to our children but forasmuch as he sheweth much mercy to our posteritie as he hath done vnto vs we haue matter of praise and thankesgiuing giuen vnto vs whereby also we shall procure their farther good It is noted of the Iailour Actes 16. Act. 16.34 that he reioyced that they of his houshold also beleeued in the Lord. He accounted it not sufficient for himselfe to beleeue nor reioyced onely in his owne saluation but forasmuch as God had vouchsafed greater mercy vnto him to call his family also to the faith this cheered his heart much more If we haue tasted of the like mercy let vs not be forgetfull of the like duty Lastly it belongeth vnto vs for the furtherance of their good to giue those all good encouragement in well doing that are conscionable in their duties to God and to vs we are bound to praise and commend them to comfort them to cheere them vp and to defend them against all malicious enemies that seeke to disgrace them The Apostle Paul willeth parents not to prouoke their children lest they be discouraged Coloss 3.21 It is a meanes to coole and quench zeale to finde discouragements in godly proceedings On the other side we ought to shew all dislike and hatred against euill and an angry countenance toward such as are vnreformed The Prophet touching the right ordering and good gouernment of his house declareth that hee would not know a wicken person and him that hath an high looke he will not suffer Psal 101.4.5 His eyes should be vpon the faithfull of the land that they may dwell with him hee that walketh in the perfect way hee shall serue him This is a good meanes to make both houses to prosper and kingdomes to flourish when the godly are aduanced and the euil doers are beaten down but when euil is set aloft and goeth vnchecked and vncontrolled and godlinesse is driuen to the wall it prognosticateth and foretelleth the ruine and vtter desolation of those societies albeit for a time they may continue When they offered strange fire before the Lord in the wildernesse Wee haue hitherto spoken of the destruction of Aarons sonnes before the face of their father now let vs see for what cause it was done The sinne of his sonnes is remembred to be this they offered strange fire that is such as was not appointed and commanded of the Lord they tooke not the fire from the altar to burne incense with all which came downe from heauen and was preserued by the diligence of the Priests vntill the captiuity of Babylon Now whereas the authour of the second booke of Macchabees telleth vs that whē their fathers were led into Persia the Priests that were then deuout tooke the fire of the altar priuily Macch. 1.19 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 hath no testimony of trueth out of the sacred Scriptures as we shal shew more in the 26. Chapter of this Booke of Numbers Moses maketh mention of this example of the sinne and punishment of Aarons sonnes to the end the Leuites should be more wise and wary in the execution of their office because God hereby sheweth that they shal neuer escape his hand that do not rightly discharge the duties committed vnto them For the examples of Gods iudgements vpon the corrupters and contemners of his worship must make vs more carefull and fearefull to offend Now whereas they are punished according to their
giue to these maintaine them both in idlenes wickednes As then we see vnto whoÌ„ we ought not to giue so we must know to whom we ought to giue To whom we â—â—ght to giue These are poore widdowes and fatherlesse children 1 Tim. 5 16 such as are poore strangers such day laborers as worke hard for their liuing all the week and yet cannot either thorough weaknesse of their body or greatnes of their charge get things necessary and sufficient for them and of these we shall alwaies haue with vs to the end of the world Mat. 62 11 Such also as are falne into decay by ineuitable losses 〈◊〉 15 11. Leu. 23 35. Lastly such as are weake and impotent whether through age or other blemish whether in their feete or in their hands or other parts that thereby though they bee willing yet they are not able to take paines for theyr liuing Acts 3.2 6. but amongst all these they are especially to bee respected that are of the houshold of faith Gal. 6 10. If we be careful and mindfull of these God will recompence vs againe and pay vs home seuenfolde into our bosomes whatsoeuer we haue giuen both in temporall spirituall and eternall blessings Lastly it is our duty to acknowledge Gods Vse 3 great mercy toward vs in the blessings of this life that hee hath giuen to vs that which hee hath denied to many others and when he giueth vnto vs a comfortable vse of these blessings wee must confesse we haue them not by our owne labor and industrie but by his speciall goodnes towards vs Psal 127 1 3. and therfore we ought to sanctifie our daily pains with daily prayer and begin and end our labors with remembring him that remembreth vs and so praise his goodnes that enableth vs to get goods and this shall make our labour sweet and pleasant and the yoake that lyeth in our neckes to be light and easie Againe as God giueth them so he giueth a blessing with them a blessing with a blessing that is bread and the nourishment of bread For a man liueth not by bread onely but by euery word that proceedeth out of the mouth of God Deut. 8. Moreouer as he giueth outward blessings so he can take them away when it pleaseth him euen in a moment Iob 1 Luk 12. 22 And the Lord saide vnto Moses Get thee vp into this mount Abarim and see the land which I haue giuen vnto the children of Israel 13 And when thou hast seene it thou shalt bee gathered vnto thy people c. 14 For ye rebelled against my commandement c. Here followeth the second part of the chapt touching the successour of Moses in the gouernment of this great people wherein obserue the occasion the calling of Ioshua The occasion is double the death of Moses at haÌ„d his request to God to appoint a man to be set in his place Touching his death he is willed to go vp to mount Abarim and to behold the land that God had giuen to the Israelites for God had foreshewed that he should see the land with his eies though he did not tread on it with his feet when he had seene the land he should dy as Aaron his brother before him chap. 20 24 amplified by the cause they had not sanctified the name of the Lord at the Waters of Meribah of which we haue spoken before Touching the prayer and request of Moses he desireth of the Lord that he wold appoint a fit Ruler ouer his people to succeed him in this gouernment that might be able to beare this great burthen For hearing the vnchaÌ„geable determination of God humbling himselfe vnder his correcting hand chastising his transgression he is not afraid of the sentence of death being at hand and seeing it before him neither doth he craue to haue the stroke thereof prolonged and delayed neither is he troubled with excessiue cares for himselfe and his children and posterity as the manner is of worldly minded men that mind nothing but the earth and earthly things when they must go out of the world shall haue their mouth full thereof but all his care was for the future benefite of the people to leaue them in good estate after his departure This should teach vs after his example to be readie to leaue the world whensoeuer God calleth vs not to staÌ„d in feare of death but to be willing to goe to God knowing the we shall go to an inheritance immortall that fadeth not 1 Pet. 1. and we must all likewise be carefull to leaue our houses places in good state when we are gone of which we haue spoken before chap. 20. Moses was the deere seruant of God yet sinning hee is punished The Lord himselfe receyued his soule and buried his body Deut 34 6 13. He was in high fauour with God liuing and dying an excellent Prophet to whom God spake face to face yet hee was not suffered to enter into the land of Promise Doctrine Many want the outward signes that are partakers of the truth of the Sacraments Wherby we see that many want the Sacraments that are partakers of the truth and substance of the Sacraments He entred into the heauenly Canaan that was not permitted to enter into the earthly Some are admitted vnto the outward signe that neuer receiue the thing signified so was Iudas to the Passeouer as well as Peter and the rest of the Apostles yet he was neuer partaker of the Lambe that taketh away the sins of the world Iohn 1 29. On the other side some take not the outward signe that neuerhelesse partake the inward grace The vses heereof are to teach vs that the outward Vse 1 and inward parts of the Sacraments are not necessarily ioyned together so that hee which partaketh the one should also partake the other and therfore the outward sign doth not simply conferre grace Secondly it condemneth the Church of Rome that holdeth that children dying without baptisme are not saued whereas saluation is not alwayes annexed to the signe so that though infants want the outward washing yet to them may belong the kingdom of heauen Mark 10 14. Lastly it serueth as a great comfort to such as desire to come to the Sacraments yet are hindred sometimes by sicknes and somtimes by other ineuitable occasions that procure their absence forasmuch as we see in this example of Moses that we may bee partakers of the truth of the signes and yet bee barred or banished from the signes themselues In such cases as these God accepteth the will for the deede 2 Cor. 8 12. Againe Doctrine Many are temporally punished that are not eternally condemned we learne by the examples of Moses and Aaron that were not suffered to enter into Canaan a figure of the heauenly Canaan this truth That many are temporally punished which are not eternally condemned Many are chastised in this life not onely with diseases and sicknesses but with death
soule that they may be preserued from sin from the infection of sin Now if any aske whether the disease of the leprosie be not contagious and therfore whether it be not expedient that all such as are taken and touched with it should be barred and banished from the society of men I confesse this is true and conuenient ought to be so but this was not the chiefe and principall end that God respected and therfore this is left to the Physitians and Masters of that profession to iudge according to the rules of art and experience God committed the matter to the Priests that they should order all things according to the directions giuen vnto them it had beene much safer to haue committed and commended the matter to such as had iudgement in that faculty Moreouer we must consider The leprosie of three sorts that as this disease was foule and filthy vgly and feareful so there are three sorts of it named in the law to wit the leprosie of the body the leprosie of the garments and the leprosie of the house so that it is most probable according to the opinion of the learned that the Iewes in a proper and peculiar manner vnknowne to vs at this day and vnknowne to the Iewes themselues at this day were troubled and tormented with this disease Euen as we that are cast into the last age of the world haue diseases that follow some sinnes which in former times were not knowne to the Physitians themselues And heereupon no doubt prophane writers tooke occasion to deuise sundry lyes and slanders against the whole nation of the Iewes as if it were hereditary vnto them and that all the posterity of Abraham were full of botches and blisters and itches and therefore were driuen out of Egypt by force Ioseph antiq lib. 9. lest they should corrupt the rest with their infection This forged surmise had ancient Authors to rest vpon Cornel. Tacit. Iustin lib. 38. and is as likely to proceed from the Egyptians themselues a proude and hauty people as from any other who being ashamed of the plagues that were sent among them and inflicted among them and desirous to blot out the memory of the reproch of their nation and of the vengeance of eternall God turned the iudgement of scabs blisters that fel vpon theÌ„ from themselues to the people of Israel as if they had infected them were for that cause compelled to banish them out of Egypt lest they should corrupt the whole countrey with their maladies But if this had bin the true reason of their departure why did they retaine them so long among them and in the end bestow vpon theÌ„ siluer and gold iewels and precious stones thereby spoiling themselues to enrich their enemies or why did they persecute them with such hatred at the red sea that themselues were drowned Furthermore among the curses that God denounceth to bring vpoÌ„ his people for the contempt of his word disobedience to his lawes Deut. 28.27 he threatneth to smite them with the botch of Egypt and with the hemrohds and with the scabbes and with the itch whereof they should not be healed Lastly if the people of God had beene haunted and vexed with any such filthy diseases the Lord would neuer haue established such sharpe and seuere lawes among them the like whereof were not to be found among forreine nations whereby such were separated from the company of men as had any loathsome and noysome vlcers and sicknesses following them yea if any suspition did arise they were seuered and sundered from the rest for a time vntill the trueth were throughly knowne and found out as appeareth at large in the booke of Leuiticus Verse 2. Command the children of Israel that they put out c. Heere we haue a plaine and expresse commandement of God charging Moses to put out lepers vncleane persons from the Congregation The Apostle Paul speaking of fornicators and incestuous persons that were vncleane liuers vncleane in body and in soule vseth the same word Put out such from among you 1 Cor. 5.13 thereby Doctrine 1 shewing what God intended by this Ceremony Obstinate sinners are to be cast out of the Church the substance whereof teacheth this truth namely that obstinate sinners are to be cast out of the Church All open offenders and vnreformed persons by the dreadfull and direfull sentence of excommunication as it were by the two edged sword of God are to be cut off from the fellowship of the Church and from all the priuiledges that belong vnto the faithfull This ordinance of God hath good ground vpon the separation mentioned in this place which was not commanded as a ciuill policy to keep the whole from the sick but as a part of Ecclesiasticall discipline inasmuch as the Priests the sonnes of Aaron had the whole knowledge of the cause as well the shutting of them out as the receiuing of them into the hoste as we shewed by sundry examples before There are that draw the originall of this Church-censure euen from Adam whom the Lord cast out of Eden and set an Angel at the entry of the garden who by shaking the blade of a glistering sword feared him from re-entring and suffered him not to touch or taste of that tree which was a Sacrament of life vnto him The like doe the Hebrew interpreters obserue touching Caine Gen. 3.24 whom the Lord cast out and banished from the face of God Gen. 4.14 as the lepers were cast out of the fellowship of men For what else is the face of God but the place appointed for his worship where he was wont to appeare to the Fathers and where Adam and his family met together to serue him and to sacrifice vnto him And al â—his was before the law when the sons of God were manifestly distinguished from the sonnes of men Gen 6.1 In the time of the Law we haue many ceremonies to this purpose We see that the vncleane were kept from comming to the Tabernacle from entring into the Temple from the partaking of the sacrifices and from eating the Passeouer Num 19. â— 20. and 9. â— So in another place the Lord threatneth that he shal be cut off from his people that being vncleane eateth of his sacrifice and that the sacrifice shal profit him nothing nor be accounted to him to take away his sinne but that it shall remaine vpon his owne head These are no obscure types darke shadowes but liuely pictures and patternes that represent vnto vs the nature of excommunication Let vs come to the new Testament Mat. 16.13 and 18.18 The vse of the keyes to open and shut and the words of binding and loosing come directly to this purpose And as this trueth is taught by precept so it is farther enlarged and warranted by sundry examples Abraham is commanded to cast out the bond woman her son Ge. 21.10 â— out of his family which was
enemies to their brethren they draw an heauier enemy vpon themselues to wit God himselfe Before we passe from this so necessary a duty it shall not be amisse for vs both to obserue such motiues as may stirre vs vp to the practise of it and to answere such obiections as may hinder vs from yeelding obedience vnto it First of all let vs lay before vs the example of Christ the author and finisher of our saluation who had greater wrong offered vnto him then he had who was more innocent then he that was as a sheepe dumbe before his shearer and opened not his mouth and therefore the Apostle Peter saith chap. 2.22 Christ suffered for vs leauing vs an example that ye should follow his steps who did no sin neither was guile found in his mouth who when he was reuiled reuiled not againe when he suffered he threatned not but coÌ„mitted himselfe to him that iudgeth righteously This farther appeareth vnto vs in that he prayed for his enemies that persecuted him He had power in his own hand to haue resisted their force 〈◊〉 34 reuenged his cause He could haue praied to his Father he would haue giuen him more then twelu legions of Angels yet notwithstanding he suffered patiently 〈◊〉 â—6 53 the iust for the vniust 〈◊〉 18. that he might bring vs to God If any thinke or alledge that this example is too high for vs aboue our reach and too eminent in regard of his person who is God aboue to be worshipped let vs set before vs the examples of the faithful seruants of God that haue liued in all ages in the time of the law and vnder the Gospel â—ed moâ— that this may be another motiue vnto vs. How often did the children of Israel murmure against Moses and Aaron and sometimes went about to stone him yet he neuer sought reuenge against them albeit he had bin able to right his own cause by force When Miriam Aaron spake against him by reason of the woman of Ethiopia 〈◊〉 12.2 3 and said What hath the Lord spoken only by Moses hath he not also spoken by vs Moses held his peace and gaue not taunt for taunt rebuke for rebuke he was a very meeke man aboue all the men that were vpon the earth Thus was it with Dauid a man indeed after Gods owne heart though he were a king and wanted not seruants to execute his will yet he would not himselfe reuenge neither suffer any other to take reuenge on Shimei albeit he cursed the king with an horrible curse Saul sought his life 〈◊〉 16.9 and preferred him to be his son in law for no other cause but to lay a snare before him when Dauid had his life oftentimes in his hand to saue it or to destroy it ye he was so farre from seeking reuenge 〈◊〉 26.9 〈◊〉 24.5 that his heart smote him for cutting off the lap of his garment When Stephen had made a worthy defence for himselfe and his own innocency that the enemies could take no iust exception against him their hearts brast asunder and they gnashed at him with their teeth ran vpon him violently all at once 〈◊〉 60. but he kneeled down and cryed with a loud voyce Lord lay not this sin to their charge The Church of Rome are not ashamed to teach thereby to strengthen the hands of traitors rebels that rise vp against Princes that Christians of old deposed not Nero and Dioclesian and Iulian the Apostata and Valens the Arrian and such like persecutous and heretikes 〈◊〉 de Rom. â—â—b 5. c. 7. because they wanted temporall power and if they had had power they would haue done it If this be true all their patience was perforce and is not thanke-worthy But they testifie in many places that they had power sufficient but held it vnlawfull to resist and rebell They had filled all places Cities Ilands castles boroughes tents tribes bandes palaces â— Apolog. the Senate and Court not excepted so that they wanted neither number nor strength to make their party good They professe that albeit they be equall in power yet with them it is more tollerable to be killed then to kill They affirme freely God forbid that his religion should be maintained with fire and sword They acknowledge no other weapons to be put into their hands but praiers tears Arma nostra sunt preâ—es lacrymae Tert. They neuer practised any reueÌ„ge against their persecutors and those that hated them One night with a little fire would haue serued and sufficed them largely to be reuenged of their enemies but they accounted it vnlawful to requite euill with euill But to leaue this consideration to another occasion let vs come to a third motiue A third motiue that is the office which is proper vnto God to whom it belongeth peculiarly to take vengeance and is therefore in holy Scripture called the God of vengeance Psal 94.1 O Lord God the auenger O God the auenger shew thy selfe clearly It is a grieuous sin to sit down in Gods seat and to rob him of his right and royalty Let the enemies of God and his people know that he is the God of reuenge as well as the God of saluation and that he wil as wel right their causes as saue their soules He is a iust God wil recompense tribulation to all that trouble those that are his and therefore hath said Deut. 32 3â— Vengeance and recompense are mine but he neuer said to priuate persons Vengeance is thine neither did he euer put the sword into their hands A fourth motiue A fourth motiue to perswade vs to lay aside priuate reuenge is drawn from the gracious promise that God hath made vnto vs namely that he will take our causes into his hand and pay them home that do oppresse vs. For God doth not restraine vs as it were tye vp our hands to expose vs to all iniuries and to leaue vs as a prey in the iawes of the Lyons but because he hath passed his word vnto vs I will repay Rom. 12.29 saith the Lord. So then we must know that God is called the authour and executer of vengeance not only because the power and right belongeth vnto him that he is able to take vengeance of all our enemies how many and mighty soeuer they bee but because he hath vsed this power executed this office from the beginning of the world and as yet vseth it and will vse it to the ful in the great day of the general iudgement He knoweth best of all the greatnes of the iniury that is done vnto vs because he searcheth into the thoughts of the heart and vnderstandeth not only what is done but the manner how it is done Seeing then he hath promised to pay them home into their bosomes that wrong vs it were a fruit of infidelity in vs not to beleeue him at his word
vpon you seeing all the Congregation is holy euery one of them and the Lord is among them Wherefore then lift ye vp your selues aboue c. IN this chap. we haue two other murmurings set down the latter arising out of the former as one sticke on fire kindleth another The former consisteth of a few carried away with enuy and emulation against Moses and Aaron the originall whereof arose from Korah of the Tribe of Leui The cause of Korahs Conspiracy who first blew the bellowes and tooke it greeuously that the Priestly dignitie was translated to Aaron and challenged Moses of partiality as if hee had preferred his owne Kindred and followed his priuate affection rather then the direction of God This seditious Korah associateth vnto himselfe Dathan Abiram and On of the Tribe of Reuben whom he knew to be ill affected towards Moses because hee being the eldest sonne of Iacob had by right of his birth-right the Principality and gouernement of the whole people belonging vnto him and therefore they thought themselues as worthy to haue the Soueraignty in their hands as Moses was to haue it in his hands All these ioyning together made a schisme or rent amongest the people and assemble two hundred and fifty others all Princes of the assembly which seeme to stand for the good of the whole Congregation as also all Rebelles haue euer had some pretence and colour for they plead that all the Lords people are holy that God is present among them and therefore they should no longer vsurpe the sole gouernment of the whole hoste It is vsuall in all ages of the Church to haue schismes and rents to arise in it and for men to separate themselues from the Church because forsooth it is not well gouerned as it ought to be Now albeit this open insurrection were a flat rebellion against the expresse ordinance of God yet they set many goodly shewes vpon their doings helping a bad cause with a beautifull colour lest they should seeme to be mad without reason alledging that all the Lords people are holy and the Lord is among them â—octrine We learne heereby that whatsoeuer corruptions breake out of men and whatsoeuer euils they doe â—hatsoeuer 〈◊〉 wicked â—en doe they some coâ—er vpon it and howsoeuer they decline from God from his word and from his ordinances yet they will labour to excuse it to defend it to colour it that it should not seeme as it is When euill men haue committed euill they are ready to iustifie their euils that they may seeme good We see this in Saul 1 Sa. 13.11.12 and 15.15 so Ioh. 12.5 6. Iudas pretended the poore and his great care of them albeit he cared not for them but for himselfe and chap. 11.48 So Caiaphas pretendeth the safety of the people to wit if Christ were not put to death the Romanes would come with a mighty army and ouerrunne them but the taking of him away and the putting of him to death was indeede the true cause why the Romanes came and destroyed the Temple the Citie and the people This we see sometimes also in those that are not the worst men The fact of Simeon and Leui against the Schechemites was no better then horrible murther committed against the Law of God and of nature and against the league and couenant that had passed between them which ought to be held inuiolable euen among infidels yet somewhat they pretend to couer it Gen. 34.31 should he deale with our sister as with an harlot So the Israelites touching their Idolatry Exod. 32.1 and Aaron verse 23. and our first parents Gen. 3. and in a maner all wicked men do the like that are vnregenerate without repentance and sanctification The reasons Reason 1 For men are affected to their actions as they are to themselues Though they be corrupt abominable yet they would not bee thought and iudged to be so so it is with their actions that proceed from them though they bee wicked and vniust yet they would haue them accounted iust and therefore they seeke excuses for themselues â—â— 7. as Adam did fig leaues to Reason 2 couer his shame and his sinne Secondly if they should pretend nothing al would be ready to condemne them and to passe sentence vpon them therefore to blinde the eyes of others they cast a mist before them as iuglers vse to doe that they may not be espied This did Herod Mat. 2.8 he pretended to come and worship Christ For he knew well enough if hee had dealt plainely and told them hee sought the life of the babe they would haue detested his detestable cruelty This serueth to reprooue diuers sorts that Vse 1 goe about to varnish their actions with false colours thereby to blind the world and to put out their eyes These shew themselues to bee ranke hypocrites exceeding sinners against the Lord which serue to harden their hearts and to hinder them from a sight of their sinnes and sorrow for them For no man can returne from his sinnes and repent of his euill wayes so long as he goeth about to defend them because all such sinners doe declare a firme resolution to continue and goe forward in sinne and thinke themselues safe and sure because they haue some colours for their actions But the first beginning of repentance is confession a duty oftentimes commended and continually practised by the faithfull The first thing that Ioshua perswaded Achan to performe when he was taken as guilty for taking the accursed thing was that he should giue glory to the God of Israel and make confession vnto him Iosh 7.19 Prou. 28.13 1 Ioh. 1.9 Whereas such as hide their sinnes shall not prosper and they that say they haue not sinned doe make God a lyar and his word is not in them Wherefore we cannot giue a more euident signe of our want of the grace of repentance Psa 32.3 4 5. then by defending denying excusing or lessening of sinne Secondly this sheweth the cause why the Vse 2 dregs of Popish religion are so setled in the hearts of men that they are hardly rooted out euen because such deceitfull colours are set vpon them and their superstitious practises If they be accused for their idolatry worshipping of Images they pretend they worship God in the Image Touching the worship of Saints and praier to them they say they honor them as the friends of God and that they are vnworthy to approch or to come neere to God themselues and therefore in humility they goe to the Saints and Angels but this is nothing but to speake lies through hypocrisie Col. 2.23 Concerning their sacriledge in withholding the cup from the people they haue their colour that the labour of the Priest would be too great if he should deliuer the same to all himselfe or else that the blood of Christ might be spilt vpon the ground but these excuses cannot deceiue God hee seeth their open declining from the word of
we may be assured he will deliuer our soules from death Psal 33 19. Rom. 6 â—2 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 remeÌ„bred 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 〈◊〉 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 â—â—g 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 â—h 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
had numbred the people after God sent him this word and offered him the choise of famine or sword or pestilence he saide I am in a wonderfull streight let vs now fall into the haÌ„d of the Lord for his mercies are great and let mee not fall into the hand of man Who had not rather receiue punishment at his fathers hands of whose loue he is assured then to bee punished with the strokes of an enemy that loueth him not but hateth him to the death Men are proud and cruell fierce ambitious but God is full of compassion and his mercy endureth for euer he knoweth whereof we were made Psal 103.14 Psalme 78 39 he remembreth that we are but dust hee considereth that we are mortall yea a winde that passeth and commeth not againe He will not suffer vs to bee tempted aboue that wee are able to beare Hitherto the Lord hath visited vs with his mercifull and gentle corrections famines sicknesses and strange diseases Let vs behold his gracious dealing toward vs and profit by these fatherly admonitions for if he should deliuer vs into the hands of barbarous and beastly enemies we should soone discerne the difference betweene the louing chasticements of a father and the bloody strokes of an enemy 22 Then they departed from Kadesh and the childreÌ„ of Israel euen al the congregation came vnto Mount Hor. 23 And the Lord spake vnto Moses and Aaron in Mount Hor neere the border of the land of Edom saying 24 Aaron shall be gathered vnto his people for he shall not enter into the Land which I haue giuen vnto the children of Israel because yee rebelled against my commandements at the waters of strife 25 Take Aaron and Eleazar his sonne and charge them to come vnto this Mount 26 And cause Aaron to strip off his garments and thou shalt put them vpon Eleazar his sonne then Aaron shall be gathered vnto his Fathers and shall dye there 27 And Moses did as the Lord had commanded for they went vp vnto Mount Hor in the sight of all the congregation 28 And Moses caused Aaron to strip off his garments and he put them vpon Eleazar his son and Aaron dyed there in the toppe of the Mount So Moses and Eleazar came downe from off that Mount 29 And when all the Congregation saw that Aaron was dead all the house of Israel wept for Aaron thirty dayes Hitherto of the Ambassage of Moses to the King of Edom These words containe the third and last part of the Chapter to wit the death of Aaron after the people were remooued from the borders of the Edomites For albeit the King did so vnkindly deny them any passage yet Moses and the Israelites doe not oppose themselues against them or attempt to breake through by force of Armes multitude of men and dint of sword but passe by their borders peaceably and fetch a compasse about their land True it is those enuious Edomites were worthy to perish and to be vtterly destroyed for their inhumanity yet because the time was not yet come wherein the Lord had prophesied and promised that the elder should serue the yonger Gen. 25 23. therefore the Israelites commit vengeance to the Lord to whom it belongeth Rom. 12 19. Now in these verses we see how God beginneth to execute the former threatning against Moses and Aaron For heere wee are to consider three things First the death of Aaron Secondly the succession of his sonne Thirdly the mourning of the people The father dieth the son succeedeth the people lamenteth the death of the high Priest If Aaron had dyed without any prediction and foretelling of his death all men might haue thought it had fallen out at aduentures and ascribed it wholy to the decaying of strength wasting of nature but being reuealed to Aaron himselfe and manifested to the whole Congregation both the time when and the place where he should die it appeareth that his daies were numbred and his yeeres limited which hee could not passe As then God had determined the death of Aaron and denounced his shutting out of the land of Canaan so that sentence is heere executed vpon him Deut. 34 4 5. the other concerning Moses is reserued vnto his time appointed of God In this place God commanded both of them what to doe euen to ascend vp to the Mountaine and sheweth that Aaron shall die there for his disobedience whose garments must be pulled off and put vpon Eleazar lest by touching of the dead the holy garments should be defiled After this commandement followeth their obedience agreeable to the same they come vp to the Mountain Aaron is stripped Eleazar is cloathed with them Aaron without feare of death or longer desire of life or prayer for life departeth in peace according to the word of God he is gathered to his Fathers Moses and Eleazar descend from the Mountaine Moses Eleazar and the people mourne for Aaron thirty daies Verse 23 24. And the Lord spake vnto Moses and Aaron We see heere according to the former threatning pronounced by the mouth of God verse 12. that Aaron cometh not into the land of Promise but dieth in Mount Hor. We learne heereby Doctriâ— God-thrâ—nings are 〈◊〉 compâ—â—â—â— that the threatnings of God are accomplished Howsoeuer his iudgments are many times deferred and his punnishments prolonged because hee is patient toward vs and would haue no man to perish but would haue all persons come vnto repentance yet in the end all his threatnings shall be verified and fulfilled in their times and seasons Consider this truth in our first parents Ge. 2 17. â— 3 7. God threatned them that if they did eate the forbidden fruite they should die the death we see the effect in them and all their posterity throughout al times and generations Behold other threatnings of God wee shall alwayes reade the execution after the denunciation So when God by the Ministery of Noah a Preacher of righteousnesse 2 Peter 2â— had threatned to destroy the whole world if in an hundred and twenty yeeres they repented not wee see how he brought in the flood vpon the world of the vngodly swept them away from the face of the earth which they had corrupted with their cruell and vncleane conuersation This we see likewise taught vnto vs throughout the bookes of the holy history of Ioshua The man is cursed before the Lord Ioshua 6â— that ryseth vp and buildeth the City Iericho he shall lay the foundation thereof in his eldest sonne and in his yongest sonne shall he set vp the gates of it meaning therby that whosoeuer should attempt to builde this City he should pay for it deerely because what time hee layeth the foundation of the wals his eldest sonne shall dye and when hee setteth vp the gates and hath finished it his yongest sonne shall dye When this threatning seemed quite forgotten and consumed with the rust of time God doeth bring it to passe as we
with vs if we haue hollow and barren harts we neuer profite though we heare al day long but if we haue good honest harts when we heare the word we keepe it bring forth fruit with patience some an hundred some sixty and some thirty fold We haue many that heare in these dayes but they are as ground that is out of heart they bring forth nothing but weeds thistles brambles and briars no good Corne can bee seene to spring vppe and grow in them The sixt and last helpe is feruent prayer and an earnest begging of Gods blessing at his hands which if we be carefull to aske his promise is sure gone out of his mouth which he will neuer call backe nay which he can neuer call backe namely that we shal receiue Iam. 1.5 1. Kin. 3.6.9 The Apostle Saint Iames saith If any man want wisedome let him aske it of God who giueth to all frankly and vpbraideth no man If then we be not wanting vnto our selues God wil not be wanting vnto vs but open the gate of his mercy if we knock thereat Thus much of the generall obseruations by way of Preface now let vs come to the particular handling of the booke it selfe CHAP. I. 1 THe Lord spake againe vnto Moses in the Wildernesse of Sinai in the Tabernacle of the Congregation in the first day of the second moneth in the second yeare after they were come out of the Land of Egypt saying 2 Take ye the summe of all the Congregation of the children of Israel after their Families the housholds of their Fathers with the number of their names to wit all the males man by man And so forward vnto the end of the 16. verse WE haue shewed already that Moses in the ten first chapters prepareth the people of Israel to vndertake their iourney toward the promised Land the land of Canaan If they had beene taken vnprepared and vnprouided it would haue stopped their course and hindred their way and encouraged their enemies Wherefore there is order taken in the first place that all should be in readinesse fitted to go and rightly disposed to attaine the end of their desires In these chapters we must consider three things First the numbering of the people taking the summe of them Secondly lawes are prescribed how to keepe themselues pure and holy in their iourneyes For how should the Lord their God go with them vnlesse they walked in holines Thirdly the maner of their going is deliuered in what sort they were to proceed The numbering of the people is set downe in the foure first chapters The lawes of sanctification are handled in the fiue chapters following to wit the 5 6 7 8 9. chapters The maner of their iourney in the tenth and last chapter The taking of the number of the Israelites and setting downe the summe of them which is the argument drift of the foure first chapters is of two sorts the one of the people the other of the Priests and Leuites that ministred before God and serued in the Tabernacle of the congregation The gathering of the sum of the people is in the two first chapters the numbring of the tribe of Leui is in the 3. 4. chap. Touching the numbring of the people we haue a rehersal and reckoning vp of their persons in the first chapter and of the ordering and disposing of them vnder seueral Ensignes and Regiments in the second chapter This first chapter into which wee are now entred cōtaineth these two points the former is the taking of the summe of the people of Israel in the wildernesse of Sinai the latter is the exempting of the Leuites together with the cause wherefore they were not numbred So then we see who they wer that were numbred and then who were not numbred Touching the former it comprehendeth both the commandement of God to number them and the obedience of Moses The commandement of God is amplified by sundry circumstances as of place of time and maner of doing The place is twofold generall in the desert of Sinai where the Law was giuen and special in the Tabernacle of the Congregation from whence God promised hee would declare himselfe vnto them Exod. 25.22 and tell all things which he would giue in commandement vnto the children of Israel For we must know there were three places out of which God gaue audience to Moses In what places the Lord vsed to speake with Moses and vsed to speake vnto him One was at the dore of the Tabernacle where the Altar of the burnt offerings was as Exod. 29 42. This shall be a continual burnt offering in your generations at the doore of the Tabernacle of the congregation before the Lord where I wil make appointment with you to speake there vnto thee Another was out of the cloud of pillar Num. 12 5. But this for the most part did concurre with the other inasmuch as the pillar of the cloud did most vsually stand in the doore of the Tabernacle whensoeuer the Lord did from thence speake vnto Moses The third was the Mercy-seate which was the chiefe and principall place Numb 7 89. When Moses went into the Tabernacle to speake with God hee heard the voyce of one speaking vnto him from the Mercy-seat that was vpon the Arke of the testimonie between the two Cherubims and he spake to him The second circumstance is the time when God commanded the people to be numbred that is the first day of the second moneth and of the second yere after they were com out of the land of Egypt By this it appeareth that the Israelites abode in the desert of Sinai almost an whole yeere For they came into that wildernesse the first day of the thirde Moneth in the first yeare Exod. 19 1 and they continued in that place vnto this time neither did they remoue their Tents before the twentieth day of the second Moneth of the second yeare as appeareth chap. 20 11 of this booke The cause of this long staie and continuance in this wildernesse was because God would haue his people throughly taught and instructed in all things belonging to his worship and seruice before they inhabited and possessed the Land of promise For within this space of time the Lord published the Law in Mount Sinai commanded the Tabernacle to be builded which Moses erected the first day of the second yeare and in the daies following of the first moneth hee gaue them Lawes touching the sundrie sorts of sacrifices and touching the difference of cleane and vncleane prescribed at large in the booke of Leuiticus The third circumstance is the manner of their numbring namely that Moses Aaron must take other Princes the heads of the house of their Fathers to bee helpers and assistants vnto them who ioyning with them must take the summe of all the Congregation of the Children of Israel after their families and households of their Fathers from 20 yeare old and aboue
heere as afterward in this Booke ch 20. where he obeyeth with doubting but he executeth the charge laide vpon him with readinesse and willingnesse This obedience of Moses and Aaron is set downe first generally then particularly Generally in these words particularly in the verses following Heere a question may be demanded Obiection whether it were lawfull for them to number the people Wee reade in the holy Historie 2 Samuel 24 that Dauid was sharply reprooued and seuerely punished because hee did number them yet Moses numbereth them in this place and is approoued and iustifiedâ— Some thinke Answer that Dauid is reproued not simply for numbring the people but because he would haue all numbred and not onely from 20 yeare old and aboue But this was not the true cause of Dauids offence and of Gods iudgement in as much as it is very euident out of the words of the Text and circumstances of the place that such only were numbred as were strong men and able to draw out their swords 2 Sam. 24.9 Others make this the reason because the Lord promised to multiply the seede of Abraham as the starres of Heauen which are innumerable and as the sand on the Sea Shore which cannot bee tolde Oleast in Exod. and therefore he was angry sore displeased wheÌ„ they were numbred as if it were a calling of his promise into question But if this reason were good and to bee granted it would follow that they could neuer be numbred without sin Neither was this the cause of Gods anger as others imagine Simâ—â—r in Exod because after his numbring of them hee caused not the tribute to be paid that God had appointed Exod. 30.12 for Moses did not alway enioyne any such polle-mony to be paid whensoeuer he nuÌ„bred their persons and besides the punnishment should be inflicted vpon Dauid not for numbring the people but for want of paiment The true causes why Moses is commended Differences between Moses and Dauid in numbering the people Dauid condemned for their numbring of Israel are these First Moses was inioyned vnto it had the expresse commandement of God to direct and warrant him but Dauid was not commaÌ„ded of God he was stirred vp of Sathan who tempted him to this euill in setting before his eies 1 Chron. 21 1 his glory and excellency his power victories Aug. quaest 134 in Exod. This is one difference Secondly it was lawfull to number the people when anie publique collection or contribution was to bee made of tribute or subsidy for vnlesse an exact account were taken some should be omitted others ouerburthened and iniustice committed This maketh it lawful for Princes to number their people muster them by hundreds or thousands albeit they haue no special warrant or particular commissioÌ„ from God Thus did Dauid in another place and at another time number them without sin 2 Sam. 18 1. Againe when any Army is to be gathered forces to be leuied it is necessarie the people should be assembled and mustered that fit choise may bee made of such as are to goe to battell as Dauid did number them without sinne 2 Sam. 18 1. when hee sent an armie against Absolon but in this place hee did not intend any of these ends either that Tribute should be gathered or that souldiers should be mustered and therefore the warrant of his worke was not answerable to the calling of Moses Thirdly as they were stirred vp by diuers causes so they respected diuers ends Dauid propounded to himselfe an euill end hee did it to set forth his owne glorie to reioyce in himselfe to put his whole affiance and confidence in the multitude of his men and therefore his pride and presumption his haughtinesse and ambition his rashnesse and vnthankefulnesse were punished of GOD. Thus we see how one and the same thing is praised in one and reprooued in another because howsoeuer the deede were one yet the cause was not one from whence it proceeded neither were the ends one whereunto it was referred Verses 17.18.19 Moses Aaron tooke these men c And as the Lord commaunded Moses so he numbred them Heere we haue an example of the obedience of Moses Aaron who lingred not the time to discharge the dutie that God had laide vpon them This example offereth vnto vs this instruction that it Doctrine 3 is required of all Gods seruants t is our dutie to obey Gods coâ—mandements to performe obedience to Gods commandements Whensoeuer God speaketh vnto vs wee must heare and obey his voyce Noah receiued a Commandement from God to builde the Arke Genes 6 ver 13. Whereby hee and his houshold might be saued many hindrances might haue stayed him and sundry inconueniences might haue stopped him and infinite dangers might haue terrified him from that enterprize the greatnesse of the Arke the labour of the building the continuance of the worke the tants of the wicked and an hundred such like troubles stood in his way all which he did ouerstride as the Apostle witnesseth Heb. 11 7. By Faith Noah beeing warned of GOD of the things which were as yet not seene mooued with reuerence prepared the Arke to the sauing of his Houshold through the which Arke hee condemned the world and was made heire of the righteousnesse which is by faith In like manner Gen. 12 4. Heb 11 8. Abraham receiued an expresse commandement to go out of his Country and from his Kindred and Fathers house and he also by Faith when hee was called obeyed to go into a place which he should afterwarde receiue for inheritance and he went out not knowing whither hee went So when God charged him to circumcise himselfe his sonne and all his houshold hee did not delay the time Gen. 17 23. 22 1 2 3. Heb. 11 17. 18 19. but did it the same day and when hee commanded him to take his sonne his onely son euen Isaac whom he loued the sonne of promise through whom all Nations should bee blessed By Faith hee offered vp Isaac when hee was tryed for he considered that God was able to raise him vp euen from the dead from whence he receiued him also after a sort When God called Samuel and determined to reueale vnto him the destruction of Elies house and the calamitie that hanged ouer all Israel hee saide vnto him to testifie the willingnesse of his heart to obey Speake Lord 1 Sam. 3 9 10 for thy Seruant heareth This the Prophet Dauid witnesseth Psal 27 8. When thou sayedst Seeke ye my face mine heart answered thee O Lord I will seeke thy face Luke 5 4 5. When Christ commanded Peter to launch out into the deepe and to let out their Nets to make a draught Simon answered and saide vnto him Master we haue trauailed sore all night and haue taken nothing neuerthelesse at thy word I wil let down the net The examples are infinite and endlesse that might bee
dispatching worldly matters they must needs neglect better studies For the greater their care is in the one the more their carelesnesse is in the other and the more deepely they diue into the world the more shallow are their meditations in the word The office of the Deacons to attend vpon the poore to receiue the almes with one hand and to distribute them with the other was meerely Ecclesiasticall and therefore being in part of the same nature might with more ease and lesse trouble be annexed to the Ministery of the word yet the Apostles as we heard before cast it from them as a burden vnto them how then shall we in these daies not to bee compared with the Apostles and for dispatch and expedition but children to them presume to mingle and shuffle matters of the world with our Ministery that are of diuers nay contrary nature and thinke to mannage and order them both very sufficiently He would bee accounted a fond and vnwise man who hauing an heauy burden already vpon his shoulders as much as he is able to beare endure should notwithstanding lay hold of another as weighty as the former and yet suppose himselfe to haue sufficient strength to carry it with the same facility But some man may obiect that Peter and Obiection 1 the other Apostles were fisher-men and did also go to fishing after they were called to be Apostles and Paul became a Tent-maker labouring with his hands and exercising a manuall occupation I answer Answer this doth not allow the Ministers of the Gospell to be trades-men or fiâ—hermen where there is a Church well established and reformed they are onely tolerated in the ruines and desolations thrreof In these cases it is lawfull for the Minister to ioyne to his calling another calling in the pouerty of his owne person not otherwise able to maintaine his estate and in the generall want and need of the Church not able sufficiently to prouide for him The causes and occasions of Pauls labouring with his hands were partly that he might not in that point be inferior to the false Apostles who tooke no wages or stipend thereby seeking to winne credite to themselues and to disgrace the true seruants of Christ in regard whereof he sought to cut away occasion from them which desired occasion 2 Cor. 11 12 and partly that he might helpe to ease and support the need and pouerty of the Church The Apostles did this in case of necessity but what is this to iustifie and beare out the practise of worldly minded men who do it to be great men in the world to grow rich and wealthy and to raise vp their posterity to be mighty vpon the earth These are so much choaked with the thornes of cares of this life and deceitfulnesse of riches that they can preach sildome and that so coldly and rawly and vndigestedly as that it may well appeare they haue earth in their mindes and mouthes that their voyces are stopped and their guifts are decayed and their zeale is quenched What then will Obiect 2 some say Would you haue vs alwayes poring vpon a booke or would you not haue vs prouide for our family that God hath giuen vs I answer Answer it is lawfull to do the office of the father of a family to order the matters of his owne houshold aright GOD commandeth it man willeth it nature requireth it and law alloweth of it so that Whosoeuer prouideth not for his owne 1 Tim. 5 8. especially those of his family hath denied the faith and is worse then an Infidell Neither are men alwayes bound to bee in their studies as in a Prison that which wanteth seasonable rest cannot long endure and continue The minde is as a man that trauaileth a long iourney in the end he will wax weary and must haue rest or as a bow that cannot stand alwayes bent lest it be ouermuch weakned If an archer should continually shoote in his bow and neuer vnbend it hee would in short time breake it into shiuers and make it vnprofitable So when the Minister hath wearied himselfe in the weighty workes of his holy calling he is not denied leaue and liberty to refresh himselfe other waies If it bee in shooting or grafting or planting or such like he sinnes not prouided that there be a difference made betweene recreation and an occupation and that they hinder not his generall or particular calling Euery Minister if aright hee consider of his place shall finde hee hath as much as hee can turne his head and hand vnto when they do their best endeuour Wee are commanded to giue no offence to Iew or Gentile or to the Church of GOD. 1 Cor. 10 32 But for vs that professe our selues spirituall men and yet to liue as temporall men is offensiue to the people and layeth a stumbling blocke before them and therefore it is to be auoided of vs. Let vs set before vs the example of Christ Iesus and his practise Luke 12 verse 13. who refused to diuide the inheritance among the Bretheren hauing respect vnto the boundes and limites of his calling declaring therby that it belongeth in no wise to the Ministers of the word to intermeddle in the iudgement of such causes Hee failed not in any duties that fell out in the compasse of his calling but perfourmed them willingly this office he vtterly refused and therefore no doubt was impertinent to the Minister Likewise when the people would haue taken him and made him King he conueyed himselfe out of their sight and would not accept such honour at their hands Thus he also refused to pronounce sentence vpon the harlot that was brought vnto him Iohn 8 11. saying I do not condemne thee goe thy way and sinne no more so that hee would not meddle with ciuill and criminall causes And as he practised himselfe so hee taught his Apostles and others that professed to be his Disciples When one that was called to follow Christ Math 22 25. Luk. 9 59 60 61 62 said Lord suffer mee first to go and bury my father Iesus saide vnto him Let the dead bury their dead but go thou preach the Kingdome of God Then another saide I will follow thee Lord but let me goe first and bid them farewell which are at mine house Iesus saide vnto him No man that putteth his hand to the Plough and looketh backe is apt to the Kingdome of GOD. To conclude therefore no man must ouer-burden himselfe with things that belong not to his calling And albeit some haue done such things in the pouerty of the Church yet wee must make a difference betweene those that doe it to sustaine necessity and others that thereby maintaine superfluity the one doth it thorough defect the other in all pompe and excesse Thirdly this reproueth those that albeit they doe not entangle them-selues in worldly businesse The third reproofe yet they entangle themselues with sundry liuings that it is not possible for them
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 thē 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
GOD had a remnant among them according to grace euen his elect and chosen people which he would not cast away for their sakes the dayes of their great distresse in the Land Luc. 21 23. and of wrath ouer this people should be ended and finished which declareth how precious and deare the faithful that feare God are in his sight that because of their company he would ceasse to scourge afflict the nation any longer euen as at the intercession of Abraham he would haue spared Sodome and Gomorrha if ten righteous persons had beene found there Gen. 18. So God shewed mercy to the hoste of Israel because Iehosaphat was present with them And therfore when Iehoram the son of Ahab complained for want of water the Prophet Elisha answered What haue I to do with thee Get thee to the Prophets of thy father 2 Kin. 3 13 14 and to the Prophets of thy mother as the Lord of hosts liueth in whose sight I stand if it were not that I regard the presence of Iehosaphat the King of Iudah I would not haue looked toward thee nor seene thee So then wee see to returne to the former point that hee speaketh of ending the troubles of the Iewes and siege of the City not of cutting shorter the day of iudgement Thus God knowes how to mitigate the sorrowes and shorten the calamities that threaten the ruine and subuersion of his seruants And who is it but desireth comfort in time of trouble If then wee would bee assured that these things belong vnto vs How we may comfort our selues in trouble take comfort in the meditation of them let vs obserue these points as speciall rules for our edification First it is our duty to acknowledge Gods mercie to be great who might lay a greater loade and an heauier burthen vpon vs. When the Angel stretched out his hand to destroy Ierusalem the Lord staied his hand caused the plague to ceasse so that when thousands fell downe on the right side and ten thousands on the left side they were spared and not touched Whence did this difference arise And how came it to passe that the City was passed ouer the rest of the Land punished Was it because these were worse liuers or greater sinners or was it because there were better people in Ierusalem then in other corners of the country Was it because of the goodly buildings in the City or because of the multitude of rich and wealthy Citizens or because of the sumptuous stones of the Temple or because of the sacrifices and seruice of God solemnized in the Temple or because the seate of the King and the Thrones set for iustice were there If we thinke it was for all these or for any of these or for any such like outward respect we are deceiued Indeed the Temple was an occasion of vaine confidence to carnall men who cryed out The Temple of the Lord the Temple of the Lord â—er 7.4 this is the Temple of the Lord whereas they remained impenitent and vnreformed but as yet it was not builded for Salomon built him an house As for the City and the Citizens Acts 7.47 we must looke for no great good there there was want of true piety store of pride cruelty and oppression which had enclosed nay infected the walles with the coÌ„tagion thereof In what state it stood Dauid declareth who calleth to God for helpe and saith There is not a godly man left the faithfull are failed from among the children of men Psal 12 1 2. so that euery one dealt deceitfully with his neighbour and spake flattringly with double harts To this purpose speaketh Ieremy chap. 5 1. Runne too and fro by the streetes of Ierusalem and behold now and know and enquire in the open places thereof if yee can finde a man or if there be any that executeth iudgement and seeketh the truth and I will spare it Thus doth the Prophet Ezekiel Ezek. 22 7 â— 9 12. complaine painteth out as in a Table the wickednesse of Ierusalem chap. 22. There did abound shedding of blood contempt of superiours oppression of strangers wronging of the fatherlesse iniurying of the widdowes prophaning of the Sabboths carrying about of tales coÌ„mitting of idolatry taking of bribes peruerting of iudgement biting by vsury defrauding of their neighbours by extortion and forgetting of the Lord. This was the estate of Ierusalem and therefore the cause why the pestilence did not walke through the middest of the City and the Angell is commanded to stay his hand froÌ„ destroying that place which was such a sinke of all filthy sinnes was the Lords mercy onely who was willing to spare it to giue them longer time of repentance This must we confesse when wee are spared or we are most vnthankfull vnto God For we haue experience of his goodnesse toward vs. Secondly we must in time of our affliction pray vnto him and call vpon his name and come with boldnesse to the throne of grace that we may put him in minde of his mercies Thus doth the Prophet behaue himselfe wheÌ„ he heareth of the hauocke and waste that should be made among the people of GOD he prayeth heartily for the faithfull saying O Lord I haue heard thy voice and was not afraide Hab. 3 2. O Lord reuiue thy worke in the middest of the people in the middest of the yeares make it knowne in wrath remember mercy What greater motiue can there bee to make vs repaire to God then to consider how mildly and gently hee dealeth with his people when he doth afflict them This was it that moued Dauid to make choise of the pestilence hauing the choise of two other iudgements propounded and laide before him because he was most gracious and full of compassion Let me now fall into the hand of the Lord 1 Chr. 21 13 for his mercies are exceeding great and let me not fall into the hand of man Hee had experience both of Gods mercy and of mans cruelty We neuer profit aright by our afflictions vnlesse they driue vs neerer to God and cause vs to call vpon his name It is the Commandement of God that we should call vpon him in the day of trouble Thirdly if we would haue comfort in the feeling of Gods hand we must thereby bee drawne vnto repentance acknowledge our sinnes to deserue farre greater iudgements then yet we suffer and consequently turne vnto him with all our hearts If we remaine stubborne and rebellious vnder the Crosse GOD will not leaue vs so but double his strength and strokes vpon vs vntill we be eyther reclaimed or conuinced in our owne consciences and made without excuse The Lord commanded his Prophet to go and cry these words Thou disobedient Israel returne Ierem. 3 12. saith the Lord and I will not let my wrath fall vpon you for I am mercifull and wil not alwaies keepe mine anger The end that God aimeth at in afflicting his people
But wee haue a better and stronger motiue to mooue vs to suffer then the forcible weapon of necessity euen the vnchangeable purpose of God whose gracious will it is that through manifold tribulations wee should enter into the kingdome of heauen Lastly wee must haue an eye cast vpward to the rich recompence of reward that shall be giuen vnto vs. For the greater our tryals are the greater shall our reward be It is said by the Apostle that Moses chose rather to suffer aduersity with the people of God then to enioy the pleasures of sinne for a season because he had respect to the recompence of the reward Hebrewes 11 The afflictions of this present life are all temporall and transitory they haue an end in a short space but the glory prepared and reserued for the Saints in the next life 2 Cor. 4 17. shall know no end for our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glory while wee looke not on the things which are seene but on the things which are not seene for the things which are seene are temporall but the things which are not seene are eternall Our afflictions shall not continue long vpon vs they shall speedily haue an end which ought to deuoure the bitternesse thereof and swallow vp the tediousnesse that creepeth vpon vs. Thus much of the meanes or motiues to worke patience in vs. Now it remaineth that we examine our selues whether it be in vs or not The signes of patience For if we be without patience we shall neuer bee able to hold out our profession vnto the end It is as salt that must season euery duty If then this bee not found in vs we are but as time-seruers that continue for a season or as the morning dew which vanisheth at the rising of the Sunne or as the grasse vpon the house-top which flourisheth for a while and afterward withereth away Let vs therefore consider the signes and tokens whereby we may try our selues and prooue whether it be in vs or not One signe is an heart resolued to abide whatsoeuer is laide vpon vs whether it bee for sinne or for tryall For we must vnderstand that some afflictions are laide vpon vs for our sinnes and some for our tryall Examples of both we haue in the Scriptures to informe vs in these points Touching sinne the Prophet saith Lament 3 verse 39. Wherefore is the liuing man sorrowfull Man suffereth for his sinne When Christ had cured the man that had lyen eight and thirty yeares at the poole of Bethesda he found him afterward in the Temple and saide vnto him Behold thou art made whole sinne no more Iohn 5.14 lest a worse thing come vnto thee He had suffered a great iudgment yet the Lord threatneth him with a greater he had beene diseased many yeares yet he was to feare a worse euill Touching triall we may looke vpon Iob all whose sufferings were for triall of his faith obedience and sincerity The like speaketh Christ to the Disciples seeing a man which was blinde from his birth and asking him Maister who did sinne this man or his parents that he was borne blinde For he answered them Neyther hath this man sinned nor his parents Iohn 9 1 2 3. but that the workes of God should be shewed on him Now then whether our afflictions be to chastise vs or to prooue vs the faithfull man is perswaded and resolued to beare them If his sinnes be remitted and the guilt of them remoued he careth not though the crosse abide and continue still He that standeth thus affected hath laide vp a good signe to be knowne for his patience The pardon of our sin must more reioyce vs then the feeling of the crosse can dismay vs. Secondly when we suffer and suffer much yet we must not cease to loue the Lord that striketh vs. Though the punishment be bitter we must not hate the hand that giueth the stroke but imbrace it heartily and loue it still This affection was in Iob when he had sustained the losse of his cattell of his seruants of his sonnes and of all his substance he hated not GOD nor murmured against him but acknowledged in the midst of al Naked came I out of my mothers wombe Iob 1 21. and naked shall I returne thither the Lord hath giuen and the Lord hath taken away blessed bee the Name of the LORD Where wee see hee blesseth God not onely for his giuing but for his taking away not onely for his blessings but for his chastisements A notable example for vs to follow and a certaine signe to make triall of our patience It is the ordinary manner of wicked men when they haue receiued guifts and are filled with good things to giue God thankes and to say God be thanked but if their riches honours peace and guifts be taken away all is done their thankes are ceassed their mouthes are stopped and their tongues are tyed It is a notable saying of the Prophet Psalme 130 3 4. If thou O LORD straightly markest iniquities O LORD who shall stand but mercy is with thee that thou maiest bee feared If our loue of GOD bee prooued when his iustice is shewed and our feare when his mercy is extended toward vs we may assure our owne hearts wee haue the spirit of patience within vs. It is truely saide hee loueth the partie well that can loue him when hee hath done him iniury True it is GOD can doe vs no wrong nor deale vniustly with vs but if hee lay heauy punnishments vppon vs and we doe patiently abide them and loue God still heartily and vnfainedly it is a great comfort that we are his For who can loue God when hee is wounded by his hand but he that is vndoubtedly in his fauour and friendship Wherefore as God chastiseth those that belong to him because he loueth them so it is their duety to loue him because he chastiseth them Thirdly another signe of patience is humility and humbling our selues vnder his blowes and strokes laid vpon vs. If once we beginne to reason and dispute of the causes for which we suffer and say why should the Lord thus deale with vs or to vaunt of our sufferings in the spirit of vanity and say who is like vnto me or what man hath endured such things it is plaine and euident we are farre from true humility and consequently from true patience Iob is made a mirror of patience to all posterities to the ende of the world which did euidently appeare to be in him by the liuely fruits thereof And albeit he suffered much more then others yet in the middes of all his sufferings and losses he did not sinne Iob 1.22 and 2.10 nor charge God foolishly who being mooued to confesse his hypocrisie and being iudged an extraordinary wicked man by his extraordinary afflictions he answered Thou speakest like a foolish woman what shall we
feare of troubles that may come vpō her True it is the Church of God hath many enemies that threaten the ruine thereof and imploy all their wiles and fetches to worke the subuersion of it as if an huge and heauy milstone were cast at it or as if a mighty tempest were fallen vpon it or as if a sudden flood of waters did ouerflow and ouerwhelme it Neuerthelesse the Church is set in a safe place they shal not be able to hurt it it hath a safe keeper that neither slumbreth nor sleepeth they shall not be able to destroy it the gates of hell and the power of the deuill are set against it but they shall neuer haue victory ouer it They may well assault this City of our God cast their trenches against it build Forts and Barricadoes against it yet they shall neuer winne it but their losses shall be greater then their gaines Let vs comfort our selues in this that it is vnpossible the Church should fall being borne vp and vpholden by so strong a pillar For as when we become the enemies of God despise his maiesty he is able quickly to consume confound vs so whē we be in his safe keeping he wil maintaine defend vs in such sort as the Lyons aspes the dragons wild beasts wherof we are most afraid shal not be able to destroy or annoy vs. Therefore the Lord speaketh Deut. 7. Deut. 7 21 22 Thou shalt not feare them for the Lord thy God is among you a God mighty and dreadfull he will root out all these enemies before thee by little and little First hee willeth them not to be afraide of their enemies and afterward he addeth the reason because God is among them We are all of vs as in the Tabernacle and tuition of God let vs put on the shield of faith to repulse all feare he will not leaue vs nor forsake vs so that we may boldly say The Lord my deliuerer I will not feare what man can doe vnto me Let vs hold our selues to his promises and assure our selues of his succour Vse 3 Lastly this situation of the Tabernacle serueth to conclude the full and finall happines of the faithfull which is begun in this life but shal be consummated in the end of the world Then will God dwell with vs and we shall dwell with him then we shall bee admitted into his presence and neuer be cast out then no euill shall touch vs or come neere vs and no good thing shall be wanting vnto vs that we can desire Heereunto the Apostle alludeth Reuel 21. Reuel 21.3 I heard a great voice out of heauen saying Behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himselfe will be their God c. Consider heere the blessednesse of that people that shall euer enioy the immediate presence of such a God as is the fountaine of all happinesse True it is God doth dwell among his people in this life and he is not farre from euery one of them inasmuch as they haue their spirituall life and birth from him howbeit it doth not appeare to others nor sometimes to our selues what we shall be The Tabernacle of God seemeth now to be remoued out of our sight and to be set in a darke corner where it lyeth hidden We are heere subiect to many temptations of sinne to many sicknesses and sorrowes to many paines and aches to many losses troubles which often cause vs to sigh and lament we haue not hearts of yron and steele nor bodies of stone or oake that cannot be touched with any feeling We must all passe through these afflictions and tribulations as the children of Israel passed through the red sea But when the Lord who is an infinite and endlesse treasury of all good things shall bring vs into his heauenly Tabernacle in the new Ierusalem we shall stand in need of no good thing wee shall stand in feare of no euill thing in both which consisteth true felicity The olde Ierusalem though it were called the holy City and place of Gods worship had many vncleane persons dwelling in it the Tabernacle of the Testimony though it figured the coniunction of God with his Saints had many prophane persons resorting to it but in the heauenly Ierusalem and the heauenly Tabernacle which is the Kingdome of glory there shall be no vncleane thing there shall rest no vile person all shall be holy and pure indeed In them shall be no confusion no disorder no broiles no tumults no turmoiles no tempests no sinne no sinfull thing no effect of sinne The Apostle saith We looke for a new heauen a new earth according to his promise 2 Pet. 3 13 wherein dwelleth righteousnesse Then we shall weepe and lament no more there shall be no more death nor sorrow nor pain nor crying the teares which we shed shal be wiped away the sinnes which prouoke God shall be blotted out the kingdome of the diuell shall be throwne downe and the kingdome of Christ set vp death and hell shall be cast into the lake of fire and whosoeuer is not written in the Booke of life long white robes shall bee put vpon vs we shall hunger and thirst no more neither shall the Sunne shine vpon vs neither any heat come neere vs Reuel 7.17 For the Lambe which is in the middes of the throne shall gouerne them and shall leade them vnto the liuely fountaines of waters c. This is the dignity vnto which we are aduanced by Christ our Sauiour we shall dwell with God the great king of glory Now wee are tossed with many stormes and tempests Sometimes we are persecuted and banished from our countrey sometimes we are imprisoned and destitute of things necessary poore hungry thirsty naked weary cold faint and feeble yea subiect to a thousand mischiefes and dangers miseries and encombrances In the middes of this boysterous sea of confusions this is our comfort that God will rid vs and release vs out of them all and bring vs into the quiet hauen of rest and happinesse Why then should we be cast downe in our tentations or why should we thinke that God hath forsaken vs Wee shal shortly be with the Lord and the Lamb which taketh away the sinnes of the world he will feed vs with all heauenly and spirituall dainties Here we assembled together in tabernacles and Temples and Churches for the performance of diuine duties where God vouchsafed to be present according to his promise Matth. 18.2 Where two or three are gathered together in my Name there I am in the middes of them There were the Sacrifices and Sacraments there was the Law and the Gospell taught These were worthy and notable signes of Gods presence But the heauenly Ierusalem the mother of vs all hath neither tabernacle nor Temple nor materiall building nor place of instruction nor sacrifices nor Sacraments nor signe of the presence
estate and do murmure grudge at the hand of God vpon them and withall repine at the good estate of others Thus it fared with the people of Israel sundry times sometimes through want of bread Exod. 16 2. Sometimes through want of water Exod. 17 2. Sometimes through want of flesh Numb 11 4. Sometimes through feare of their enemies Numb 14 2. Sometimes through danger of the way by which they were to passe Numb 21 5. They were neuer long contented with one estate but brake out through impatience against God and brought vpon themselues diuers plagues and iudgements whereby they were consumed Thus is it with many in our daies if we be pressed with any want of good things or if we be chastened with the feeling of any euill things we break out into rage and choller and will not submit our selues to him that striketh vs. If we be bitten a little with famine and haue not our necessities by by supplied we cry out against God and man we are ready to say What shal we eate or what shall we drinke or what shal we put on If we fall into any sicknesse that continueth with vs we thinke God hath forgotten vs or forsaken vs if he do not presently remoue his hand from vs and that no man hath felt that which we feele If we be in any trouble by losses of temporall things though they be but trifles by and by we imagine wee are vndone it is too late with vs to think how to liue and we are more out of patience then if we had lost the loue and fauour of GOD. Thus doth the bitter roote of infidelity sticke in our hearts it brancheth forth into open rebellion against God like the child that murmureth vnder the rod for as that is the cause that the father taketh vp the whippe to whip him againe so our resisting the hand of God when it is heauy vpon vs doth not call in the iudgement but rather constraineth the Lord to scourge vs againe to lay vpon our backs more strokes and stripes then he did before The way to call in his corrections is to submit our selues vnto him to confesse our offences to acknowledge his iust iudgements according to the saying of the Prophet I was dumbe and opened not my mouth because thou diddest it Psal 39 9. Secondly it reproueth such as vse vnlawfull meanes vngodly shifts The second reproofe wicked policies to enrich themselues These men care not what waies they vse or what courses they take to get goods to heap vp riches for themselues their posterities whō they desire to raise vp on high and to make great in this world This vnsatiable humour is as the dropsie or rather as the graue that neuer saith it is enough It is euer crauing more as a gulfe or whirle-poole ready to receiue but not apt to shew what it hath receiued and therefore doth God oftentimes crosse and not giue any blessings to their labours These make themselues vnfit for holy desires for heauenly meditations and for the kingdome of God If any should aske them whether their meaning be to make thēselues drudges to the world bond-slaues to the Diuel and so to cast themselues headlong to destruction both of body and soule they would quickly answer No and defie those that should charge them with it Notwithstanding this inordinate affection bewrayeth what lieth in the heart and discouereth that they goe about to cast themselues away wittingly and willingly and to vndoe themselues vtterly Wherefore to the end we may vse our riches aright How to vse our riches aright wee are to practise two points First we must be poore in spirit not glutted in them nor glued to them for then we shall be deceiued by them according to the counsell of the Psalmist Psal 62 10. Trust not in oppression become not vaine in robbery if riches increase set not your heart vpon them We must not be tied to our riches that we can neuer get from thē but so to account of them that whensoeuer it shall please God to make vs poore and to take our riches from vs to render vp the whole into his hands to forgoe them willingly and to resigne them vp to him that gaue them is able to restore them When Iob had lost all his cattell and children and was fallen from the top of felicity to the lowest vale of misery he could say with a quiet spirit Blessed be the Name of the Lord it is he that hath giuen it is he that hath taken them away This willingnesse to depart from them at the Lords call doeth make it manifest that hee neuer made the wedge of gold his hope nor saide to the fine gold Iob 31 24. Thou art my confidence he reioyced not because his wealth was great nor because his hand had gotten much as he declareth in the protestation that he maketh of his integrity Whereby he sheweth that there passeth a secret communication conference betweene the rich man and his riches applauding himselfe for his money that he hath True it is a man will not speake vnto his riches nor cannot heare his riches answere him there passeth not an expresse dialogue betweene the monied man and his money when he openeth his chest or vnlocketh his coffer but he vseth this manner of speech by way of faigning the persons to set foorth the folly vanity of such as haue store and abundance they make a secret kinde of compact and conspiracy with their gold and siluer they set downe their rest in it they repose their trust vpon it and will rather leaue all then depart from it Neuerthelesse he doth not reproue all ioy and gladnes when their goods encrease It is lawfull to reioyce in all the blessings of God that he giueth and we receiue He requireth this at our hands as it is expressed Deut. 12 7. Ye shall eate before the Lord your God and ye shal◠reioyce in all that ye put your hand vnto ye and your housholds wherein the Lord thy God hath blessed thee This mirth and gladnes is so far frō displeasing God that it is rather a fruite of the faith and feare which is in vs toward him Calu. Serm. on Iob. forasmuch as wee learne thereby to praise his name to confesse his goodnes to yeeld him thankes for the benefits which he bestoweth vpon vs. He speaketh therefore of a blinde reioycing of carnal mirth and prophane iollity such as is among worldlings who are carried away with a loue of their riches so that they forget God remember no more their owne frailty and mortality This is a franticke ioy that turneth vs away from God and maketh vs drunken in the pleasures of this life Secondly while we enioy possesse the things of this world we must not keepe them to our selues but know how to vse them moderately as God hath commanded They are giuen vnto vs to be vsed
sinne that is their offering strange fire with strange fire we shall speake afterward in the fift Chapter Heere we will obserue that this fact of theis may seeme in the eyes of many to be a small offence and not to deserue so heauy a censure and so grieuous a punishment For it may be said in defence or them either that they had a good intent and meaning though they missed in the manner or that this fire which they offered would serue to burne the incense as well as any other and what skilleth it by what fire it be done But all these are Doctrine 3 vaine pretences forasmuch as God had commanded the contrary a Gods worâ—â—ip we must â—ot be led â—our owne â—euices but â—y God diâ—ection We learne from hence that nothing in matter or forme concerning the worship of God or the administration of the Sacraments ought to be added or altered or detracted but all must be done as God hath determined and directed Our owne dreames and deuises must not sway vs in the matters of God but it is his will and word that must will and gouerne vs. The Lord himselfe challengeth and defendeth his authority in laying downe the maner and way of his own seruice not leauing it to the liberty of any creature men or Angels to intermeddle with it forasmuch as he will haue all things done as himselfe hath prescribed He is well pleased and contented that men shall make Lawes and statutes for humane matters concerning their temporall estates in this world as shall be fittest for the places where they rule and for the persons whom they rule as touching treasons murthers thefts oppressions slanders routs riots and such disorders but for the diuine worship how God shall be serued we must leaue it vnto him he onely can prescribe what must be done he onely will appoint what must be left vndone It is true the strange fire that Nadab and Abihu tooke was as well able to burne the incense as that which burned euermore vpon the altar and yet because God had not sanctified it for that purpose they were fearefully and dreadfully deuoured with fire from God When God instituted the Passeouer in remembrance of his mercifull deliuerance in passing ouer the houses of the Israelites when the first borne of the Egyptians were destroyed Exod. 12.3 the whole order is set downe both for the matter and manner of celebrating and solemnizing that ordinance hee instructeth what they shall take what ceremonies they shall vse what gesture they shall obserue and what he will haue them not to do Moses doth many times in the booke of the Law giue this direction Deuter. 4.2 Deut. 4.2 and 12.8.32 Ye shall not adde vnto the word which I command you neither shall you diminish ought from it that ye may keepe the commandements of the Lord your God which I command you and in the 12. Chapter ye shall not doe after after all the things that we doe heere this day euery man whatsoeuer is right in his owne eyes and afterward What thing soeuer I command you obserue and doe it thou shalt not adde thereto nor diminish from it On the contrary we see how Saul was punished with the losse of his kingdome because hee would offer sacrifice contrary to the expresse will of God made knowne vnto him 1 Sam. 15.23 The like might bee saide of Ieroboams two golden calues erected at Dan and Bethel without warrant and worshipped without warrant it was the ouerthrow of himselfe and his posterity 1 Kings 14.7 c. For this cause the Apostle speaking of the institution of the Lords Supper saith 1 Corin. 11. 1 Cor. 11.23 I receiued of the Lord that which also I deliuered vnto you that the Lord the same night in which he was betrayed tooke bread c. whereby it appeareth that it is no small matter it is no toy or trifle to worship GOD otherwise then he in his word appointeth vnto vs considering the saying of the wise man Adde not thou vnto his words Prou. 30.6 lest hee reprooue thee and thou be found a lyar This crosseth mans deuises which are Reason 1 bolde to steppe vp in Gods place and therefore let vs see the reasons First God will be acknowledged to be the only Law-giuer the king of his Church and the onely Prophet to instruct it in the will of God This is that which the Apostle Iames witnesseth Iam. 4.12 chap. 4. There is one Law-giuer who is able to saue and to destroy that can cast body and soule into hell fire Matth. 10. He is the master of the house that must set downe orders for the gouernement of his house None can make a Law in the kingdome but by authority of the king none can alter it being made but the king So is it in the Church none can appoint any word any Sacrament any worship but God himselfe none can reuerse any institution without him So that additions or detractions or alterations or any mixtures whatsoeuer are so many abuses of the Sacraments of the word and of the worship of God Reason 2 Secondly there is promise of blessing to them that serue him with a perfect heart and there is threatning of most heauy curses and iudgements to come vpon their soules that worship him after the commandements and precepts of men Our Sauiour chargeth his disciples to obserue all things whatsoeuer he commandeth them Matth. 28.20 and then he addeth Loe I am with you to the ende of the world Matth. 28.20 It appeareth in many places of the booke of Iudges the Israelites are deliuered ouer to their aduersaries for transgressing in this kind Iudg 2.12.14.15 2. Chron. 26.18 19. euen for worshipping him after other waies then he had appointed There is a fearefull denuntiation in the shutting vp of the Reuelation against all that shall dare either to adde or detract any thing in the holy things of God Reuel 22.18 19. I testifie vnto euery man that heareth the wordes of the Prophesie of this Booke If any man shall adde vnto these things God shall adde vnto him the plagues that are written in this Booke and if any man shall take away from the words of the Booke of this Prophesie God shall take away his part out of the Booke of life and out of the holy Citie and from the things which are written in this Booke Wherefore it is no small matter to follow the priuate willes of men in the worship of God and not to suffer our selues to be guided and directed by his word and commandement Obiection This may seeme to tye vp the desires of man too strictly and therefore his wisedome that he hath by nature Ministreth many obiections against this trueth to which wee are to giue answere as briefly as we can First the question may be asked whether Princes haue not power to make lawes in the Church haue they nothing to doe with the Church may they
intermeddle onely with the Common-wealth hath not God made them ouerseers of both states as also committed the charge vnto them of both Tables Answer I answere the care of Religion belongeth to all Princes and therefore the godly kings of Iudah made it their first labour to establish Gods worshippe But touching the worship of God wee must obserue that Church lawes and constitutions are of three sorts Materiall Ministeriall or circumstantiall Lawes that concerne the matter substance and parts of Gods worship are already established by God in the word nothing is left to Princes or Pastours of the Church nothing ought to be inuented of man nothing may be hammered in the forge of our braines which are too shallow to meddle in such deepe and profound matters as Christ teacheth Matth. 15.9 Matthew chapter 15. verse 9. In vaine they doe worship mee teaching for doctrines the commandements of men These Lawes we are to leaue to God only which touch the substance of his worship Ministeriall Lawes are such Canons as command the practise and execution of the former Lawes wherein the Prince is as it were the Minister commanding vnder God It belongeth to him to see both Ministers and people to doe their dutie 2 Chronicles chapter 30. verses 12.16 and to prouide that all his subiects reforme themselues in those things that pertaine to the worship of God and to punish idolaters Exodus chapter 22. Exod. 22.20 Leuit. 24 1â— Deut. 13.5 Numb 15.35 verse 20 blasphemers Leuiticus chapter 24. verse 16. false Prophets Deuteronomie 13.5 and prophaners of holy things Numbers chapter 15. verse 35. These belong vnto him these he is to looke vnto Lastly other Lawes are circumstantiall such as are constitutions made in things meerely indifferent which vary according to times occasions places and Churches These Lawes also he hath authority to make and meddle withall prouided that the rules of the word be not transgressed but carefully obserued So then albeit the Prince ought not himselfe to execute the things of God as to preach the word or to administer Sacraments or to practise the discipline of the Church yet he is bound to see them done and that all things be done in order comelinesse in the Church Againe it may be obiected Obiect that the Scripture doth often mention that sacrifices were offered otherwise then God appointed yet accepted They ought to be brought to the doore of the Tabernacle and not offered elsewhere I answere Answer the question is not so much of the fact as of the right not what was done but what ought to be done This is the cause that the Lord complaineth both against their persons and their doings and brandeth them both with a marke of dishonour in this manner Iehoshaphat did that which was right in the sight of the LORD 1 King 22 4â— but the high places were not taken away he walked in all the wayes of Asa his father he turned not aside from it neuerthelesse the people offered and burnt incense yet in the high places The like is remembred of Iehoash hee did that which was right in the sight of the Lord all his dayes wherein Iehoiada the Priest instructed him But the high places were not taken away the people still sacrificed and burnt Incense in the high places 2 Kings 12.2 3. When Manasseh was brought againe to Ierusalem into his kingdome he sought the Lord his God took away the strange gods and repaired the Altar of the Lord â—â—r 33 17 neuerthelesse the people did sacrifice still in the high places yet vnto the Lord their God onely God required to be worshipped not only as he appointed but where he appointed and therefore the contrary practise is noted to be a transgression a breach of the Law of God Thirdly it may be saide that the Prophets Obiection 4 of God who could not bee ignorant of their duties did not sacrifice as God commanded and yet are blamelesse They did not bring their sacrifice to the Tabernacle nor vnto the place that God had chosen but offered in other places as Samuel in Mispah 1 Sam. 7 9. and elsewhere chap. 16 2. â—â—â—wer I answer he did it as one of the Prophets who were extraordinary persons and not tied to the ordinary rules in all their actions So we see Elijah offered in Mount Carmel 1 Kin. 18. But wee are not to follow extraordinary matters without a speciall calling forasmuch as we liue by lawes not by examples So then it was lawfull in the Prophets in regard of their personal vocation which without it had beene vtterly vnlawfull Lastly it may be obiected that Dauid is Obiection 4 commended because he intended to build an house to the Name of God He had receiued no commandement from God to builde the Temple it was his good meaning and good intent yet he is expresly commended of God 2 Chron. 6 7.8 where Salomon in praising God saith It was in the heart of Dauid my father to build an house for the Name of the Lord God of Israel but the Lord saide to Dauid my father forasmuch as it was in thy heart to builde an house for my Name thou diddest well in that it was in thy heart If then Dauid hauing no word or direction from God did well how is all will-worship euill â—â—swer I answer in this God respecteth not the deed it selfe but the intent of the dooer so that when it is said Thou hast done well it is as much as if the Lord had saide I know thou hadst a good meaning in it as it appeareth by the reasons vsed in the second booke of Samuel where Dauid saith to Nathan the Prophet Sam. 7 2. See now I dwell in an house of Cedar but the Arke of GOD dwelleth within Curtaines where he compareth himselfe with God and his owne house of Cedar with Gods Arke within Curtaines This reason carrieth with it a great shew of comlinesse seemelinesse For some might thinke with themselues was it meete that himselfe should dwell in his seeled house the Lords house lye waste Notwithstanding in matters of God wee are not to reason according to our owne opinion and outward appearing but according vnto the word of God â—â—mment Pet. â—artyr in 2 â—an c. 7. And heerein was Dauid deceiued that he went beyond the Commandement of God To build a Temple to God is not in it selfe euill GOD had promised that the Tabernacle and the Arke should haue a resting place Deut. 12 5 6. 1 Kings 8 but to seeke to preuent God was to bee reprooued As to set a King ouer them was not in it selfe vnlawfull Deuter. 17 15. but when they attempted it before the time and waited not Gods Commandement to goe before them they are reproued and punished for it 1 Sam. 12 16. Dauid in this place had receiued no direction touching this matter eyther of the time or of the place there was no Commandement eyther who should
riches and reioyce in it more then they that finde great spoiles Account the merchandise of it better then the Merchandise of siluer and the gaine thereof more precious then Rubies so that nothing that we highly esteeme can be compared vnto it Prou. 3.13 14. Magnifie it as a treasure of that value that rather then thou wilt leaue it thou wilt be ready to forsake all that thou hast Matth. 13. There is nothing that more slaketh and shaketh off our deuout attention then to account the precious word of God vile and base in our eyes according to the corrupt custome of many in our dayes that preferre huskes fit to feed swine before the fat of wheat that is sent to nourish the sonnes of God Fourthly we must know that there is great hope of those that refuse not the meanes but submit themselues vnto it but none at all of those that vtterly refuse it What God may worke extraordinarily who sometimes feedeth by miracle from heauen as he did the Israelites Exod. 16.15 1 King 17.6 and Eliah in the wildernesse we cannot affirme and they that waite vpon such vanities forsake their owne mercy But of this point we haue spoken already Lastly it is our duty to lay vp the Word in our hearts that it may not be taken from vs but that we may practise it and profit by it For all our hearing must aime at profiting We must desire the sincere milke of the Word 1 Pet. 2.2 that we may grow thereby Now it can neuer take root except we heare it with an honest and good heart Luke 8.15 If we haue it only running in our mouthes or swimming in our braines it is as the grasse vpon the house toppe Psal 129.6.7 which withereth afore it groweth vp wherewith the mower filleth not his hand nor he that bindeth sheaues his bosome Let vs therefore first of all giue our hearts vnto God pray him to reforme them and to open them that so we may attend to those things that are deliuered vnto vs. As for those that haue their mouthes open but their hearts empty of the word they are as sounding brasse or a tinkling cymball they may please themselues and deceiue others for a time but their hypocrisie shall be vncased their deceitfull dealing manifested and themselues prooued to be no better then vessels that make a noyse but are without all substance in them Verse 11 12. And I behold I haue taken the Leuites c. Hitherto we haue spoken of the commandement of God directed vnto Moses that he should present the Leuites before Aaron the Priest that they may minister vnto him now we are to proceede to the reason of the commandement where we see the cause rendred why they should be giuen vnto him because euen vnto this time the first borne had executed the Priests office being consecrated vnto God and preserued out of the common destruction when the first borne in Egypt were destroyed He putteth them in mind of Gods mercy toward them who might iustly haue destroyed them as well as the Egyptians if it had pleased him When we see a common desolation or destruction and our selues as a remnant taken out of the common calamity it ought to make vs thankfull vnto God and to acknowledge that wee holde our life of him in cheife Thus did Noah stand affected when he offered sacrifice to God after he was come out of the Arke and was preserued with his family from the flood of waters Thus doth Daniel Dan. 5.20 â—â— teach Belshazzar the king to humble his heart knowing the heauy iudgment that God brought vpon his father and tooke his glory from him We must profit by the examples of Gods workes both of his mercy and iudgement vpon others We learne from hence Doctrine that the first borne were from the beginning the Lords The first boâ— were sanctified to the Lord. and consecrated to serue him and to instruct others This dignity and preheminence of the first borne beganne among the sonnes of Adam and continued in his posteritie as well before as after the generall destruction of the old world the eldest euer succeeding in the kingly and Priestly office vnlesse for some open impiety or other secret cause best knowne vnto God and vnknowne vnto the Church hee were reiected so that there was euermore some excellency vntill that Israel came out of Egypt and the Church became nationall Hence it is that God saith to Caine the elder sonne of Adam If thou doe well shalt thou not be accepted and if thou doest not well sinne lieth at the doore and vnto thee shall be his desire and thou shalt rule ouer him Gen. 4.7 To this purpose Iacob speaketh to Reuben Gen. 49.3 Thou art my first borne my might and the beginning of my strength the excellency of dignity and the excellency of power Thus he was by priuiledge of birthright and thus was euery sonne by creation that first opened the matrice Luke 2.23 Whereby we see that in the family of the faithfull from the first man that God created vntill Aaron was sanctified to be a Priest vnto God in stead of the first borne the eldest of the family ordinarily had both the kingly and Priestly direction of the rest of his brethren As we saw this before in the house of Adam so it appeareth also afterward For when Caine the eldest sonne of Adam to whom the dignity of the first borne did pertaine was for his iniquitie reiected from that honour and excommunicated from the Church which was a spirituall kinde of banishment God raised vp Seth who being taught by his father touching the fall of man touching the punishments of sinne and the promised Sauiour assisted him while he liued in guiding his family and succeeded him after his death in the gouernment of the Church of God which was as a little flocke in comparison of the race of Caines posterity that married many wiues and encreased in great multitudes In like sort Enoch succeded Seth and dying â—ield of the â—rch lib. 5. â— â—et 2.5 â—â— 4. â— left that honour to Kenan Kenan to Mahalaleel c. These were preachers of righteousnesse and repentance some of them indued with the spirit of Prophesie to conuince that wicked generation These Preachers of God being contemned and despised in the world such entertainement haue his seruants euer found the flood came and swept them away Noah gouerned as a father the Church of God before and after the Flood and left the same dignitie and office to Shem his second sonne Iaphet his eldest sonne being put behinde for secret causes knowne vnto God euen as his father had committed it vnto him â—en 10.21 Thus we might proceed and goe forward to shew in succeeding ages of the Church how God continued this fauour to the first borne and thereby set as it were a crowne of honour vpon their head Hence it is that at the giuing of the
people are numbred and ordered exactly and exquisitely Moses proceedeth to the numbring of the Leuiticall Tribe which onely remaineth vnnumbred This is done two waies first simply being considered in themselues without reference and relation to others secondly comparatiuely being compared with the first borne in whose place and roome they succeeded The simple enumeration is two-fold first generall in these words and then particular in those that follow The generall numbring hath two parts the commandement and the execution of it The commandement is amplified by the author of it The Lord spake vnto Moses then by the place in the wildernesse of Sinai there it was giuen for as yet they were not gone from the Mount where the Law was giuen Thirdly by the manner number them by their families after the house of their fathers Lastly the persons to be numbred euery male from a moneth old and vpward The obedience of Moses is in the 16 verse where he is commended by the manner of it he did it according to the word of the Lord in all points as hee was commanded The particular numbring being set downe in the verses that follow we are to reserue to his proper place In this diuision two questions arise vpon the different order obserued in the numbring of this Tribe Questions answered compared with the numbring of the former Tribes which are to be decided For heere Moses is commanded to number all the males from a moneth old and aboue but he did before number the other Tribes from twenty yeares old and aboue Numb 1 3. chap. 1 3. Wherefore first of all the question may be asked why the Leuites are not numbred as the rest are from twenty yeare old but from a moneth old Secondly why they were not numbred as well so soone as they were borne and brought foorth into the world as when they were a moneth old Wherefore we are to enquire why they were numbred so soone and then why no sooner Touching the first to wit why they were Question 1 numbred from one moneth and vpward and not at twenty yeares old and vpward as the rest were it was done for three causes First of all the Leuites were numbred at a moneth old because at that age they were fit to be presented before the Lord and offered vnto him Luke 2. Secondly another cause of taking their number according to these young yeares was to bring the number of this Tribe vnto an equall proportion with the other Tribes for at this God aymed as we shall see afterward whereas if the number had beene taken onely from twenty yeare vpward it should neuer haue beene knowne what number there was of the first borne and so the recompence and satisfaction would haue beene altogether vncertaine and vniust This sheweth both that the Tribe of Leui was in comparison few in number euen the least of all the rest and that by this gracious dealing and mercifull fauour of God the people ought to be inclined more quietly patiently willingly and cheerefully to pay the taxe and tribute that was laid vpon them for the ouerplus among themselues Thirdly they are numbred at that age because it was not necessary they should be fit for the warres whom GOD had exempted from such seruice which was one difference betweene the Leuites and the other Tribes They were numbred at twenty yeares olde because then they were holden and iudged fit to goe out to warre as among vs and in our Common-wealth the State thinkes it fit to haue all warned from sixteene to threescore yeares as able men to beare armes and to serue their Prince and to fight for their country Whereas the Leuites had nothing to do with handling the sword and putting on armour and following the warres they were to attend on holy things and to minister in the Tabernacle they are made word-men not sword men they are fishers of men not fighters with men and albeit they walke in the flesh yet they do not warre after the flesh 2 Cor. 10 3. Touching the second question to witte Question 2 wherefore they were not numbred before the moneth was expired This was done because all the male children by the ceremoniall law were vnpure and vncleane for the space of one moneth Leuiticus 12 verse 4. as also all the maid-children were vncleane threescore and sixe dayes Leuiticus 12 verse 5. At what time the mother brought vnto the Priest a lambe of a yeare olde for a sinne-offering who offered it before the LORD and made an Attonement for her Leuiticus 12 verse 6 7. So then as the male children were vncleane an whole moneth so after that space of time limited and determined they ought to be purified True it is they did belong vnto GOD at all times for vnto such pertained the Kingdome of Heauen from the beginning he had euermore a right vnto them who had saide vnto Abraham I will bee thy GOD and the GOD of thy seede Gen. 17. Notwithstanding they could not be presented vnto him because they were holden as vncleane according to that law that continued for a season for that cause God would haue those onely reckned in this account which were a moneth olde This did put them in minde as also it teacheth vs that we are all by nature sinners and vncleane We are conceiued and borne in sinne and from that which is vncleane who can bring that is cleane Our naturall estate is notably described by the Prophet Ezekiel chap. 16. vnder the similitude of a wretched infant polluted in his blood There is not one that doth good no not one so that euery mouth is stopped and all the world become guilty before God Verse 15. Number the children of Leui after the house of their c. Heere is set downe a commandement directed to Moses and a commendation of Moses who was faithfull in the house of God as a seruant A seruant will do nothing before he know the minde of his master and when he knoweth his will he is ready to accomplish it The house is the Church the master of it is God the Stewards of it are the Teachers who rule in this house at the appointment of God and none of them durst presume to do any thing therein without his direction so it is said in this place of Moses that he followed not his own deuice but did all things as the mouth of God directed him We learne from hence that the word of Doctrine 1 God is able to informe the Church generally 〈◊〉 our actiâ—s must be â—â—rected by â—e word of â—od and euery man particularly in all things pertaining to this life and to direct them both what they are to do and what they are not to do Whatsoeuer falleth out into the parts of mans life must receiue warrant from the will and word of God This doth the Prophet Dauid teach in many places of the Psalmes By them thy seruant is warned â—sal 19 11 â—9 9
yet neuerthelesse many neuer lay it vnto their hearts Secondly it is required of the Ministers of Vse 2 the Gospel whom the holy Ghost hath made ouerseers of their seuerall flockes to looke to their whole charge from one quarter or corner of it to another Neither may they thinke they haue discharged their duties by casting an eye ouer some part of their congregation but they must ouerlooke and ouerview it all throughout considering they are to giue an account for euery soule that dyeth through their ignorance or through their negligence There is none of them but they are content to take benefit and to receiue maintenance from the poorest and lowest that depend vpon them and therefore as they are not ashamed to receiue temporall things of them so they ought not to disdaine or refuse to minister vnto them in spirituall things For if we take from them their goods and seeke to doe no good to their soules we rob them and steale from them nay so much as lyeth in vs we are no better then murtherers and manslayers Wherefore we must endeauour to set vp the candle vpon the Table in the Lords house that it may shine and giue light to all that are in it Let vs as the Lords trumpetters sound the siluer Trumpet of the word aloud that all the hoste of God may heare the sound therof or at least may be without excuse if they doe not prepare themselues to battell A good Prince taketh care for all his poore subiects and receiueth them into his protection and beareth the sword for their preseruation The soule of man quickeneth the whole body and euery part of it it giueth life to the hand as well as to the head and to the foote as well as to the eye as well to the parts that are lowest as to such members as are highest so that no limbe is destitute of the functions and operations of it The head serueth to the benefit of euery member which by certaine ioynts and bonds are knit vnto it that they receiue plentifull encrease and want no succour or strength necessary for any part how little and meane soeuer it be So ought it to bee with the Ministers of the Gospell who are made as it were stewards of the Lords family Luke 12.42 which is the Church they must giue them their portion of meate in due season Blessed is that seruant whom his master when he commeth shall find so doing Mat. 24.46 This serueth to reprooue such as absent themselues from their charges because they are small and all proud and lofty spirits that thinke it a disgrace and dishonour vnto them to submit themselues to the lower sort and to take paines to bring them to the knowledge of true religion Hereby indeed they starue the fewest soules but the losse of one soule is more heinous then the killing of many bodies For the body may die yet the soule may bee saued in the day of the Lord. And this is one cause of Non-residency in that such as are of proude spirits doe scorne the simplicitie and pouerty of their hearers Wheresoeuer there is an haughty man and high-minded A rule to be obserued there can by no meanes be an heart to serue the Lord in his Ministery Where ambition and vaine-glory beare sway they are alwayes ioyned with the contempt of others which ought not to be among the Ministers for how then shall the poore the weake the simple be instructed by them The Minister of the word must be affable easie to be spoken withall and familiar with the meanest and lowest he must abase himselfe to reason and conferre and conuerse with the poore Artificer and tradesman as wel as with the Yeaman or Gentleman or rich man The Apostle hath laide before vs his owne example how he behaued himselfe when he was at Ephesus Acts 20.18 19 20. Ye know from the first day that I came into Asia after what manner I haue beene with you at all seasons seruing the Lord with all humility of mind and with many teares and tentations which befell me by the laying in wait of the Iewes and how I kept backe nothing that was profitable vnto you but haue shewed you and haue taught you publikely and from house to house c. He was not inferiour in giftes to any euen the deepest doctours in our dayes but went farre beyond them all 2 Cor. 12.2.4 he was caught vp to the third heauen euen into Paradise and heard vnspeakeable words which it is not lawfull for a man to vtter yet he made himselfe equall to the lowest and stooped downe to euery degree 1 Cor. 9.22 that by all meanes he might saue some Humility is a notable vertue that decketh adorneth all Christians and is necessary to be in all that professe the feare of God Col. 3.12 and is oftentimes commended vnto vs among the fruites of a regenerate person which the Spirit of God would haue vs beautified withall The Apostle Peter chap. 5.5 6. giueth this exhortation Be all of you subiect one to another and be clothed with humility for God resisteth the proude and giues grace to the humble humble your selues therfore vnder the mighty hand of God that hee may exalt you in due time This heauenly gift is opposed to that vaineglory pride and ambition which naturally groweth in vs as Phil. 2.3 Let nothing be done through strife and vaine-glory but in lowlinesse of minde let each esteeme other better then themselues Howbeit this vertue is most notable and necessary aboue all other to be in the Ministers of Gods word as Christ himselfe both by word and by example in his continuall practise taught his disciples Matt. 11.29 Learne of me for I am meeke and lowly in heart and ye shall finde rest vnto your soules And when he had washed his disciples feet he said vnto them Know ye what I haue done to you If I your Lord and master haue washed your feet yee also ought to wash one anothers feet for I haue giuen you an example that ye should doe as I haue done to you Ioh. 13.14 15. The place of the Apostle is worthy of our remembrance to this purpose 1 Thess 2.7 We were gentle among you euen as a nourse that cherisheth her children c. Where Saint Paul noting out his meekenesse and diligence in preaching vnto them sheweth it by a familiar comparison taken from a naturall nourse-mother who thinketh no seruice too base or meane in the washing and wringing in wiping and cleansing in feeding and bringing vp her tender infant What is it that she will refuse to doe what paines wil she not take for her childe what sauours is she content to endure how ready is she to breake her sleepe and rest in the night season and neuer repineth at it and albeit it be teasty and wayward yet she maketh much of it and loueth it neuer a whit the lesse Thus it ought to be with the Ministers
should be as frontlets betweene their eyes and write them vpon the postes of their houses and gates of their Cities all these were as helpes for memory against forgetfulnesse as if he had said vnto them Haue them alwayes in remembrance Of all persons old men seeme to haue the weakest memories which decay with their age and these doe most of all complaine of them howbeit the heathen man telleth vs that there is no man so old Cicero lib. de Senect that hath forgotten where he laid vp his treasure All men remember the things they most regard such as they loue they will not forget forasmuch as Where the treasure is there will the heart be also Mat. 6.21 If then we remember not the things of God the chiefe cause is because we doe not much esteeme of them Set an high price vpon them value them aboue thy siluer and thy gold esteeme them beyond all pearles and precious stones and thou shalt finde thy memory much bettered and encreased The fourth is to plant in vs true godlinesse and reforme our liues as it were to rid our ground of all bryars bushes before we sow any thing in it The gate of Gods house is the gate of righteousnesse because none but the iust and righteous ought to enter into it Psa 118.19 20. This is the cause that Iacob when hee went to Bethel to worship God first cleansed his house of the filthines of idolatry and commanded his houshold to be cleane Gen. 35. â— and change their garments thereby vnderstanding the purity of the heart and the changing of their mindes by the renuing of them according to true godlinesse Thus doth the Lord command the Israelites to wash their cloathes and sanctifie themselues before they came to heare the law at his mouth Exo. 19.14 To this purpose Dauid saith Psal 26.6 I will wash mine hands in innocency so will I compasse thine Altar O Lord. If we come into Gods presence without sanctification we offer a sacrifice full of blemishes which his soule abhorreth He reiecteth our prayers as abominable and our hearing of his word is turned into sinne Lastly we are bound to lay vp in the heart that which we heare for God especially requireth the heart If that be wanting he misseth it by and by he espyeth it so soon as we come as he did him that came to the marriage feast without his wedding garment Mat. 22.11 There is no man hath any treasure that leaueth or layeth it commonly and carelesly but he locketh it vp that no man should take it from him the word is a pearle and a pearle of such price that when he hath found it that knoweth the worth of it Matth. 13. he selleth all that he hath to buy it the heart is as it were the coffer where we ought to keepe it If we hold it in our hands or haue it in our heads or suffer it to dwell in our mouthes onely and cannot afford to giue it roome and lodging in our hearts it is in danger euery foote to be taken from vs and we surprised of it Esay 29.13 Such persons honour him with their lips but their harts are far from him Matt. 15. The blessed Virgin is commended that she kept those sayings in her heart So did Isaac go out into the fields to meditate Luk. 2.10 Gen. 24.63 at euentide he chose a solitary place and fit season to call to minde such things as he had heard Wherefore let vs also lay vp in our soules and ponder in our hearts such good things as wee haue learned and let vs hide them as in the casket of a good conscience that in all times of need we may bring foorth these precious treasures to helpe vs. We know not into what troubles and perplexities we may come how we may be tempted assaulted into what dangers of spiritual enemies we may fall how bitter will those dayes be vnto vs if wee haue no word of God dweling in vs to comfort vs raise vs vp againe It wil then be too late to go and buy oile in our lamps when we should vse it Let vs store our selues with plenty of heauenly meditations that we may neuer be too seeke and arme our selues with such sufficient furniture that wheresoeuer the enemy seeke to foile vs and to make a breach into our soules we may be able to resist him and to stand fast in the power of God against all the wyles of the diuell 21. And the Lord spake vnto Moses saying 22. Take also the summe of the sonnes of Gershon throughout the houses of their fathers by their families 23. From thirty yeares old and vpward vntill fifty yeare old shalt thou number them all that enter in to performe the seruice to doe the worke in the Tabernacle of the Congregation 24. This is the seruice of the families of the Gershonites to serue and for burdens 25. And they shall beare the Curtaines of the Tabernacle and the Tabernacle of the Congregation his couering and the couering of the badgers skinnes that is aboue vpon it and the hanging for the doore of the Tabernacle of the Congregation 26. And the hangings of the Court and the hanging for the doore of the gate of the Court which is by the Tabernacle by the Altar round about and their cords and all the instruments of their seruice all that is made for them so shall they serue 27. At the appointment of Aaron and his sonnes shall be all the seruice of the sonnes of the Gersbonites in all their burdens and in all their seruice and ye shall appoint vnto them in charge all their burdens 28. This is the seruice of the families of the sonnes of Gershon in the Tabernacle of the Congregation and their charge shall be vnder the hand of Ithamar the sonne of Aaron the Priest Hitherto Moses hath spoken of the Kohathites and he hath done it more largely then he doth handle the other families for the causes noted before In the next place he proceedeth to the Gershonites Touching these first God commandeth them also to be numbred and tâ—â—ir age is appointed and limited as in the foâ—mer from thirty yeares old and vpward vntill fifty Secondly their proper and peculiar charge is expressed what burdens they are to beare to wit the Curtaines and the couerings the cordes the veiles and all the instruments appertaining to their seruice Thirdly all these things before mentioned must be done at the commandement of Aaron and his sonnes Ver. 22 23. Take also the summe of the sons of Gershon c. Obserue with me in this diuision that Moses repeateth sundry points that are set downe in the former chapter as will euidently appeare vnto vs if wee make tryall and comparison in euery one of the three families as for example touching the Kohathites that which hee speaketh of them in this chapter verse 5 7 9. compare it with the 31. verse of the third chapter
ignorantly like the blinde man that hitteth the white cannot be accepted of him or looke for any reward at his hands God will accept of none to be his seruants that know him not Will any man receiue into his seruice one that cannot see to dispatch his businesse and shall we thinke that God will admit blinde men that regard not to vnderstand his wayes and want their spirituall eyes to discerne betweene good and euill This we see by sundry examples as Psal 95.10 where the Lord rendreth this reason why the people erred in their hearts and greeued him forty yeeres in the wildernesse Psal 95.10 because they had not knowne his wayes It was the cause why the Sadduces denyed the resurrection Matt. 22.29 Ye do erre not knowing the Scriptures nor the power of God This caused the Iewes to crucifie the Lord of life Act. 3.17 Now brethren I wote that through ignorance ye did it as did also your rulers for if they had knowne him they would not haue crucified the Lord of life This is it that maketh the proud iusticiaries of the world to rest in their owne righteousnesse Rom. 10.3 because they know not the righteousnesse of God This was the cause of the idolatry of the Gentiles Gal. 4.8 When ye knew not God ye did seruice vnto them which by nature are no Gods So what was the cause but ignorance that moued Paul to persecute the Saints he rendreth this as the reason 1 Tim. 1.13 I was before a blasphemer and a persecuter and iniurious but I obtained mercy because I did it ignorantly in vnbeliefe And as it is the roote that brancheth out into many sinnes so it is as pitch that defileth whatsoeuer it toucheth turneth good affections into euill and maketh them to decline and degenerate into sinne Religion deuotion hope feare being ioyned and guided with the eye and light of knowledge please God whereas without this sight they highly displease him For religion ioyned with ignorance begetteth and bringeth forth idolatry deuotion accompanyed with ignorance is no better then superstition hope ioyned with ignorance worketh presumption feare ioyned with ignorance engendreth desperation If we haue not knowledge to support and season vs we erre out of the right way and are deceiued beyond all measure Loue blinded with ignorance becommeth sottish Zeale patience and such like corrupted with ignorance are turned into brutish and sauage passions This reprooueth three sorts of men First the practise of the Church of Rome â—reâ— that taketh away the key of knowledge from the people and seeketh to bring in palpable darknesse These false teachers cannot endure that the people should enioy the light of the Scriptures They reade them in an vnknown tongue perswading them they may be most deuout when they are most ignorant that it shall goe well with them though they haue no faith of their owne but an implicit faith to beleeue as the Church beleeueth albeit they know not what it beleeueth These are they that notably abuse the people to their perdition and bewitch them with spirituall socery as they that bring Gods iudgments vpon their heads â—â—8 â— 13. and 〈◊〉 1. â— 10. â— 1. 8. for when a land is destitute of the knowledge of God al things are couered with darknesse and the persons are liable to his fearefull iudgements as is euident by sundry places of Scripture Dauid saith the blind and lame that mocked at him were hated of his soule so that such should not enter into his house 2. Sam. 5.8 Such as are spiritually blinde shall neuer enter into Gods kingdome they are all seers that shall come thither The want of naturall sight is nothing in comparison of the want of the eyes of the minde Our Sauiour pronounceth them blessed that are pure in heart â— 5.8 because they shall see God This sight of the minde is two fold partly in this life partly in the life to come one of them vnperfect the other perfect when we shall see him as he is This is eternall life to know God â— 3.2 it is eternall death not to know him and to be ignorant that God is our father that Christ is our redeemer and that the holy Ghost is our sanctifier â—â—econd â—ofe The second reproofe is of those that are children in knowledge that liue in the light and yet can see nothing The Sunne shineth brightly in their faces yet they shut their eyes Many thinke they haue religion enough if they haue a good mind and meaning and leade a ciuil life among their neighbours who like not such busy fellowes that will be medling euermore with the Scriptures They are accounted honest men and are well liked of all they pay that they owe they are iust of their word they deceiue no man But this ciuil conuersation and honest behauiour shall profit them nothing nor be able to bring them into the fauour of God nor giue them any title to the kingdome of heauen so long as they are destitute of knowledge forasmuch as they haue God their aduersary who will contend with them and plead against them neither will he know them that regard not to know him Others despise it and contemne it like the foole or idiot that casteth away a pearle or precious stone not knowing the value or worth of it These come to the Church sometimes and heare the word of God both read preached and yet are not so much as acquainted with the histories of the Scripture the principles of religion which are as milke for yong children They know not what faith is they are not acquainted with the meanes of our iustification they know not the difference betweene the Law and the Gospel neither the vse of the one or the other they cannot discerne any thing betweene the religion of Christ and of Antichrist Lastly The third reproofe it serueth to stoppe the mouthes of all proude and malicious slaunderers of the Gospel that accuse the preaching and publishing thereof as the cause of the sinnes and enormities that abound among vs as also of the plagues and pnishments that God hath inflicted vpon the land These men vttering the froth and scumme of their soule mouthes and belching vp the venome of their poisoned hearts cry out It was neuer wel since this new religion sprung vp since there was so much teaching and preaching that we haue so much knowledge and learning that we are well the worse for it The cause of Gods iudgements is not the preaching of the Gospel but the contempt of the Gospel and because we haue the light but loue darkenesse more then the light God iustly giueth ouer such prophane beasts into a reprobate sense Our great ignorance is the cause of our sinnes and that we are children of darkenesse rather then of the day of the night not of the light Are not these ashamed to say that the light of the Sun causeth men to stumble and goe
vnto the ende of the world Let vs euermore lay hold on this especially when wee see the enemies of the Church multiply and to affront the true seruants of God the presence of God must stay vs vp and support vs in the middest of all dangers Vse 2 Secondly this teacheth vs this good duty that we take heed we do not defile our selues with the pollutions of sinne For how shall we dare to commit sinne that is so highly displeasing in his sight forasmuch as hee is with vs to behold vs and all our actions Nothing is more loathsome to GOD then the filthy stench that sinne casteth vp in his nostrils so that we should hate it in all men but especially in our selues with a perfect hatred euen more then the diuell of hell himselfe True it is many men cannot abide to heare him named they defie him in words but they doe not deny him in deeds We hate him as he is deformed not as hee was formed not as the creature of God but as he is degenerate from his originall estate He is the creature of God but sinne is the worke and child of the diuell Iohn 8 44. he is said to be a lyar from the beginning and the father thereof and as he is the father of lying so also of all other sinne He is saide to bee a murtherer from the beginning and the Pharisies are charged to bee his children Gen. 3 15. The wicked are named his seede and Caine is said to be of that euill one because he slew his brother 1 Iohn 3 12 We must therefore be afraid of sinne and be as vnwilling to entertaine it as to entertaine a childe of the diuell If once we lodge it it will not be easie for vs to dislodge it if once we suffer it to fasten vpon vs it will bee very hard to loose his hold againe It wil sticke fast vpon vs as pitch and defile vs also as dirt and dung The means to bridle and suppresse it is to set before vs the presence of God The Subiect will doe nothing vnseemely in the presence of his Prince nor the childe in the sight of his father We are alwayes in Gods eye hee beholdeth all things that are done of vs. This is that of which Moses putteth the people in remeÌ„brance Deut. 23 14. The Lord thy God walketh in the middest of thy Campe to deliuer thee and to giue vp thine enemies before thee therefore shall thy Campe be holy that hee see no vncleane thing in thee and turne away from thee No vncleane thing like to the vncleannesse of sinne it is worse then all excrements which we doe loathe and abhorre It driueth him from vs that he will no longer walke among vs to do vs good Thus speaketh Phinehas the sonne of Eleazar the Priest to the Tribes that inhabited beyond the Riuer Iosh â—â— This day we perceiue that the Lord is among vs because ye haue not committed this trespasse against the Lord now yee haue deliuered the children of Israel out of the hand of the Lord. Where he prooueth that they had rightly learned and also reuerently regarded the presence of God because they had learned thereby to abstaine from sinne which is abhominable and filthy before him For this cause the Apostle saith 2 Cor. 6 17. Come out from among them and bee ye separate saith the Lord and touch not the vncleane thing and I will receiue you Then he promiseth to dwell in vs and to walke among vs he offereth himselfe to be our God to account vs to be his people All men will in words confesse that they beleeue the presence of God in all places and his all-seeing eie reaching and stretching ouer all persons howbeit this confessing in word is not an argument of sound beleeuing in hart forasmuch as many acknowledge it with the tongue that do vtterly and openly deny it in their deeds If his presence worke in vs a conscience of sin and a care to please God in all things it is an euident token that we are good Schollers remember this lesson well which is heere deliuered vnto vs touching his presence euery where Let vs oftentimes examine our selues by this rule and know that wee haue so farre profited in the doctrine of it as it brideleth our corruption in vs and no farther If we be loose in life and euery where prophane neuer regarding what wee doe or what we speake or how we breake out into all wickednesse we may well talke or tattle of Gods presence but wee turne him into an Idoll and with the Epicures make him sit idle in heauen to know all things but to regard nothing Lastly it is our duty to haue a care to promote Vse 3 his worship and seruice in all things to farther it and to cut off all impediments and hinderances that stand against it This is the vse that is often made of this doctrine as Exod 25 8. Let them make me a Sanctuary that I may dwell among them Where the Sanctuary of God is there will hee be where it is not well looked vnto but wholly neglected there is he gone from that people and departed This we see in the words of Dauid exhorting and commanding all the Princes to helpe Salomon his sonne in building of the Temple 1. Chron. 22 18 19. where he saith Is not the Lord your God with you and hath he not giuen you rest on euery side For hee hath giuen the inhabitants of the Land into mine hand and the Land is subdued before the Lord and before his people now set your heart and your soule to seeke the Lord your God arise therefore and build yee the Sanctuary of the Lord God to bring the Arke of the Couenant of the Lord and the holy vessels of God into the house that is to bee built to the Name of the Lord. As they had experience that hee was among them so he would haue them goe lustily forward in furthering of his worship the meanes of it Could their enemies haue taken the foile and beene deliuered as a prey vnto them who had so long dwelt among them and taken deepe roote in the earth as a Tree that could not be shaken with the wind except the Lord had beene with them and holpen them and fought their battels for theÌ„ Thus they were assured of Gods presence with them and therefore they ought to bee sttong and couragious in promoting his glory and setting vp his seruice that he might remaine among them and neuer depart from them To this purpose speaketh the Prophet Haggai when hee saw the wonderfull backwardnesse of the people of Israel in building the Lords house that they gaue themselues to their owne profits and pleasures but let the Temple lie waste chap. 2 4. Be strong O Zerubbabel saith the Lord be strong O Iehoshua sonne of Iosedech the high Priest and be strong all ye people of the Land saith the Lord and worke for I
lifted vp himselfe against the LORD of heauen So when wee behold any cut off from the society of the Saints and doe not feare the same sentence it argueth that we are as members benummed and want that liuely feeling which ought to be in the members The fourth end is that those punishments which hang ouer the Church for sinne may be auoyded For so long as they that deserue to be excommunicate remaine in the Church God is prouoked to plague that Church as we saw before in the example of Achan Iosh 7.11 When the Church hath done what lyeth in them to do God is appeased and his wrath turned away as we noted by the zeale that Phinehas shewed against the adulterer and the adulteresse Numb 25.7 Psal 106.30 he stood vp and executed iudgement and so the plague was stayed Lastly the glory of God which is the ende of all good things is another end of excommunication This the Church ought to aime at and if this be before their eyes that are the gouernours of the Church it will keepe them from declining either to the right hand or to the left hand both from sparing the guilty and from punishing the guiltlesse from winking at the sinnes of great ones and censuring the faults and infirmities of those of low degree too sharpely from winking at great beames in some and hauing Eagles eyes to pry into the motes of others This will make vs walke in the beaten path of Gods word If then â—or 10.31 in the least things as our eating and drinking we must do all to the glory of God how much more ought we to respect it when wee are to deale in so serious and weighty a cause For his name is honoured and glorified in the saluation of the Elect and in the iust condemnaon of the reprobate both which are furthered by this ordinance of excommunication being rightly vsed 5 And the Lord spake vnto Moses saying â—â—â—it 6.3 6 Speake vnto the children of Israel When a man or woman shall commit any sinne that men commit to doe a trespasse against the Lord and that person be guilty 7 Then they shall confesse their sinne which they haue done and he shall reoompense his trespasse with the principall thereof and adde vnto it the fift part thereof Leuit. 6.5 and giue it vnto him against whom he hath trespassed 8 But if the man haue no kinseman to recompense the trespasse vnto let the trespasse be recompensed vnto the Lord euen to the Priest beside the ramme of the attonement whereby an attonement shall be made for him 9 And euery offering of all the holy things of the children of Israel which they bring vnto the Priest shall be his 10 And euery mans hallowed things shall bee his whatsoeuer any man giueth the Priest Leuit. 10.12 it shall bee his The first part of the Chapter hath hitherto beene handled touching the putting of lepers and other polluted persons out of the hoste the second part followeth concerning falsehood committed wherby our brother is damnified beguiled and deceiued to the 11 verse Our neighbour trusteth vs and reposeth confidence in vs at our word but we often make no conscience to deceiue and defraud him so it may be to our owne gaine and commodity against the common rule that nature taught the Gentiles themselues Whatsoeuer yee would that men should doe to you doe ye euen so to them for this is the Law and the Prophets Matth. 7.12 In this diuision therefore we are to consider two things first the promulgation of the law instituted of God to amend and correct this fault Secondly the application of this particular to the generall law touching the Priests maintenance The law is first propounded and enacted and then amplified by a prouiso or exception set downe by way of preuenting of an obiection The substance of the Law is this If any man or woman haue dealt falsely with his brother in any part of his goods by circumuenting of him fraudulently or detayning any of them wrongfully whereby he is iniured and God is offended so that his owne conscience accuseth him witnesseth against him this course is to be taken he must seeke to blot out and wash away his trespasse and offence which he hath done three wayes First by confession secondly by restitution thirdly by reconciliation First he must confesse his sinne and craue pardon from the bottome of his heart he must submit himselfe vnto God and acknowledge freely willingly what he hath done knowing that he can by no meanes hide his sin nor by any colour keepe it from the sight of God It booteth him not to deny it or defend it or excuse it or diminish it or turne it ouer vpon others If he would receiue pardon and forgiuenes it is necessarily required of him that he vse hearty confession both of this and all other trespasses and transgressions Secondly we must make satisfaction to him whom we haue wronged and from whom we wrested any thing It is not enough to make open confession vnto God vnlesse also wee make actuall restitution vnto men For the sinne is not pardoned except that which is taken away be restored Wherefore that the party offended should be recompensed and the party offending should be punished hee must together with the principall make good the dammage and put a fift part more thereunto and giue it vnto him against whom hee hath transgressed This is done to discourage iniurious persons and to make them afraid to doe wrong whether by fraud or violence For if they should onely restore the principall they knew if their offences were found out they should be no losers Thirdly he must seel â— reconciliation and atonement with God by offering vp of a ramme in sacrifice which figured out the suffering of Christ and offering vp of himselfe once vpon the Crosse for the discharge of our sinne and appeasing of the wrath of his Father It is in vaine to make satisfaction vnto men except we know how God will be satisfied and it shall profite vs nothing to be at peace with men except we be at peace with our God This is the enacting of the Law an exception is annexed by way of preuention For the offender that hath trespassed against his neighbour might obiect and say How can I restore that I haue taken it may be the party is dead it may be he hath neither sonne nor daughter neither brother nor kinseman may I not then lawfully conceale it and iustly retaine it vnto my selfe I answere nay the Lord answereth Thou shalt by no meanes detaine the goods that are not thine own if thou look for any good at my hand as if he should say when thy neighbour is any way damnified let the losse be recompensed and the damage restored prouided alwayes and be it farther enacted that if the owner be dead or vnknowne and he haue none of his kinred and aliance liuing to be his heire it shall not
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 â—e should â—e greeue 〈◊〉 punishâ—t 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 â—e fift proâ—ty 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 〈◊〉 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 〈◊〉 sixt proâ—y 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 〈◊〉 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. â—1 and in the prodigall son that returned to his fathers house We see it in the Israelites
we offer no hard measure vnto the messengers of God lest we make our selues guilty of insurrection and rebellion against God and of resisting his will forasmuch as we shall answere vnto him for this sin committed with an high hand Let vs remember the saying of Christ touching the Ministers of the word Ioh. 13.20 Verily verily I say vnto you he that receiueth whomsoeuer I send receiueth me and he that receiueth me receiueth him that sent me Heere are three persons named and ioyned together that are receiued the seruant the Lord Iesus and the heauenly Father He that receiueth and entertaineth one of the 〈◊〉 â—aketh them altogether he that receiâ—eth the seruant receiueth the Lord he that admitteth the least admitteth withall the greatest of them as Christ himselfe speaketh That which ye haue done to the least of my brethren ye haue done to me Reuel 3.20 If any were asked the question whether he would willingly open the dore to Christ and sup with him when he commeth vnto vs standing at the doore knocking and desiring to be admitted of vs he would answere We would haue him to dwell with vs to reigne ouer vs we would reioyce to see him come vnder our roofe And if we should be charged to stoppe our eares and to pull away our shoulders and to refuse to hearken vnto his voyce and to make him dance our attendance without the dores as if he were a stranger to vs and we strangers vnto him we would complaine of great wrong done vnto vs and say we were notably abused But hereby we are to try our selues as gold is by the touchstone we must measure our affection to Christ by our affection to his Ministers if we receiue the Lord we must for his sake entertaine his seruants Besides this order is to be obserued in the receiuing albeit the Lord Iesus be the sender yet first of al we must receiue the seruant that is the Minister and then the master himselfe For marke this that Christ doth not say hee that receiueth me receiueth the Minister whoÌ„ I send vnto you but contrariwise He that receiueth him whom I shall send receiueth me On the other side whosoeuer refuseth one of these refuseth them all ioyntly together he that refuseth the least of them refuseth the greatest as at the last iudgement Christ shall say Matth. 25.45 Inasmuch as ye haue not done it to one of these little ones ye haue not done it to me It is a vaine pretense and friuolous excuse to surmise that wee loue the Lord Iesus the shepheard of the sheepe when we reiect the Ministers of the word that seeke to make vs of the number of his sheepe and to bring vs home into the sheepefold If then none do receiue the Lord Iesus but such as receiue his Ministers the number is smal of those that entertain Christ whatsoeuer they think of themselues or howsoeuer they glory in themselues Vse 2 Secondly this doctrine serueth for reproofe of sundry abuses and grosse corruptions The measure which we mete to the Ministers of God is mete to God himselfe which first meeteth with those that excuse their contempt of the ministery of man The first reproofe and say If we had the Lord himselfe present among vs we would heare him and doe all to please him They do deceiue themselues and teach their tongue to lie For learne this of me and set it downe as a certaine rule Whosoeuer receiue not the seruant will not receiue the master himselfe He that regardeth not to heare him that is sent will not respect him that is the sender of him He that doth kill the seruant would also put the Lord himselfe to death if hee were able The reason is because the hatred of the Lord is the originall cause of hatred against the seruant so that they persecute the seruant for the Lords sake We know the parable of the vineyard let out to vnthankefull husbandmen Marke 12.1 The labourers caught the seruants and beate them Ver. 4. they handled them shamefully and killed some of them but did they entreat any better their masters onely begotten Sonne and heire when he came among them No they said among themselues This is the heire Come let vs kill him Ver. 7. Ver. 8. and the inheritance shall be ours so they tooke him and killed him and cast him out of the vineyard True it is no man is so prophane to vtter such reproachfull and blasphemous words against Christ Iesus nor so desperately giuen ouer to all wickednesse to say openly in the audience of all men Let vs kill him but if they would take notice of their secret corruptions and examine their inward thoughts they should find as little loue to the Lord as they beare to his Ministers and when they contemptibly vse the one they spitefully hate the other Hence it is that Stephen reproouing his persecuters that would seeme iealous of the Law Actes 7.52 ioyneth these two together and maketh them walke hand in hand one with another the persecution of the Prophets and the murthering and making away of him that is the head of the Prophets Which of the Prophets haue not your fathers persecuted and they haue slaine them which shewed before of the comming of that Iust One of whom ye haue beene now the betrayers and murtherers Where we see that the betraying of the Lord and the euill intreating of the seruant are sinnes neere of kin so that the one springeth from the other If then God account that done to himselfe that is done to his Ministers he wil bring them to a new account that neuer set themselues in the presence of God when they are to heare his word The Israelites could not abide to heare the voyce of God that shewed it selfe in fearefull manner but desired that Moses might speake vnto them if they should heare him speaking vnto them againe they should die Exod. 20.19 It is Gods great mercy to speake vnto vs by men subiect to the same infirmities that we are Let not vs abuse his goodnesse and contemne his word reiect his Ministers forasmuch as the contempt of them is ioined not only with the contempt of his ordinance but also with the contempt of his person Secondly The second reproofe it reprooueth such as regard not what they say vnto them neither care for the words that come out of their mouthes whether it bee word of promise or of threatning whether of exhortation or of reprehension whether of peace and reconciliation or of warre and euill tidings whether of ioy and gladnesse or burdens and yokes of punishment heauy to beare These thinke and perswade themselues that they haue to doe onely with men and are not guilty of any contempt against God but they are greatly deceiued and shall one day know that they despise not the word of mortall man but of the almighty and eternall God Hence it is that we are charged on the contrary to take
names and not in the Name of God They cannot say Thus saith the Lord but this I say vnto you not heare ye the word of the Lord but heare ye my word not that which God commandeth to obserue that do ye but keepe my word â—h 15 3. the commandements of men the traditions of the Elders the superstitions of the Fathers and such like humane ordinances wherby they make the word of God of none effect This carrieth no authority to the consciences of the hearers but it is as a sword that is blunt whose edge is turned that it cannot cut or enter into the flesh The word thus deliuered can neuer open the corrupt heart of man or do any good vnto the conscience If then we do not teach the flocke of God both by sincerity of doctrine and by innocency of life we shew our selues to be messengers of Satan not the Ministers of God to be false Prophets not true Teachers We are ioynt labourers with God and therefore he will be sanctified in all that come neere vnto him He feedeth the flock by our hands he conuerteth the soules by our Ministery and he saueth the hearers by our preaching and therefore we must not cause our office to be hated and contemned but by all meanes maintaine the dignity and authority of it to the vttermost of our power It is not only the corrupt doctrine but the euill life of the Ministers that maketh their calling to be vile and void in the eyes of worldly men If the persons that preach it be prophane they reiect Ministers Doctrine and Calling they set al at nought and let all alone And this is the deepe pollicy and subtilty of Satan wheÌ„ he dareth not openly oppose himselfe against the doctrine that is according to godlinesse nor encounter with the word of truth hand to hand he goeth to worke another way that he may cunningly vndermine it to which purpose he striueth to make it hatefull and contemptible by occasion of the Ministers and he duely obserueth their errors their faults and failings that with some colour he may cauill and so countenance his euill proceedings Christ our Lord and Sauiour did well and wisely foresee this and carefully did preuent this The treachery of Iudas was well knowne to the Iewes themselues hee betrayed his master forsooke the Apostles Mar. 26 27. ioyned with the Pharisies and in the end hanged himselfe This must needs bring a great scandall and much hinder the proceeding of the Gospel cause the Disciples to be euill spoken off and the truth it selfe to be reuiled Besides the Apostles might be afraid lest all their labour should be in vaine Wherefore to the end the Lord might adde strength courage vnto them and represse the slanders calumniations of the enemies of the Gospel and withall leaue a perpetuall direction vnto the whole Church that no man should refuse the purity of doctrine for the impurity of the liues of such as are the Teachers he vttereth and oftentimes repeateth this sentence Verily I say vnto you he that heareth you heareth mee Math. 10 40. Luke 10 16. Iohn 13 20. and he that heareth me heareth him that sent me he that despiseth you despiseth me and he that despiseth me despiseth him that sent me In these words he establisheth the authority of the Apostles doctrine and reprooueth all those that iudge of the doctrine by the Ministers and esteeme of the truth by the teachers For euen as Kings and Princes will not lose their right nor diminish the authority of their commandements albeit their Officers or Embassadors should exceed their calling and goe beyond the bounds of their commission in like sort whatsoeuer the Ministers of the Gospel shall be yet the word alwaies remaineth the same the promises and threatnings that are written in it shall be ratified by it we shall be iudged at the last day We must turne vnto it that shall not bow and bend to vs. For all flesh is as grasse and all the glory of man is as the flowre of grasse The grasse withereth and the flowre thereof falleth away but the word of the Lord endureth for euer 1 Pet. 1 24 25. To conclude therefore we must not cast our eyes so much vpon the Ministers that are the disposers of the mysteries of God as vppon the author of the Ministery which is the Lord himselfe neither be so carefull and attentiue to heare their voice as Christ himselfe speaking in them in whose Name they are Embassadors Doubtlesse they shall incurre the displeasure of God and receiue greeuous punishment whosoeuer are euilly affected to the Ministery of the word and their impiety shall detract and diminish nothing from the worthinesse of the doctrine it selfe which directeth vs to one God through our onely Mediatour Iesus Christ and teacheth vs to serue him with a true faith with a pure life with a loue vnfained Vse 4 Fourthly we ought from this ground of doctrine heere deliuered to giue them double honour and not withhold from them the wages of their worke and the recompence of their labours that is due vnto them but as euery labourer must haue his hire so ought the Ministers aboue the rest that labour in the word and doctrine to be maintained of the Church As the Church dependeth vpoÌ„ them for their allowance so they depend vpon her for their maintenance Thus the Pastour and the people do feed one another as a flocke of sheepe nourisheth the Shepheard who eateth the milke of them cloatheth himselfe with the wool of them and againe the Shepheard coucheth them into greene pastures and leadeth them by the still waters The people feed him with the bread of this life he feedeth theÌ„ with the bread of euerlasting life They minister to him in carnall things he to them in spirituall things They cannot lacke him in regard of their soules hee cannot be without them in regard of his body Thus then they do feed one another or at least ought to do If he receiue food of them and giue none vnto them againe he robbeth them of their goods and murthereth their soules If they on the other side receiue food of him so that they be taught of him and yet make him not partaker of a part of their goods they robbe him and cause him to depart from them and so become murtherers of their owne soules as if they did lay violent hands vpon themselues or rather as if they did famish themselues by refusing bread prouided for them inasmuch as where vision ceaseth there people perish Prou. 29 18. Nay the Lord accounteth of this sinne in another kinde and nature he chargeth such Church-robbers to be robbers and spoilers of God no lesse then they that stand by the high way and take a purse I doubt not but very many will be ready to scorne this comparison say What Do you liken vs to theeues Do you make no better of vs We are true
worke to take double wages They labour in one place and receiue recompence for their labour in two places If we should see a day-labourer worke diligently all the yere long with one man and at the yeeres end aske his hire at the hands of two men we would account it iniustice and deny to pay him These men that now we speake off who are like vnto Issachar compared to a strong asse couching downe betweene two burdens can labor but among one people Gen. 49.14 and yet they will haue maintenance of two Parishes If they obiect that they diuide their labours and take paines among them both I answer that helpeth not the matter forasmuch as while they are absent from them and come not among them they take as much of them as when they preach vnto them If the day-labourer of whom we spake before should worke halfe the yeere with them and require of them paiment for the whole yeere they wold not be so simple to grant it though they would be so shamelesse to demaund it These are they that make the calling of the Minister gainefull rather then painefull and sildome or neuer thinke of the account which they are to make for the soules committed vnto them and yet will be sure to haue the greatest maintenance that the Church or Churches can minister vnto them Vse 3 Lastly as this duty and doctrine serueth for the direction of the Ministers that as they looke to be maintained so all are not fit for this office because they must preach in season and out of season and not intangle themselues in matters and businesse of the world that they cannot intend to giue themselues to reading to exhortation and doctrine so it teacheth the people to haue a speciall care of their Ministers that they leaue them not destitute and distracted for want of necessaries They watch for our soules and therefore wee ought to prouide for their bodies We heard before that the Apostle willeth the Galathians Gal. 6.6 to communicate of their goods to their Pastours that labour among them Whereby it appeareth that in those daies so soone as the Gospel began to be planted the Ministers of the word began to be neglected in their daily ministration For as the word it selfe was contemned so were they also that preached it If the word it selfe be had in price and estimation the feete of them that bring glad tidings of peace will be beautifull vnto vs Rom. chapter 10. verse 15. And by this note wee may prooue our selues whether the word be precious vnto vs or not If we regard not the Ministers in what condition they liue among vs but leaue thē in a most poore necessitous estate it is euident that we make little reckoning of the word it selfe Where the Ministers are vilified and basely esteemed it is manifest that the horrible contempt of the word it selfe reigneth there And this is a notable policy of the diuell wherby he vndermineth vs and cunningly getteth ground of vs. For he defraudeth the Ministers of their maintenance that the Church may be spoiled of her Ministers He knoweth wel that if the Church should want the Ministers and haue them taken out of the way he might rage and rauen at his pleasure kill and murther freely as he listed Plutar. in the life of Demosthenes as if the wolues could get the dogges that kept the flocke into their hands they would destroy the sheepe without mercy The diuell is a cruell and sauage wolfe the Ministers are the keepers of the flocke and watch ouer it if they be any way remooued the diuell will suddenly prey vpon them and make hauocke of them Hence it is that the Lord saith in the book of Deuteronomy chap. 12.19 Take heed to thy selfe that thou forsake not the Leuite as long as thou liuest vpon the earth And in the 14. cha 27 verse he repeateth this exhortation againe The Leuite that is within thy gate thou shalt not forsake him for he hath no part nor inheritance with thee The Leuites were appointed of God to serue him and to teach his people that his Law might be knowne among them and therfore it was great reason they should haue wherewith to maintaine them A part of the inheritance belonged vnto them as they descended of the linage of Abraham howbeit God had put them from it to the end they should not be combred with earthly things neither troubled with tillage nor distracted with any other businesse but wholly giue themselues to the performance of their duties And the people also must doe their duties vnto them Great is the vnthankefulnes of this vnthankefull world The wretched Idolaters that worship they know not what spare no cost to maintaine their Priests wheras in the meane season such as serue God purely in their places are in no account and men are content not only to set light by them but vtterly to forsake them And what is the cause of this surely because they reprooue vs for our sinnes and suffer not euery man to doe what he listeth which made the Apostle say Gal. 4.16 Am I become your enemy because I tell you the trueth We all by nature desire liberty and cannot abide to be touched by Gods word we will not be reprooued Wee had rather maintaine such as would neuer speake word vnto vs then such preachers as exhort diligently and rebuke sinne powerfully and discharge their duties carefully How many are there that had rather nourish and keepe with great charge a great rabble of greasie Fryars and an whole Couent of idle Monkes to chaunt and houle all the day long then to finde one painefull preacher to speake vnto them as he ought to doe And how many are there if they might haue their owne choyce that had rather pay their tithes and giue their money to ignorant persons and idle bellies that can doe nothing or will doe nothing then to faithful Pastours that are according to Gods owne heart and might turne vs from darkenesse to light and from the power of Satan vnto eternal life Wherefore it is not without cause that the Lord would not haue the Ministers forsaken which publish true doctrine in his Name Neither doth this tend to the benefite of the Ministers either onely or principally but to the good of the people themselues For such as refuse to maintaine those that bring home vnto them the doctrine of saluation doe bereaue themselues of the food of their soules and the bread of life which is all one as if they should goe about to starue themselues for hunger When the Ministers teach this trueth of God that maintenance is due vnto them they are censured to preach for themselues and to seeke their owne profit and to pleade their owne causes howbeit this serueth for the common benefite of the whole people and the generall welfare of the whole Church of God that true religion might be maintained obedience toward God continued and the vnity
had ouercome his enemies now he might ouercome himselfe and his owne affections Cicero orati pro Marcel which was a greater and nobler victory then the former Thus he sheweth himselfe religious toward God as well as righteous toward men The like we see in the Law set downe by an expresse commandement Exod. 22.10 11. If a man deliuer vnto his neighbour an asse or an oxe or a sheepe or any beast to keepe and it die or be hurt Deut. 21.8 or driuen away no man seeing it then shall an oath of the Lord bee betweene them both that hee hath not put his hand vnto his neighbours goods and the owner of it shall accept thereof and he shall not make it good This precept directeth when and in what cases to take an oath to wit when the matter is doubtfull and cannot otherwise be decided forasmuch as the owner of the goods is charged to rest therein and to acknowledge himselfe well satisfied This we see farther in the Apostle Paul 2 Cor. 1.21 I call God for a record vpon my soule that to spare you I came not as yet to Corinth He did not breake out into this swearing of an ordinary custome but the glory of God and the saluation of that Church required it in which cases we are allowed and warranted to vse it and not otherwise Reason 1 The reasons will better confirme this vnto vs then bare testimonies taken out of the Scriptures which neuerthelesse out to be sufficient where no farther proofe is vsed First God will not hold him guiltlesse that abuseth his Name negligently or vnnecessarily He will surely punish them that sweare vainely This penalty or punishment is annexed to the commandement Exod. 20. The Lord will not hold him guiltlesse that taketh his Name in vaine It is an heynous sinne albeit it bee thought light before men and then the iudgement also shall be heauy that hangeth ouer their heads that transgresse this Law The free forgiuenesse of sinnes is the fountaine of all happines both present and to come Psal 32.1.2 for the man is blessed whose sinnes are forgiuen and whose iniquity is couered blessed is that man to whom God will impute no wickednesse and therfore we must needs be in continuall misery so long as our sinnes are retained This is a fearefull thunderbolt to afright vs from the prophaning of his Name he will honour those that honour him but such as despise him shall come to destruction Secondly the end of practising an oath is Reason 2 to decide strifes and to determine controuersies which disturbe peace and hinder Christian charity It cannot be but offences will come and many occasions of quarrels and contentions about matters of this life arise daily betweene man and man which could not conueniently be taken vp except we had the lawfull vse of an oath to confirme some necessary truth as when it serueth to manifest the glory of God or to cleere the good name of our brother or to obey the commandement of the Magistrate or to maintaine our owne credit This is set downe Heb. 6.16 Men verily sweare by the greater and an oath for confirmation is to them an end of all strife I call that a necessary trueth when a doubtfull cause called into question cannot be decided without an oath as we see the practise Rom. 1.9 God is my witnesse whom I serue with my spirit in the Gospel of his Sonne that without ceassing I make meÌ„tion of you alwayes in my prayers It was necessary for the furtherance of the saluation of the Romanes that they should be perswaded of the Apostles affection toward them but the testimony of men failed to prooue this trueth and therfore he was driuen to take vp an oath and to appeale vnto God This is also at large deliuered by Salomon in that prayer which hee made at the dedication of the Temple 1 King 8.31 If any man trespasse against his neighbour and an oath be laid vpon him to cause him to sweare and the oath come before thine altar in this house then heare thou in heauen and doe and iudge thy seruants condemning the wicked to bring his way vpon his head and iustifying the righteous to giue him according to his righteousnesse Thus we see the constant and continuall vse of an oth among Gods people in matters of weight and importance in their most serious and substantiall affaires Thirdly the Name of God is most fearefull Reason 3 in praises glorious in holinesse great in might and doing wonders and therefore it ought not commonly to runne in our mouthes without necessary cause This is vrged by the wise man Eccles 5.2 Be not rash with thy mouth and let not thy heart be hasty to vtter any thing before God for God is in heauen and thou vpon earth therefore let thy words be few And the Lord saith Deut. 28.58 Iudg. â— If thou wilt not obserue to doe all the words of this Law that are written in this booke that thou mayest feare this glorious and fearefull Name The Lord thy God he will make thy plagues wonderfull and the plagues of thy seed c. If then the Name of God be great and glorious it is not commonly to be vsed of vs to be turned in our tongues and to be trodden vpon with our feet Vse 1 Now let vs consider what vses may be made of this vnto vs. It reprooueth sundry abuses corruptions both in opinion and practise in iudgement and in life As first of all the Anabaptists a proud and fantasticall crue of cursed and damnable hereticks that trouble heauen and earth ouerthrow Church and Common-wealth destroy Magistracy and Ministery disanull the word and Sacraments and make religion to be no better then a doctrine of liberty These teach that it is vnlawfull to sweare at all either in priuate vse or in place of iudgement This is to runne into another extremity and to faile as much in the defect as other doe in the excesse For albeit all swearing be not lawfull yet it followeth not that all swearing is vnlawfull But to abolish all manner of swearing and all vse of an oath because some abuse it and vse it vainly â—r in vita â—g is like vnto him who to take away drunkennesse abolished the vines and would not suffer any to grow in his common-wealth or as if a man would suffer no corne to grow because some will surfet with it There is no good thing but hath beene or may be abused The doctrine that is according to godlinesse is many wayes abused When Paul magnified the mercies of God in his sonne Christ so that where sinne abounded â— 5.20 grace abounded much more men of euill spirits arose that abused this to carnall liberty and turned the grace of God into wantonnesse and wrested the Scriptures to their owne perdition sect 1 The obiections of these heretikes are not many but somewhat they alleadge for themselues First they obiect the commandement
performed by and by we are not to prescribe to God his seasons hee knoweth when to strike and how to punish It is well said by the Prophet Hab. 2 3. The vision is yet for an appointed time but at the end it shall speake and not lie though it tarry waite for it because it will surely come it will not tarry For albeit God may seeme to vs to deferre the time or to forget his seruants yet he will try our patience and obedience as wee see in the place named before Heere is the patience and faith of the Saints Reuel 13 10. We must not make too much haste but wait for the accomplishment of those things hauing withall a liuely faith and full assurance to beleeue that in Gods appointed time they shall come to passe He is faithfull that hath promised and cannot lye he is true of his word that hath spoken and cannot deceiue Woe therefore vnto all those that deale vniustly and violently with Gods inheritance they touch his annointed and they that do them harme do touch the apple of his eye so that they cannot escape vengeance Ver. 28. And if the woman bee not defiled but be cleane then she shall be free In the former verse Moses hath shewed the punishment that shal come vpon the guilty person which punishment is sutable to the sinne committed thereby to cleere his owne iustice and to terrifie all persons from committing sinne In these wordes wee haue matter of wonderfull great comfort for the innocent person For howsoeuer GOD setteth downe diuers hard and heauy threatnings as greeuous burdens to be borne against all wicked and vngodly persons yet hee is euermore carefull of his children that they be not oppressed with sorrow and ouermuch heauinesse of minde forasmuch as hee hath a remnant that call vpon him Luke 7. wisedome is alwaies iustified of her children Behold heere a contrary effect and operation in drinking of these bitter waters according to the contrary condition of those that dranke of them Such as were guilty of the sinne of adultery they turned to their horrible destruction and became as it were rank poison their bellies swelled their thighes rotted and the parts which they had shamefully abused miserably perished But such as were indeed innocent suspected without iust cause and accused without due proofe and examined without sufficient triall of the fact committed through the iealousie of their vncharitable husbands and had kept the marriage bed vndefiled those bitter waters should not be bitter vnto them they should not hurt or hinder them at all neither worke any dangerous effect in them but rather bee wholesome and healthfull vnto them God himselfe the iust GOD and the maintainer of iustice will bring the truth to light that was hid in darknesse and turne the hearts of their husbands toward them so that they should liue in godly loue and charity together and see to their endlesse ioy and comfort the fruite of their bodies the hope of their houses the staffe and stay of their age I meane their children the heritage of the Lord. Wee learne from this first promise Doctrine that God maketh knowne the innocency of his seruants God wil mâ—â— the innocency of his seâ—uants â—roâ—â— For howsoeuer the faithfull may be falsely accused and haue many slanderous imputations laide vnto their charge yet God will make their cause to bee rightly knowne and discouer the truth in despight of their enemies This is confirmed vnto vs by many examples in the old and new Testament Ioseph being solde into Egypt was greeuously accused by his mistresse and cruelly imprisoned by his master impudency and incontinency in the one cruelty and credulity in the other Gen. 39 â—â— were the causes that he was put into prison in the place where the Kings prisoners lay bound his case might seeme now to be desperate and he to be for euer in displeasure and out of fauour and no hope left vnto him to be deliuered from thence where his feete were held in the stockes and he laid in irons Psal 10â— 1â— yet when the appointed time came and the counsell of the Lord had tried him hee made his cause knowne Gen. 39. The Lord was with Ioseph shewed him mercy and got him fauour in the sight of the master of the prison c. Whereby we see that at the first he was vsed hardly and had fetters of iron cast vpon him as an euill dooer but afterward hee was more mildely and mercifully handled when as his innocency was made knowne The like we might say of Dauid who in all his dealings toward Saul carried himselfe wisely obediently and vprightly as became the Kings sonne subiect and seruant yet he was persecuted from place to place and hated euen vnto the death and hunted as a Partridge vpon the Mountaines yea he found no rest for the soles of his feete like the Doue sent out of the Arke in the time of the flood and ouerflowing of the waters Gen. 8 9. But when Saul saw that the lap was cut off from his garment and the speare and pot of water that was at his head taken away he said to Dauid Thou art more righteous then I for thou hast rendred me good and I haue rendred thee euill and thou hast shewed this day that thou hast dealt well with mee forasmuch as when the lord had closed me in thine hands thou killedst me not c. but my soule was precious in thine eyes 1 Sam. 24 18. and 26 20 21. So did God deale with Ieremy when he was slandered and falsely accused to be a conspiratour and to weaken the hands of the people and when he was cast into prison the Lord raised vp some to fauour him who made his case knowne and he was deliuered Christ Iesus was charged to be a blasphemer of God an enemy of Caesar an author of sedition and a disturber of the peace howbeit his greatest enemies that sate in iudgement of him pronounced him innocent and confessed that the Pharisees and Priests for enuy had deliuered him I will adde one example more and that shall be the blessed Virgin who being betrothed to Ioseph before they came together as man and wife shee was found to be with childe by the holy Ghost Math. 1 18 19 20. Then she began to be suspected of incontinency and Ioseph being a iust man and not willing to make her a publike example was minded to put her away seretly What then doth God leaue her destitute and him perplexed her in suspicion and him in his resolution to depart from her No for as she was innocent and not faulty of that crime so did he make her innocency and integrity knowne for whiles he thought these things behold an Angel of the Lord appeared vnto him in a dreame saying Ioseph the sonne of Dauid feare not to take Mary thy wife for that which is conceiued in her is of the holy Ghost All which testimonies make
his good name and estimation according to the commandement of our Lord and Master Mathew 7 verse 12. Whatsoeuer yee would that other men should do vnto you euen so do ye vnto them for this is the Law and the Prophets Doth God require this at our hands and will not he performe it toward vs Must we cleere our brothers good name and will God himselfe faile to do it or doe we thinke wee can haue a better or greater care of the name of our brother or of our owne name then God the righteous Iudge of the world hath of vs all That cannot be he is iealous of our good names and will not haue the truth smothered with a lye nor innocency buried in the earth Shall we make our selues more righteous then GOD and iustifie our selues aboue our Maker There is not a spark of that truth which is in GOD giuen to vs true it is he honoureth vs by vouchsafing this mercy vnto vs to open our mouthes to speak his truth which he is able to auouch and iustifie against all gainsayers a thousand waies If we then that are euill know how to acquit our brethren we may be well assured he will be more iust and righteous in all his dealings toward vs then we haue beene or can be one to another And if wee haue meanes at any time to free our brethen from infamy wee may fully and certainely be assured that hee will be ready to bring to light our innocency Secondly seeing God hath promised to make our innocency that is derided or denied Vs e 2 to be knowne let vs know that it is our duty to goe boldly to the Throne of his grace and to pray vnto God to performe his promise toward vs. It falleth out oftentimes that we see no way to bring the truth to light and we think it vnpossible that euer we should be cleered howbeit we haue to do with God to whom nothing is secret before whom all things are manifest he is able to bring vs into credite againe We take therefore a wrong course and prouide euilly for our selues to rage and storme against those that reuile vs and speake all manner of euill of vs falsely for Christ his sake whereas we ought to repaire into the presence of GOD and to craue of him that he would make the iustice of our causes to appeare If any obiect Obiect Is not God without praier able to make the truth of our causes knowne Or hath he need to be put in mind of his office which is to iustifie the godly and to condemne the wicked I answer Answer as GOD is able of himselfe to doe it so he also hath appointed the meanes how he will do it And among them all none is more excellent then praier so that his almighty power doth not exclude praier but rather imply it neither should it keepe vs from prayer but rather encourage vs to praier forasmuch as almighty God vseth it as an instrument for the performance of those things which he hath promised and appointed He that goeth to warfare prepareth horse armour and leuieth souldiers and getteth what prouision and furniture he can he will by no meanes be brought to leaue theÌ„ behind him or to send them backe againe and to rush into the battell without them because they are instruments by which God is wont to giue the victory to such as it seemeth good to him so that he cannot without rashnesse lay them aside so is prayer necessary by the which the LORD is accustomed to giue vnto vs those things that we want and therefore it were horrible presumption to neglect it vnder pretence of his knowledge vnderstanding our cases or of his power enabling him to do all things or of his prouidence determining all things As God hath appointed armour to them that desire victory so hath he ordained praier for them that would be releeued in necessity â—it God â—eth what â—eed yet â—er is need True it is GOD knoweth what wee need better then our selues that are in neede yet is not praier to be holden superfluous because God hath commanded vs that in the day of trouble we should call vpon him Mat. 7. he hath promised to heare vs and deliuer vs Psal 50. He hath made no promise to vs of any blessing except we aske the same of him he keepeth vs in feare and reuerence and maketh vs to acknowledge him to be the giuer and author of all good things he declareth his loue vnto vs that humbleth and abaseth himselfe to heare our requests complaints particularly and thereby enflameth vs to loue him again and to put our trust in him by this familiar communication with him we grow after a sort familiar with him and wee are bold to shroud our selues vnder his wing as the childe flyeth to his father and lastly as we confesse that whatsoeuer good things we enioy do come from him alone so it is our duty to returne to him the thankes and to vse them to his glory Wherefore whensoeuer wee finde our selues wronged of our neighbours we are not to turne vpon theÌ„ in a rage like vnto the dogge that runneth after the stone that is cast at him and not at him that did cast it but let vs runne with boldnesse vnto God and poure out our supplications before him desiring him to helpe vs and right our cause This doth the Prophet Dauid in many places Psal 4 1 and 69 13. Heare me when I â—ill O God of my righteousnesse thou hast enlarged me when I was in distresse haue mercy vpon me and heare my praier He acknowledgeth in his praier to God that he was the witnesse Iudge and defender of his innocency and vprightnesse toward Saul or any other declaring by his owne example that when men vniustly condemne vs we must flie vnto God by humble and earnest praier who is the patron and pleader of the causes of his people And in the seuenth Psalme verse 6. Arise O Lord in thine anger lift vp thy selfe because of the rage of mine enemies and awake for me to the iudgement that thou hast commanded and afterward verse 8. The Lord shall iudge the people iudge mee O Lord according to my righteousnesse and according to mine integrity that is in me If God did not lay to his hand and helpe him he confesseth that he were vtterly destroyed and therefore he praieth to be deliuered from his persecuters Whensoeuer therefore men will not iudge vprightly and haue their eies blinded through malice or fauour we ought by praier to referre our causes to him that hath no respect of persons and so commit our causes to him that iudgeth righteously 1 Pet. 2 23. Howsoeuer the innocent cause of the godly may be hidden for a time and ouerwhelmed by the slanders of the vngodly yet if we be not wanting vnto our selues continuance of time the daughter of truth will bring it to light We cry out against the wicked but
to performe it Fiftly it should be done to the ende the people might be encouraged and not faint in their sufferings For they are oftentimes set vpon and their faith shaken and they ready to giue ouer if they be not confirmed by the word and by praier and therefore we reade Eph. 3 13 14. I desire that yet faint not at my tribulations for you which is your glory for this cause I bow my knees vnto the Father of our Lord Iesus Christ c. that he would grant you according to the riches of his glory to bee strengthened with the might of his Spirit in the inner man Our praiers shall be an effectuall meanes to hold them vp Vse 1 Consider from this ground why the word oftentimes prospereth not vnder our hands and we labour in vaine and striue against a stubborne and disobedient people euen because we forget our owne duty to commend our people to God and to the word of his grace 26.18 that so their eyes may be opened and they turned from darknes to light from the power of Satan vnto God that they may receiue forgiuenesse of sinnes an inheritance among them that are sanctified by faith in Iesus Christ Let vs all therefore say with Samuel the Lords Prophet GOD forbid that I should sinne in ceasing to pray for them that the word may take good effect in their harts considering it is in his hands onely to giue the blessing vpon our labours For Paul may plant and Apollos water but it is God that giueth the increase 1 Cor. 3 6. And doubtlesse God doth often withhold the dew of his grace frō our labours because we do not desire craue his blessing It may be said what should the Minister aske for them or for what should he pray on their behalfe I answer for their conuersion confirmation consolation preseruation multiplication and remouing of tribulation .. Many in all Congregations remaine yet in ignorance are not turned vnto God we must pray that they may bee gained and conuerted Acts 3 19. Many are weake and feeble minded as the bruised reede and as the smoking flaxe we must pray that they may be supported and strengthened Eph. 3 16. Many are as it were quite out of heart being tired with the tentations of Satan and tribulations of the world these must be cheered vp and comforted Math. 26 41. Acts 14 22. Many haue indeed receiued to beleeue but they are ready to stand at a stay and some at the point to goe backward we must pray that these may be kept and preserued Iohn 17 11. Holy Father saith Christ keepe through thine owne Name those whom thou hast giuen me that they may bee one as we are Many Congregations haue the fewest number that haue giuen their names in sincerity and vprightnesse of heart to God and resolued to offer vp their bodies an holy and liuing sacrifice vnto him so that the true Church is a little flocke wee must pray therefore that the number may be augmented and encreased and that he would euery day adde vnto the Church such as shold be saued Acts 2 47 and 13 48. and 16.5 So were the Churches established in the faith increased in number daily Lastly the Churches of God do often lye vnder many iudgements and are pressed euen aboue measure with sundry calamities it is our duty therefore to pray to GOD to haue them remoued that they may haue a breathing time quietly serue the Lord in peace and tranquility as Paul wisheth Agrippa were altogether like him except his bands Acts 26 29. Secondly this serueth to reproue such as Vse 2 neuer practise this neither thinke it to be any ministeriall duty to pray for the people and for the blessing of God vpon their own speaking the peoples hearing And thus is the whole office of the Ministry disanulled Some that loue their owne ease more then the peoples good maintaine that reading is preaching because they are loth to take paines thēselues or to maintaine any that should take paines Others that pray sildome thinke it needlesse either to begin their Sermons or to end them with inuocation of the Name of God and by this meanes they neither giue themselues continually to praier neither to the Ministery of the word And if we marke the people that liue vnder their Ministery depend vpon them we shall see them for the most part most ignorant and such as haue no desire of knowledge except peraduenture some few who haue beene fed with the crums that fall from other mens tables I meane that haue gotten their knowledge in other places Thirdly it is the Ministers duty to labour after the grace of praier For how shall they Vse 3 be able to commend the people to GOD in praier if they be not able at all occasions and times to pray for them beeing destitute of this holy and heauenly gift which is a most necessary a most worthy a most effectuall gift It is a principall part of Gods worship oftentimes beareth the name of the whole worship of God Gen. 4 26. Acts 9 14. 2 Tim. 2 19. It is the meanes which God hath sanctified to vnlocke the closet of his graces They are hid in God and as it were kept in his secret chamber vnder locke and key praier is the meanes to open the doore that leadeth vs the way vnto them God is indeed the fountaine of all blessings but the spring is farre the waters of life are with him but if we vse not praier it may be truely saide to vs as the woman of Samaria spake Iohn 4 11. Thou hast nothing to draw with and the well is deepe from whence therefore canst thou haue that liuing water If then we account the sauing graces of God necessary wee must also account that meanes necessary by which we do obtaine them As for those that despise the meanes they do also despise the precious graces of God which are obtained by meanes The like we might speake of the excellency and efficacy of prayer But what shall all this auaile vs if we be as dumbe men and not able to open our mouthes to make petition to God for them The Apostle willeth Timothy that prayers supplications intercessions and thankesgiuings should bee made to God by him and other Ministers 1 Tim. 2 1. We must all labor to know the state of our flocks If we see any wants among them we must pray to haue them supplied if any iudgments breake in vpon them we must pray to haue them remoued and if God at any time haue graciously heard vs we must be able to giue him the glory Lastly let the people answer duty for duty Vse 4 and praier with praier that so there may be a mutuall performance of the same by the Pastour for the people and by the people for the Pastour For seeing the Ministers are commanded to pray for them why should they bee backward to remember their Ministers
to his glory and to the good of others Wee must referre them to him as we haue receiued them of him As all riuers runne into the sea so all our riches should returne to God Thirdly we must be ready and willing to leaue them whensoeuer God shall call for them For hee that bestowed them may he not require them againe when he pleaseth we must leaue them rather then leaue him If we haue this godly resolution then may we perswade our owne hearts that we are thankefull for them Thus it was with Iob 〈◊〉 1.21 when he could say The Lord hath giuen and the Lord hath taken away blessed be the Name of the Lord. Fourthly wee must not put our trust and confidence in them and if riches encrease 〈◊〉 10. we must not set our hearts vpon them because then we commit grosse idolatry with them This is a fearefull sinne Many such idolaters it is to be feared remaine stil in great store among vs â—nd albeit idols be banished out of our Churches yet many doe yet set them vp in their hearts This idolatry is so much the more dangerous because it is more close and secret coloured vnder the name of vertue practised by such as detest popery and idolatry and therefore is lesse perceiued and discerned Lastly we must not account these the chiefest riches or the best treasures inasmuch as the vngodly haue commonly the greatest share of them Luke 12. and 16. and therefore we must labour to be rich in faith 〈◊〉 6.11 in loue in righteousnesse in godlinesse in patience in meekenesse and in all good workes Heere is true riches if we adorne our selues with these we shall be truely rich although we be poore Reuel 2.9 and though we haue neither siluer nor gold Acts 3.6 yet he hath giuen vs all things 2 Pet. 1.3 And though we haue nothing at all yet we possesse all things 2 Cor. 6.10 89 And when Moses was gone into the Tabernacle of the Congregation to speake with him 〈◊〉 iâ— with 〈◊〉 then he heard the voyce of one speaking vnto him from off the mercy seate c. Hitherto of the offerings of the Princes receiued of Moses and giuen to the Leuites Two tribes offered one wagon and euery wagon had two oxen therefore they offered sixâ— wagons and to draw them twelue oxen These were thus distributed â—ret comment in 7. cap. Num. the Geâ—shonites had two wagons and consequently foure oxen commited to them the Meratites haâ— foure wagons and consequently eight oxen so that they carryed the greatest burdens Touching the Kohathites the third family of the Leuites nothing was bestowed among them because to them were committed the vessels of the Sanctuary which were carryed vpon their shoulders so that they had no need ether of wagons to beare them or of oxen to draw them themselues seruing in stead of them both In this verse we see the oracle of God speaking to Moses We might note heere that God spake diuers wayes to his Church in the old Testament as also that all blessings come from God to vs through Christ the true propitiatory couering our sinnes out of Gods sight and reuealing Gods will to vs that wee should know it and haue benefit by his Priesthood But to passe ouer these we may note that Moses went into the Tabernacle The Tabernacle signifieth his Church There is God to be spoken vnto The doctrine Doctrine is this God is present in a speciall manner in places set apart for his worship True it is God is euermore present wheresoeuer his Church is assembled hee is euery where the heauen is his throne and the earth is his footstoole howbeit wheresoeuer his Church and people are assembled hee is present with his Spirit with his grace and with his blessing and assistance Hence it is that the place appointed for his seruice is called his face Gen. 4.14 This is afterward called the presence of the Lord verse 16. So Psal 46.5 God is said to be in the middes of the City of God And Christ teacheth that wheresoeuer two or three are gathred together in his name he is in the middes of them Matth. 18.20 So then wheresoeuer the place of Gods worship is there is God euer present For first he hath promised to dwell there Reason 1 Where dwelleth the master of the house and where is he readiest to bee found but where he dwelleth as Psal 132.13.14 The Lord hath chosen Sion he hath desired it for his habitation this is my rest for euer heere will I dwell for I haue desired it Secondly he is knowne by a speciall worke of his presence sanctifying Reason 2 those that are his by his word heereupon the Prophet saith Psal 87.2 3. The Lord loueth the gates of Sion more then all the dwellings of Iacob glorious things are spoken of thee O City of God Thirdly he delighteth in his own ordinances Reason 3 In Iudah is God knowne his Name is great in Israel in Salem also is his Tabernacle and his dwelling place in Sion Psal 76.1.2 It is Gods ordinance that we should meete together in one place for this cause hee commanded the Tabernacle to be builded and afterward the Temple these he sanctified for the word for sacrifices and for prayer these doth the Lord loue and in those doth he take pleasure and with them will he vouchsafe his presence This being an euident trueth from hence we must learne so to carry our selues in such places as are sanctified and set apart for his seruice as that wee may call him to bee a witnesse of our sincerity Will a subiect dare to behaue himselfe rudely and vnreuerently in the presence of his Prince or the child in the presence of his father How then ought wee to stand in awe of the Maiesty of Almighty God whose glory is incomprehensible who dwelleth in light that none can attaine vnto Heerepon the wise man saith Eccle. 5.1 Keepe thy foot when thou goest to the house of God and be more ready to heare then to giue the sacrifice of fooles for they consider not that they doe euill No man ought to come before the Lord vnprepared or to set his feete in the Lords house rashly and vnreuerently Were it not vnseemly and vnciuill to enter into a kings pallace with foule and filthy feete defiled with dung and myre or to sit downe at a Princes table with vnwashen hands And is it not more vndecent and vndutifull to come into the house of the great King the King of Kings and to be partakers of his Table before wee haue cleansed and sanctified our hearts This was shadowed out at the giuing of the law by commanding them to wash their garments and to abstaine from their wiues Exod. 19.14 15. Thus they were to be prepared before they receiued the Law Likewise before they could behold the wonderfull workes of God they were spoken to to pull off their shooes because the place whereon they stood was
we do not deny that the Scripture being vnderstood doth enlighten our mindes but it is not therfore lightsome because it is vnderstood of vs for then the light therof should wholly depend vpon our vnderstanding Thus if we vnderstand it it shall be lightsome but if we vnderstand it not it shal not be lightsome Nay which is much more absurd if one man vnderstand it it shal be light if another man vnderstand it not it shall not bee light thus at one and the same time it shold be both light not light The truth therefore is that the Scriptures are lightsome two wayes â—â—e holy â—â—â—iptures are â—o wayes â—â—â—â—tâ—ome First in respect of them selues secondly in respect of vs. In respect of themselues they are alwaies lightsome of theÌ„selues and haue light in themselues In respect of vs they are lightsome when we vnderstand them and receiue them and light by them But to returne to the former matter the Minister should be the principall light to hold out the Lanthorne to bring men to heauen and to worke in them repentance as Iohn the Baptist is said to be a burning and a shining light Ioh. 5 35. But euery one also in his place must be a light to shine in knowledge and obedience in doctrine and in life On the contrarie when men are as candles put out there falleth great hurt to the church The danger heereof may be discerned by common experience in an hauen towne if the Lanthorne be taken downe or the candle put out which should direct the ships in the night season into the hauen al the ships and the soules that saile in them are left to the mercy of the winds which are without mercy and so all perish by miserable shippewracke In like manner if men haue no light in their hearts to guide them into the hauen and harbour of the church and consequently of the kingdome of heauen they doe as much as in them lyeth betray their owne soules and drowne themselues in eternall perdition Verse 3. And Aaron did so c. The obedience of Aaron is here described and the Candlesticke set in the Tabernacle described It is saide to be of golde as Reuel 1. the most precious of all Minerals for two causes First because as Gold excedeth all other mettals so the Church exceedeth all other societies of men because in it saluation is only to be found Esay 46 13. all other beeing ordained to preserue this safe and sound Esa 45 14. 49 23. Reuel 21 24 26. Yeâ— it is the glory and honour the beauty and ornament of all other societies kingdomes cities townes houses and persons to be parts of the church inasmuch as otherwise they are parts of the world of the kingdome of darknesse yea aâ— dogs swine and vncleane beasts Ephes 22 11 12 13 c. Secondly because it is most precious deare to God and to Iesus Christ as gold is to man because it is an holye company sanctified by the blood of Christ whom it cost deare to redeeme it Acts 20. The Candlesticke in the Tabernacle was to hold the light for the direction of all that were therein from Euening to morning continually Exod. 27 22. It is the vse of euery Candlesticke to hold to keepe to preserue to continue and to yeelde forth the light to the benefit of others This doth mystically represent the church Doctrine teacheth that the church is as the Lords golden candlestick appointed to hold and keepe the light treasury of the Word for euer It is the office of the church to holde and keep the word for euer that it should neuer bee lost or embeselled from vs to the end of the world And as the Candlesticke was to hold the light to the first comming of Christ so is the church to preserue the truth vntil the second comming of Christ It is therefore the office of the church and of euery true member thereof to keepe in it and to publish abroad and to hold out to those that are in it the truth of Gods word to direct their pathes aright as Deut. 31 20. The booke of the Law after that it was written was by the Lord himselfe committed to the Israelites to be kept in the side of the Arke of the couenant The Prophet Esay sheweth That the Word should go forth out of Sion where it was kept into the middest of the earth Chap. 2.3 And the Apostle declareth that the Iewes had the Oracles of God committed vnto them of trust Rom. 3 2. and that to them appertained who were the onely church the adoption and the glory and the Couenants and the giuing of the Law and the seruice of God and the promises Rom. 9 4. And Paul is said to haue written vnto Timothy that hee should know how he ought to behaue himselfe in the house of GOD which is the Church of the liuing God the pillar ground of the truth 1 Tim. 3.15 By all which testimonies wee are taught that the Church holdeth and bringeth the truth Esay 41 27. and conueieth it vnto vs and that wee can no otherwise receiue it or be partakers of it For further proofe heereof obserue with Reason 1 me the titles that are giuen vnto it It is a safe keeper or treasurer to keepe as it were vnder locke and key the holy Iewels of the olde and new Testament that they be neither corrupted by Heretikes nor destroyed by other enemies It is as a cunning Goldsmith to try euery thing Whit. de Scrip. quaest 3. Cap. 2. for as he discerneth pure gold from counterfet mettalles so the church discerneth true Scripture from false or forged books and writings It is as a crier to publish and make knowne the decrees of almighty God It is an Interpreter to expound the sence and to open the meaning of the Scriptures according to the proportion of faith set forth in other parts Secondly it is a great honor and wonderfull preferment that God giueth vnto the Church aboue al other societies and places of the world besides And indeede there can bee no greater honor then to be put in trust with such a treasure If a man should vpon trust commit vnto another a great treasure and make choyse of him to leaue it with him it is a signe he honoreth and respecteth him before and aboue others so is it betweene God and his Church he hath laid vp his trueth in his Church as in his store-house Ps 147 19 20. He hath giuen his word to Iacob his statutes and ordinances vnto Israel he hath not dealt so with other Nations as for his iudgements they haue not knowne them This made the Apostle say What is then the preferment or aduantage of the Iew Or what profit is thereof circumcision much euerie day shewing thereby that God committing his Oracles vnto them did aduance and prefer them farre aboue all other Nations Thirdly the church is the house
all parents to teach their children Eph. 6 4. of Masters to bring vp their seruants in the nurture and admonition of the Lord as Abraham and Cornelius did This is a notable meanes to keep to maintaine and to defend the truth As for those that will not teach the truth to theÌ„ that are in their houses they are the diuels Prophets who is the father of error ignorance Such fathers and such masters are the cheefe meanes of the decay and decreasing of religion piety faith and righteousnesse Secondly we maintaine the truth and make it knowne by open confession and profession thereof Euery man must opeÌ„ his mouth in Gods cause when the gates of hell are opened against it and wee must earnestly stand for it and constantly beare witnesse vnto it whensoeuer it is oppugned and resisted The Apostle chargeth to Sanctifie the Lord God in our hearts be ready alwaies to giue an account and answer to euerie man that asketh vs a reason of the hope that is in vs 1 Peter 3 15. with meekenesse and feare Thus did the holie Martyrs at their death witnesse a good confession and thereby draw many to a loue and embracing of that truth for which they suffered If we be bold to confesse the Lord Iesus and his Gospell He will not be ashamed of vs in his kingdome but confesse vs before his father Mat. 10 32 33. Thirdly we must leade an holy and sanctified life and giue a good example vnto those among whom we liue An vnblameable and vnreprooueable conuersation is a great meanes to cause others to embrace godlinesse when we are carefull to adorne the Gospell of Christ with a good life whereas otherwise we cause the enemies of God to blaspheme the name of God and to speake euill of the truth Therefore the Apostle willeth vs to be blamelesse and harmlesse the sonnes of God Philip. 2 15. without rebuke in the midst of a crooked and peruerse nation among whom we must shine as lights in the world holding forth the word of life Lastly we must maintaine his truth by the armour of prayer desiring God to make an open way and free passage for his owne ordinance and also to send forth painfull plentifull Labourers into his haruest to gather his corne together and to withstand all false doctrines and heresies This doeth Christ command Math. 9.38 This doe the Apostles practise Actes 4 30. God hath in great mercie vouchsafed his word vnto vs it is our dutie to seeke to vphold and maintain it that so it may be continued vnto vs and our posterity for euer Let vs therefore practise these few points and be carefull to practise instruction confession and inuocation Thus we shall shew our loue to the truth a minde ready to receiue it a memory ready to retaine it and an heart ready to practise it 5 And the Lord spake vnto Moses saying 6 Take the Leuites from among the Children of Israel and cleanse them 7 And thus shalt thou do vnto them c. The second part of the Chapter followeth concerning the Leuites wherein obserue two things First the separation of them from the rest of the people secondly a limitation of time by the speciall commandement of God for the entering into their office Their separation or setting apart for the ministration in the Tabernacle offereth vnto vs the commaÌ„dement of God and the obedience of Moses and Aaron and the whole congregation performed to the commandement of God Their separation is noted by many particular circumstances they must be clensed with water of purifying their garments must be washed their flesh must be shaued Verse 7. they must take one yong Bullocke for a meate offering and another for a sinne offering verse 8. And Aaron must offer them verse 12. the hands of the Elders must be imposed on them v. 9 10. and they must be offered before the Lord ver 11 13. Where we see that such as are appointed to handle the holy things of God must be washed and clensed with holy water It is very meete and conuenient that they should approach thereunto with pure hands euen in respect of outward cleannesse Exod. 25 31. But heereby is another thing meant Namely that the Ministers and generally al others that draw neere to God in performance of any dutie â—â—â—â—rine must bee clensed and washed â—inisters 〈◊〉 other â—â—aw 〈◊〉 to God 〈◊〉 â—e clenâ—â— they must haue cleane hearts cleane affections cleane workes whensoeuer they come into his presence This was figured out to Moses Exod. 3. when hee was about to draw neere to see the burning bush the Lord saide Put off thy shoes for the ground wheron thou standest is holy grouÌ„d Salomon willeth vs to take heed to our foote when we enter into the house of God Eccl. 5 1. When we go about to pray we must lift vp pure and holy hands 1 Tim. 2 8. When wee come to the Sacraments we are willed to examine our selues and so eate of that bread drinke of that cup 1 Cor. 11 28. Whensoeuer we present our selues in the Congregation to heare the word we must lay apart all filthines and superfluity of naughtinesse and receyue with meeknesse the engrafted word which is able to saue our soules Iames 1 21. Wee must cast off all malice and all guile and hypocrisies enuies and euill speakings that so we may grow by the milke of the word 1 Pet. 2.1.2 This we ought to do the rather First because Reason 1 God is present euery where Mat. 18. His eye is vpon all his suppliants that pray vnto him vpon all his guests that come to the table vpon all men that heare his voice Mat. 22.11 He taketh a view and surueigh of such as preasse into his presence Zeph. 1 12. That he may giue to euerie man according to his works If we search not our hearts he wil search them if we iudge not our selues he will iudge vs 1 Cor. 11. His eie is vpon vs to approue of vs if we do well to reiect vs if we do euill as the examples of Caine and Abel shew Secondly without this inward sanctification all our exercises of Religion are reiected and therefore we are willed when we come before the Lord To wash vs and make vs cleane to put away the euill of our doings Esay 1 16. Vse 1 This reproueth all such as offer to perform diuine duties to almighty God without meditation or preparation such as rush violently into Gods presence without due reuerence and regard Math. 22. as he did that came to the feast without his wedding garment There was but one such guest yet the Lord soone espied him and called him out If there be but one such in an assembly he cannot escape the all-seeing eye of God who hath also a reuenging eye that cannot see his honor and glorie defaced Who wold presume or dare to come into the presence of an earthly Prince in an vnseemely
vnto vs. If an earthly Prince should send a messenger vnto any of vs hee is regarded for the Princes sake that sent him We are Ambassadors for Christ saith the Apostle as thogh God did beseech you by vs we pray you in Christs stead be ye reconciled vnto God 2 Cor. 5 ver 20. and therefore we should bee heard receiued and respected for our Masters sake Again they must submit themselues to our doctrine not onely when wee heare pleasing things precious promises and gracious comforts but when we heare the word sounding an alarme in our eares vttering reproofes deliuering threatnings and denouncing iudgements We see in humane things we are content to accept of the excuse of men that say they are but seruants and messengers they craue pardon because they are seruants and they obtaine it So standeth the case with vs we are sent of God who hath put his word into our mouths The Lord God hath spoken who can but prophesie Amos 3 7 8. Let vs not therefore be blamed we are Messengers we cannot but doe our message for the loue of almighty God of his people constraineth vs. How then shold we hold our peace when we are commanded to speake Lastly this Title importeth a limitation for no more is to be ascribed vnto vs then vnto seruants We are indeede as the Stewards of the house not in the number of the lowest and meanest seruants howbeit yet we are seruants as 1 Cor. 3 5. What is Paul or Cephas or Apollos but the Ministers by whom ye beleeue And therefore when Cornelius ascribed more to Peter then should be yeelded to a seruant he forbad him saying Stand vp for I my selfe also am a man But not many in our dayes offend this way we haue turned honouring of them into contempt and are so farre from falling at their feete that we are ready to trample them vnder our feete and make them our foote-stoole who are for no other cause accounted our enemies but because they tell vs the truth Verse 23 24. And the Lord spake vnto Moses saying This is it that belongeth vnto the Leuites from twentie and fiue yeare olde c. In these words we haue a limitation annexed by the expresse commandement of God touching the time of entering into the office of the Leuites to wit at the age of 25. yeeres This may seeme to be contrary to that which wee noted before Obiectioâ— chap. 4 23 31 33. where the age of thirty yeeres is appointed If then it be asked how it commeth to passe that in these seueral places seueral times are assigned for their election into the office and how it falleth out that fiue yeeres are cut off which before were granted I answer Answer here is no contrariety these Scriptures are thus to be reconciled The fiue yeeres restrained in this place which were enlarged before serued for triall and probation of such as entred into the office and seruice of the Sanctuary For when they were fiue and twentie yeeres olde they began to ioyne themselues with the rest and to minister before the Lord but being thirty and found fit they entered fully and wholly vpon their calling and therefore Chapt. 4. verse 3. Moses saith Fit to do the worke but in this place they are said to goe in to execute Euen as such as must go to warre are first trained and mustered and taught how to fight and skirmish that afterward they may know how to buckle on their armour in earnest and to looke the enemy in the face so was it in this spirituall warfare they were for a certaine time trained which yeeres once expired they were admitted The Doctrine from hence is this that the Ministers must be proued tried Doctriâ—â— examined before they be admitted to teach the people The miâ—â—â— must be â—â—â—ued and 〈◊〉 before tâ—â— be admiâ—â—â— to teach 〈◊〉 people The Apostles did not by their sole authoritie appoint one to succeed in place of Iudas who was faln from the Apostleship but they broght two forth and presented them or set them vp before the people that they might iudge whither they were fit or not Actes 1 23. The Church ought not to appoint any to the holie Ministery without good triall of their ability and sufficiencie forasmuch as two were set vp and caused to stand before the congregation that it might bee knowne whether they were such persons as ought to be chosen and that any man might obiect against them if he had ought to obiect Obiect But it may be saide Is this apposing or examining necessary at all times and to be vsed toward all persons I answer if they be fully and famously knowne to them that haue the right of choosing and trying it is not needfull howbeit it is necessary that they should offer themselues to this examination We see this in schooles of learning such as are to be preferred to any dignity that is voide there is an examination required albeit the parties to be chosen be neuer so sufficient and their sufficiency fully knowne to such as haue the voices of election in their hands how much more then ought this to be in this most weighty businesse of the Church This is farther apparent out of the Apostle 1 Tim. 3 10. Let these also first be proued then let them vse the office of a Deacon being found blamelesse so that they ought not before they be proued and when he saith Let these also he signifieth that the Ministers of the Church ought to vndergoe this triall Besides they must be without reproofe and haue good report of all Tit. 1 6. But it cannot be knowne whether they bee blamelesse without examination and triall going before And this standeth vpon good reason Reason 1 For first he is to take vpon him a greater charge then they that haue most costly iewels and precious pearles of wonderfull price coÌ„mitted vnto them forasmuch as he is to gouerne the sonnes and daughters of the King of heauen and earth and hath the price of the blood of Christ committed vnto him Acts 20 28. Secondly there be many subtill workers and deceitfull dealers transforming themselues into Angels of light 2 Cor. 11 13 14 and into the Apostles of Christ they haue indeed sheepes clothing but inwardly they are rauening wolues Math. 7 15. They seeke craftily and cunningly to creepe in that they may hurry and weary the flocke and then destroy and deuoure it Acts 20 29 30. They speake peruerse things to draw away disciples after them ver 30. If then there be not a narrow search and triall made of their doctrine and conuersation before they be admitted into the Ministery they haue a gate and gap opened vnto them to enter to the ruine of the Church Thirdly the office of Deacons was a function of lesse duty and danger in the Church they were onely to attend vpon the poore and yet they must not haue admission without due triall and examination as
vppon our hearts to deliuer vs from eternall death without which it can profit vs nothing at all Secondly obserue that as the Passeouer Vse was an ordinary Sacrament of the old Testament so it is a type answering fitly and fully to the Lords Supper a Sacrament of the New Testament â—â—rds 〈◊〉 â—â—me 〈◊〉 of the 〈◊〉 For that which the Passeouer was to the Iewes the same is the last Supper of Christ to Christians and came in place of it This is the cause why the Lord Iesus deliuered his last Supper at the euening immediately after the eating of the Paschall Lambe to shew that it came in place thereof to which circumstance of time the church is not bound and therefore in stead of the euening we vse the morning and for the day we make choice of the Sabboth before other daies and touching the time of the day we do it before meat not after supper Now consider the resemblances betweene these Sacraments As one is called the Lords Passeouer Exod. 12.12 so this is called the Lords Supper 1 Cor. 11 20. God calleth the Lambe the Paschall Lambe because the Angel in the common destruction passed ouer the houses of the Israelites so Christ calleth the bread by the Name of his body that was broken for vs Luke 22.19 The Lord speaking of the ends of the rites vsed in the Passeouer saith This shal be for a memoriall Exod. 12.14 and a signe vnto them Exodus 13.9 so Christ saith Doe this in remembrance of mee Luke 22.19 God saith of the Lambe Take ye Exod. 12.5 Christ saith of the bread Take ye Matth. 26.26 God saith of the Paschall Lambe Eate ye verse 11. Christ saith of the bread in the Supper Eate ye and of the Cup Drinke ye Thus we see there is a notable coherence betweene both these Wherin we must marke that the Scripture speaking of the Sacraments 〈◊〉 the Saâ—â—â—â— hâ—ue â—â—me of 〈◊〉 thâ—â—gs 〈◊〉 â—â—e do â—â—â—p to vs. giueth to the outward Signe the name of the thing signified so that they haue the names of those things giuen to them which they seale and represent Gen. 17.10.1 Cor. 10 4 16. and 11.24 Luke 22.22 Both because to all the faithfull and true beleeuers the things themselues are giuen with the signes and because our affections should bee lifted vp from earth to heauen from the elements to Christ and his blessings represented offered and exhibited by them and because we are full of doubting and vnbeleefe like to Thomas one of the twelue we will not beleeue the promises vntill in some measure wee feele them in our hearts Whereby we see cleerely and euidently â—â—â—bâ—â—anâ—â—â—eâ—kâ—y 〈◊〉 that the ground of transubstantiation of the real presence is weak and tottering builded vpon the sand of mans inuention not vpon the infallible â—ocke of the word of God The Church of Rome will haue the words taken liâ—erally and not figuratiuely but this ouerthroweth the certainty of our faith fighteth against the grounds of right reason and implyeth sundry grosse contradictions 〈◊〉 aâ—â—â—â—anâ—â—nâ—â—â—â—â—â—n For at the first institution and celebration of the Supper it maketh two Christs one that giueth another that is giuen one at the Table another in the mouthes and stomacks of the disciples In which of these shall we beleeue in both we must not forasmuch as wee are commanded to beleeue in Christ as in one not in Christs as speaking of many as it was said to Abraham in his seede not in his seeds Gal. 3.16 Secondly it ouerthroweth the Sacrament consisting of two parts a visible signe and an inuisible grace signified but if the bread were really the body of Christ then there could bee no outward signe to represent the inward grace Thirdly it maketh the body of Christ to be in moe places then one at one time which destroyeth the nature of a true body Fourthly the Apostle calleth it bread oftentimes euen after consecration 1 Cor. 10.16 and 11.26 27 28. Lastly the wicked as well as the godly should receiue Christ nay Mice and Rattes as wel as they which is horrible blasphemy to imagine and determine But of this I haue spoken more at large elsewhere In the third booke of the Sacraments But they obiect that men in their last Wils speake plainely that they may be vnderstood It is true indeed and so did Christ speake plainely but they make him speake absurdly To speake plainely and yet withall figuratiuely are not contrary one to another For it is plaine that at the same time Christ himselfe vsed as figuratiue a speech as this Ioh. 14.6 and 15.1 I am the Way the Trueth and the Life I am the true Vine ye are the branches yea in the institution of the Supper we must of necessity acknowledge a figure Luke 22.10 The Cup is the New Testament And there is oftentimes more plainenesse and euidence in a figure then in a proper speech vttered without a figure as also these words This is my Body are much more comfortable to vs then if it had beene barely saide This is a figure of my body because they manifest the neere coniunction of the signe with the thing signified in so much that they which partake the one shal be assured to receiue the other To proceed a little further in this point of the Passeouer and the Supper we haue somewhat to obserue touching our obedience The Iewes were to goe to the celebration heereof farre and neere to the place that the Lord should chuse and therefore nothing should be so carefully esteemed as these exercises of oâ—r religion which by the ordinance of God represent seale and apply vnto vs the benefits of Christs death and Passion The Passeouer vnder the Law was frequented of all Israel albeit it were done with long iourneyes and tedious trauels and troubles So ought this Sacrament of Christs Supper it should be oftentimes receiued 1 Cor. 11.26 Things that are sweet and comfortable deare and pleasant to a man are oftentimes remembred and vsed If our bodies be hungry we shall delight to refresh and repast our selues and if we haue hungry souls that long after Christ the Bread of Life and the food of them foâ— he is meat indeed and drinke indeed we will often desire to feed vpon him which bringeth with it eternall life If a man haue no desire to his food it is a signe of an euill stomacke and a forerunner of death when the appetite is gone and cannot be recouered so when we haue no desire at all to the bread of life neither feele how greatly we stand in need thereof we haue little strength of the Spirit and of the life of God in vs we draw neere by little and little vnto death I meane the death of our soules which is nothing else but a separation of vs from GOD and from his kingdome Thirdly they which celebrate the memoriall Vse 3 of their redemption and deliuerance from hell damnation by the
pleaseth God to preserue life by very weake meanes to shew that man liueth not by bread onely so is it in the famine of spirituall things In the dayes of Ahab when the Temple was forsaken by the ten tribes and idolatry was erected in Israel the altars digged downe and the Prophets slaine yet God reserued seuen thousand that neuer bowed the knee to Baal 1 King 19.18 Rom. 11.4 There were very few labourers in the daies of Christ among the Iewes ignorance had couered the land that they were as sheep without a shepheard Matth. 9 3â— and yet in those barren times when the seede of the word was thinly sowen there was a plentifull haruest ready to be gathered for loe the fields were white vnto the haruest Ioh. 4.35 Thus doth God blesse what meanes soeuer it shall please him to vse let them be neuer so weake in themselues and little in our eyes yet they shall haue force and strength enough when he will imploy them which serueth as a great comfort to those that haue not the best meanes to bring them to faith and repentance Use 3 Lastly we must take heed we put not slight and vnnecessary excuses for vrgent and necessary causes They that were bidden to the wedding pleaded by way of excuse for themselues I haue hyred a farme I haue bought fiue yoke of oxen I haue married a wife I cannot come Luke 14.18 Matth. 22.5 Many in our dayes would account these good excuses honest pretences lawful defences indeed it cannot be denyed but they iustifie them by their owne practises â—â—k 16.51 as Ierusalem did Samaria For they goe further in their wicked wayes and account it a sufficient colour to warrant their absence from Gods ordinance saying I haue a bargaine to make I haue worke to take I am bidden to a feast I must goe speake with such a man it is rainy weather there is an yeueall at the next Parish I must walke about my ground to see my corne and cattell I am otherwise busie and therefore I cannot come Others that thinke themselues more wise yet shew themselues more wicked because they pretend greater loue to the truth and liking to Religion then the other they can reade good Sermons and vse good prayers at home and therefore what need they come Let all these take heed to bind them together in one bundle lest it be said vnto them heereafter as it was said to such as made such like slight and sleeulesse excuses that none of those that were bidden should taste of that Supper Necessary causes of absence are such as require present doing that could not be dispatched before neither can be put off vntill afterward Heat and colde raine and shine hunger and thirst pouerty of estate or tediousnes of iourney could not keepe the people of God from the Passeouer Psal 84.6 They goe from strength to strength euery one of them in Sion appeareth before God These can excuse no man to his Prince no not to the ordinary iudge and iustice When a man is cited and summoned by word or writ to appeare at the barre of an earthly iudge will it be taken for currant answer to say O sir I was willing and desirous to appeare but it was hote weather or cold weather or rainy weather wil such friuolous and fruitlesse excuses be admitted and shall wee think that the king of kings and the iudge of iudges will receiue them at such times as hee summoneth vs to appeare before his presence Let vs not therefore offer and performe lesse duty and seruice vnto God then we do vnto men nor suppose that God will content himselfe with lesse attendance then man doth Ver 10. If any of you or of your posterity shall be vncleane by reason of a dead body Heere is another cause of being kept from the Passeouer â—â—â—n â—â—dâ—â—â—â—â—â— offenâ—â—â—â—â—ght tâ—â—â—â—ed 〈◊〉 the comâ—â—n to wit vncleannesse The doctrine â—â—ctrine is that open offenders and impenitent persons ought not to haue any accesse to the Lords Table but are to be kept from it as vncleane birdes from the Sacrifice A stranger vncircumcised had nothing to doe with the Passeouer Exod. 12.48 The incestuous person was excommunicated from the Church and the priuiledges of it 1 Cor. 5. as Caine was from the face of God Gen. 4. When Adam had sinned against God and eaten of the forbidden fruite he was put out of the gaâ—den that he might not eate of the fruite of the tree of life Gen. 3.22 23 24. this was as a Sacrament vnto him of life so long as he continued in obedience The Sacraments are holy things but holy things must not be giuen to dogges the Sacraments are precious pearles but pearls must not be cast before swine Now obstinate offenders and notorious sinners are dogges and swine The reasons are as Christ saith they will Reason 1 trample them vnder their feet Matt. 7.6 they place no holinesse in them they do not esteem them as any pearles or value them at any rate Hence it is that the Prophet saith If any that is vncleane by a dead body touch any of these it shall be vncleane Hag. 2.13 if then the person be defiled he defileth whatsoeuer he toucheth the holines of the sacrifice cannot make him holy but the wickednesse of the person shall make the sacrifice vnholy Againe such as come to the Lords Supper must shew the Lords death till he come 1 Cor. 11.26 That is he must publish with praise and thanksgiuing vnto God the memoriall of the greatest wonder and mystery that euer fell out in the world to wit the propitiatory sacrifice and precious death of the eternall Son of God But this can neuer be done by a wicked man Praise in the mouth of a foole is not comely nor commendable neither God will accept of them any such sacrifice Thirdly they are guilty of the body and blood of Christ and therfore it must needs be a feareful wickednesse to come in such a wretched and prophane manner 1 Corinth 11.27 They are despisers of the most precious thing in the world Heb. 10.29 They tread vnder foot the Sonne of God and account the blood of the New Testament a prophane thing which caused the Angels of God the whole frame of nature in heauen and earth to wonder at it and to be dismayed at the death of the Sonne of God contemned by these wicked wretches No sinne murther incest treason comparable to this sinne Fourthly they haue no fellowship with the Church in these holy things there is no communion betweene light and darkenesse betweene righteousnesse and vnrighteousnesse and therefore Simon Peter said to Simon Magus Thou hast neither part nor fellowship in this businesse Acts 8.21 Such therefore as are scandalous prophane are to be separated by the Church from others as â—â—ule and filthy beasts are to be kept from faire springs lest with their feet they defile the water Lastly the seale belongeth to
still and did nothing and did not ioyne with his friends We see we cannot but see and behold with our eyes the children of God oftentimes hated maligned wronged threatned oppressed slandered reuiled persecuted if we opē not our mouths in good causes in Gods causes we forsake the Lord himselfe whose cause it is and bring vpon our selues his fearefull yet most iust curse Vse 3 Thirdly as the enemies of the Church are the enemies of God so we may conclude from hence that doubtles the friends of the church are the friends of God No man shall do any good to his distressed seruants which shall lose his reward The Euangelist sheweth that Christ our Sauiour accounteth it as done to himself 〈◊〉 2◠40. whatsoeuer we haue done to one of the least of his brethren Hee is fedde and harboured in his members he is clothed and couered in his members he is receiued and visited in his members And if we refuse to do good to the least of these he esteemeth it as an iniury and indignity done vnto himselfe This is a notable encouragement to moue vs to open our mouthes in the cause of the dumb to open our hands in the cause of the needy and to open our hearts in the cause of the afflicted and to vnloose our tongues to plead the cause of the innocent Such are the true friends of God Pro. 31.8 and 27.19 19.6 Euery man seeketh the fauour of great men and desireth their friendship how ought we then to labour to be the friends of God Abraham beleeued the promise made vnto him and hee is said to be the friend of God Christ saith Iam. 2.23 Ioh 15.14 ye are my friends if ye do whatsoeuer I command you This is the cause that made Deborah pronounce Iael the wife of Heber blessed aboue women dwelling in tents because she helped the Lord against the mighty with her mouth with her hand with her hart Iudg 5.24 she smote off the head of Sisera when she had pierced and stricken through his temples Thus it was with Obadiah thus it went with Ebedmelech they shewed mercy to the Prophets God sheweth mercy vnto them they did good to others but they receiued more good to themselues And this was the prayer of Paul for Onesiphorus who no doubt receiued much mercy from God in the day of account as he refreshed the Apostle in the day of his want 2 Timothy 1.16.18 Fourthly seeing God accounteth the churches Vse 4 enemies his enemies then must our account be answerable to the account of God we must account his enemies to be our enemies Gods enemies by good right ought to be the Churches enemies Such then as we see to be open enemies to god to fight as it were hand in hād against him to hate true religion to scorn the profession of it to deride the professors of it we must account thē as our enemies we must hold no league no friendship no familiarity with them so far as they declare themselues to be such by their obstinacy This made the Prophet say to Iehoshaphat after he had made affinity with wicked Ahab 2 Chron 19.2 who had sold himself as a slaue to sin Shouldest thou helpe the vngodly and loue them that hate the Lord therfore is wrath come vpon thee from before the Lord. So Dauid saith testifying his affection Psal 139.21 Do not I hate them O Lord that hate thee c. teaching thereby that seeing he accounteth our enemies to be his we ought to account his enemies to be ours This made the wise Salomon to say Pro. 29.27 An vniust man is an abomination to the iust c. But it may be obiected Obiect that Christ Iesus willeth vs to loue our enemies Matth. 5.44 and to blesse them that hate vs. It is true Answ wee must loue our enemies but we are neuer commanded to loue the enemies of God Shall we loue them that do not loue the Lord did we not see before how that good king is reproued not only because he did helpe the vngodly but because he did loue them that did hate the Lord So then we must distinguish and make a difference betweene such as are our enemies and such as are Gods betweene such as hate our persons and such as hate true religion and the holy profession of it But how shall we know who are Gods enemies and who are ours and to bestow our hatred vpon a right subiect I answer as a good tree is knowne by his good fruit so an euill tree is knowne by his euill fruit It is the euill fruit which they bring forth which must be cause of this hatred Take that away and let the tree be graffed and bring forth better fruit we will loue both the tree and the fruit Sinne therfore must be the ground and foundation of all true hatred Secondly our hatred if it be aright must proceed from the loue of God and the zeale of his glory because we cannot loue him but we must hate whatsoeuer is against him Thirdly our hatred must not proceed from any priuate reuenge for that were to do euill for euill The cause must no way concerne our selues but onely the LORD A man may be enemy to our person and yet a friend to God such we are commanded to loue and we are forbidden to hate Lastly we must see them to be obstinate and setled in sinne as dogs and swine that trample holy things vnder their feet and are ready to rent them in peeces that bring them vnto them Vse 5 Fiftly from hence ariseth comfort to Gods people to consider that such as hurt or persecute the members of Christ doe hurt and persecute Christ himselfe wound him through their sides though now he be glorified in the highest heauens When Paul saide who art thou Lord the Lord answered I am Iesus whom thou persecutest Act. 9.5 And the Apostle saith I reioyce in my sufferings for you and fill vp that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church Col. 1.24 So God the Father is said to be toucht with a feeling of the miseries of his people Esay 63.9 In all their afflictions he was afflicted the Angel of his presence saued them likewise the holy Ghost 1 Pet. 4.14 When you are reuiled the Spirit is euil spoken off on their part c. So then the holy and blessed Trinity haue as it were a fellow-feeling of our miseries and afflictions which serueth greatly for the comfort of all that are in trouble for the truths sake We suffer not alone for that were without comfort we haue God the Father to suffer with vs Christ Iesus our Sauiour to suffer with vs the holy Spirit blessed for euer to suffer with vs. Thus doth God comfort Abraham who hath the hearts of all in his owne hand that he will get him fauour in the eyes of many
quickned and the vital spirits begin to work all the rest of the members reioyce So it should be with vs when it may be said This my brother was dead and is aliue againe hee was lost and is found it is meete we should make merry and be glad Luke 15.32 When the sheepe that went astray is brought home into the sheepefold why should we not reioyce there is ioy in the presence of the Angels of God in heauen ouer one sinner that repenteth verse 7.10 When the hand of the Lord was with the Apostles so that a great number beleeued and turned vnto him they were glad and exhorted them all that with purpose of heart they should cleaue vnto the Lord Act. 11.23 and 13.48 When therefore we see the Church grow in grace and increase in number and florish in peace we cannot but reioyce and be glad This is a notable signe and infallible token that we are fellow members of that body and that the word of God hath gotten roote in our hearts This vse is taught by the Prophet Psal 47.6 7 8 9. Sing praises to God sing praises sing prayses vnto our king sing praises for God is the king of all the earth and reigneth ouer the heathen c. The faithfull were wont to giue him thankes for the encrease of their priuate houses much more then ought we to doe it when the house of GOD encreaseth and his sauing health is made known more and more But of this doctrine see more chap. 23.10 CHAP. XI Ver. 1. AND when the people complained it displeased the Lord and the Lord heard it and his anger was kindled c. HEere beginneth the second part of the booke 〈◊〉 secâ—nd 〈◊〉 of the â—â—â—ke according to the diuision obserued before wherein we are to consider the iournies of the children of Israel according vnto their particular murmurings against God Of this chapter there are two parts which are two of their murmurings both of them fell out in their twelfth remouing as appeareth in the 33 chapter afterward where their seuerall stations are particularly distinguished The first is in the three first verses opening vnto vs their sinne their chastisement and the euent thereof The cause of their murmuring and the words of these murmurers are not expressed but may in part be gathered from the end of the former chapter where it appeareth they departed from Mount Sinai three daies iourney without resting or intermission with all their luggage and portage as it were with bag and baggage they had rested long at the foot of the Mountaine now therefore it is tedious and toilsome vnto them to goe so long together so that they begin to fret and rage to murmure and complaine against Moses or rather against God himselfe The iudgement followeth the sinne and ouertaketh the sinner for God is offended at it and sent a fire from heauen which consumed the vttermost part of the Campe and no doubt burnt vp many of them in the same God hath all creatures in his owne hand sometimes he drowneth with water sometimes hee consumeth with fire somtimes he infecteth with the aire and sometimes swalloweth vp in the eatth neuer leaueth sinne and rebellion vnpunished so long as there is any creature in the world to arme against the sinner Lastly we haue the euent and issue of all the people cryed to Moses whom they contemned before and he vnto God who was intreated to spare them and a monument both of their sinne and of Gods iudgement is described by the place which is named Taberah that is a burning vpon this occasion First of all let vs consider their murmuring This is a greeuous sinne or rather an heape of many sinnes compacted together as pride disdaine vnthankfulnesse infidelity impatience forgetfulnesse tempting of God and a violent insurrection ioyned with fretting and chasing against him and many such like corruptions The doctrine Doctrine from this example is this that it is the property of carnall men Carnall men are ready to murmure against God vpon euery occasion whensoeuer any thing falleth not out according to their corrupt desire to murmure against God as Prou. 19 3. This was the common behauiour of the discontented Israelites while they wandred in the wildernesse and sometimes they wished they had died in Egypt rather theÌ„ they would any way be crossed in their humours Exod. 16 and 17 3. This male-contentednesse died not with Reason 1 them for first euery one would haue what him listeth and regardeth not what God appointeth and approueth Ier. 44 16 17 and 18 verse 12. Secondly euery man would haue present helpe in trouble he cannot abide quietly to be one moment vnder the Crosse and if it be not by and by remoued he sheweth the corruption that is in him We are like to him that hauing receiued a wound will be healed presently or else he will not be healed at all Thirdly they want faith and hope to beleeue in God and to waite vpon him Now faith is the substance of things hoped for the euidence of things not seene Heb. 11 1. And if wee hope for that which we see not we do with patience waite for it Rom. 8 25. Fourthly they deuise and inuent to themselues false causes of their crosses and neuer enter into their owne hearts to consider the true cause as Deut. 1 27. Ye murmured in your tents and said Because the Lord hated vs hee hath brought vs foorth out of the Land of Egypt to deliuer vs into the hand of the Amorites to destroy vs. They should haue accused themselues and not God they should haue confessed their owne sinnes not haue alledged the hatred of God which was to make that the cause which was not the cause and not to make that to be the cause which indeed was the true cause The vses This serueth iustly to reproue all Vse 1 such as mutter and murmure when they haue not their owne will like waiward children that will neuer be quiet but wheÌ„ their mouths are ful How many are there that mislike their places and callings and fret against God if he do not please them in all things If they bee touched with pouerty famine sicknes losses or any kinde of aduersity they are offended and discontented with the Almighty If God send out any contagious sicknesse or blasting or mildew or foule weather c. how do we take on and vex our selues We are like the Israelites we breake out into impatiency we neuer thinke vpon our owne deseruings nor consider we haue deserued far greater plagues We may say as Moses doth The Lord heareth the murmurings of the people Exod. 16.12 Or rather these are like that prophane beast in the booke of the kings when in extremity of famine 2 King 6.33 he faid Behold this euill commeth of the Lord shall I attend on the Lord any longer Some there are that smell rankly of the smoke of the Romish religion who will seeme to cast
and he called the name of the place Taberah Here we see the punishment of their sinne Obserue from hence â—â—ctrine that among other iudgements of God 〈◊〉 is one of â—â—â—s iudgeâ—â—â—ts fire is to be esteemed as one Thus he destroyed Sodome and Gomorrha Gen. 19.24 and burnt vp both cities and people So a fire went out from the Lord and consumed Nadab and Abihu the sonnes of Aaron because they offered strange fire Leuit. 10.2 Eliah the Prophet did call fire from heauen and consumed the captaines with their fifty 1 Kin. 1.10 The like we see afterward chap. 16.35 according to that in the Psalme The flame burnt vp the wicked Psal 106.18 Reason 1 This must be acknowledged to be a greeuous and fearefull iudgement because we say commonly and truely fire and water haue no mercy And we see by neuer failing experience that it is so Secondly it is one of the titles of God expressing his nature that he is called a consuming fire Heb. 12.29 Deut. 4.24 and 9.3 Vse 1 This teacheth vs that if it please God to lay this iudgement vpon vs at any time whatsoeuer the meanes or instruments be whereby it commeth whether by negligence or wilfulnesse or by the immediat hand of God wee must alwayes lift vp our eyes to heauen and submit our selues with patience to him wee must not rest in second causes but acknowledge his prouidence and consider what is said in this place that the fire of the Lord consumed the campe We must therefore no otherwise account of it Vse 2 Secondly it is our duty in this regard to serue God acceptably with reuerence and godly feare 〈◊〉 2.28 29 We must take heed to our selues lest we forget the couenant of the Lord our God we must make no grauen image or the likenes of any thing which he hath forbidden 〈◊〉 4.23 It is reason we stand in feare of him that is able to destroy vs suddenly and to arme his creatures as his souldiers to consume vs in a moment Thirdly it warneth vs that at the last day Vse 3 the whole world shall be consumed with fire and the elements shall melt with heat and the heauens shall passe away as a scrolle Seeing then all these things shall be dissolued 2 Pet 3.11.12 What manner of persons ought we to be in all holy conuersation and godlines looking for and hasting vnto the comming of the day of God! Wee neuer read nor heard of moe burning of townes houses theÌ„ within these few yeres testified by the continuall collections for the releefe of such persons as haue receiued losse that way It is a lamentable sight and mooueth much commiseratioÌ„ to see a few houses consumed to ashes these particular burnings put vs in mind of that generall burning Particular burnings put vs in mind of the generall burning when all things that worldly men so much esteem and for which they labour gape so greedily shal be on fire What should we so much delight our selues in costly apparell bespangled with gold and siluer or why doe we dote and set our affections so farre vpon the treasures of this life which wee know must all be burnt vp like stubble Lastly we are hereby admonâ—shed of a more Vse 4 terrible fire and â—â—ore fearefull spectacle then all the former for they are but as painted fires in comparison of the last fire Esay 30.33 which the breath of the Lord like a streame of brimstone doth kindle It was a fearefull fire fell vpon Sodom which burned their cities to ashes 2 Pet. 2.6 but their soules suffering the vengeance of God in eternall fire was more fearefull Iude ver 7. Matth. 25.4.1 Mar. 9.44 2 Thess 1.8 This is called euerlasting fire which neuer shal be quenched Into this shall the reprobate be cast be tormented in those flames These plagues are infinite vnspeakeable incomprehensible without end without ease without intermission without remedy without profit Other iudgmeÌ„ts haue some good vse many times bring profit to the sufferers after they haue been exercised by them but these shall bring none at al there shal be weeping gnashing of teeth Againe when the people first murmured God did not punish them as appeareth in the booke of Exodus they had not yet receiued the law but after the law was giuen knowledg shined as a candle in their hearts to direct theÌ„ God spared them not but entred into iudgement with them so soon as they sinned against him We learne hereby Doctrine that knowledge the light of Gods word receiued into our hearts encreaseth sin and iudgement Knowledge encreaseth sin and iudgment The seruant that knew his masters will and did not prepare himselfe to do according to his will shal be beaten with many stripes so saith Christ of the Iewes Luke 12.47 If I had not come and spoken vnto them they had not had sin but now they haue no cloake for their sinne For ignorance doth in some sort excuse that is make the sin not to be so great Again Reason 1 all colour and excuse is taken from such as haue the meanes of knowledge Ioh. 15.22 Luke 12 48. they cannot say they knew not Ioh. 12.48 the word shal iudge them at the last day which they haue heard This then teacheth that none sin more greeuously then such as liue in the bosome of the Church heare his word and receiue his Sacraments It had been better for them that they had neuer knowne the way of righteousnesse then after they haue knowne it 2 Pet. 2 22. to turne from the holy commandement deliuered vnto them and the last state of that man is worse then the first Matth. 12.45 Againe marke from hence the cause why iudgment beginneth at the house of God 1 Pet 4.17 1 Cor. 11.32 because here is the greatest light here God hath vouchsafed the greatest mercy heere he hath rained vpon his owne city while other places remained dry and withered As then they haue tasted the greatest mercies so they must be touched with the sorest iudgments Deut. 28.15 Lastly it standeth the Church in hand and euery true beleeuer to walk as wisely in the day redeeming the time Ephes 4 15.16 because the daies are euill If the word do not worke our conuersion it shall further our condemnation and wee make our selues two-fold more the children of hel then others that haue not been partakers of such graces He called the name of the place Taberah God doth not content himself to punish their murmuring but setteth vp a memorial or monument of their sinne thaâ— others might be taught and instructed by it to feare by giuing a new name to the place where the sinne was committed calling it Taberah that is a consumption or a burning The like we see afterward in this chap. ver 34. Doctrine Learne from these examples The iudgements of God are both punishments and
Againe we must haue no fellowship with the vnfruitfull workes of darknesse neither bee companions with them Eph. 5 7 11. 1 Cor. 5 11. We must come out from among them and separate our selues from them touch no vncleane thing 2 Cor. 6 17. and then will God receiue vs as his children be a Father to vs. Moreouer all obstinate persons that giue offence should be banished out of the Church 1 Cor. 5.6 7. lest as scabbed sheep they infect the rest of the flocke The leapers were not suffered to dwell among men but turned out of the Citty and dwelt apart by themselues And wherefore was this to auoide the infection of the body How much more then ought such as haue a spirituall leprosie vpon them be kept from the company of others lest they bring first infection and after destruction vpon soule body Furthermore it excuseth not to say I haue learned it of others they were the authors and beginners of the sin What did it auaile the Israelites to fall by the example and allurement of the Egyptians or by their counsell and perswasion For it was their owne lust that carried them away headlong God punisheth all such as commit euill or any way consent vnto it Rom. 1 32. So God in the beginning punished the diuel the man the woman because all sinned albeit one by the perswasion of another Lastly it condemneth those that glory in their strength that nothing can make them worse no time no place no persons no perswasions no company They say no man shall be able to peruert them or seduce them or infect them Are these men better then Adam when he was in the garden if his place could not protect him nor his innocency keepe him they may iustly feare that other places may infect them much rather Salomon was no foole nay he was endued with great wisedome and beloued of his God Neh. 13 26. yet being too familiar with Idolaters he was ouertaken with Idolatry and became a great Idolater and his outlandish women caused him to sin Or are they better then Peter who made a most worthy confession of Christ yet being among a crew of prophane persons he was brought to deny his Master nay in a manner his owne saluatiō Be not therfore deceiued rather feare thine owne weaknes then boast of thy strength Ver. 5 6. We remember the fish that we did eate in Egypt freely the cucumbers c. But now our soule is dried away c. In these words we see how carnall men conceiue carnal things They prefer their trash before Manna as if corne being found out men should loue acorns better then corne Doctrine Carnal men prefer transitory things before heauenly The doctrine from hence is this that the transitory things of this world are preferred by carnall minded men before heauenly things The Iewes preferred their priuate commodities before the building of the Temple Hag. 1 2. So did Esau Hebr. 12 16 17. who is therfore branded of the holy ghost to be a prophane person So did the Gadarens Matth. 8 34. We haue many examples of this nature Iudas Demas the yongman in the gofpell that came to Christ howbeit he went away sorrowfull from him for if he might not keepe his possession he would none of Religion And the Reasons are plaine Reason 1 For they that are carnall are carnally minded they are nothing else but a lump of flesh from whence nothing can proceede but that which is corrupt Io. 3 6. Secondly they haue no taste at all of spirituall things as of grace of heauen of saluation of eternall life No maruell therefore if these be vile and nought worth in their eyes and the other preferred before them because where the treasure is there wil the hart be also Mat. 6 21. Col. 3 2. The vses follow First see the dangerous estate Vse 1 of carnall men and how hard it is for a rich man to enter into the kingdome of God Mat. 19 23. It is easier for a Camel to go through the eye of a Needle then for a rich man to enter into the kingdome of God verse 24. Rich men are thought of the world to be the happiest men in the world howbeit they stand in a slippery place and their estate dangerous if they watch not narrowly ouer themselues This appeareth in the example of the rich glutton Luke 16 19. he could finde no time to search the Law and the Prophets he was altogether drowned and drunken in his delights he was corrupted and carried away with pompe and vanity finally he forgate and contemned the poore So was it with him that would pull down his barnes and build new and thought of nothing but of the earth he said to himself applauding his owne happinesse Soule thou hast much goods laid vp for many yeeres take thine ease eate drinke and be merry Luke 12 19. This was the cause that mooued Agur to desire of God not to giue him riches least he be full deny the Lord and say Who is the Lord Pro. 30 8.9 Such as set their hearts vpon the vanities of the world doe commonly neglect heauenly things and by little and little waxe cold in them Riches are compared to thorns if then our hearts be not well fenced countergarded we shall be hurt by them Therefore doeth Christ denounce a woe against all carnall richmen because they haue receyued their consolation already Luke 6 24. They must looke for no further reward Secondly wee must not be immoderate in Vse 2 seeking after them neither be idolaters in trusting in them What was it that destroied the Sodomits was it not abundance of all things was it not excesse and superfluity Eze. 16.49 Let vs be contented with our estate whatsoeuer it bee for a little with a quiet conscience and a true heart to God is better then a fatte stalled Oxe Let vs pray for conuenient food and vse this world as though we vsed it not for the fashion thereof fadeth away 1 Ioh. 2 17. Let our conuersation be in heauen Phil 3 19. Let not our hearts bee bewitched and besotted with these things that wee may depart hence in peace when God shall call vs and so bee the Lords in life and death It is no profit to win the whole world with the losse of our owne soules Mat. 16.26 Lastly let it be our study to preferre as best Vse 3 of al the best things They are no better then fooles that would preferre rotten wood that shineth in the night before the finest and purest gold of Ophyr And who doth not willingly yeeld and confesse the folly of these Egyptians that made more reckoning of their grosse feeding and fogging in of garlicke and Onions and Cucumbers and such like grazing then of that excellent precious Manna which came from heauen We are ready to sit in iudgement vpon these and to condemne them but how many are there of vs that are like vnto them
reâ—â—â—ious Many of vs confine Religion to the church and thinke wee haue nothing to do with it but while wee are there and that it is vnseasonable to meddle with it at home But we must shew our selues religious in all our works euen in taking our ordinary meats 1 Cor. 10 31. otherwise what do we more then bruite beasts They feede themselues full as well as we It is our dutie to giue the Lord thankes for them and so they are sanctified vnto vs. For this cause GOD commanded the Israelites in this place to sanctifie themselues against to morrow â—â—â—se 18. and then they should eate There are many that would be accounted faithfull men and to haue more religion in them then many of their fellowes yet haue they not learned so much as to giue God thankes for their meats nor to praise his name at their tables There is no Religion no knowledge no faith in these persons neither doe they consider that God may deale with them in his iustice as hee did with these euill men in this place while the meate was yet in their mouths and holden betweene their teeth the wrath of God fell vpon them a grieuous plague brake in among them And this point we may raise a little higher and reason from the lesse vnto the greater arising as it were from step to step For if the ordinary receiuing of our corporall foode ought to bee done religiously how much more is it required of vs when we come to the eating of the spirituall meate and to the drinking of the spirituall drinke of our soules I meane to the Table of the Lord to come worthily and reuerently which is the food of our soules And if the wrath of GOD came vpon these wicked personnes while the bodily food was yet in their mouths we haue iust cause to feare lest his iudgements come vpon vs much rather while we haue the bread of the Lord in our mouths or hold the cup of the Lord in our hands as also it fel out among the Corinthians who for their vnworthy and vnreuerent comming to this heauenly Supper were taken away as 1 Cor. 11 30. And for this cause are many weake and sickly amongst you and many sleepe And Iudas that came with a wicked and prophane heart to the Passeouer did eate iudgement vnto himselfe for immediately Satan entred into him Iohn 13 27. and brought him to destruction of soule and body Math. 27 5. Acts 1 18. But to return to the point we haue in hand concerning our bodily food we must be carefull to eate and drink euermore as it were before the Lord and consider that he sitteth as a guest with vs and therfore may iustly make euery bit to be our bane if thus wee presume to abuse his creatures to our lustes Oh that such as are beastly drunkards An admonition and warning for all drunkards worse theÌ„ bruit beasts would consider this learne this lesson and be ashamed of the thing it self as wel as of the title that is of the sin of drunkennes as well as to be accounted a drunkard But howsoeuer they are through custom and continuance in this sinne growne impudent and shamelesse and euery sober-minded man may point at them as they goe or rather as they stumble in the streets yet you shall sildom or neuer haue any of them confesse that they are drunken Drunkennesse ioyned with impudencie and when they cannot vtter a word of sobernesse yet they will defend and maintaine that they are sober But some will say How shall we know a drunkard it is a verie hard matter to say who is drunke I answer no harder then to a know a mad man or to know and proue thy selfe to be sober The sober man that can manifest himselfe to bee sober by the inseparable properties and true effects of sobernesse How a man may know a drunkard when hee seeth the quite contrary in another may safely conclude that he is drunken The Scripture doth not onely describe the sinne but sheweth vs the way to know it How doth the Physitian know a maÌ„s disease but by the signes and by the effects of the diseased The signes and effects of drunkennesse are when the head is inflamed intoxicated Esay 5 11. the rolling of the tongue The signes effects of druÌ„kennesse the faltring and doubling of the speech the rednesse of the eyes the want of gouernment of the hands Prou. 23 29 30. Such as are ready to fight and quarrell such as are mighty to fight combats of drinking that shewe their strength valour that way which glory that they can lay their fellowes vnder the Table Esay 5 22. such as reele and stagger as they go though they be able after a sort to stand that they do not fall yet they go reeling and staggering in the streets Psal 107 27. Esa 29 9. They spew and vomit through excesse Ier. 25 27. Esa 19 14. 28 8. and they stinke of drinke that their very breath and belching is noisome to those that are neere them Hos 4 18. as many do vnderstand the wordes of the Prophet But to leaue these I would also admonish others that too often frequent places of drinking to say no worse of them wish them to consider that albeit they be not grosly drunke yet God restraineth all superfluitie and excesse which the Apostle calleth drinkings or reuellings 1 Peter 4 3. Euery man should walke without offence and take heede hee minister not occasion of stumbling to any through his example Verse 21 22 23. And Moses sayde The people among whom I am are six hundred thousand footmen c. Here beginneth the second part of the communication wherein first Moses replyeth against God and will not rest in his answer which was sufficient to haue put him to silence and made him say with Iob Chap. 40 4 5. Behold I am vile what shall I answere thee I will lay mine hand vpon my mouth Once haue I spoken but I will not answer yea twice but I will proceede no further and chap 42 6. I abhorre my selfe and repent in dust and ashes But Moses goeâ—h forward obiecteth the hardnesse and impossibility to effect this promise of finding such store of flesh in regard of the multitude of the infantery of the host in regard of the long continuance of time that they should fâ—ede thereon and in regard of the barrennesse of the place forasmuch as they were in the Wildernesse and the Desert of Arabia which was onely stored with wants and fruitfull in nothing but in vnfruitfulnesse This distrust doth God beare withal and as it were winke at in this place but when he was not instructed and bettered by Gods patience and long-suffering it is afterwards punished chapt 20. Thus much of the complaint of Moses both touching his disability to gouern his insufficiencie to feede them Secondly God answereth to this obiection verse 23 that
out and told the people the words of the Lord and gathered c. We haue in these words to the end of the Chapter the third point to wit the execution both of that which God had promised in mercy and of that which he had threatened in iudgement Heere then is a double affect one touching the fellow-helpers ioyned in commission with Moses as his assistants They were as it were of his priuie counsell he prepareth them and God furnisheth them and communicateth his Spirit vnto them which is amplified by a double euent the first is common to all the seuenty elders they prophesied whereby God sealed vp vnto them the assurance of their calling and procured them reuerence among the people as we see in Saul 1 Sam. 10.10 and in Salomon 1 King 3.16 28 The second is speciall two of these Elders abode behind in the tents and came not to the Tabernacle shewing themselues by this drawing backe vnwilling and accounted themselues vnable and vnworthy to vndergo the charge as Saul when he was annointed to be king hid himselfe among the stuffe 1 Sam. 10.22 as also Moses and Ieremy did when they were called knowing that none is sufficient for these things Heereupon a yong man who he was or to what end he did it it is vncertaine because it is not expressed made report of their prophesying to Moses at the hearing whereof Ioshua desireth him to forbid them by his authority hee was too much addicted to the person of his master as many hearers are to their teachers as Paul complaineth that some did hold of Apollo and some of Cephas 1 Cor. 1.12 as in our dayes many conceiue too highly of Luther otherwise a very worthy man howbeit Moses tendring the good of all the people more then his owne glory reproueth his corrupt affection Enuiest thou for may sake and sheweth a contrary disposition in himselfe desiring that all the Lords people could prophesie c. The other effect is touching the flesh prouided and supplied which is enlarged by the instrumentall cause a winde went foorth from the Lord by the place from whence they came from the red sea out of Africke in great plenty and abundance by the miserable issue and euent of all While the flesh stucke betweene their teeth they were striken with a great plague and perished in great numbers and lastly by a memoriall of the sinne and of the punishment the name of the place was called Kibroth Hattaauah that is the graues of lust for there they buried the people that lusted In this diuision it is to be noted that Moses going from the presence of God relateth nothing but that which God had spoken vnto him and commanded him to speake vnto theÌ„ and therefore the Ministers are warned thereby to teach nothing but what they haue receiued from the word as it were from the mouth of God Num. 6 22 18. 1 Corin. 11 23. Mat. 28 20. They are his messengers and embassadours emploied by him Mal. 2 7. This condemneth vnwritten verities and traditions maintained in the Church of Rome vnder which they would conuey vnto vs a fardell fraught with their owne inuentions But let the Ministers giue attendance to the reading of the Scriptures and consult with God by them 1 Tim. 4 13 15 16 and let al Gods people shut their eares against humane deuises open their eares and hearts to receiue whatsoeuer God shall teach them in his word 1 Kin. 13 15 16 17. c. There ran a young man and told Moses and said Eldad and Medad do prophesie in the campe Ioshua said My Lord Moses forbid them Ioshua feared lest the credite and reputation of Moses should bee lessened among the people by this communication of his spirit He had a good intent howbeit he was iealous of his master amisse which proceeded from the corrupt fountaine of enuy for which he is reproued Out of which I might generally obserue that it is the duty of masters to reproue their seruants â—octrine 〈◊〉 the duty 〈◊〉 masters to â—â—â—roue their â—â—â—â—ants as Christ doth oftentimes his Disciples Priuate men that haue onely a generall charge are bound to reproue Exod. 22. Leuit. 19 17. much more such as haue the ouersight of the waies of others Againe conniuence concealing of sinne is a kinde of consenting vnto sinne he that hideth and reproueth not his friends faults maketh them his owne As it is in prouision for the family so it is in instruction he that prouideth not for the good of their bodies is guilty of their death if they perish through want of temporall things so he that regardeth not the good of their soules their blood shall be required at his hands if he suffer them to perish through want of instruction This reproueth all such masters as encourage Vse 1 or flatter their seruants in euill or suffer them to do what they list These cast away all care of their seruants as Caine did of his brother saying Am I my brothers keeper so do these say Am I my seruants keeper Gen. 4 9. are they not old enough to looke to themselues to take charge of themselues shall wee make them alwaies as babes children He is iustly accounted a cruell master that would suffer his seruant to drowne himselfe when hee may hinder him and saue him aliue Eli is punished for suffering his sonnes to run on in euill Secondly inferiours must suffer reproofe of their gouernours willingly and patiently and not breake out into choler against them like brute beasts that are vnteachable and vntractable which kicke spurne at the handling of their wounds and sores because they want reason to conceiue what is good for themselues so are these vtterly ignorant what is good for their soules The patient loueth the Physition though his potions be bitter and the Surgeon mortifieth corrupt members fooles doe hate correction saith the wise man Prou. 5 22 17 10. and it is oftentimes the cause of ruine of vnbrideled youth these do in truth hate their own soules which is a fearefull kinde of hatred Lastly let all gouernors superiours haue an eye euer watchfull ouer the waies of such as are vnder them that so they may encourage them in well doing and reproue them for euil doing This was in Elisha toward Gehazi running after Naaman and hunting after bribes 2 Kin. 5 25. Thus also did Salomon hee had an eye ouer Shemei and quickly found out his departure out of Ierusalem and wandering beyond the bounds set vnto him 1 Kings 2 43 44. Let euery one therefore take heed to their charges My Lord Moses Note heere the title which Ioshua giueth to Moses he contenteth not himselfe to call him by his bare name but before it he prefixeth a title of honour This teacheth that inferiours must vse speeches of reuerence subiection toward their superiours Doctrine Inferiours must shew reuerence towaâ—d their superiours as Mal. 1 6. 1 Pet 2 14
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 thēselues 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 Whē 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
him that ruleth all things Vse 3 Lastly it reprooueth such as are contrary minded who neuer came neere where this grace groweth These offend diuers waies first by anger hatred cruelty and reuenge directly against the precept of the Apostle Ro. 12 19. Secondly by reioycing at the calamity of good men as Shemei insulted ouer Dauid when he fled from his sonne Absolon and was constrained to passe ouer Iordan for safety of his life So was it with the Babylonians Edomites ouer the Israelites Psal 137 7. Obad 12 13. Thirdly by enuying and grudging to see others prosper and to greeue at the sight of it But it will be said If we put vp iniuries Obiect we shall be accounted no better then fooles and cowards and be laughed at for our labor Answ Answer We must not regard the corrupt iudgment of man 1 Cor. 4 3. These that are wise in their owne eyes loue the praise of mē more then the praise of God Ioh. 12 48. Let vs seeke the praise of God which is indeed the true praise as for other estimation without this it is but a shadow of true glory if it bee so much And this is a certaine rule that it is no cowardize at all to obey God and to follow his commandements neither is it any point of wisedome to bee ready to reuenge Ier. 8 9. And tell me to what end serue Magistrates in the commonwealth to what ende serue masters in the family are they not set vp of God to end controuersies betweene man and man and quarrels betweene seruant and seruant It is no want of manhood for a subiect to complaine to the Magistrate and to say as the poore widow did in the Gospel Auenge me of mine aduersary Lu. 18 3. It is no part of a coward for the seruant to acquaint his master with the wrongs that are offered vnto him by his fellow seruant Obiection But it is hard for flesh and blood to put vp wrongs and to digest the iniuries which are measured vnto vs. Answ I will say more then that it is vnpossible for flesh and blood to do it Answer if we bee no more then a lumpe of flesh but withall I adde that flesh and blood in the matters of God are euill counsellers and if we haue no more in vs then these and no farther worke begunne in vs it is certaine we are not Gods children neither shall inherite Gods kingdome If we be not spirit as well as flesh wee are none of his 4. And the Lord spake suddenly vnto Moses vnto Aaron and vnto Miriam Come out ye three vnto the Tabernacle of the Congregation they three came out 5. And the Lord came downe in the pillar of the cloud and stood in the doore of the Tabernacle and called Aaron and Miriam and they both came foorth Hitherto of their sinne now wee come to Gods proceeding against them consisting partly in a citation partly in a conuiction and partly in the execution of punishment vpon the principall offender First we see how the offenders are cited and summoned to appeare before the Iudge for GOD doth as it were send a processe for Miriam and Aaron to appeare and hold vp their hands at his barre to plead guilty or not guilty He calleth the parties offending and the party offended and wronged before him Albeit the Lord know all things yet he will proceed iudicially against them The doctrine from hence is plain that God neuer bringeth iudgements vpon any people or person Doctrine God neuer bringeth iudgment vpon any but hee searcheth and findeth sufficient cause but he doth first search and finde sufficient cause why hee doeth so Whensoeuer he cometh to iudgement hee will proceed vpon a manifest ground and vpon a iust and knowne cause he neuer doth it rashly but vpon deliberation Gen 3 13 14 and 11 6 7. and 18 31. Zeph. 1 12. The reasons are euident For first heereby Reason 1 the iustice of God is cleered for heereby it appeareth that whatsoeuer he doth inflict he doth it not through any malice to their persons but because they haue iustly prouoked him by their sinnes he doth it in loue to iustice and in hatred to sinne He that hateth a man will smite him before hee make any enquiry of the matter as they dealt with Paul they scourged him to know what hee had done and what was the matter of which hee was accused Acts 22 ver 24. It is not so with God Secondly the Lord requireth that all Magistrates should obserue this course Deut. 13 14. If then he charge them to enquire before they proceed to iudgement much more wil the Lord himselfe obserue the same order This teacheth vs that the iudgements of Vse 1 God must needs be acknowledged to bee alwaies iust though they be sharpe and greeuous yet they are euer righteous For we see he proceedeth vpon knowne causes he goeth not vpon vncertainties but seeth knoweth all things which appeare naked and open before him The heart of man is shut vp from the sight of men and they cannot possibly discerne what lieth and lurketh therein onely it is the Lord that discerneth the heart Psal 33 15 1 Iohn 3 20. The workman must needs know the worke and whatsoeuer is in the work much better then the worke it selfe God is the maker of the heart of man therfore cannot but proceed vpon iust knowne causes Secondly this stoppeth the mouthes of wicked Vse 2 men which are ready to accuse God of iniustice as those in Esay 58 3. where they complaine as if GOD did not see or regard them and Ezek. 18 2 3. they tooke vp a prouerbe saying The fathers haue eaten sowre grapes the childrens teeth are set on edge These thought that God punished without measure or rather without cause But as he knoweth all things so he neuer doth any thing but hee goeth vpon a sure ground he maketh enquiry first of all and afterward proceedeth to iudgment Many do so harden their hearts forget their owne waies that they cannot perceiue the iust proceedings and punishments of God If God once open their hearts to see the order which he obserueth they will confesse his iustice condemne their own folly Thirdly it teacheth and instructeth euery Vse 3 man that he should search his owne waies diligently when the hand of God is any way vpon him and consider that God proceedeth in all his iudgements iustly and vpon a sure and tried ground And if a man by searching and sifting his owne waies finde somewhat in himselfe worthy of such iudgement he must know that God knoweth much more by him then himselfe doth 1 Ioh. 3 ver 20. If the patient knoweth somewhat of his own disease the Physition knoweth much more then hee doth so is it in this case he that is a patient vnder Gods hand if he know any thing by himselfe he may well know that God knoweth much more if men by examining
their consciences can finde out somewhat we may iustly feare and suspect there is more behinde that is vnespied of vs and therefore we haue iust cause to humble our selues vnder his most mighty hand We should iudge our selues that we may not be iudged of the Lord. 1 Cor. 11 There is no way to escape his iudgement that knoweth all and is ignorant of nothing Fourthly it is a matter of great comfort to Vse 4 those that are the Lords because though they be oppressed with false iudgements vncharitable calumniations of men yet when hee iudgeth he will iudge righteously when hee cometh to try all the children of men he will first make enquiry before euer he proceed against them Therefore this is the comfort of euery man he shall neuer bee wronged before God howsoeuer he may be before men so that he may stand at defiance with all his aduersaries whatsoeuer they be forasmuch as GOD will proceed so iustly and righteously with him Though they haue heauy and horrible things laid to their charge by malicious men yet God himselfe will do them right and albeit they be denied iustice vpon earth yet with God they shall be sure to haue righteous iudgement Fiftly this serueth to informe those that sit Vse in any place of iustice to doe right to others either publike or priuate in the common-wealth or in the family namely that they ought not to proceed but vpon a sure and knowne cause It is the practise of God so to do and it ought also to be theirs and as it is the practise of God so also it is the precept and commandement of God to which they ought to be obedient Whosoeuer wil iudge truely he must labour so to do it that he peruert not iustice It is the course that God hath vsually taken and therefore they that would be like vnto God must proceed after the same maner so as they haue him for an example First we must make enquiry and after the cause is tried known to sit in iudgement otherwise we can neuer deale iustly Pro. 18 13. Acts 21 33 22 24. Some do altogether trust reports and accusations of seruants and haue but one eare to heare but as we haue one eare that we lend to the accuser so we should keepe another alwayes for the accused Lastly this putteth vs in mind of the generall Vse 6 iudgement at the last day that all must appeare before Gods iudgement seate and be iudged of him Dan. 12 2. True it is there shal mockers arise and there are such atheists already risen in the world that shall say where is the promise of his coming howbeit the iustice of God requireth it though the patience of God do deferre it We see not this alway done in this world 〈…〉 â—1 6 â—6 25. â—15 19. â— 10. 〈…〉 5. At that day shall euery man receiue according to the things he hath done in his body whether good or euill Let vs therefore endeuour euermore to keepe a good conscience toward God and men 6. And he said heare now my words If there be a Prophet among you I the Lord will make my selfe knowne vnto him in a vision and will speake vnto him in a dreame 7. My seruant Moses is not so who is faithfull in all mine house 8. With him will I speake mouth to mouth c. After the citation followeth the conuincing of those guilty persons to their faces For in iudgment the parties accused must be present 〈◊〉 51. 〈◊〉 10. 〈◊〉 15. â— 16. This conuiction hath a preface commaÌ„ding them to heare for it is the duty of all to heare when God speaketh and the substance it selfe containing Gods arguing pleading witnessing against them and a reproofe of them In the pleading God declareth that he communicateth himselfe in special manner to Moses aboue the rest of the Prophets hee spake to them by visions and dreames but to him mouth to mouth apparently not darkly But did Moses see Gods essence behold him as he is who is said to behold the similitude of the Lord. Answ No man hath seen God at any time Deut. 34 10. Exod. 33 and 34. He saw the likenesse of God not the essence of God He saw him in a certaine resemblance so farre as he was able to bear and comprehend and farther then any other and in a greater measure and degree then the rest For as God called him to a greater office and function so he endued him with greater gifts Heb. 3 4 5. Obserue froÌ„ hence that in former times God vsed many waies to discouer and manifest his truth and will vnto his people Heb. 1 1. See heereby the greatnesse and excellency of his hand hee hath diuers waies to manifest his truth he vseth what seemeth best to himselfe Iob 33. Againe we haue occasion heereby to consider that Gods mercy is greater to vs theÌ„ to our fore-fathers Christ hath left vnto vs from the bosome of his Father the doctrine of the Gospel shining bright in our eies Moreouer in comparing Moses with the Prophets and preferring him Doctrine God reuealâ—th himseâ—f â—o one mo e then to anoâ—her â— Cor 12. â— 3 Luke 1.16.17 Mat 11.11 2. King 2 9. We see that God reuealeth himselfe to one more then to another and giueth greater gifts to some then he doth to other to Moses more plenti ully then to the Prophets To the end we should stand in need one of another and thereby binde vs more closely together and to try vs how wee will employ them to the good of others as he doth in earthly blessings This point is of good vse vnto vs being rightly applied Let Vse 1 not such as haue receiued a greater portion and measure of grace contemne such as haue lesse for should the seruant disgrace or reproch such as the master of the house doth accept and approue nay doth grace and honor Mat 25.23 And as for such as haue receiued lesse let not them enuy those that God hath made aboue them for though one member in the body haue more honour then another yet is there no diuision in the body so the stronger should beare with the weaker Againe let euery Vse 2 one be thankefull for gifts receiued that they may be sanctified to our selues and to others 1 Cor. 14.18 Lastly it behooueth vs to Vse 3 stirre vp the gifts that are giuen vnto vs and to desire the best gifts that thereby wee may doe the most good It is dangerous to hide the gifts we haue receiued as the euill seruant did his talent And if to couer them vnder a bushell much more to turne them and apply them to the destruction of the Church the subuerting of the faith as many doe that are not sanctified Let vs labour to vse them and to vse them well that we may grow in knowledge zeale and sanctification 2 Tim. 1.7 lest they decay in vs so be taken away
mine Rom. 12.19 Deu. 32 35. Hath he said and shall he not do it or hath he spoken and shal he not make it good Secondly hee requireth it at the hands of all Iudges and Magistrates to iudge iustly not Reason 2 to accept the persons of the wicked hee giueth commandement vnto them whom hee hath honored with his owne name to defend the poore and fatherlesse and to do iustice to the afflicted and needy Psal 92 2 3. If then Princes which are Gods vpon earth must doe right iudgement then certainely the God of Gods and Iudge of Iudges will iudge the people righteously and gouerne the Nations vpon earth Psal 67 4. This teacheth vs that God heareth and seeth and knoweth all things Though our Vse 1 sinnes bee neuer so secret and men conueigh them neuer so closely and labor to hide them by all the fetches and deuices they can yet they are open to him before whom all things are open and naked Heb. 4 13. Caine the first oppressor tooke his brother aside and carried him into the fielde none was partaker of the murther or priuy to it yet the blood of the dead did proclaime and publish as it were with a loud and lamentable voice both the sinne and the sinner in the eares of the Lord of hostes as fully and shrilly as the voyces of liuing men can discouer any thing Treasons and conspiracies against Princes are plotted for the most part closely for although they prepare many yet they acquaint few with their most secret designes neuertheles God hath many wayes to finde out those persons and practises Eccl. 10.20 Curse not the King no not in thy thought and curse not the rich in thy bed-chamber for a bird of the aire shall carry the voice and that which hath wings shall tel the matter Secondly we may conclude the wofull estate of all wicked men that are oppressors Vse 2 which thinke to ouer-beate the poore needy and sell them for a paire of shooes Amos 2.6 For this should terrifie such vngodly persons from sinning in this kinde they may indeede perswade themselues that they shall escape or relye vpon the fauour and countenance of men or that the poor pitifully wronged dare not mutter against them which are encouragements to the mighty to commit sin and to liue in it howbeit this is a vaine hope and will in the end make ashamed forasmuch as albeit they may conceale their purposes from men and auoid the place of iudgement yet they cannot escape the hand of God Many receiue great wrongs that dare not open their mouthes against their oppressours the poore are troden vnder foote of the rich the weake of them that are strong those of low degree by them that are mighty neuerthelesse God will open his mouth in the cause of the afflicted and stretch out his hand to recompence tribulation to all those that trouble them This vse is handled by the Apostle Iames chap. 5.1 2. Goe to now ye rich men weepe and houle for your miseries that shall come vpon you c. where he threatened these hard-hearted men with sundry iudgments for the wrongs they did to iust men let not such therefore flatter themselues but rather labour to break off their sinnes by righteousnesse and their iniquities by shewing mercy to the poore if it may be a lengthning of their tranquillity Vse 3 Thirdly seeing God is the great auenger of the wrongs of his children that neuer call vnto him for vengeance then much more will he pitty them and take their cause into his owne hand when they call and cry vnto him day and night to saue them The Lord gracious and mercifull hath promised that when the stranger the widow and the fatherlesse child are vexed and oppressed and cry vnto him he will certainely heare them Exod. 22.21 22.23 24. For if God stay not til they cry because sometimes they cannot and sometimes they dare not tarieth not til they opeÌ„ their mouths to complaine then we may bee assured that when the oppressed in their misery and anguish of their soule sigh and grone vnto him his wrath shall waxe hote and hee will kill their oppressours with the sword of his iudgements Vse 4 Lastly we haue a singular encouragement from hence vnto patience in suffering euen vnto the comming of the Lord. He will take their cause into his owne hand at the length though they suffer long Nay it is the maner of God for the most part to leaue his children in many troubles vntil things seeme to be desperate and past all hope of helpe Why God oftentimes holdeth his peace till things foâ—me to be desperate and past all hope partly to stir vp his people to seeke to him with greater earnestnesse of spirit partly to shew the greatnesse of his own power what he is able to do partly to catch the wicked in their owne crafty counsels and deuises and partly to make it manifest that all our helpe commeth onely from the Lord which hath made heauen and earth to the end that the worke being his the glory also may be his We are ready to ascribe our deliuerances to our owne power or policy and to say in vaunting wise Mine hand hath saued me Iudg. 7.2 God is patient and suffereth long but in the end he payeth home so that the godly shall lose nothing by their patience and the vngodly shall gaine nothing but Gods vengeance This might be enlarged by the example of the Israelites when they were in Egypt the Lord could haue deliuered them before any of their miseries were brought vpon them but the time appointed was not yet come and when all things seemed past recouery suddenly God appeard for their deliuery Let vs therefore be patient and stablish our hearts for the comming of the Lord draweth nigh Iam. 5.8 15 And Miriam was shut vp from the campe seuen dayes and the people iournyed not till Miriam was brought in againe 16 And afterward the people remoued from Hazeroth and pitched in the wildernesse of Paran In these words we see the punishment inflicted vpon Miriam God neuer threateneth in vaine but bringeth to passe whatsoeuer iudgement he hath denounced He threatened Miriam for her murmuring with the leprosie behold heere how hee letteth nothing fall to the ground of that which he had spoken Obserue from hence that such as are the principall doers in sinne Doctrine Such as 〈◊〉 the chiefe hand in 〈◊〉 are principâ—â—ly subiect 〈◊〉 to punishment are principally subiect vnto punishment Aaron was accessary to this mutiny against Moses but Miriam was chiefe in the sinne and therefore is also chiefe in the punishment Simeon and Leui were not the only murtherers of the Sichemites and inuaders of the city but they were the chiefe ringleaders and therefore are onely named Gen. 34.25 and punished Gen. 49.5 Iacob had a great family as Abraham had three hundred and eighteene persons of his house which he armed and conducted
the multitude when he was dishonoured by others We learne hereby Doctrine God hath euer had some witnesses of his truth that God hath alwayes had some witnesses of his truth in all ages euen wheÌ„ it hath beene most of al oppugned and resisted as Reuel 11 4. Ier. 38 8 9. Luke 7 35. Wisedom is iustified of her children when others regard it not Nicodemus stoode vp and defended the cause of Christ when the Pharisies sought to condemne him Iohn 7 35. When the whole multitude had condemned Christ the penitent theef vpon the crosse confessed him to be the Lord of life Luke 23 42. and when they sate in councel vpon him to put him to death and gaue full consent to make him away Ioseph a good man and a iust consented not to the counsell and deede of them Luke 23 50 51. And how can it be otherwise For the truth Reason 1 shall neuer decay from the earth but be spread abroad from place to place and from generation to generation for euer Psal 119 89. We perish and decay for all flesh is as grasse and all the glory of man is as the flower of the fielde but the word of the Lord abideth for euer 1. Pet. 1 24. God will haue this neuer to dye or decay neuer to wither or to be worne away Secondly hee hath the hearts of all men in his owne hand to turne them and change them at Reason 2 his pleasure as we see in Paul who persecuted the church and bound them in chaines which called vpon the name of Christ but the Lord sodainly appeared vnto him when the poore sheepe were neere to the shambles conuerted him and appointed him a witnesse of his truth To beare his name vnto the Gentiles and Kings and the children of Israel Acts 9 15. So sayeth Christ Luke 19 40. I tell you if these should holde their peace the stones would cry and therefore he can neuer be without some witnes to maintaine and defend his truth This teacheth vs that God is most glorious Vse 1 and powerfull he is a most mighty God and will be knowne in the earth Psal 8 1 2. with Math. 21 15. Acts 14 17. He chooseth manie times instruments in the eyes of the world vnfit and vnable for to accomplish any great worke that the power and praise may bee giuen to him We see how he worketh for the most part contrarie to the manner of men that the opinion of our owne excellency shold not ouershadow his power In war he saueth with few in the saluation of the soule which is one of the greatest workes he worketh by weake instruments and putteth his grace in earthen vessels that the excellency of the power might be of God and not of vs euen as he commanded the light to shine out of darkenes 2 Cor. 4 6 7. So that wee may conclude with the Psalmist O Lord our Lord how excellent is thy name in all the earth Who hast set thy glory aboue the heauens c. Psal 8 1 2. Mat. 21 15. Vse 2 Secondly great and mighty is his truth preuaileth he hath alwaies had a church vpon the face of the earth and he neuer forsaketh it though multitudes conspire against it and swarmes of enemies set vppe lies yet it shall haue the vpper hand at last This is easie to be shewed in the middest of darknesse when the foggy mistes of popery had corrupted the aire and ouer-shadowed the truth yet God euermore raised vp some one or other that crossed opposed the strong faction that was maintained in the church of Rome Thisf were not hard to shew in many particulars touching the Canon of the Scriptures touching the sufficiency of the Scriptures touching the reall presence and transubstantiation touching the supremacie of the byshop of Rome and the infallibility of his iudgement touching Pardons and Indulgences and many other points which were neuer generally receiued no not in the Church of Rome The doctrine of Antichrist hath beene reprooued in all times by sundrie persons euen in the greatest darkenesse of the night of superstition for as it grew vp by little and little so was it resisted openly euidently to which purpose I could produce infinite testimonies which a man may reade at large in Catalogo testium veritatis set forth by Illyricus Vse 3 Thirdly be not discouraged when the truth is oppressed because God is able to maintain it and raiseth vp his enemies oftentimes to defend it and to speake for it and the professors and preachers of it Acts 5 34. He maketh the weake strong and the fearefull to be bolde in his cause so at the passion of Christ when all forsooke him euen his own disciples he opened the mouth of the theefe as we noted before vpon the crosse to confesse him as his Sauiour and Redeemer that was able to bestow vpon him the kingdome of heauen Luke 23. He will neuer want hearts to beleeue in him who can change the heart neyther mouthes to confesse him who out of the mouthes of babes and sucklings hath perfected his owne praise Againe obserue that he saw what the greatest number of the spies and searchers out of the Land hath reported yet he is so farre from ioyning with them that hee maketh it plaine and apparent that they should be well able to ouercome all their enemies The Doctrine from hence is this Doctrine â—he euil of oâ—â—ers yea alâ—â—ough the◠〈◊〉 many may 〈◊〉 be followâ— of vs. The euill of others yea although they be many should not be imitated and followed of vs. We may not follow the example of euill men that go before vs in euil We see this in Micaiah an holy prophet when the Messenger sent vnto him bad him to say as the rest had saide and to flatter the King Let thy word I pray thee be like the word of one of them which declare good to the King 1 King 22 12 13 He refused to assent vnto it but saide As the Lord liueth what the Lord saith vnto mee that will I speake verse 14 So Ezek. 20. ver 18. Walke ye not in the statutes of your Fathers and keepe my iudgements Math. 23 6 7. Noah his family were iust in that vniust generation when the whole worlde had corrupted their wayes and the whole earth was filled with crueltie Gen. 6. Eliah was alone when idolatry had gotten the vpper hand in Israel 1. Kings 19 verse 10. 1 Cor. 10 6. The Reasons Whatsoeuer is in it selfe euill and vnlawful Reason 1 cannot bee made good and lawfull by anie example nor by many examples It cannot be warranted by the law of man much lesse by the law the pure law of God himselfe Secondly no greatnesse no companie no Reason 2 multitude can saue a man from iudgements due to the least sinne for though hand ioyne in hand the wicked shall not go vnpunished Pro. 5. and 11 21. If we could couer our selues vnder the might of
is euermore the companion of hypocrisie Fiftly to be confident in good causes and couragious especially in time of perill Prou. 10 9. 28 1. Whereas the hypocrite hauing a corrupt conscience is ouertaken with feare and trembling Esay 33 14. Prou. 28 1. Lastly to be constant and to perseuere to the end in good things to bee resolute neuer to giue ouer a continued course of piety vntil we giue ouer this course of life such bring foorth fruite with patience Luke 8 15. and shall neuer be remoued Psal 15 5. Whereas the double-minded man is vnstable in all his wayes Iames 1 8. his godlinesse and religion is as the morning dew Hosea 6 4. By these signes we may sift and examine our selues whether this grace of sincerity be in vs or not And as the gift is excellent so there are sundry motiues to stirre vs vp vnto it Sundry motiâ—es to 〈◊〉 vs to sincâ— For God is good and gracious vnto such as are pure in heart Psal 73 1. and 125 4 5. hee is the Sun and shield to them Psal 84 11. This is the life and substance of all other graces without it the best things are but counterfet and no better then sinnes against God Our faith must be vnfained and loue without dissimulation and our conuersion must be a renting of the heart Consider also that God is present euery where and knoweth all things Psal 139 7. Prou. 15 verse 3. Moreouer wee must meditate oftentimes vpon the iudgements of God which hee bringeth vpon the world but especially of the last iudgement in the end of the world and of our particular iudgment at the houre of death Ro. 2 16. Eccl. 12 14. The heart is the store-house keeper of the graces of God Pro. 4 23. Mat. 13 18 19. Lu. 6 45. Math. 23 26. therefore we ought carefully to looke vnto it CHAP. XIIII 1 And all the Congregation lifted vp their voice and cryed and the people wept that night 2 And all the Congregation of Israel murmured against Moses and against Aaron and the whole Congregation saide vnto them Would God that we had died in the Land of Egipt or would God we had died in this wildernesse 3 And wherefore hath the Lord brought vs into this land to fall by the sword that our wiues and our children should be a prey Were it not better for vs to returne into Egypt WE haue seen in the former chapter the occasioÌ„ of this fourth murmuring arising from the report of the spies whereby the seed was sowne which in this Chapter groweth vp to an open obstinate mutiny The fruit was answerable to the seed the successe to the report And who can stay the streame driuen by so violent a winde and tempest When the arrow is once shot out of the bow it is too late to wish it may do no hurt where it falleth because where it hitteth it hurteth But to come to the present matter in hand the people giuing eare to these false reports dream of danger where no danger is like the sluggard that saith There is a Lyon without I shall bee slaine in the streets Prou. 22 13. To minds that are fearfull and perplexed all fansies and coniectures seeme things of truth Consider in this chapt two points first the generall murmuring of all that is of the greatest part of the people secondly the proceeing of God against theÌ„ for their murmuring Their murmuring is accompanied with impatience disobedience vnthankfulnesse blasphemy infidelity and tempting of God Psal 106 24 25 c. and it is set downe generally and particularly Generally they murmured against Moses and Aaron amplified by the effect 〈◊〉 cause 〈◊〉 the Israâ— wept all 〈◊〉 they wept all the night The cause why they wept is the feare of death and the sense of their sinne they supposed that they were led as sheep to the slaughter and brought into the wildernesse as to a place of destruction had forgotten the promise made 400. yeares before to their fathers Wee see heere how quickly and easily they obey euil persons that seduced them they listen with both their ears vnto them â—â—â—trine 〈◊〉 are natuâ— ready to 〈…〉 â—ken to â—cers and â—ers and forget what they had often heard and seen Caleb and Ioshua warned them but all was in vaine The doctrine This is the corruption of our nature we are prone to bee peruerted and ready to hearken to seducers to follow euill liuers and euill teachers while in the meane season wee are hardly drawne to hearken and attend vnto those that tell vs the truth without flattery or forgery Exod. 4 1. The prophet of God sent to prophesy against the Altar at Bethel is easily seduced and forsaketh the word of God 1 Kings 13 21. Our Sauiour complaineth of the peeuishnesse of the Iewes 〈◊〉 11 27. Wee haue piped vnto you and ye haue not danced we haue mourned vnto you and ye haue not lamented c. And Iohn 5 43. I am come in my Fathers name and ye receiued me not if another shall come in his owne name him yee will receiue 2 Tim. 4 34. Gal. 3 1 2. and 5 7. Titus 1 11. Mat. 24 5. First because in the minde and vnderstanding Reason 1 howsoeuer there remaine certaine generall notions concerning good and euil as that there is a God that he is iust and a rewarder of them that do well that wee must honour our parents and not hurt our neighbors yet euen these are corrupt and serue only to take away excuse Ro. 1 19 20. and besides wee haue all receiued from Adam ignorance or want of knowledge of the things of God 1 Cor. 2 14. Ro. 8 7. Likewise disability to vnderstand spirituall things though they be plainly taught vnto vs Lu. 24 41. 2 Cor. 3 5. vanity of the mind thinking truth to be falshood and falsehood to be truth Eph. 4 17. 1 Cor. 1 21. Prou. 14 12. So then the originall or seede of all errors and heresies is in our nature Secondly satan is mighty and subtle he can Reason 2 transforme himselfe into an Angel of light he employeth many instruments in his worke to seduce vs as he did Eue which also worke mightily with strong delusions 2 Cor. 11 3. False Apostles are deceitful workers transforming themselues into the Apostles of Christ 2 Cor. 11 23 24 25. they come in sheeps clothing though inwardly they bee rauening Reason 3 wolues Mat. 7 15. 2 Pet. 2 1 2. Thirdly it is Gods deepe yet most iust iudgement vpon all that obey not the gospel to send them strong delusions that they should beleeue lies This is a punishment sent vpon the vnthankfulnesse of men when they haue the light and yet shut their eies heare the sound of the Gospel and yet stop their eares and vnderstand the truth yet harden their hearts against the truth Mat. 13 14 15. 2 Thess 2 11 12. This serueth to reprooue and conuince the Vse 1
They put the people in minde of the goodnesse of the land and of the loue of God toward them and that the enemies should be bread for them that is they should be as easily consumed as a peece of bread is swallowed as if they should say Wee seemed Grashoppers vnto them but we say vnto you that they shall bee bread for vs we shall vtterly destroy them To conclude they will them not to feare the people of the Land because God was departed from them but hee was amongst his owne people Neuerthelesse they would not heare them they did sing a song to an heauie heart Prou. 25 verse 20. nay to an hard heart they had brazen foreheads and were ashamed of nothing and therefore for all the care of them and the loue shewed vnto them they went about to stone them to death had not God protected them that stoode in his cause Obserue first of all in that Caleb and Ioshuah rent their cloathes Doctrine The faithfull are greeued for the sinnes of others and fel downe before the Lord a gesture vsuall in these times when they heard the blasphemous words of these hypocrites that the faithful are much grieued euen for the sinnes and rebellions of others This hath alwayes bene the holy affection of Gods seruants they haue not onely mourned and lamented for their owne sinnes but they haue proceeded farther to take to heart the sinnes of other men as Lot 2 Pet. 2 7. and Dauid Psal 119 136. They that escaped out of the common destruction are described by this note they mourned and cried out for the abhominations that were committed in the land Ezek. 9 4. Christ our Sauiour wept for Ierusalem Luk. 19 41 42. Reason 1 The reasons First they know that Gods anger is prouoked for sinne and his curse falleth vpon the head of the sinner Ioshua had cause to mourne when he saw that Israel could not stand before their enemies Ioshua 7 8. For Achan had sinned against the Lord and the hoast could not prosper so long as hee remained among them No maruell therefore if they be greeued whensoeuer they behold the wrath and iudgements of God procured Secondly if we know their iniquities and Reason 2 do not mourne for them they become ours and we do thereby make them our own Thus we are made partakers of other mens sinnes If we mourne for them they are theirs not ours if we do not mourne they are both theirs and ours Hence it is that the Corinthians are reprooued that they sorrowed not for the incestuous person that was among them yea theÌ„selues were defiled by his sinne and became as one polluted lumpe with him as the leauen leaueneth three peckes of meale into which it is put And we see in the prophet Ezekiel 9 5. they are smitten that mourned not for the abhominations committed as well as they that did commit them Thirdly hereby much good and many benefites Reason 3 come vnto our selues Such are pronounced blessed by the mouth of Christ Mat. 5 4. that mourn whether it be for themselues or for others or both for they shall bee comforted When the heauens water the earth there followeth a fruitfull increase but when the earth watereth the heauens there shal follow a more plentifull haruest of all heauenly spirituall comfort If any aske when the heauens are watered by the earth Obiection forasmuch as this may seeme to be out of course and contrary to the nature of them I answer whensoeuer a sinner poureth out the teares of his penitent soule and broken heart into the bosome of God Answer then the earth may bee saide to water the heauens For the teares of the godly fall not to the ground Cooper vpon Psal 119. they ascend vpward they do not descend downward I vnderstand it of the fruite and benefite of them the Lord gathereth them when we shed them as precious pearles and putteth them in his bottle of remembrance Euery drop that falleth from a penitent soul is as a precious pearle The teares 〈◊〉 the gâ—theâ— precious pearles nay more worth then many Iewels of the world It shall little auaile vs to haue many pearles and Iewels hanging about vs and to want those that now we speak of These do not die and perish but are sowne as good seede in the earth the fruite whereof is very comfortable because they that sowe in teares shal reape in ioy Psal 126 5. Learne from hence the difference betweene Vse 1 the godly and vngodly The godly mourn for the sinnes of others as if they were their own whereas the vngodly make a mock of sin and can laugh hartily at it as if it were a matter of merriment and of pastime Prou. 14 9. Heere then is a note to know who are Gods Children and who are not When we cannot reforme and amend euill yet if God haue giuen vs hearts to mourne for it it is an happy thing for vs a great blessing and a good signe that we belong vnto him Lot dwelt among the Sodomites they were grieuous sinners against the Lord the cry of them was come vp to heauen he could do no good among them yet he was so farre from ioyning with them that hee vexed his soule for them If we do not follow his example in vaine we boast our selues to be the seruants of God This made Dauid say the zeale of thine house hath consumed me the reproaches of them that reproached thee are falne vpon me Ps 69 9 10. And the Israelites carried into captiuity wept when they heard the insultings and blasphemies of the wicked Psal 137 6. The godly must not say I will walke in the way of the multitude I wil ioyne with them and that it is in vaine to striue against them Secondly see the state of the faithful in this Vse 2 life somewhat there is alwaies to humble and afflict them in themselues or in others In this life 〈◊〉 and gâ—â—efe 〈◊〉 mingled toâ—â—ther The Prophet Dauid testifieth oftentimes his ioy of heart which God gaue him neuerthelesse this is not found without greefe and sorrow We haue no ioy without greefe in this world but they are tempered and mingled together bitter and sweete one with another lest in ioy we should be two ioyfull in sorrow we should be too sorrowfull the one seruing to allay the other and the one making the other profita-Howbeit after this life when God shall separate the sheep from the goats After this 〈◊〉 ioy and gâ— are seuereâ— these affections also shall bee separated the godly shall haue ioy without greefe the vngodly shal haue greef without ioy To haue ioy without any trouble is not to be looked for vpon the earth it is the condition of them that are glorified and perfected in heauen On the other side to haue greefe and anguish without ioy and comfort is the miserable condition of them that lye damned and tormented in hell where is weeping and gnashing
they may be bold and confident in dangers Psal 23 4. No enemy shall hurt them no danger shall ouerthrow them The enemies may oppresse them for a time but God is not farre off if he be on our side who shall be against vs Vse 2 Secondly woe be vnto all the enemies of God they cannot stand nor prosper which serueth to terrifie all euill dooers They are as out-lawes or rebels that liue no longer vnder the protection of law or Magistrate so are the vngodly proscribed of God and lye open to iudgement They are as souldiers without weapons they haue neither shield nor buckler nor brest-plate nor helmet nor sword their loynes are vngirt their feet are vnshod their heads are vncouered in the day of battell they lie open as naked men to be wounded and destroied They haue nothing to defend them or to doe them good all creatures are against them nay the Creator himselfe Vse 3 Lastly it is the duty of the faithfull to look to their waies seeing the Lord is with them and dwelleth among them He is a God of pure eies he seeth vs and all our waies let vs therefore carry our selues vnspotted of the world and labour to be holy as he is holy Leuit. 11 44. and 19.1 and 20 7. lest we giue him iust cause to leaue vs. If we haue any friend come vnto vs we are willing to giue him the best entertainment we can we are loth to depart from him we are willing to content him how much more ought wee to receiue the Lord for we may expect more of him and bee assured of defence protection from him greeue him not therefore nor his Spirit by our sinnes So long as they are fostered in vs he cannot be welcome vnto vs neither shall we be welcome vnto him They will driue him away make him depart from vs. Our bodies should be the Temples of the holy Ghost 1 Cor. 6 19. and therefore we must remember that as we are not our owne but bought with a price so we ought to glorifie God in our body and in our spirit which are Gods 10. But all the Congregation bade stone them with stones and the glory of the Lord appeared in the Tabernacle of the Congregation before all the children of Israel These rebels had raged against God no maruaile therefore if they raged against his seruants who notwithstanding had not vsed any rigour or force against them onely they perswaded theÌ„ to trust in the promise of God and boldly to proceed on their iourney toward the Land But this is accounted as an hainous crime and they deale with them as men worthy of death according to the saying of Salomon Prou. 9 7. He that reproueth a scorner getteth to himselfe shame and hee that rebuketh a wicked man getteth himselfe a blot Thus we see how wicked men can abide no reprofe nay they cannot suffer a word of exhortation they cannot abide that others should do better then themselues Againe such as are carnal and corrupt are prone to hatred malice and reuenge yea when no cause of offence is offered vnto them See also how God protecteth his seruants in times of danger But to passe ouer these points from hence obserue that such as are Gods seruants Doctrine Such as are gods seruâ—â—â— shall be eâ— intreated and stand for good causes shall be persecuted maligned and euilly intreated as if they were murtherers and malefactours Though they deserue to be fauoured and loued yet they shall be hated cursed and contemned So it was with Moses when he came to Pharaoh moued him to let the people goe Exod. 5 1 2 5 6. Dan. 3 19 and 6 16. Acts 4 20 21. and 5 18. Iohn 16 2. 1 Kings 13 4. Thus was it with Eliah and Elisha thus was it with Michaiah Ieremy and thus it was with all the Prophets Math. 23 34. The reasons because the world hateth the Reason 1 truth and the professors of it The Preachers and professours of it because they manifest publish the truth Gal. 4 16 The truth it selfe because men loue darkenesse more then the light inasmuch as their owne deeds are euill Iohn 3 19. They are chosen out of the world therefore the world hateth them whereas if they were of the world the world would loue his owne Iohn 15 19. Secondly Satan is their enemy and seeth Reason 2 that by them his kingdome is in danger to be ouerthrowne hence it is that he rageth and raiseth persecution that thereby he may stop their mouthes stop the course of the truth Reuel 2 10 and 12 13. Thirdly God will haue his seruants tryed Reason 3 in their faith patience constancy and obedience Reuel 2 10. We must learne to walke through good report and euill report and bee ready to renounce all rather then the truth which we must buy at any rate Prou. 23 â— but neuer sel it though we might gaine all the world because all such gaine is the greatest losse Math. 16 verse 26. The vses follow First maruaile not at it wheÌ„ Vse 1 we see this come to passe neither condemne the truth or the professours of it 1 Iohn 3 13. Maruaile not if the world hate you Let vs comfort our selues with this consolation that it is no rare thing neither is our case singular neither do we suffer alone it hath beene the lot of all Christians nay of Christ himselfe let vs not seeke to be better then he was the seruant may not be aboue his Lord if they haue persecuted him they will persecute vs Ioh. 15 2. Christ himselfe pronounceth such as suffer for righteousnesse sake to be blessed for so did they persecute the Prophets that were before vs Math. 5 12. Many men in the world are discouraged from godlinesse of life and walking in a sincere profession because they see the godly persecuted and the vngodly to prosper and flourish therefore Iohn doth forewarne not to maruaile heereat because this ought not to seeme strange vnto vs it hath beene so from the beginning and so it hath continued The world though it be full of changes yet changeth not his nature neither taketh vpon it any other shape Wherefore we must not ceasse from godlines for hatred of the world but rather goe more zealously forward remembring the words of Christ Math. 11 12. The kingdome of heauen suffereth violence and the violent take it by force Secondly we must reioyce vnder the crosse Vse and be glad when we suffer for the truth not as euill doers 1 Pet. 3 17 and 4 15. but for well doing So did the Apostles Acts 5 41 so did the Hebrewes chap. 10 34. They considered with themselues that they had in heauen a better an enduring substance they accounted it a great honour that they were accounted worthy to suffer for his Name they knew that they were made partakers of the sufferings of Christ and that the trying of their faith would worke patience Iam.
Luke 13.6 7 8 9. 2 Chro. 36.15 We haue all experience of this point Reason 1 The reasons first he knoweth our weakenesse our corruption and inclination to euill he knoweth whereof we are made he remembreth that we are but dust Esay 57.16 Psalm 103.14 yea as a wind that passeth away and commeth not againe Psal 78.38.39 no better then vanity yea lighter altogether then vanity Psal 62.9 Secondly his nature is to be mercifull full of compassion 2 Chron. 36.15 Thirdly the sinnes of the wicked are not yet full they haue not yet filled vp the measure of them Gen. 15.16 Lastly he is not willing that any should perish but that all should come to repentance and therefore he is not slacke concerning his promise but is long suffering to vs ward 2. Pet. 3.9 Obiection Before wee come to the vses of this doctrine we must remoue a few obiections that seeme to make against this point And first how can God bee said to be very patient and to suffer long seeing his iudgements are often said to come suddenly speedily as a whirlewind and a tempest and when they shall say peace and safety his comming shall be as the comming of a theefe in the night or as trauell vpon a woman with child 1 Thess 5.2.3 Answer I answer to be long before he come and to be swift when once he commeth are not opposite or contrary the one to the other He waiteth a long time but when the dayes of his patience are expired then suddenly destruction commeth He giueth warning after warning and will doe nothing but hee reuealeth the same to his seruants the Prophets Amos 3.7 Dan. 9.5.6 but when his patience is abused and contemned then he commeth swiftly and stayeth not The Apostle Peter speaking of the second comming of Christ to iudgment ioyneth both these together and sheweth how and wherefore he is both long in comming and yet swift in comming hee forbeareth because he is patient and hee commeth suddenly in his glory because he is iust 2 Pet. 3.9 10. first hee saith that God is long suffering not willing that any should perish then he addeth the day of the Lord will come as a theefe in the night Thus we see how he suffereth patiently and yet withall how he cometh suddenly Secondly Obiect the question may be asked whether the Ministers should forbeare or abstaine from threatning and denouncing of Gods iudgements against the vngodly seeing God is gentle and mercifull slow to anger and of great kindnesse whereby they shall terrifie men without cause and make themselues lyars I answer Answer it is true that Ionah the Prophet was discouraged vpon this ground and consideration from threatning destruction against Nineueh Though he were sent against the citie with heauy tidings yet he consulted with flesh and blood fled to Tarshish from the presence of the Lord Ion. 1.3 because hee knew that God was a gracious God and mercifull repenting him of the euil chap. 4.2 But this was his infirmity and therefore he is reprooued ver 10.11 Wherefore it belongeth to all faithfull Ministers of God as a part of their function howsoeuer the iudgements of God be differred and their Sermons derided to open their mouthes boldly and to reprooue sinne earnestly that they may thereby deliuer their owne soules and saue the people that heare them 2 Tim. 4.2 Thirdly it may be asked Obiect whether it be lawfull for the godly to craue of God to be patient and long-suffering to beare with the vngodly and vessels of wrath especially considering the praier of Ieremy chap. 15.15 Lord remember me and visite mee and reuenge mee of my persecuters c. The prayer of Moses and of Ieremy seeme to be contrary Answer Answer The prayer of Ieremy is speciall and extraordinary and containeth no generall rule and direction for the Church He spake this as a Prophet not as a priuate man for hee foretold to his persecuters the vengeance and wrath of God certainely to fall vpon them the generall rule belonging vnto all is set downe by Christ Matth. 5 44. To pray for our enemies and them that hate vs. Lastly it may be demaunded Obiect whether the publishing and preaching of the doctrine of Gods patience and forbearing be not dangerous and hurtfull as seeming to tend to leade men into sinne and minister occasion of hardening the heart and delaying of repentance I answer â—ct from Gods delaying of his iudgements wee may not conclude the delaying of our repentance True it is the vngodly abuse this doctrine to licentiousnesse Rom. 2.4.5 as they do also other doctrines and the Scriptures themselues to their owne perdition the prouidence of God to idlenesse the predestination of God to wickednesse the mercy of God to prophanenesse the grace of God to wantonnesse iustification by faith to carelesnesse of good workes yea Christ himselfe to be a stumbling blocke and a stone of offence Notwithstanding we must vse the doctrine of Gods patience to our comfort and to bring vs thereby to repentance Vse 1 Now we come to the vses of this doctrine which are many seruing for instruction reprehension consolation and exhortation First of all it serueth for our knowledge and instruction and teacheth vs what a good God wee serue and worship such a one as willeth not and wisheth not the death of a sinner such a one as is gentle and gracious mercifull and pitifull Psal 145.8 9. Ezek. 18.23 and 33.11 Againe this teacheth vs what is the cause that God spareth so long both his and the Churches enemies to wit because he is patient Thus doth the Prophet tell the Israelites the cause why the Lord had spared the Assyrians so long Nah. 1.3 We see how prophane many are blasphemers of Gods Name prophaners of his Sabboth despisers of the word haters of good men iniquity aboundeth euery where We might wonder that such liue vpon the face of the earth and wherefore they are spared but that he is a God of patience and long suffring or they could not continue Is not the earth filled with cruelty oppression as it was with the old world that was destroyed with an vniuersall Flood Doth not pride fulnesse of bread aboundance of idlenesse and contempt of the poore abound as in Sodome and Gomorrha which was destroyed with fire and brimstone from heauen Ezek. 16.49 So Gen. 19.24 How then could our cities and houses stand and continue if GOD were not very patient Vse 2 Secondly it serueth for reprehension For it conuinceth those that scoffe at his threatenings because God a long time descrieth his iudgements against the vngodly Hence it is that they iudge them perswade themselues of them to be no better then Scar-crowes and therefore to bee vaine and not to bee feared Such persons doth the Apostle Peter describe that mocke at the second comming of Christ which shal come as a snare vpon all them that dwell vpon the face of the whole earth Luke 21.35 2
workes Rom. chap. 2. verse 6. CHAP. XV. 1 And the Lord spake vnto Moses saying 2 Speake vnto the children of Israel and say vnto them When ye be come into the land of your habitations which I giue vnto you 3 And will make an Offering by fire vnto the Lord a burnt Offering or a sacrifice in performing a vow or in a free-will Offering or in your solemne feasts c. 4 Then let him c. IN the latter end of the former chapter we saw the desperate folly of the people that albeit Moses made knowne vnto them the heauy displeasure of God that hee had left them to themselues and was no more among them after they had so often played and dallied with his mercifull sufferings yet they would needs amend their former disobedience by a second contempt making offer to enter into the land contrary to the direction of God and the aduice of Moses But what became of it The swords of the enemies which God had hitherto bended and rebated are left no lesse sharpe then death it selfe and are without mercie sheathed in their bowels For the Amalekites and Canaanites beeing ioyned together and watching their aduantage set vpon them put them to route and slaughtered the greatest part of them the Amalekites encoraging one another to bee reuenged of their former losse receiued at Rephidim Exod. 17. the Canaanites seeking to preuent their own displantation destruction threatned after which slaughter they followed their victory and pursued those broken and disbanded companies all the way of their flight euen vnto Hormah In this chapt we haue sundry ceremoniall precepts which seeme to be deliuered to them immediately after the former punishment executed vpon the offenders wherin God testifieth that albeit the Israelites had iustly deserued to haue finall destruction brought vpon them yet God would not vtterly depart from them and wholly leaue them to theÌ„selues but continue his loue and fauor toward them and be reconciled vnto them smelling the sweete sauour of a sacrifice and verifying the saying of the Apostle â— 26 19. Ro. 3 3 4. Obserue here certain new additions propounded as appurtenances to the lawes before deliuered at large in the booke of Leuiticus These are foure in number â—ontents 〈◊〉 chapt first touching the sacrifices secondly touching the first fruites thirdly touching the clensing of sins that are committed lastly touching the fringes they are commaÌ„ded to make all ceremoniall all temporall in regard of the letter but all significant in regard of the matter â—auses â—acrifices â—nstitu But before we come to handle these particulars it shall not be amisse briefly to shew the causes why these sacrifices were instituted in the old Testament First to maintain the publike assemblies of the faithfull and their meetings together to serue the Lord. For if euerie man were left to himself religion wold quickly decay or corrupt Secondly that they might be shadowes of good things to come and as it were pictures set before their eies to put them in mind of Christ and his sacrifice who is therfore fitly called the Lamb slaine froÌ„ the beginning of the world â—â—b 10. de dei cap. 5. Reu. 13 8. Thirdly these sacrifices were also as the Sacraments of the church and visible signes of inuisible grace testimonies of Gods infallible promise made to the fathers touching saluation in the Messiah to come Fourthly they serued to be as an open confession of their faith what God they serued in whom they beleeued and that they hated and detested the vanity and idolatry of the Gentiles Fiftly they were also a testification of their thankfulnes for sundry benefits receiued that therby they might be taught to acknowledge from whence they came Lastly they serued for the maintenance of the Ministerie and consequently for the furtherance of the worship of God Deut. 18 3 4. 1 Cor. 9 13. These were the chiefe ends for which they were ordained Now let vs retuâ—n back to the particular handling of the matters contained in this chap. Speake vnto the children of Israel and say vnto them The first point is touching the sacrifices the summe whereof is to teach what oblations are to bee vsed in euery sacrifice how much wine how much oyle how much flower is to be taken and applied in euery special sacrifice The seuerall sorts of sacrifices are set downe in the booke of Leuiticus Doctrine but in what proportion these things should bee added Of the meate and drink Offering is not there described but heere it is declared in this place And these things thus performed according to the commandement of God hee is said to smel a sweet sauour This offereth diuers good vses vnto vs albeit the things them selues be ceased and abrogated Vse 1 The Vses First the offering is said to bee a sweet sauour or a sauour of rest often repeated verses 3 7 10 13 14 which God accepteth wherein he delighteth and whereby he is appeased such as he resteth in so ceaseth from his anger This is a borrowed speech taken from sweet odours and perfumes wherein hee which smelleth a sweet sauour resteth contenteth himselfe If any ask the question Obiect whether God smell any sauour or not I answer Answer this must be vnderstood figuratiuely or mystically For if we speak properly Gen. 8.21 Exod. 29 18. sauour smell is the obiect of the sense of smelling which agreeth to sensible creatures and not either to God who neither hath senses nor is sensible neither is a creature or to any spirit For as Christ saith A spirit hath not flesh nor bones Luke 24 39. so vnto the same agree neither senses nor sensible things And if it were true that God were affected with smels yet the fume and sauor that cometh from the burning of the flesh cannot it selfe be pleasant and delightfull to the senses but is rather noisome and vnsauoury and therefore some other thing must be meant by it How then cometh it to be a sweete sauour I answer two waies partly in regard of their willingnesse and obedience which God preferreth before all sacrifice that hath horne and hoofe Behold to obey is better then sacrifice 1 Sam. 15 22. and to hearken then the fat of Rams therfore where the external worke was separated from the inward deuotion obedience it was no sweet sauour but it was hatefull and abhominable to God partly also and principally because it was a type and figure of Christ who was indeede an offering and a sweet sauour to God Eph. 5.2 He is the truth of all sacrifices and his blood the accomplishment of all the blood shed in the sacrifices He hath performed all in his own person brought an end to them they are no longer to be continued he hath appeased the wrath of God he hath taken away our sins therby testified his abundant loue toward vs Iohn 15 3. for greater loue hath no man then this that
Sabbath and Sacraments If a man should doe nothing but practise treason and rebellion against the King despising his word and contemning his Proclamations in what a fearefull condition would we account him to be And when the King himselfe should appoint a day wherein he would haue his owne person specially attended and wholly waited vpon if his houshold seruants should refuse to giue him any attendance but waite worse vpon him that day then any other and giue themselues wholly to attend vpon their owne pleasures would he not thinke himselfe notably abused and discharge such of his seruice and were they not sure to run into his displeasure and to procure iudgement vpon themselues Notwithstanding this is the state of many among vs. God hath commanded vs to reuerence his Name his Sanctuary his Sabbath his Word his Ministery if then we shall dare to sweare blaspheme openly to reiect the word of God and to abuse the Sabbath by following after our pleasures and profits our sports and recreations and thereby practise after a sort against the person of GOD himselfe do they not prouoke me to my face saith the Lord and shall they go vnpunished No certainely they shall not his iudgements shall ouertake them for these things God hath ordained and enacted as by a solemne Proclamation that all sorts that professe themselues his seruants should waite vpon him on the Sabbath he is then determined to set foorth the greatnesse of his glorious Name and the riches of his house and the might of his power and the honour of his Maiesty it is his will and pleasure that men women children should assemble together before him to giue him attendance shall we answer with Korah and his company in the next chapter We will not come vp Numb 16 14. And albeit we be not so impudent and shamelesse to say so yet it is little better because we do not appeare before him Nay we serue our selues by walking in our owne waies and many serue Satan the enemy of God by following his wayes with greedinesse If wee giue vp our selues to our pleasures and profits we serue our selues when we giue vp our selues to our sinnes and delight in drunkennesse and such like wickednesse vpon that day we serue the diuell And in truth let any man marke it he shall see that God is no day worse serued of the common sort then vpon his owne holy day so that when he requireth all our seruice he can get little or none at all at our hands Vse 4 Lastly let no man flatter himselfe in performance of duties vnto men and thinke himselfe in good case because he liueth vnblameably in the eyes of the world We must learne to deny not onely worldly lustes but all vngodlinesse and we must liue not onely soberly righteously but also godly in this present world Titus 2 12. Christ gaue himselfe for this purpose to purge vs from al iniquity and to purifie vs to be a peculiar people vnto himselfe zealous of all good workes And indeed the sinnes of the first Table are the greatest most hainous sinnes and deserue the greatest plagues of God and most fearefull condemnation he will reward with euerlasting fire not onely such as know not their duties to men but such as know not God neither obey the Gospel of Iesus Christ 2 Thess 1 8. And this is noted as a maine cause of the destruction of the olde world to wit disobedience to the word 1 Pet. 3 20. When the Israelitish womans sonne whose father was an Egyptian blasphemed the Name of the Lord and as it were thrust him through with horrible curses Leuit. 24 11. he is commanded to be put to death and stoned verse 16 23. These sinnes are euery where little thought vpon and supposed to be either no sinnes at all or very little ones But mans iudgement is corrupt in the matters of God How the breaches of the first Table are greater then the breaches of the second except we looke vpon sinne with the light of the Scripture and if we shall paralell the sinnes of the first Table with the sinnes of the second in equall degree the greatest of the one with the grossest of the other both done in knowledge alike and ignorance with ignorance comparing deeds with deeds words with words thoughts with thoghts the breaches of the law beeing thus considered are farre greater against the first then against the second Table because they are cōmitted immediately against the person of the great God as rebellion against the person of a Prince is greater thē the insurrection against another the murthering of a Prince more thē of many others 2 Sam. 18 3. See then from hence the wofull abuse of our sinfull times prophane people Such as would seeme to make conscience of stealing of whoring of robbing and false witnessing in iudgement and hold them vnworthy to liue vpon the earth that commit these things marke their waies in matters that concerne the most high God possessour of heauen and earth and you shall euidently perceiue they thinke it no euill or enormity to be ignorant of GOD and his word to maintaine superstition and set vp humane traditions to abuse his Name by cursed oathes to prophane his Sabbath by cursed or corrupt workes to despise his Word and to refuse his Sacraments These are so ordinarily so openly so impudently committed with bold nay with brazen faces and defended also by those that do them as if we would despite God to his face and thrust him out of his kingdome and from the gouernement of the world I will tell you what I haue obserued by the common course of the world that moe perish through ignorance and prophanenesse then do by all the deeds of vnrighteousnesse Satan preuaileth more among the people by bringing them to a prophane life and keeping them in sottishnesse and blindnesse touching the will of God then by murther whoredome and theft laid together I know I speak this to many that haue most wretched and swinish hearts but no eares to heare and therefore regard their owne pleasures more then they doe their saluation These are the dangerous daies spoken off by the Apostle 2. Tim. 3 1 4 5. God in his mercy amend them if not let them that be ignorant be ignorant still 1 Cor. 14 38. and he that is filthy let him be filthy still Reuel 22 11. that so they may fill vp the measure of their sinnes Math. 23 32. 36 And all the Congregation brought him without the Camp and stoned him with stones and he died as the Lord commanded Moses It may seeme strange at the first that they should consult with God what to do with this prophane person seeing the Law had appointed death for him that transgressed this commandement Exod. 31 14. and 35 2. why then did they enquire or wherefore did they put him in minde to know what should bee done vnto him Some answer that
the earth but this ought especially to be considered on this day Wee must dispatch all worldly businesses before that they do no way disturbe vs and distract vs. And when the day of the Lord is come wee must assemble together that so there may be an holy conuocation Leuit. 23 verse 3. It was the custome of the people to come together at such times Luke chap. 4. verse 16. Paul sheweth that at Antioch Hee found the whole City assembled vpon the Sabbath day Acts 13 43 44. This assembly is called Gods army Psalme 110 3. It was counted an happy thing to dwell in the Lords house Psal 27 4. and 84 4. Then ought the word to bee both read and preached so was it in the time of the law Acts 15 21. And both of them did Christ himselfe performe ordinarily Luke 4. ver 17 20. It is a part of the Ministers sanctifying of the Sabbath by doing the same The idle ministery is a great cause of prophaning the Lords day both in themselues and in others It is the duty of the people to heare the word with all reuerence and attention to marke and lay vppe in their hearts what they haue heard to the end they might put it in practise And when wee are departed we should spend the rest of the day in priuate duties as Prayer Reading Meditation and Conference things not greatly regarded of the greatest sort We are soone weary of the best things and quickely loathe that we should chiefely loue The cause why we profit not by the publike Ministery is the want of the performance of these duties priuately 38 Speake vnto the children of Israel and bidde them that they make them fringes in the borders of their garments throughout their generations and that they put vpon the fringe of the borders a Ribband of blew 39 And it shall be vnto you for a fringe that ye may looke vpon it and remember all the Commandements of the Lord and do them and that ye seeke not after your owne heart and your own eies after which ye vse to go a whoring 40 That ye may remember c. This is the law of making Fringes vpon the foure quarters of their vesture whereby they couered themselues that they might looke continually vpon them and remember all the commandements of the Lord and doe them Of this reade Deut. 22 12. These Fringes and Ribands serued them for a monument that they might consider they were a people consecrated vnto God not as Infidels to walke after their owne fancies For vpon these were written some parcell of the Law This was also the cause that the Iewes were commanded to haue the Law written vpon the postes of their doores and likewise that they should beare it about them euermore decke themselues with it that it should be as a ring vpon their fingers as a bracelet vpon their hand as a frontlet before their eyes that is alwayes in sight and remembrance To this end also it must bee written vpon the frontiers of the Land vpon the gates of the Citie and vpon the postes of euery mans priuate house Deut. 6 8 9 that they might haue euery day euery way occasion giuen vnto them to talke and conferre of the word of God sitting walking and lying at home or else abroad This vsage was afterwards abused by the pride and hypocrisie of the Pharisies as Christ chargeth them Matth. 23 5. who because they would bee thought to haue a more speciall holinesse then the common sort had made long gardes and sentences of Scripture written vpon them that might bee seene a farre off But for our selues we must consider that though this ceremony bee no longer in vse and that these Fringes and Laces are shadowes which ended at the comming of Christ yet an instruction remaineth to vs to exercise our selues in his law day and night Psalme 1 2. Iosephus reporteth of the Iewes that they knew the Scriptures as well as their owne names whereas many among vs scarse know the names of the Scriptures Wee learne from hence That all sorts both yong and old of what condition soeuer â—ne are enioyned to know the doctrine of the Scriptures 〈◊〉 must â—owâ— the â—ces and the wil of God reuealed in them Deut. 6 6 7. Ioh. Iohn 5 39. Coloss 3 16. 2 Tim. 3 15. Psal 119 9. 〈◊〉 1. The Reasons First because God hath appointed such as are gouernors ouer others to be teachers of them that belong vnto their charge Such as are fathers and masters of Families are bound to instruct their children and seruants therefore none ought to be without knowledge Ephes 6 4. Gen. 18 19. But how shall they be able to do this except they haue knowledge whereby they may bee able to performe this duty Secondly ignorance is the cause of all error because the naturall man perceiueth not the things that are of God and the wisedome of God is foolishnesse to man So then being of our selues blinde and wanting the light of the word we must needs goe astray Hence it is that Christ saith vnto the Sadduces Ye erre not knowing the Scriptures Math. 22 29. Thirdly the want of knowledge is the cause of sundry fearfull iudgements spirituall and temporall Hosea 4 6. inward and outward Esay 1 3 7. So then as ignorance is the cause of sinne so it is the cause of iudgement the reward of sinne If wee care not to know him but neglect and contemne the meanes of knowledge no maruell if we be punished Vse 1 This reprooueth the church of Rome of an horrible iniury offered to the people of God They teach that ignorance is the mother of deuotion and keepe the Scriptures in the Latine tongue as it were vnder locke and key And albeit they haue translated them or the greatest part of them into English yet they set out sharpe edicts ratified vnder an horrible curse that no Lay man as they speake shall presume to reade them vnlesse they be specially licensed by their inquisitors and confessors directly contrary to the end of the Scriptures which were written that we should beleeue and by beleeuing haue eternall life Iohn chapt 20. verses 30 31. They beate downe ignorance and teach that all ought to know the Lord from the highest to the lowest Ieremy 31 30. and that God will poure out his Spirit vpon all flesh Ioel chap. 2. ver 28. Wheresoeuer he vouchsafeth great means hee requireth a great measure of knowledge This discouereth the byshop of Rome to bee no better and indeede no other then Antichrist making lawes contrary to Gods lawes and yet binding the consciences of men vnto them But it will be saide that the vnlearned and vnstable peruert them 2 Pet. 3. and therefore it is dangerous to reade them I answer bee it that some do so shall all therefore be forbidden the free vse of them All things euen the best are abused meate drinke apparrell the Sacraments Christ himselfe and
euer they were to displease their fathers as if the whole world were gouerned by witches O that these men would be as carefull to please God as fearefull to offend him as for witches they are more afraid of them thē hurt they are but the diuels instruments to deceiue the world the diuell hath vtterly blinded the eyes of these and of many others to make them beleeue that they do those things which they neuer do neither indeed can do The diuell himselfe is Gods seruant or rather slaue to do his will whether he will or no for he can do nothing but what the Lord willeth He ruleth all things by his prouidence the diuell cannot kil a flye except he haue liberty giuen vnto him But to returne to the former point that it is God onely that worketh myracles obserue with me that he worketh two waies somtime by himselfe alone God worketh myracles two waies and sometimes by some other creature By himselfe alone when he vseth no instrument at all as in the creation of the world making al things of nothing without helpe of Angel or other matter So he turned backe the shadow of the diall of Ahaz by himselfe alone and many other such like Againe when it pleaseth him he vseth means as in the myracles wrought in Egypt he did them by the hand of Moses and Aaron But heere we must take heed of two extremes and God is dishonoured by both of them First that we derogate nothing from the Maiesty of God albeit it please him to vse meanes in many of his myracles because he vseth thē freely not of necessity and he is as well able to worke without them as with them Secondly that we do not magnifie the creatures and instruments which the Lord vseth aboue that which is conuenient because that were to set them in the place of God who haue no more power then that which is giuen them from aboue Obiect But some may heere aske the question why doth God vse meanes in working of myracles Why did he vse the holy Prophets and Apostles and sometimes also such as haue no iustifying faith Mat. 7 22 23. as Iudas and others no doubt as he preached so he wrought myracles for he had the same commission with the rest Math 10 7 8. I answer Answer he vseth them not because he standeth in need of them or is tied vnto them but for these causes Why God vseth mean in working of myracles First to teach vs that he approueth the meanes whereby things are brought to passe and he sheweth by his owne example that we should make account of them so that if any neglect or contemne them he opposeth himselfe against the Lord. Secondly to support and vphold mans weaknesse who is not able to looke vpon his Maiesty when he worketh by himselfe as a weake eye cannot see things that are farre off except he put on his spectacles This is plaine in the example of the Israelites Exo. 19 18 19 when they heard the thunder and lightning and the sound of a Trumpet exceeding loud and the Mountaine smoaking they were so afraid that they desired the Lord to speake no more vnto them Exod. 20 19. but that Moses might speake vnto them and they would heare him Thirdly the Lord vseth meanes for the triall of our faith whether we will ascribe the work that is wrought onely to the worker thereof or to the meanes or partly to the one and partly to the other or as some doe all to the instrument and nothing to the principall In the myracles wrought by Christ himselfe wee see how diuersly men were affected for thogh they were effected by the finger of God yet the Pharisies blasphemed Math. 12 24. and said This fellow casteth out diuels by Beelzebub the Prince of the diuels This argueth great corruption of nature and want of faith Obiect And as we haue shewed why God vseth meanes so it may be asked what meanes God vseth in working myracles I answer Answer they are of diuers sorts First such as nay seeme to haue some force and power in them for the working of the myracle 2 King 20 1. When the waters of Marah were bitter that the people could not drinke of them the Lord shewed Moses a tree which when he had cast into the waters they became sweet Secondly Exo. 16 23 ◠he vseth meanes that haue no appearance of any power or vse in the working of a myracle such was the touching of the hem of Chrsts garment which infinite numbers touched Math. 9.21 Luke 8 45. and yet receiued no vertue from thence Such was the lifting vp of the rod of Moses and the stretching out of his hand at the red sea Such was the striking of the Rocke with his staffe at the waters of strife Numb 20. which had no power to make the waters gush out Such was the handkerchieffe of Paul to cure diseases Acts 5 15 ◠19 12. Iosh 6 20 the shadow of Peter by which many were healed For these cures were wrought when the Apostles were absent and knew nothing of them but were busied in other more important workes of their callings Thirdly he vseth such meanes as seeme no way auaileable vnto the worke but rather quite contrary to hinder it as curing the blinde man He spat on the ground and made clay of the spittle and laid vpon his eies Iohn 9 6 11. which might seeme more auaileable to put out sight then to restore it to make a man blinde then to make him see Thus then wee see and learne to acknowledge that euery miracle is wrought by the sole and omnipotent power of God Lastly we learne heereby that we haue a Vse 4 most sure word of the Prophets and Apostles whereunto we must take heed as vnto a light that shineth in darke places We are not cunningly circumuented by deuised fables but we haue the whole doctrine of saluation deliuered in the Scriptures fully confirmed vnto vs. For to what end do all the extraordinary works of God done by the hands of the Prophets and Apostles serue but to make plaine the doctrine which is according to godlines and thereby to worke in our hearts faith and beleefe The myracles of Christ vnwritten Ioh. 10 30 ◠therefore now vnknowne were not vnprofitable to be read vnworthy to be known neuerthelesse these were sufficient When Christ came into the world Esay 9 6. he was many waies wonderfull it is one of his names by which he was to be called he was wonderfull in his person wonderfull in his doctrine and wonderfull in his workes In his person Math. 1 23. Luke 1 35. because of the vnion of his two natures he was both God man In his doctrine the word preached by him because hee taught the way of God plainely Math. 22 1◠cleerely and euidently nay as one that had authority for his word
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 â—â—d explic â—â—m 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 â—trine â—t is to bee â—owled iust in all chastiseâ—ts 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
his mercy that we are not vtterly consumed Lam. 3.22 When Eli heard the punishment that God had determined to bring vpon him and his house for the wickednesse of his prophane sonnes he answered with all humility It is the Lord let him doe whatsoeuer pleaseth him 1 Sam. 3.18 God loueth a broken and contrite heart it is a sacrifice wherein hee greatly delighteth Lastly let vs make our whole life a continuall practise of vnfained repentance and labour for godly sorrow that wee may mourne and afflict our soules for sinne because it is sinne a breach of Gods law and displeaseth him Sinne will not lodge long where it is not cherished and made much off and entertained with delight It is as a ghest that will not lodge in such houses where he is not welcome but if once you make much of him and delight in him then he is an importunate and a shamelesse ghest you shall hardly rid your house of him In the word of God wee finde sundry meanes and motiues to moue vs to enter these meditations Motiues moouing vs to repentance First the commandement of God himselfe so often vrged and repeated Ier. 3.12 and 8.6 and 18.11 This was the voyce of Iohn crying in the wildernesse Repent bring forth fruits worthy amendment of life Matth. 3.8 This doctrine was preached in Paradise to our first parents and was afterward figured out by circumcision before the Law and by their purification after the Law Esay 1.16 Wash you make you cleane Againe such as repent not lye vnder the bondage of Satan they are as captiues prisoners bound to obey his will and to doe him seruice 2. Tim. 2.26 Thirdly such as die without repentance remaine for euer without remission and forgiuenesse They are lost children and must needs perish if they repent not before 2 Pet. 3.9 Luke 13.3 Fourthly the threatnings denounced executed vpon the rebellious and disobedient are made examples and admonitions vnto vs his vengeance iustly fallen vpon others should serue to amend vs 1 Cor. 10.5.6 2. Pet. 2.3 4. Psal 7.11 12. Fiftly the certainety and suddennesse of the last and generall iudgement which shall come as a theefe in the night when the heauens themselues shall passe away with a noise and the elements shall melt with heate and the earth with the workes therein shall bee burnt vp What manner of persons therefore ought wee to be in holy conuersation and godlinesse 2 Pet. 3.10 11. and 2 Cor. 5.10 Wee must all appeare before the iudgement seat of God that wee may receiue the things done in this body whether good or euill This last day is called a day of Reuelation Rom. chap. 2. ver 5. Lastly we must bee all ledde to repentance by the vnspeakable fruits that follow it as pardon of sinnes reconciliation with God peace of conscience hearing of our prayers and in the end blessednesse in the heauens Ezek. 33.11 CHAP. XVIII 1 ANd the Lord said vnto Aaron Thou and thy sonnes and thy fathers house with thee shall beare the iniquity of the Sanctuary and thou and thy sonnes with thee shall beare the iniquity of your Priesthood 2 And thy brethren also of the tribe of Leui the tribe of thy father bring thou with thee that they may be ioyned c. 3 And they shall keepe thy charge and the charge of all the Tabernacle onely they shall not come nigh the vessells c. 4 And they shall be ioyned vnto thee and keepe the charge c. IN the latter end of the former Chapter the people are brought in confessing their sins and crauing pardon of God Wee heard their greefe and sorrow for their sinnes and bewailing their transgressions past and saying Shall we perish vtterly and is there no hope of forgiuenesse Now we haue in this Chapter the answer of God to this question which did proceed from a feeling of their sinne and a feare of present death which they had iustly deserued For Moses declareth how God shewed himselfe reconciled notwithstanding their manifold prouocations he cannot keep his anger for euer but returneth vnto them in mercy when they turne vnto him by repentance The deuision of this Chapter Concerning the which reconciliation we must consider in this Chapter two points first the persons procuring the attonement which were the Priests Leuites attending to the Ministery of the word and Sacraments secondly the things appertaining vnto them and to their charge as also the next Chapter deliuereth such things as belong to the people Now the commandement belonging to them both to wit both to the Priests and Leuites which are heere said to be brethren All the Mâ—nisters ough to be as children Matth 23.8 2 Pet 15. Heb. 13.22 1 Pet 12. is directed to Aaron and not to Moses because this was a meere Church matter Ecclesiasticall not ciuill and his Priesthood was newly ratified to him by the authority of God and by a notable miracle in the flourishing of the Almond rod Chap. 17.8 The summe and effect is this that the Priests should minister in the Sanctuary at the Altar but the Leuites should minister vnto the Priests and both of them both for themselues the people First therefore the charge of the Sanctuary is committed to Aaron and his sonnes and to the ouersight of the Leuites to the eight ver that the seruice of God might not be prophaned either by themselues or by any other lest they made themselues guilty of sinne whereby the Lord would signifie that there was indeed no cause why any should enuy them this dignitie forasmuch as it was ioyned with such danger and difficulty The burden of the Priesthood was so great and lay so heauy vpon their shoulders that they were threatened to be punished if the worship of God which ought to bee performed with all reuerence were prophaned through their default From hence we learne that as euery sin is in it owne nature great so are these sinnes the greatest and most heinous which are committed against a mans particular place and calling wherein God hath set him â—e â—nnes â—test â—e â—ed â— mans ar Iob 2.9 The Prophets denouncing iudgements against sundry persons doe single them out for neglecting of personall duties The Prophet Micah threatneth the Rulers and men of might that they hate the good and loue the euill Who plucke off their skinne from off them and their flesh from off their bones they breake their bones and chop them in pieces as for the pot and as flesh within the cauldron Mic. 3.2 3. Thus also he noteth out the falsehood of the Prophets that made the people of God to erre and cry peace ver 5. The idolatrous kings are most of all taxed for the abuse of their calling not so much for priuate faults as other men but for their erecting or suffring of idolatry which they ought to haue pulled downe yea the good kings are often blemished that way because they reformed not the
3 we see the wicked prosper and florish spredding themselues as the greene Bay tree for loe God hath set them in slippery places Psal 37 53. and casteth them downe in the end vnto desolation they are suddenly destroyed horribly consumed as the chaffe which the winde driueth away and as a dreame when one awaketh This tentation hath ouertaken the children of God and caused them oftentimes to shrinke back when they saw the prosperity of the vngodly Psal 73 2 3. Hab. 1 4. and on the other side the troubles of the godly hath made them to reason within themselues of the prouidence of God But shall not the King rule his owne kingdome or the Master gouerne his own house as pleaseth him And shall not we giue the Lord leaue to dispose of all things in heauen and earth after the good pleasure of his owne will Hee fatteth the wicked against the day of slaughter he leaueth them without excuse and maketh his blessings as a witnesse against them Contrarywise the children of God although they suffer afflictions yet afflictions to them are not euill but try their faith as the furnace doth the gold Senec. de diui prouidentia c. 8 Let vs not deceiue our selues in iudging and esteeming of good and euill That is good which maketh vs better that is euil that maketh vs worse The workes of the flesh adultery fornication vncleannesse wantonnes idolatry witchcraft hatred debate emulations wrath contentions seditions heresies enuy murthers drunkennesse couetousnesse and such like are manifestly euill These God keepeth from his deere children and his deere children from them that they reigne not in them The Israelites in Egypt liued vnder hard masters and carried many heauy burthens and sent vp many passionate sighes to God with deepe grones of spirit whilst Pharaoh and the Egyptians tooke crafty counsell together and sported themselues in the miseries mischiefs which they had brought vpon them But whose condition was the more happie let the red Sea testifie from which the Israelits were deliuered Exo 14 27 29 in which the EgyptiaÌ„s were drowned Dauid taken from the sheepe-folds tasted of many sorrowes being in perils among the Amalekites in perils in the Wildernesse in perils of his owne Nation in perils of his own seruants in perils among false bretheren and was hunted from place to place as a Partridge in the Mountaines 2 Sam. 31 4. whilst Saul sought his life and enioyed the pleasures and treasures of a kingdom But whose estate was the more happy let the end and yssue of them both determine the one liued in glory ended his daies in peace the other sheathed his sword in his owne bowels and so dyed in despaire The Apostle Iames willeth vs to take the Prophets for an example of suffering aduersity and of long patience which haue spoken in the name of the Lord Ye haue heard of the patience of Iob haue knowne what end the Lord made Iam. 5 10 11. for the Lord is very pittifull and mercifull Lazarus a poore begger destitute of succour and friends lying at the rich mans gate hauing his minde as full of cares as his bodie was of sores whilst the rich glutton was clad in purple gorgiously and fared deliciously euery day But whose condition was the more blessed and happy of them twaine let this tell vs and teach vs for our instruction that Lazarus when he died had the holy elect Angels to attend vpon him to carry his soule into Abrahams bosome Luk. 16 22 23 that is to say into the kingdome of heauen Matth. 8 11. the rich man also died his body was buried his soule was carried cast into the torments of hell Where the worme neuer dyeth Marke 9 44. and the fire neuer goeth out the one vnsufferable the other vnquenchable both infinite Let vs not therefore rest in beholding the present face of outward things but possesse our soules with patience in a sweet meditation of Gods prouidence considering that it shall in the end bee well with all them that feare the Lord and that howsoeuer the wicked do prosper in the world increase in riches yet if we enter into the Sanctuary of God Psal â—3 â— we shal see they are set in slippery places they are lifted vp on high and therefore their fall shall be more fearefull seeing all the threatnings of God must without faile fasten vpon them Lastly seeing the menaces and threatnings Vse 4 of God must bee performed this serueth also to assure vs that the gracious promises of God made in mercy to his people shall in truth and righteousnesse bee accomplished The Lord that is alwaies the same as hee is true in his threatnings to the vngodly so wil he be found true in his promises toward the godly For seeing no part of his word shall passe away that he will not falsifie his trueth Psal 89 â— nor alter the thing that is gone out of his mouth one part serueth to confirme another his threatnings are ratified by the assurance of his promises and his promises are established to bee surer then the heauens by the assuraÌ„ce of his threatnings So then let vs learne to depend vpon God to trust in him knowing 2 Cor. 1 that all his promises are yea and Amen vnto the glory of his name Let vs rest in him for the pardon of our sinnes for the hearing of our prayers for the feeding of our bellies for the resurrection of our bodies for the inheritance of euerlasting life hauing a strong assurance of faith that the Lord is iust and true in all his promises This is a notable comfort and consolation to all the childreÌ„ of God to cause vs to set our hope in him hauing a patient and constant expectation of all things that by faith we haue beleeued saying with the Apostle 1 Tim. 1 12. For this cause I also suffer these things but I am not ashamed for I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Verse 25 26. Take Aaron and Eleazar his sonne and cause Aaron to strip off his Garments and thou shalt put them vpon his sonne Heere is deliuered how Aaron yet liuing his sonne is inuested and installed into his Office with the ceremonies and solemnities thereunto appertaining at the appointment of God to shew the continuance of the Priesthoode to take away al occasions of dissentions from the people Thus we see the good estate of the Church is prouided for by Moses before Aaron dyed Doctrâ— The Châ— must be in good after coâ— parture and went the way of all flesh The Doctrine hence is that the good of the Church must be regarded of vs to leaue it in good case after our death and departure I say it is a principall duty required of vs when wee must leaue the worlde to prouide for the
God and to serue him in the simplicity and sincerity of their hearts This wee must do in health this we must do in sicknesse this we must doe in death and so wee shall glorifie God liuing and dying Thus did Abraham teach his children and seruants and for this is he commended of God Gen. 18 19. I know Abraham my seruant that hee will command his sonnes and his houshold after him that they keepe the vvay of the Lord to do righteousnesse and iudgment Thus said Iacob when he dyed Gen. 49 1 2. this must all of vs be carefull to practise if we will bee the children of faithful Abraham to speake of the lawes of God in our houses 〈◊〉 11 13. wheÌ„ we walk by the way when we lye downe and when we rise vp Verse 27 28. And Moses did as the Lord had commanded he caused Aaron to strippe off his garments and he put them vpon Eleazar his son Wee see the obedience of Moses to the Commandement of God for Aaron pulled off his Priestly robes and they are put vpon Eleazar to whom lineally the Priesthood did descend whereby we see that there was a personal succession belonging to the Priesthood from father to son from one man to another Hereby we learne â—â—â—â—rine 〈◊〉 Leuitical 〈…〉 from 〈◊〉 that the Priesthood vnder the law passed from one to another The Priesthood begunne in Aaron and continued in his line rested not in one man but continued by succession from age to age This we see euidently proued throughout the old testament for as they were cut off by death so others arose in their rooms that serued at the Altar As Eleazar succeeded Aaron so did Phinchas succeed Eleazar 〈◊〉 6 â—0 so the Priesthood proceeded from father to son and from one generation to another 〈◊〉 â— 16. as appeareth in the genealogies of the Priests This the Apostle to the Hebrewes plentifully prooueth 〈◊〉 23. Many among them were made Priests because they were not suffered to endure by reason of death declaring that the Priestes after the order of Aaron succeeded each other and confirming it by the reason cause thereof because the Leuiticall Priests were taken away by death and could not endure for euer This then we must hold to be one reason forcible and powerfull to prooue the continued Reason 1 succession of the Priesthood of Leui from father to son because they were cut off by death and so not suffered alwayes to execute theyr Priesthood Seeing therfore these Priests were mortall there must be a succession from one to another This is that reason which was remeÌ„bred before out of Heb. 7 23. shewing that they had many Priests because they were all subiect to mortality and could not continue through necessity of death Secondly the promise of God made vnto Aaron and to his posterity must be accomplished Reason 2 and performed Hee consecrated Aaron and his sons and made a couenant with them not with Aaron alone not with his children alone but with their posterity Exod. 28 1. hee established it as a testimony in Iacob and as a law in Israel that their posterity might know it and the children which should be born of them shold stand vp and minister before the Lord in the beautiful garments and glorious robes of the Priests Exod. 28 2. Therefore the Lord saide by Moses Exod 29 29 30. Num. 3 10. 18 7. The holy garments which appertaine to Aaron shall be his sonnes after him to be annointed therein and to be consecrate therein That son that shall be Priest in his stead shall put them on seuen dayes when he commeth into the Tabernacle of the Congregation to minister in the holy place So God made his couenant of peace with Phinehas the son of Eleazar the son of Aaron Nu. 25 12 13 confirmed the Priests office to him his seed after him because in the zeale of his Spirit hee had turned away the wrath of the Lord from the Children of Israel This teacheth vs first of all the imperfection Vse 1 and insufficiency of it both of the Priestes themselues and of the Priesthood it selfe It pointed out a better Priest and a better priesthood and directed them to rest not in it but in some other So the Apostle Heb. 7 11 12. declareth that the Leuiticall Priesthood was vnperfect because another Priest is promised a long time after according to the order of Melchizedek If any perfection had beene by the Priesthood of the Leuites what needed it furthermore that another Priest should arise after the order of Melchizedek and not to bee called after the order of Aaron c. Where we see he sheweth to what purpose there must bee a Priest after another rule and fashion not after the order of Aaron euen because perfection is not in the Priehhood of the Leuites nor vnder the Law which was established vnder it so that wee must acknowledge it hath an end forasmuch as with the ceremoniall law the ceremoniall Priesthood was cancelled and abolished Vse 2 Secondly from hence we learne to acknowledge a difference betweene the Priesthood of Christ and the Priesthood of the Leuites This standeth in diuers points and circumstaÌ„ces as the same Authour of the Epistle to the Hebrewes euidently declareth The Priesthood of Christ is eternall as the Prophet declared long before Heb. 7 17. Thou art a Priest for euer after the order of Melchizedek he was made with an oath by him that saide vnto him The Lord hath sworne and wil not repent But the Priests of Aarons order were mortall Heb. 7 20 21. not eternall they were made by the word of God but without an oath Heb. 7 26. Besides our great high Priest Christ Iesus holye harmelesse vndefiled separate from sinners and made higher then the Heauens hath a * Aparabaton Heb. 7 24. Priesthood which cannot passe from one to another wherefore he is able perfectly to saue them that come vnto God by him seeing hee euer liueth to make intercession for them who by his own blood entred in once into the holy place Heb 9.11 14. and obtained eternall redemption for vs purging our Conscience from dead workes to serue the liuing God Hebru 10 4. for it is vnpossible that the blood of buls Goats shold take away sinnes Thus we see that the Priesthood of Christ can haue no succession inasmuch as being once performed it hath no imperfection and whereas the Iews in the time of the law had Aaron and his posterity which were but mortall and miserable men we haue Christ the immortall and blessed God who liueth for euer to be our euerlasting Priest Vse 3 Lastly we learne that seeing the Leuiticall Priesthood passed from one to another so as by death they were not alwaies suffred to exercise and execute their Priesthood we see I say that the Church of Rome bringing in againe such a Priesthood such Priests as
trauell by sea and occupie by the great waters that the windes and stormes tosse them vp and downe so that all their cunning is gone Then they cry vnto the Lord in their trouble and he deliuereth theÌ„ out of their distresse So immediately before their captiuity â—on 36 â— 7. they mocked the messengers of God despised his words misused his Prophets which spake vnto them rising early and late and abused their peace when they dwelled in their Cities and abode in their houses but in the daies of their affliction when the enemies insulted vpon them their hearts were smitten they could not sing the songs of the Lord in a strange land â— 37 4. â—5 26 27. then they remembred Ierusalem and the Temple the sacrifices and seruice of God in the Temple which they had frequented and too much prophanened verifying that sentence in the Prouerbes chap. 27 7. The person that is full despiseth an Hony-combe but vnto the hungry soule euery bitter thing is sweete This the Prophet Esay setteth downe in the song of the faithfull chap. 26 16. Lord in trouble haue they visited thee they poured out a praier wheÌ„ thy chastening was vpon them Now let vs come to the reasons Reason 1 For from whence come they or who is the author of them Are they not from GOD There is no euil in the city which the Lord hath not done Amos 3 6. He hath his quiuer full of arrowes Hath he not the sword to strike vs Hath hee not the pestilence to consume vs Hath he not the famine to pinch vs and pine vs away Hath he not all creatures in his owne hand to send out against vs If then afflictions be the work of his hand there is great reason and cause the church should turne to him that sendeth them that by returning to him the iudgement may be remoued put away This the Prophet teacheth Lam. 3 37 38 39 40. Who is it then that saith and it cometh to passe and the Lord commandeth it not Out of the mouth of the most High proceedeth not euill and good Let vs search and trie our waies and turne againe to the Lord let vs lift vp our hearts and our hands to God in the heauens saying we haue sinned and rebelled therefore thou hast not spared Seeing therfore afflictions are from God not from men from heauen not from the earth they must needs be of necessary and profitable vse to the children of God to whose good all things tend and fall out Againe none else in heauen or earth can Reason 2 helpe vs. To whom then should we turne but to the Lord Can any other releeue vs or deliuer vs Is there any helpe on the right hand or on the left hand Can any take away that which GOD hath laide vpon the children of men He is God and there is none beside him he killeth and giueth life neither is there any that can deliuer out of his hand This is that which the Prophet vrgeth Psal 142 4 5. I looked vpon my right hand and beheld but there was none that would know me all refuge failed me and none cared for my soule then I cryed vnto the Lord c. If then God be the author of afflictions and if none can take from vs the smallest crosse and the least touch of his little finger that lieth vpon vs there is great cause that in all our troubles we should flie vnto God and draw neere vnto him Now let vs consider the vses of this Doctrine Vse 1 First seeing the Church is brought to the Lord by afflictions obserue heerein the mighty power of God that hath many waies and sundry meanes to turne the hearts of men to humble them and bring them home vnto himselfe to call them and cast them downe at his footstoole Indeed among all meanes that God hath sanctified to further our saluation the cheefest is his messenger one of a thousand to speak to them out of his word to preach vnto them his truth which is the power of God to saluation to all that beleeue But hee hath also many other waies that he vseth when it pleaseth him as he saith by the Prophet Esay chap. 5 4. What could I haue done any more to my Vineyard that I haue not done vnto it He hedged it he gathered out the stones of it he planted it with the best Plants he built a Tower in the midst therof and made a wine-presse therein He beseecheth vs by his sweete mercies and when no faire meanes will serue yet affliction is often made powerful to turne our harts to prepare the way for repentance as the needle doth for the thred This vse is made in Iob 33 16 17 23. God speaketh once or twice in dreames and visions by his Messenger and Interpreter euen by their corrections which he hath sealed that hee might cause man to turne away from his enterprise and that he might hide the pride of man Let vs therefore heereby all of vs learne to acknowledge the greatnesse both of the mercy and power of God in working out our saluation effectually by so many means who being infinitely good Aug. Enchir. ad Laur. cap. 101. is able to bring good out of euill as hee did light of darknesse Secondly we see that albeit afflictions bee Vse 2 greeuous and bitter yet they are not vnprofitable to those whom God hath chosen to better graces Albeit tribulation and anguish perill and the sword nakednesse and famine fall vpon vs And though we be slaine all day long and counted as sheepe to the slaughter Rom. 8 36. yet in all these we are more then Conquerors there is a sweet issue and a comfortable end of them that therby we are made better This appeareth by the confession and experience of the Prophet Dauid Psal 119 67 71 94 12 13. Before I was afflicted I went astray but now I keepe thy word And againe It is good for me that I haue bin afflicted that I may learne thy Statutes And in another place Blessed is the man whom thou chastenest O Lord and teachest him in thy Law that thou maist giue him rest from the daies of euill whiles the pit is digged for the wicked True it is we ought to make vse of the mercies and patience of God to be led forward vnto repentance that so where grace aboundeth our obedience may abound also But because wee make his blessings and benefits an occasion of euill and turne the grace of God into wantonnesse I am perswaded it were a great deale better for many of vs in respect of our soules and saluation that we were in affliction and in persecution that the enemies were at our backes and their swords at our throtes that the pestilence did walke among vs that the sicknesse destroyed vs at noone-day that a thousand did fall at our right hand ten thousand at our left hand that we heard the sound of the Trumpet the roring of
the Canon the clattering of Armor crying in our streetes for then it were to be hoped we would turne vnto God in our misery repent vs of our iniquity and flie vnto God in our aduersity We see by wofull experience that peace prosperity haue lulled many of vs asleepe in a bed of case haue done the Church more harme then cruell war and bloody persecution True it is the blessings of God are not hurtfull of themselues but our corruption turneth that into a curse which God bestoweth as a blessing So that he which should haue beene vpright is laden with fatnesse Deut. 32 15. and spurneth with his heele Therefore God is constrained to punish vs to take his benefits from vs and to bring vs into order and obedience by the want of them Vse 3 Lastly seeing afflictions and chastisements draw vs to God as losse of the battaile did heere the Israelites we learne that whensoeuer they lie vpon vs and presse heauily vpon our bodies our soules our neighbours our familes our friends whether they be common or priuate calamities then it is high time to turne vnto God and to search out the cause of our affliction This must be our practise feeling when his hand is vpon vs when he scattereth the brands of his fire and shooteth the Arrowes of his Quiuer when he draweth out his glittering sword and his hand taketh hold of iudgment wheÌ„ he sendeth famine dearth of bread or the famine of his word which is the sorest and sharpest famine as the Prophet affirmeth Amos 8 verses 10 11 12. Then is cause of humiliation then it is time to cast downe our selues at the foorstoole of God to cry to him to spare his people The Lord thretening by his prophet a great and fearefull iudgement vpon the Land that shall turne their feasts into mourning and make it as the mourning for an onely sonne Doth he meane the sharpenesse of the sword or the arrowes of famine or the inuasion of enemies or the deuouring of wilde beasts or the raging of the pestilence or the carrying away into banishment and captiuity which are the things that worldly minded men feare and regard No But a famine of hearing Gods word that they shall wander from sea to sea and from the North euen to the East shall they runne to and fro to seeke the Lord and shall not find it In that day shal many perish for thirst according to the doctrine of Salomon Pro. 29.18 Where vision ceasseth the people perish Howsoeuer therfore carnall prophane men haue no sense or feeling of any thing but of earthly losses yet the Spirit of God teacheth and euery faithfull soule acknowledgeth that as there is no blessing like to the blessing of the word so there is no worke of his iudgement like to the want of his word And howsoeuer the Pastor may not want the people in respect of the meanes of his maintenance inasmuch as God hath ordained that they which preach the Gospel 1 Cor. 9 1 should liue of the Gospel yet the people want the Pastor more as the child wanteth the nurse more then the nurse the child as Lamen 2.11 12. The babes sucklings swound in the streets of the city they haue said to their mother Where is bread and drinke when they gaue vp the ghost in their mothers bosome Now the Ministers are called not onely the Fathers but the Nurses of the Church 1 Thess 2. We were gentle among you euen as a Nurse cherisheth her children and the Apostle exhorteth that as new borne babes we desire the sincere milke of the word 1 Pet. 8 â— that wee may grow thereby because we haue tasted that the Lord is bountifull And thus much of the end and vse of afflictions which God sanctifieth to the good of his Church that thereby they may draw neerer vnto him Israel vowed a vow vnto the Lord and said If thou wilt deliuerer this people into mine hand c. The people pray promise and vow vnto God the destruction of men cities if God would deliuer them into their hands We learne hereby that vowes are lawfull Doctrinâ— It is lawfâ— to vow anâ— such are tâ— performeâ— so vowing we are to performe the same This we see practised by Iacob going to his vncle Laban for auoiding the fury of his brother Esau Gen. 28.20.21 Hannah vpon condition of hauing a sonne 1 Sam 1 â— Pâ—al 6â— 1â— 132 2 5. vowed him for a perpetuall Nazarite to the Lord. So doth Dauid oftentimes make vowes to God in the time of his trouble vpon condition to be deliuered out of his trouble Thus in this example of the Israelites in this place wee see that if God would bee on their side when their enemies rise vp against them to swallow them vp quicke and deliuer them as a bird out of the snare of the Fowler Psal 124 â— they promise and vow the performance of an outward and bodily exercise So then out of this place the doctrine of vowes may bee strongly confirmed and the lawfull practise of them sufficiently maintained and warranted to be good and godly Reason 1 For to come to the reasons whereupon the doctrine standeth a lawfull and holy vow is a profitable helpe to further vs in the worship of God True it is a vow is not a part of Gods worship no more then fasting is as fasting is no more a part of Gods worship then feasting or eating and drinking is which in it selfe and by it selfe considered pleaseth God no more then externall and bodily exercises doe â—m 4.8 yet it is an helpe and furtherance of the true seruice of God a prop and stay to further the same The kingdome of God standeth not in outward things as the Apostle teacheth It is not meat and drinke but righteousnesse and peace and ioy in the holy Ghost Romanes chapter 14.17 But when wee promise to God with full purpose of hart some outward duty it serueth the better to excite and stirre vs vp to repentance and thankesgiuing toward God And thus the seruants of God haue vsed it Reason 2 Againe it is farre better neuer to vow then hauing vowed not to pay and performe that which is gone out of our lips so as wee may reason as Peter doth with Ananias Acts 5.4 Likewise may it be said to such as breake their lawfull vowes offered vnto God was it not in thy liberty to vow or not to vow how theÌ„ hast thou conceiued this wickednesse in thy heart to lie not to men but vnto God Vowes were prescribed or appointed by the Law of God as testimonies of faith â—ron in Ecâ— cap. 5. and bonds of that reuerence and obedience which we owe vnto him therefore to vow and not to pay performe the solemne promise and couenant that we haue made is impudently to mocke God and consequently to pull great punishment vpon our owne heads This the Wise man
nor do all these commandements I will appoint ouer you fearefulnesse a consumption and the burning ague the sword famine and pestilence to destroy you and to make you few in number so as your high waies shall be desolate It was the Lord that brought the tenne plagues vpon Egypt â—od 8 24. â—a 11.25 38. â—y 45 7. It is the Lord that smote Nabal that he dyed It is the Lord that formeth the light and createth darknesse he maketh peace and createth euill It is the Lord that doth all these things Finally there is no euill in the City which the Lord hath not done Amos 3 6. All which things agree fitly with this history in hand that God sent fiery serpents among his people and do teach vs that he is the author of all iudgements punishments that fall vpon vs or vpon any of the sonnes of men The reasons hereof are euident and apparent Reason 1 First afflictions come not vpon vs at all aduentures they proceed not from the earth or the ayre or the heaueÌ„ it is the hand of God that lighteth vpon vs for our sinnes For what can any one or all the creatures of God do of themselues or what power is there in them to be reuenged vpon vs This therefore is our great folly that we vnwise men gaze about heere and there wandring vp and down in our owne imaginations and searching all the corners of our wits to finde out the causes of our calamities out of our selues and yet all the while we perceiue not the true and right cause to be in our selues Whensoeuer a man hath any aduersity he must looke vp to God into himselfe When we see the ayre infected it is not so disposed of it selfe When God sendeth famine 〈…〉 23. and maketh the heauen as yron the ground as brasse it is not so hardened of it owne nature When the earth is barren and vnfruitful it proceedeth not of it owne kind but we our selues are the cause of all Whensoeuer therefore we haue wofull experience and a lamentable feeling of many miseries we must not cast our eyes hither and thither but euery man must enter into himselfe search out his particular sins assuring himselfe that God knocketh at the doore of his heart and thereby prouokes him to consider beter of his own waies This Eliphaz beateth vpon Iob 5 5 6 7. The hungry shall eate vp his haruest and the thirsty shall drinke vp their substance for misery cometh not foorth of the dust neither doth affliction spring out of the earth c. Reason 2 Secondly God worketh out afflictions he claimeth and challengeth them as his own peculiar worke that no man should bee able to controule any thing in this world This the wise man vrgeth Eccles. 7 16. In the day of wealth be of good comfort and in the day of affliction consider GOD also hath made this contrary to that to the intent that man should finde nothing after him The vses of the doctrine are many First we Vse 1 learne in all troubles and calamities on vs and those that are ours to looke vp to God as the chiefe principall author of them froÌ„ whence they come and vpon our selues and our owne sinnes from whom they come It falleth out with many as it doth with the dog if a man throw a stone at him hee runneth eagerly and angerly after it he falleth vpon it and biteth it so do men of this world Prou. 19 3 when God any way visiteth them they looke vpon inferiour meanes as the highest causes which they can reach vnto but neuer cast vp their eyes to the Lord whose hand and worke it is wheras we are bound to behold the stroke of God in all our distresses We silly men accuse sometimes heat and sometimes cold sometimes drouth sometimes moysture sometimes the ground and sometimes the ayre sometimes one thing and sometimes another thing to be the cause of our calamitie but cannot bee brought to finde out the true and proper cause True it is the Lord hath secret causes that we know not of sometimes the manifestation of his owne works sometimes the triall of our faith and we must take heed we measure not the greatnesse of the sinne by the greeuousnesse of the crosse Iohn 9 2 3. wherein the Apostles themselues were deceiued Notwithstanding the reuealed and originall cause of all calamity hath his beginning and head-spring from our iniquity insomuch that if we had in vs no guilt of corruption we should not taste at all of the cup of affliction This the Prophet teacheth Lam. 3 39. Wherefore is the liuing man sorrowfull Man suffereth for his sin And our Sauiour warneth the man that had bene diseased 38 yeares finding him in the Temple to consider the cause of his long and lamentable affliction Iohn 5 14. Thou art made whole sinne no more lest a worse thing come vnto thee so that this disease was laide vpon him for his sin He thought himselfe an happy man when he was restored to health Now lest he should rest therein the Lord telleth him hee must change his heart or else God will bring seuen times moe plagues vpon him according to his sins though he had bin afflicted many yeares yet he would make his iudgements vpon him more wonderfull euen great plagues of long continuance and sore diseases of long durance To the same purpose the Apostle saieth The wrath of God is reuealed from heauen against all vngodlines and vnrighteousnesse of men which with-hold the truth in vnrighteousnesse Ro. 1 verse 18. Wherefore euery visitation of God should be a sermon of repentance to put vs in remembrance of our sinnes to admonish vs not to sowe vpon the furrowes of vnrighteousnesse lest we reape the croppe of affliction an hundred fold Let vs desire God to sanctifie the crosse vnto vs that it may consume sinne in vs and prouoke vs to a more holy conuersation Vse 2 Secondly the meditation of this that God is the author of all afflictions must teach vs to haue patience in our troubles not to murmure not to repine not to grudge when we are vnder the crosse For seeing God hath visited me with his hand I must take it patiently as a dutifull childe beareth the chastisements of his father This the Prophet practised as we see Psal 39 9 I spake not a word but held my peace because thou Lord didst it This the Apostle teacheth Heb. 12 5 6. My sonne despise not the chastening of the Lord neither faint when thou art rebuked of him for whom the Lord loueth he chasteneth and he scourgeth euery sonne that he receiueth The flesh alwaies seeketh ease and is ready to be impatient if deliuerance come not by and by so that wee must remember from whence our trouble cometh to asswage the sorrow and bitternesse of our affliction For this is a great comfort to Gods children that our sicknesse yea euery pang fit of our
peace dwelled in our houses possessed our inheritances enioyed our lands and goods thus long but for the faithfull seruants of God who mind the peace of Sion Doubtlesse he would not spare the world one minute and moment of time but for the godly Hee would haue spared the cities of Sodome and Gomorrha 〈◊〉 18.32 if ten righteous persons had bin found in them For the faiths sake of Rahah who hid the spies and sent them out another way 〈◊〉 26. hee spared her kindred and her fathers house For the faith of Lot whose righteous soule was vexed day by day in seeing and hearing the vnclean conuersation of those sinfull men he would haue saued his sonnes in law 〈◊〉 12 that should haue married his daughters For Pauls sake a chosen vessel to beare the Name of God to the Gentiles he gaue freely those that sailed with him and saued their liues 〈◊〉 â—4 Thus wee see that for the godly he beareth with the vngodly but when they are safe and sealed in the forehead then iudgement shall come vpon the wicked Contrariwise a nation a cittie a towne an house and family is cursed for the society and company of the wicked The Israelites could not prosper at the siege of Ai so long as Achan was among them The Sea could not be calme the ship could not be safe the Marriners could not be at rest so long as vnrepentant and vnreformed Ionah was a burden vnto it for he said vnto them Take me and cast me into the Sea so shall the waues worke no more so troublesomely for I know that for my sake this great tempest is vpon you Wherefore it is a sweet and comfortable thing to bee in the number of the faithfull wee haue benefite by the prayers of the Church which pierce the eares of God and bring downe his blessings in great aboundance Verse 8. And the Lord said vnto Moses Make thee a fiery serpent We heard before how the people repented of their sinnes and how Moses prayed for pardon Now see how God remooueth his hand Psal 103.9 He will not alwaies chide nor keepe his anger for euer hee doth not deale with vs after our sinnes nor rewardeth vs according to our iniquities Indeed he sheweth oftentimes his seuere iudgments but so soone as the sinner is humbled hee receiueth him to mercy the sinne is pardoned and the punishment is remooued Doctrine God is merciful to greeuous sinners when they are penitent The doctrine from hence is this that God is mercifull to all penitent sinners Repentance once going before mercy followeth after albeit we sinne greeuously against him This the Prophet teacheth in the Name of God Esay 1.18 Ezek. 18.21 22 23. and 33.11 Dauid sinned exceedingly in numbring the people for which God sent a pestilence three dayes in Israel that many thousands dyed yet when his heart smote him that he said I haue sinned exceedingly 2 Sa. 24 17.18 1 Chr. 21.15 17. I haue done wickedly but these sheep what haue they done Let thine hand I pray thee bee against mee and against my fathers house and not on thy people for their destruction the Lord repented him of the euill and said to the Angel that destroyed It is enough let thine hand ceasse Let vs consider the reasons of Gods merciful Reason 1 dealing which are first the comfort and releefe of his people that none should to the end of the world despaire of obtaining of mercy For the mercy of God in Christ is aboue all his workes which he extendeth to thousands it is infinite without measure Hee pardoneth such offenders to make them examples to others of Gods great mercy hee receiueth them to fauour and remitteth their offences not onely to manifest his mercy to the offender himselfe but to teach others to resort and repaire vnto him for pardon and forgiuenesse When the Prophet testifieth that by acknowledging his sinne vnto God and confessing his wickednesse against himself he obtained the remission of his sinne and punishment of sinne he addeth immediately Therefore shall euery one that is godly Psal 32.5 6. make his prayer vnto thee in a time when thou mayest bee found This is the reason that the Apostle toucheth 1 Tim. 1. teaching that he was receiued to mercy for this cause That Iesus Christ shold first shew on him all long suffering vnto the example of them which shall in time to come beleeue in him vnto eternall life So then from these and such like examples of great sinners that haue obtained much mercy we likewise should be assured of the goodnesse of God for our saluation whensoeuer wee can bee brought to beleeue the Gospel repent from dead works Secondly the consideration of the nature Reason 2 of God ministreth a strong and inuincible reason to gaine our affections to yeeld to this truth For his mercy is aboundant and his goodnesse is infinite It surmounteth the reach and vnderstanding of all mortall men It passeth the highnesse of the heauens the depth of the earth the breadth of the Sea the power of the diuel the strength of the Law the measure of the whole world and nothing can be compared with the perfections of the Almighty Iob 11.7 8 9. Paul who before his conuersion to the faith which he sought to destroy was a blasphemer a Persecuter an oppresser maketh this the cause why he was receiued to mercy The grace of our Lord was exceeding aboundant with faith and loue 1 Tim. 1.14 which is in Christ Iesus that is giuing vnto me faith that chased away infidelity and loue that ouercame cruelty So the Lord maketh this the chiefe and principall cause why he spared that rebellious and idolatrous people The Lord the Lord strong mercifull and gracious slow to anger aboundant in goodnesse and truth forgiuing iniquity transgression and sinne Vse 1 The vses follow of this doctrine First we learne that there is no sinne that doth exceed the mercy of God None can say without iniury against his owne soule without reproach against God and giuing the lie to the glorious Maiestie of God My sinne is greater then can be forgiuen True it is there is an vnpardonable sinne Mat 12.31 that shall neuer bee forgiuen either in this world or in the world to come the blasphemy against the Spirit but that is because they cannot relent or repent that commit it they are so farre gone that they can neuer returne backe againe not because God is not able to forgiue it or that it doth exceed the mercies of God Seeing then vile sinners finde such infinite and vnspeakeable mercie let vs neuer despaire or doubt of his mercy fauor though we be suddenly ouertaken through infirmitie and fall into diuers and greeuous sinnes He hath mercy in store for such as haue beene exceeding sinners against him If they can repent of their sinnes his mercies are as great as himselfe Consider the examples of Peter that denyed
the vncircumcised Philistim that reuiled and railed vpon the host of the liuing God 1 Sam. 17 46 47 and 14 6. This day shall the Lord close thee in mine hands and I shall smite thee that all the world may know that Israel hath a God and that all this assembly may know that the Lord saueth not with sword nor with speare for the battell is the Lords and hee will giue you into our hands It is not hard with him to saue with many or with few he maketh the weake strong hee causeth one to chase a thousand and two to put ten thousand to flight when the mighty God selleth them and shutteth them vp An example we haue 2 Chron. 24 24. when Ioash King of Iudah sinned against God shedding innocent blood and forgetting the kindnesse shewed to him the Aramites came vp against him Ierusalem was besiedged the Princes were destroyed their goods were spoiled and though the army of Aram came with a small company of men yet the Lord deliuered a very great army into their hand because they had forsaken the Lord God of their fathers Giue God the glory of his owne works and let vs not sacrifice to our owne Nets This is the cause why God oftentimes doth not blesse and prosper our warres wee glory greatly in our multitudes of men whereby God is robbed of his glory and constrained to shew vs our owne folly and to chasten vs for our presumption Vse 2 Secondly it behoueth vs to consult with him before we enter into it â—mb 27 21. to pray for a blessing and to depend vpon him touching the successe If nothing ought to be enterprised rashly or taken in hand vnaduisedly then should warres be seriously thought vpon and warily begun and wisely vndertaken The wise man teacheth Prou. 20 18 24 6 that by counsell the thoughts of the heart must be established and by counsell warres are to be enterprised Thus when God promised victory to Ahab by one of his Prophets ouer a great multitude of the Syrians that he might learne to know him to be the Lord Ahab asked of the Lord who should order the battell 1 Kings 20 14 22 5. So we must do nothing before we aske counsell of God to know his will pleasure as Iehoshaphat taught Ahab crauing his helpe against Ramoth Gilead Aske counsell I pray thee of the Lord to day whether he will make our way prosperous When the children of Dan sent expert men to view the Land and search it out Iudg. 18 5 6 they asked counsell of God to guide their feete in the way of peace It is dangerous to be cold and carelesse in coâ—sulting with him coming to his ordinance for it Good King Ioshua the Pillar of the hand and nursing father of the Church was killed by Pharaoh Necho 2 Chron. 35 22 because he consulted not with the mouth of the Lord but went out to try his owne strength Let vs not in the day of battell think the season lost or the time il spent that is imployed this way now is the acceptable time and it is no wisedome to delay or deferre it This was the wickednesse of Sauls heart when the noyse of the Philistims army came to his eare the Priest had brought the Arke to aske aduice of God he saide Withdraw thine hand 1 Sam. 14 18 19 that is the time serueth not to stand stay counselling and consulting with God haue away these things and let vs draw neere to the enemy an euident testimony that God had forsaken him and taken his Spirit from him that he might runne from one euill into another and so worke out his owne confusion Contrariwise we see that while Ioshua encouÌ„tred with Amalek a malicious and bloody enemy Moses continued in prayer and he preuailed more to the discomfiture and destruction of the Amalekites by the force of prayer then Ioshua by the dint of the sword Lastly let vs not feare the enemies of the Vse 3 Church but be strong and valiant and commit the cause vnto God Thus did Ioab when he entred the battell for the defence of Gods people and true religion 2 Sam. 10 12. Beâ— strong and let vs be valiant for our people and for the Cities of our God let the Lord do that which is good in his eyes Thus Dauid comforteth himselfe when he fled from his sonne Abso on anâ— was driuen out of his kingdome by treason treachery Psal 3 6 7 8. I will not be afraid of ten thousand of the people that should beset mee round about O Lord arise helpe me my God for thou hast smitten all mine enemies vpon the cheek bone thou hast broken the teeth of the wicked saluation belongeth vnto the Lord and thy blessing is vpon thy people Be not therefore dismayed discouraged when the enemies breathe out their threatnings against the Church band themselues together against Christ his religion and make their vnholy leagues for the vtter extirpation thereof the Lord that sitteth in heauen knoweth how to vexe them in his sure displeasure and to breake them in peeces like a Potters vessell and therefore blessed are all they that trust in him Verse 16. Assemble the people and I will giue them water So soone as they were remoued from the Riuer Arnon they came into a dry place where they wanted water but haue it immediately supplied of God Somewhat we see they had profited by the former iudgements which brake in as a fire among them consumed many For heere being in need and necessity they do not murmure against God as they had done before nor rage against Moâ—es as in former times but they wait the Lords leysure vntil he releeue them render thanks vnto him for his mercy receiued This benefit then is heere amplified by the cause I will giue them water From hence this Doctrine ariseth Doctrine The Lord supplieth the wants of his Seruants that the Lord supplieth the wants of his and helpeth them alwaies in time of neede When we are hungry he feedeth vs when we are thirsty he giueth vs drinke when we are naked he cloatheth vs when we are destitute he succoureth vs when we are in want hee supplieth vs when we are in any necessity he helpeth vs yea hee worketh myracles and changeth the course of Nature rather then forsaketh vs. He sent Manna to Israel when they wanted bread he strooke the stony Rock when they wanted drinke he sent his Angell to Eliah with food to strengthen him He neuer forgetteth those that are his he maketh the raine to fall and the sunne to shine vpon the very wicked and vngodly This the Prophet Dauid handleth Psalm 147 9 145 15 16. The eyes of all waite vpon thee and thou giuest them their meate in due season thou openest thine hand and fillest all things liuing of thy good pleasure He giueth to Beasts their food and to the yong Rauens that cry This the Lord
reserueth wrath for his enemies and taketh vengeance on his aduersaries will helpe to redresse and represse our corrupt affections and make vs able to preuaile ouer them and to withstand them Let vs not recompence like for like let vs not measure euill for euill let vs do good against euill committing our cases and causes to that iust Iudge that alwayes iudgeth vprightly Therefore the Prophet ascribeth this Title as peculiar to God to right and reuenge the quarrels of his Children Psal 94 1 2. O Lord God the auenger O God the auenger shew thy selfe cleerely exalt thy selfe O Iudge of the world and render a reward to the proud It is the proper Office of God to take vengeance on the wicked and vngodly Wherefore the Apostle exhorteth the church Rom. 12 17 19 to recompence to no man euill for euill Dearely beloued auenge not your selues but giue place vnto wrath for it is written Vengeance is mine I will repay saith the Lord So the Apostle Iohn after the foretelling oâ— troubles and persecutions addeth Heere is the patience of the Saints declaring thereby Reuel 14 12 what our armour and what our weapons of defence are to giue vs victory ouer our enemies Let these things stay vs in our afflictions from breaking out into impatiency of spirit and from returning wrong for wrong albeit the vnfaithfull rise vp against vs the Drunkards make songs of vs Psal 69 12. and we suffer reproofe and reproch for the Gospels sake yet he whose cause it is will not suffer the water-flouds to drowne vs neither let the deepâ— swallow vs vp nor let the pit shut her mouth vpon vs. Thirdly it is the duty of his people to praisâ— Vse 3 him greatly when hee auengeth the cause oâ— his Children When they see the wicked punished and those that forget God taken 〈◊〉 the snare of their own hands let them reioyce and be glad and giue vnto God the glory due vnto his name This practise we haue in the Prophet Ps 136 1. speaking of the ouerthrow of Pharaoh in the red sea and remembring the slaughter of sundry mighty Kings yea euen the names of those which we now speake of he prouoketh the people by a most earnest exhortation to giue thankes vnto God for their destruction Praise yee the Lord because hee is good for his mercy endureth for euer Heereunto commeth the praier of the Israelites induring the bitter scornes and reprochfull tauntes of most malicious enemies in the daies of their captiuity who as they demanded an heauie curse against those Edomites Psal 137 7 8. so they pronounced a blessing vpon them that shall vexe and trouble them This appeareth euidently in Ester 9 17. when the Church of God saw a great worke wrâ—ught for them their enimies destroyed and themselues deliuered they reioyced with an exceeding great ioy and kept a feast in remembrance of their deliuerance It is not cruelty to reioyce at the destruction of Gods enemies and to magnify his most great name for it This the Apostle Iohn teacheth Reu. 19 1.2 3 4 5. where the heauenly companies of Angels and blessed soules set foorth their gladnes and triumph that God had iudged the enemies of his people So chap. 18. v 20. O heauen reioyce of her and yee holy Apostles and Prophets for God hath punished her to be auenged on her for your sakes The innocent blood of the patient martyrs so cruelly murthered crieth out for vengeance in the eares of the Lord of hoasts as the blood of righteous Abel and shall not the Iudge of all the world do right It is his office to render into the bosome of his aduersaries seuen fold Now as it is our duty earnestly to desire the accomplishment of his iudgments so when they are performed as surely they will come and not tarry we must glorifie his blessed name with all reioycing that we can conceiue and expresse Lastly this serueth to be a terror to the vngodly Vse 4 when this Doctrine shal sound in their eares that God wil iudge the wicked for persecuting the members of Christ Iesus If they escape in this world the Lord reserueth them for greater iudgement When the Lord Iesus commeth with thousands of his Angels 2 Thes 1.6 7 8.9 hee will render vengeance vnto them in flaming fire and punish them with euerlasting perdition from the presence of the Lord and from the glory of his power This the Prophet assureth Esai 8 9 10 14. 17 11 12 13 14. where by an Ironicall insulting he setteth downe the ruine of the enemies of the Church who albeit theyr rage be restlesse and their malice endlesse yet they shall not stand and their counsels shall come â—o nothing they do fight against God and against his sonne Christ Iesus who is the inuinâ—ible Rocke whereon the Church is builded â—gainst which the gates of hell shall not bee â—ble to preuaile So that whosoeuer shall fall on this stone he shall be broken but on whomsoeuer it shall fall it will dash him in peeces Mat. 21. Thus shal all the vngodly be scattered as chaffe before the winde and swept away as dung in the iust iudgement of God So let all thine Enemies perish O Lord but they that loue him shal be as the Sunne when he riseth in his might Iudg. 5 31. Verse 21.22 Let me go through thy Land We will not turne aside into the Fields nor into the Vineyards c. Heere Moses setteth downe another danger of the Israelites greater then the former remembred in the former chapter Thus one trouble followeth in the necke of another As one deepe calleth to another deepe by the noise of his water spouts Psal 42 7. Wee see heere againe how Israel is driuen to the same exigent they were before After they haue compassed the land of Edom they come to the Amorites and craue of them some help and compassion They seeke comfort and an end of their sorrowes at the hands of Sihon a wretched Idolater an enemy of God and of his people Thus low are the people of God oftentimes brought to stand in neede of the fauour of the vngodly as we haue shewed in the former chapter Furthermore Moses assureth before hand what their behauiour shall be and promiseth to abstaine from all hurt wrong From hence we learne this doctrine Doctriâ— The pâ— God 〈◊〉 â—staine 〈◊〉 wrong â—ries That the people of God must abstaine from al violent incroching vpon the goods and possessions of others they must not intrude them selues vpon their goodes and substance they must keep their hands from robbing and stealing and their hearts from coueting and desiring that which is anothers and not their owne they must not take of all that is another mans so much as a thred or shoo-latchet to inrich themselues Hereunto come the lawes giuen of God vnto his people Exodus 22 1. If a man steale an Oxe or a Sheepe if a man hurt his neighbours field or
Vineyard his Corn or Pasture hee shall make recompence of the best of his owne Fielde or Vineyard or Corne or Pasture Likewise in Deut. 19 14. Moses chargeth them not to remoue their neighbors marke which they of old time haue set in their inheritance that they might peaceably inherit the Land which God had mercifully giuen vnto them This Christ teacheth the yong man in the Gospel Marke 10 19. Thou shalt hurt no man meaning by force or fraud or by any other meane whatsoeuer in his goods Thus Iohn Baptist instructeth the souldiers that came vnto his baptisme demanding what they should doe Luke 3. verses 13 14. Doe violence to no man neyther accuse any falsely and be content with your Wages And hereunto commeth the generall rule being the law of Nature and Nations Matth. 7 verse 12. Whatsoeuer ye would that men should do to you euen so do ye to them for this is the Law the Prophets The reasons of this doctrine are many First in respect of God who is an auenger of all such dealings Oftentimes it falleth out that men cannot right their owne causes and Magistrates to whom they should flye will not For who are they that for the most part lye open to violence and oppression but the poore and fatherlesse the widow and stranger and such as are destitute of friends to helpe them in their good and lawfull causes But God both can right the causes of such distressed persons because he is Almighty and he will remedy them because he is mercifull He is God of Gods and Lord of Lords a great God mighty and terrible which accepteth no persons nor taketh reward Who doth right vnto the Fatherlesse and Widdow and loueth the stranger giuing him food and raiment Deut. 10 ver 17 18. This reason the Apostle vrgeth 1 Thess 4 6. To this purpose Moses speaketh Exod. 22 21 22 23 24. So the Lord threatneth in the Prophet Habbakkuk chap. 2. This ought to preuaile with vs to teach vs equity forasmuch as GOD threateneth to bee reuenged of all iniquity Reason 2 Againe God is the God of righteousnesse and iudgement therefore he commandeth and commendeth vnto his people that which is iust and equall and forbiddeth them the contrary Hee hath the Soueraigne right of all things in his owne hand and hath in most excellent wisedome distributed and disposed to euery man his seuerall portion If this then be the nature of God to deale iustly and righteously toward euery one that no man can cōplaine of wrong and iniury done of God toward him then such as are the Children of God must resemble their heauenly Father in doing the works of righteousnesse and equity This the Prophet in many places teacheth Thou art not a God that loueth wickednesse ◠4 and ◠neither shall euill dwell with thee the foolish shall not stand in thy sight for thou hatest all them that worke iniquity Seeing therefore God loueth righteousnesse hateth wickednesse he must needs detest and abhorre whatsoeuer is contrary to his nature to wit all vnrighteousnesse and iniustice Reason 3 Thirdly we are brethren we pr fesse the same faith we worship the same God wee looke for the same inheritance we are sealed with the same baptisme we are nourished at the same Table we liue by the same faith wee waite for a better life by the same hope and therefore being called with such an heauenly calling oppression and deceit stand not with our holy profession as Moses speaketh to the Israelites when it came in his heart to visit his brethren to ioyne himselfe to the Church and to forsake the treasures and pleasures of Egypt Exod. 2 13. Sirs ye are brethren why doe ye wrong one another ◠6. This is the reason that Abraham vsed to Lot to take vp the contention begun among their seruants as it were a fire kindled in their houses threatning to consume them with the Timber thereof stones thereof Let there be no strife I pray thee between thee and me neither betweene thy Heard-men and my Heard-men for wee are brethren Gen. 13 verse 8. Let vs see what may be the vses and applications Vse 1 of this point First all community maintained by the Anabaptists and Family of loue is ouerthrowne being contrary to the direct Law of God To possesse goods in priuate as proper to one is approued by the examples of the christian Churches planted by the Apostles and therfore to hold and teach that nothing doeth or ought peculiarly and properly to belong vnto another is reproued and reiected by the doctrine of the Apostles The eight Commandement being morall and perpetuall Exod. 20. forbiddeth vs to hurt and annoy our neighbours goods and establisheth a distinction of goods and a propriety of possessions They are therefore greatly and grosly deceiued and doe notoriously deceiue others that imagine the difference and distinction of lands and goods to be brought in by tyranny not by law by violence not by iustice by force and feare not by right and reason because as children of the same Father haue the same right and interest in the goods of their Father so all men haue equall right and iurisdiction in the earth and in all things that are vpon the face of the earth and for this cause they suppose all things common nothing proper by the Law of God But this opinion falleth to the ground Answer and shall fall so long as the Commandement standeth in full force strength and vertue as a Bond and Obligation that bindeth vs and our posterity for euer For if all were a Commons and nothing inclosed if the hedge of propriety were pulled vp and all lay wide and waste as a Wildernesse without inclosure then there could bee no stealing no iniury or wrong offered euery man should take his owne by his owne right and God should forbid that by Law which cannot bee committed As if a Law were made that man should not flye in the ayre nor climbe vp into Heauen nor walke vpon his head nor be in many places at once which things are vnpossible to humane Nature But God forbiddeth nothing in vaine Againe if propriety of goods were not ordained of God but deuised of man God by precept and commandement should establish and confirme the violence and vsurpation of men and as it were giue them a free Charter and his broad Seale to haue and to hold all goods wrongfully gotten as if a Prince shold make a Law that whatsoeuer theeues robbers catch by hooke or crooke they shall possesse them by a good and rightfull title then which what can be thought more vnreasonable or spoken more absurdly Besides what need were there to set bounds and markes in Lands and possessions Deut. 27 17. And wherfore are they accursed of God and men that remoue ancient bounds and markes if there were no propriety Now where theft is restrained where wrong is condemned where abstaining from the goods of others
on the left hand we know not what the miserie of slauery and slaughter meaneth we do not behold our Citties besiedged our Countries wasted our Townes entrenched our walles bâ—tterâ—d our houses fired consumed blessed bee the great name of our most gracious God therefore for euermore Let vs then take heede that wee abuse not these mercies and good things of Almighty GOD lest hee take them away from vs in his fierce wrath and indignation O that there were in vs wise hearts to consider these things whilst we dwell safely in these our houses and habitations and before the enemie approacheth neâ—e vnto vs and casteth a trench about vs. But if we prouoke God and make warre with him how can we haue peace with men how can we looke to liue in safetie any longer with our wiues and children This our Sauiour hath set downe and with â—eares taught the Iewes long before their destruction came vpon them For when he came neere and beheld the City he wept for it and passionately saide Luk. 19 41 42 43 44. O if thou haddest euen knowne at the least in this day those things which belong vnto thy peace But now are they hid from thine eies For the daies shall come vpon thee that thine enemies shall cast a trench about thee and compasse thee round keepe thee in on euerie side and shall make thee euen with the ground and thy children which are in thee and they shall not leaue thee a stone vpon a stone because thou knowest not that season of thy visitation Let vs apply these things vnto our selues and if wee desire to liue peaceably with men let vs first seek to be at peace with God and if we would be reconciled to our brother let vs in the first place be reconciled to our God and then all things shall speake peace vnto vs. Verse 29. Woe be to thee Moab O people of Chemosh thou art vndone hee hath deliuered his sons which escaped and his daughters into captiuity to Sihon king of the Amorites Here the Poet rhetorically turneth his speech to the Moabites describing their foolish confidence in their dumbe Idolles Psal 115 4 5. Which are the worke of mens hands which haue eies and see not eares and heare not they haue a mouth and speake not noses and smell not hands touch not feet and walke not neither make they a sound with their throat they that make them are like vnto theÌ„ and so are all they that trust in them The Nations of the Gentiles had multitudes of gods and euery Nation his seuerall Idoll-goâ— As Chemosh was the idoll of the Moabites Baal of the Caldeans Ashteroth of the Sidonians Moloch of the Ammonites Rimmon of the Syrians Dagon of the Philistims These are false gods and had the godhead or diuine nature falsly ascribed vnto them who were not able to saue such as did worship them as the author of this song here declareth Hee hath deliuered his sons and daughters to captiuity and was not able to deliuer them out of the hands of Sihon king of the Amorites 1 King 18 26. For as the Israelites cried for fire to come from heauen from morning to noone O Baal heare vs so no doubt did the Moabites for deliueraÌ„ce from their enimies cal to their idol Chemosh O Chemosh heare vs but there was no voyce nor any to answer so that they fel into the hands of the Amorites and receiued no profit or benefit by their idoll seruice Heere then wee see how the idolatrous Moabites worshipping a false god and trusting in their great Idol are defeated and destroyed Hence we learne Doctrine Idolaters shal be confounded and destroyed That Idolaters lye open to iudgement The worshipping of Images howsoeuer it bee coloured with false reasons is the true cause of Gods iudgements We see heere how the Moabites were rooted out of theyr Townes and Cities for this sinne Hitherto come the threatnings of the Prophets against the Nations by Esay chap. 46 1 2. and Ier. 46 44 7 8. for their idolatry We see in Iudg. 2 11. when Israel committed idolatry began to cleaue to strange gods and forsook the Lord God of their fathers God sold them into the handes of their enemies so that they could no longer stand before them This was the destruction of Ieroboam the son of Nebat that made Israel to sinne and of Iehu who set vp idolatry after he had destroyed it This was the cause that the wrath of God brake in vpon the Israelites when they had erected the golden Calfe which sin was reuenged with a greeuous and horrible slaughter Heereunto also the Prophet hath relation Psal 106 34 35. They destroyed not the people as the Lord had commanded them but were mingled amongst the heathen and learned their workes and serued their Idols which were their ruine Thus we see how idolatry turneth to the destruction of the idolater The Reasons follow First God is the husband Reason 1 of his Church and can no more abide to haue his honour and worship communicated to any other then the husband any partner or fellow in his loue Prou. 6 35. â—ho cannot beare the sight of any ransome neither will hee consent though thou augment the gifts Idolatry therfore is spirituall whoredome and God is a iealous God of his honor and glory and will not suffer the same to be giuen to any other Esay 42 8. Exod. 20 5. This is notably declared and woorthily expressed by the Prophet Hosea where the idolatry of the Israelites is resembled to the adulterous and whorish woman that doateth vpon her louers that forsaketh the guide of her youth and forgetteth the couenant of her God Their mother saith the Lord by his Prophet hath played the Harlot she that conceiued them hath done shamefully c. As then God is the husband of his Câ—urch so our spirituall worship is as a certaine marriage of our soules consecrated vnto the Lord therfore all false and forged worship is spiritual whordome and adultery toward him To this purpose speaketh Hosea ch 2 19 20. I will marrie thee vnto me for euer yea I will marry thee vnto me in righteousnes and in iudgement c. Thus also the Prophet Ieremy speaketh ch 2 2. Thus saith the Lord I remember thee with the kindnesse of thy youth and the loue of thy Marriage when thou wentest after me in the wildernesse in a Land that was not sowne Secondly Idols are the workes of mens Reason 2 hands whether they bee of Siluer or Golde they are the worke of the Founder or whether they bee carued or grauen in stone or timber they are the hand of the workeman or whether they bee wrought in blew silke or purple Ieremy 10 9. All things are made by cunning men Heereupon it followeth that they that depend vpon them and seeke helpe of them doe seeke helpe of flesh and doe make stockes and stones their god and therefore they
withall For he endured as he that saw him which is inuisible Some were racked Heb 1â— tempted tormented burned stoned would not be deliuered A wicked man is a very dastard and coward He feareth euery creature which is a great iudgment vpon him that will not feare God The darknesse of the night the solitarinesse of the place the falling of a leafe the crawling of a worme the flashing of the lightning the cracking of the thunder the guilt of conscience doth terrifie them But the godly are endued with true fortitude magnanimity of minde springing from the grace of faith and are bold as a Lyon Prou. 28 1 they are resolued of Gods presence with them and of his prouidence ouer them being ready to say with Dauid The Lord is my light and my saluation of whom shall I bee afraid The Lord is the strength of my life whom then shall I feare Though an hoast pitched against mee mine heart should not be afraid Psal 27 1 2 3. This made the Apostle when he heard that bands and afflictions abode for him in euery Citty to say What do you weeping and breaking mine heart For I am ready not to be bound onely but also to die at Ierusalem for the Name of the Lord Iesus Acts 21 13. The faithfull indeed walke thorough maâ—y tentations on the right hand and on the left and enter into many combates yet they shâ—nne not the brunt of the battell nor feare to loke the enemy in the face nor shrink backe from the push of the Pâ—ke because they haue put on the whole armour of God and haue their hearts setled and their heads coâ—ered in the day of triall Therefore the Apostle exhoâ—teth that we should be strong in the Lord and put on the whole armour of God that we may be able to stand against the assaults of the diuell to resist in the euill day Eph. 6 11 12 13. It is not enough for vs to prouide armour and to haue it lying by vs as we see men in â—heir houses haue Pikes and Halberts Corslets and Muskets hanging by the wals waxing rusty through want of vse but we must put them on and buckle them about vs wee must alwayes haue our loynes girt â—â—e 1â— 35 our lights burning hauing on the brest-plate of righteousnesse taking the shield of faith and drawing out the sword of the Spirit which is the word of God Neither is it sufficient to defend vs to put on armour but we must put on the whole armour of God We must be armed from top to toe and leaue no part vnarmed and vnguarded lest the enemy espye his aduantage and worke our destruction We must be armed within and without before vs and behind vs in soule and in body in tongue and eare in head and heart For if Satan who as a roaring Lyon seeketh whom he may deuoure finde vs in any part or member naked vndefended we lye open to him to surprize vs at his pleasure and to bring vpon vâ— swift damnation Dauid was armed with the armour of God being a man after Gods owne heart buâ— because wheÌ„ he saw the beauty of Bathsheba 〈◊〉 11 1 he made not a couenant with his eyes not to lust Satan ensnared him to commit folly At another time leauing his eares vnarmed and setting them open to the false information and accusation of Zâ—â—ba 〈◊〉 1â— 3 he was drawne away to peruert iustice and to betray the cause of the innocent and to condemne the iust without hearing So four eare be at any time vnarmed it is ready to heare and receiue and beleeues slanders false tales against our brethren If the Helmet of saluation do not couer our head if the toong be not fenced the diuell will set thâ— on work to deuise euil slanders and to publish them to the disgrace and discredite one of another Ionah was a man of God and a Preacher of repentance to the Niniuites yet because he left his tongue vnarmed and did not set a watch before his mouth he brake out into an open and insolent contempt of God saying I doe well to be angry vnto the death chap. 4.9 Seeing therefore we are compassed about with such an army of enemies that watch all occasions and seeke all opportunities against vs they are greatly deceiued that make the life of a christian to be an easie and ydle profession take the Gospel to bee a profession of liberty as the enemies of the grace of God obiect against vs for it may cost vs dearly euen the resisting vnto blood and the forsaking of all earthly commodities that the woâ—ld holdeth in greatest price Let vs therefore as wise builders Luke 14 28 sit downe and cast our accounts before hand what our worke may cost vs. For such onely as continue to the end shall be saued Secondly let vs goe boldly forward in the Vse 2 duties of our calling The Church of God is not alwayes in one state Sometimes it liueth in quiet and peaceable times when the Gospel is publikely preached professed taught receiued with liberty of meeting together with freedome of conscience without opposition or gain saying as by the blessing of God it is among vs. Sometimes the truth of God is resisted the professours are persecuted the Gospel is suppressed and oppressed by the rage of the enemy the faithfull are slaine and put to death with all kinde of cruelty Notwithstanding let vs not feare their feare 1 Pet. 3.14 15 neyther be troubled but sanctifie the Lord in our hearts be ready alwayes to giue an answer to euery man of the hope that is in vs with al meeknesse and reuerence So then the godly should not feare the threatnings of the vngodly nor so be troubled as therby to abstain from such necessary duties as their callings do leade and direct them vnto but on the contrary make the Lord theyr feare and theyr dread and make a bold confession of the precious faith they conceiue as those that labour to maintaine a good cause with a good conscience Let vs all goe forward with courage and constancy in our callings let vs performe with diligence the duties laid vpon vs and albeit crosses do crosse vs in the way and many dangers meete vs wee must not shrinke backe but stand fast and goe forward in our profession This should be in all Magistrates that are as the Gods of the earth and the Ministers of iustice they must bee men of courage to performe the duties of theyr calling Exodus chapter 18 verse 13 they must bee endued with the spirit of power and of godly boldnesse to goe through with euery good worke with a constant resolution and not stand in feare of any man considering that the cause is the Lords which they handle They must call and compell others to walke in their duties that so the sword of the Magistrate may be ioyned with the word of the Minister This
meanes which are deceitfull but the vngodly being of the world relye on worldly meanes and put their confidence in an arme of flesh This difference Dauid acknowledgeth and setteth downe Psal 20 7 8. Some trust in Chariots and some in Horses but we will remember the Name of God our Lord They are brought downe and fallen but we are risen stand vpright Where the Prophet declareth the diuers practises of the men of this world the children of God which are not of this world and sheweth the yssue of them both The godly shall stand vpright and abide vnmoueable as a Rocke but the other shall fall to the ground and vanish as a shadow The godly grow strong and their defence is sure albeit many oppose themselues against them and intend mischiefe to ouerthrow them yet still they rest in God and remaine vndaunted and therefore shall preuaile in the end whereas worldlings that put not their trust in God but in the things which they behold with a fleshly eye which are temporall deceiue theÌ„selues and all their hope shall perish Secondly let vs marke the certainty of the Vse 2 destruction of carnall men concluded with God For if their confidence be weake and all their hope and expectation vaine wherin they trust then let them not thinke to escape wheÌ„ they promise vnto themselues peace and security Iob 8 14. suddenly the day of vengeance cometh and shall light vpon them and all their trust shall be as the Spiders web which albeit to day it be builded aloft yet to morrow it is swept away For they leane on a broken staffe of wood which not onely cannot helpe but the shiuers runne into their hand and wound it 2 Kings 18 21. Ier. 17 5 and 49 16. Vse 3 Lastly let vs learne this duty not to depend on vaine things as riches friends honours and policies but on God which is vnchangeable vnmoueable and let vs resigne vp ourselues into his hands This the Prophet vrgeth and exhorteth vnto in many places Psal 62 8 9 10 118 8 9 and 146 3 4. True it is we are not to refuse good meanes offered and affoorded of God vnto vs but are bound to vse them as blessings and instruments by which he will helpe vs for then we trust not in the creature but in the Creator himselfe in whom onely we must confesse is the power to helpe It is a great cause why God oftentimes blesseth not good meanes when wee trust in them rob God of his glory and doe not waite for a blessing at his hands This causeth the Lord to crosse vs to curse his own benefits because we seeke not him but sacrifice to our owne Nets Hab. 1 15 16 burne Incense to our owne yarne we put our confidence in the outward meanes sometimes in Princes sometimes in pollicies sometimes in men sometimes in Mountaines forsaking God and therefore when we hope for helpe by them God bloweth vpon them and turneth them to our hurt and destruction Asa King of Iudah Being diseased in his feet sought not the Lord in his disease but trusted in the Physitions 2 Chron. 16 12 therefore they could do him no good The rich man in the Gospel that said to his soule Luke 12 19 20 21. Soul thou hast much goods laid vp for many years liue at ease eate drinke and take thy pastime receiued this answer O foole this nighâ— will they fetch away thy soule from thee then whose shall those things be which thou hast prouided So is he that gathereth riches to himselfe and is not rich in God Wherefore it standeth vs vpon to call vpon God to giue a blessing vpon his owne helps and meanes giuen vnto vs otherwise though wee haue all helps in our owne hands to defend our selues Nah. 3 8 9 10 and offend the enemy fenced by the Sea fortified by Ships blessed by Princes backed with friends stored with munitions ayded with confederates and armed with multitudes of men yet must our comfort affiance and confidence bee in the Lord alone Hereunto commeth that which the Prophet Esay saith chap. 31 3. The Egiptians are men and not God and their horses flesh and not spirit and when the Lord shall stretch out his hand the helper shall fall and he that is holpen shall fall and they shall altogether faile Verse 7. And the Elders of Moab and of Midian departed hauing the reward of the soothsaying in their hand In these words note the pollicy of the wicked they lay a baite before him to catch him and carry not their hands empty which was a great tryall and tentation to a man of his humour and one of the diuels hungry Chaplaines For albeit Wizards and Coniurers and such as are counted cunning men and women offer to helpe others to money and to enrich them with treasures yet liue most commonly basely and beggerly themselues Take a view of Witches and Coniurers that sell their soules to the diuell and receiue his marke as the badge of their profession and behold how wretchedly and miserably they liue aboue all others in a poore and simple estate glorying to be able to stand others in stead but not enabled to helpe themselues Wherefore these leaguers knowing the disposition of Balaam carry their reward and his wages with them to make him to assent to them and to grant their petition This teacheth Doctrâ—â— Gaine 〈◊〉 are a dâ—rouâ— teâ— That gaine and rewards are a great tentation to attempt euill actions Man I say is of himselfe prone to wickednesse but when gaine is offered and gifts are giuen they are a powerfull meanes to deceiue and corrupt the coÌ„science The diuel being by long experience priuy to our corruption and knowing how effectuall bribes and rewards are to draw men to sinne laid his bayte before Christ and offered all the Kingdomes of the world and the glory of them if he would fall downe and worship him Mat. 4 8 9. So when he entred into Iudas and filled him full of all iniquity he preuailed this way with him to sell his Master for money to betray him into the hands of sinners saying What will ye giue mee Math. â— and I will deliuer him vnto you This preuailed in Lot he forsook Abraham dwelt in Sodome Gen. 1â— was carried away with earthly commodities and smarted for it This the Apostle noteth to haue bene the cause that Demas fell from the truth Because he embraced this present world forgetting that the amity of the world is the enmity of God insomuch that whosoeuer will be a friend of the world maketh himselfe the enemy of God 2 Tim. 4 10. Iam. 4 4. This also our Sauiour declareth by the Parable of the rich man Luke 14 16. who sent out his messengers and bad his guests who refused to come pretending sundry excuses one said I haue bought fiue yoake of Oxen and I go to proue them I pray thee haue me excused another saide I
that wee neede not to feare them or their deuices They are like a reed of Egypt which if one leane on it will breake in pieces and run into his hand to his great hurt 13 And Balak said vnto him Come I pray thee with me vnto another place whence thou mayest see them and thou shalt see but the vtmost part of them and thou shalt not see them all therefore curse them out of that place for my sake 14 And he brought him into the field of the watchmen to the top of Pisgah and built seuen altars and offered a bullocke and a ramme on euery altar 15 After hee said vnto Balâ—k Stand heere by thy burnt offering and I will meete the Lord yonder 16 And the Lord met Balaam and put an answere in his mouth and said Goe againe vnto Balak and say thus 17 And when he came to him behold he stood by his burnt offering and the Princes of Moab with him so Balak said vnto him What hath the Lord said Hitherto wee haue spoken of the former part of the Chapter which is the first attempt and the first prophecy Now we come to the second attempt and practice which Balaam maketh to hurt and bewitch the people of God when hee seeth his first succeedeth not according to his purpose and desire Wherein consider three things First their preparation for a new proiect Secondly the second Prophecy Thirdly the issue and effect thereof together with a fresh purpose to make another attempt and a new encounter Touching the preparation after that Balaam had shewed the true cause of his blessing of Israel and had declared that hee was ready for his part to haue wrought his skill vpon them that they might languish and pine away and had therefore prepared altars sacrifices and enchantments but the Lord put a blessing into his mouth which he was compelled to vtter and pronounce against his will according to the saying of the Wiseman Prou. 16.2 The preparations of the heart are in man but the answere of the tongue is of the Lord After this answere I say Balak leadeth him to another place and chuseth such a standing for him that he should no more see the whole hoast of Israel but only the vtmost part of them supposing that the change of place would worke an alteration of his purpose For he thought that Balaam was dashed and daunted in his intent by beholding the great multitude and comely order of Gods people so that the superstitious King thought that the reason of not cursing the people proceeded from weakenesse and want of courage not from the vanity of his enchantments As if he should haue said It may be thou faintest and fearest the people being many as also I both feare them for their multitude and hate them for their strength and therefore darest doe nothing against them thou seest all of them and therefore thy heart faileth thee But come with me I will bring thee to such a place where thou shalt take a view onely of the reareward of them So then be of good courage and feare nothing I know thou hast skill enough and therefore that which thou couldest not doe out of the other place performe thou readily and resolutely out of this place And for this purpose hee brought him into the field of watchmen where the sentinell was set and where the spyes lay to marke the marching and approching of the enemy guideth him to the top of a certaine hill where againe seuen Altars are builded and seuen sacrifices are offered After this Balaam commanded the King to stand by the burnt Offerings and himselfe to please his humour goeth to see if hee can haue any better successe then hee had had hitherto in raising vp the God of the Hebrews For to colour his sorcery hee betooke himselfe to a solitary place not to aske counsel of God as the true Prophets of GOD vsed to doe but to performe his intended coniuration to raise a great expectation of his art as appeareth in the Chapter following Now whilst he goeth about his diuellish Magicke GOD met him and without speaking moe words vnto him he put another prophecy into his mouth which returning backe to Balak he commanded him to vtter Not that God was compelled and enforced by his enchantments to appeare vnto him or had any respect at all to his witchcraft for hee was vnworthy that God should vouchsafe him a word but it was in regard of his owne people Israel Deut. 32 31. that their enemies might know they were a blessed people and witnes against their wils that they were vnder the power and protection of God the poorest and lowest member whereof God more respecteth then a thousand Balaams This was the cause why GOD suffered him not to goe forward in his sorcery or to raise vp the diuell to delude and deceiue him as Saul was deluded by the likenes of Samuel 1. Sam. 28 14. Albeit therefore this causelesse curse could not haue succeeded if he had proceeded yet this curse made most for the manifestation of Gods glory and the good of his people Verse 13. Come I pray thee with mee into another place and thou shalt see but the vtmost part of them and shalt not see them all Heere we haue another preparation of a cursed plot or proiect They change the place but not their minde The former atrempt was dashed and ouerthrowne yet heere wee see the net is spread againe and the snare laid so vnsatiable is their malice against the Church of God We see then how he carrieth him to another place to begin a new practice the former frustrate From hence wee learne Doctrine Enemies leaue no meanes vnattempted still to plot the Churches ouerthrow Plut. in vit Annib. that the wicked leaue no meanes vnattempted still to seeke the Churches ouerthrow Although they bee oftentimes crossed in their purposes and finde hard successe in their intended wickednesse yet they neuer rest nor giue ouer like desperate enemies that will neuer be quiet whether they be conquerours or conquered as once Annibal said of Marcellus This is it which the Prophet Esay declareth Esay 29.8 Where he sheweth that it is no maruaile if the Chaldeans thunder against the Iewes and suddainly sweepe them away as a whirlwinde carrieth away the chaffe seeing their rage against them is vnsatiable being compared to hungry men that dreame they are eating and are not satisfied to thirsty men that thinke they are drinking and when they awake their thirst is not quenched so the enemies doe hunger thirst most earnestly so that nothing can content them but the subuersion of the Church This endlesse restlesse fury we see in al ages of the Church 1 Kings 20 23 The Aramites were subdued by Israel and had receiued a notable foile in open field but wil they giue ouer desist No they persist proceed they repaire their forces will not giue ouer This appeareth in Cain toward
were alwayes in sight of his parents the seruant of his master the souldier of his Captain the subiect of his Prince they would not haue an vnseemly gesture a disordred action how much more doth it stand vs vpon to behaue our selues honestly and in order and to looke to all our wayes that we offend not before the maiesty of God in whose presence we stand When the Minister prayeth and preacheth when the people attend and hearken wee must know that God looketh vpon vs. If any thing bee done vnreuerently and wickedly hee seeth it and beholdeth it when it is committed We cannot hide it from his sight and therfore we should do nothing that may greeue him This is that vse which Moses setteth downe in giuing directions to the people when they went to warre Deut. 23 12 14 That they shold haue a place without the hoast whither they should resort for the necessity of nature and couer their excrements for the Lord thy God saith he walketh in the middest of thy campe to deliuer thee and to giue thee thine enemies before thee therefore thine hoast shal be holy that he see no filthy thing in thee and turne away from thee The truth of this Ceremony leadeth vs as it did them to a farther matter Let vs let the figure passe come to the substance which teacheth that wee must be an holy people to God in soule and bodie and take heede of stayning and defiling our selues And what is it that doth defile vs It is not that which entereth into man but that which commeth out of a man as our Sauiour speaketh of the meates we eate Matth. 15 18. All the euill affections that wee haue within vs are so many stainings of vs before God Euill thoughts murthers adulteries fornications thefts false witnesses slanders are so many infections and as filthy dirt and dung in his sight We must all of vs learne to purge our selues from such foule and filthy corruptions if wee will haue God to rule and be resident amongst vs. If a man bee to receyue any honourable guests or strangers into his house he will haue it swept and kept cleane that he offend not those that he would entertaine It is a great honor vnto vs that God will dwell with vs and rest among vs and vouchsafe so to abase himself as to walke among vs ought not we then to bee carefull how we walke before him and to be wary euery one of vs lest we should displease him Ought we not to behaue our selues with all feare and reuerence seeing he beholdeth vs and eyeth whatsoeuer we do throughout our whole life For as he is come neerer vnto vs Iames 4 8 so vnlesse we draw nere vnto him cleansing our hands and purging our hearts he will withdraw himselfe from vs if we make not our soules and bodyes pure Temples for him to lodge and abide in Hee will dwell with vs vpon no other condition if wee doe not marke and obserue this wee make our soules guilty of driuing GOD away that he should no longer remaine among vs to blesse vs. Lastly we are put in mind by his presence Vse 4 to waite and stay our selues vpon his prouidence in all things depending vpon his protection and deliuerance Stephen a faythful witnes of the truth being perswaded of the presence of Christ stood out to death and boldly maintayned the cause of God against al his aduersaries Acts 7 56. Wee are alwayes in such sort vnder his protection that wee shall not neede to feare that his power will fayle to maintaine and preserue vs. When the Lord Iesus sayde vnto his Disciples Matth. 28 20. Goe into all Nations preach vnto them and baptize them he addeth Loe I am with you vnto the end of the world Whereby hee meant to confirme and strengthen them in all the combats they were to suffer and conflicts which they were to endure in the preaching of the Gospel So Christ appearing vnto Paul and promising his presence to be with him gaue him boldnes to vndergo great dangers and not to account his owne life precious and deere vnto him so long as he might doe seruice vnto God he sayd vnto him Acts 18 9.10 Feare not but speak and hold not thy peace for I am with thee and no man shall lay hands on thee to hurt thee for I haue much people in this City Thus the Lord speaketh to the Prophet Ieremy Bee not afraid of their faces for I am with thee to deliuer thee Here we see the presence of God is made as a reason to strengthen him in the duties of his calling We meete with many dangers and incombrances that assault vs and set vpon vs in the running of our race and finde many enemies that seeke to stop our course such is our weaknes that we shall neuer be able to ouermastet them and to go lustily forward in a resolute and constant course vnlesse we set before our eyes this doctrine that Balaam published as a priuiledge belonging vnto the Church that God is with vs and will neuer forsake vs. Let vs therefore consider Rom. 8 13. If hee be with vs we shall not neede to feare who bee against vs. He will smite our enemies vpon the cheeke bone break the teeth of the wicked He wil scatter theyr counsels and deuices and cast down whatsoeuer riseth vp against our peace And the ioyfull shout of a King is among thē This is the third prerogatiue graunted to the Church which God as king of the Church granteth vnto it being as it were the Scepter of his kingdome the lawes by which it is gouerned For as no kingdom can stand without statutes nor the subiects be gouernd without lawes so it is in Gods kingdom He is the King the church is the kingdome the word is the statute law the diuel al his Instruments are Traytors to this kingdome the faythfull and elect are the natural subiects which willingly yeeld obedience to the word Esay 13 1. This word being the arme of God and the kingdome must be preached to draw the elect into his kingdome This Balaam calleth a ioyfull shout and the Prophet is commanded of God Esay 58 1 to cry alowd and not spare to lifte vp his voice like a Trumpet shewing to the people their sinnes and the house of Iacob their transgressions This teacheth vs that it is a great honor and priuiledge of the Church to haue the ioyfull shout of the word to sound among them Doctrine It is the churches priuiledge to haue the pure vse of the word The Scripture or word of God is a priuiledge belonging properly to the Church the vse thereof When God gaue his Law in Sinai it was giuen onely to Israel as appeareth Deut. 4 1. Exod. 20 11 2. where Moses stirreth vp Israel to hearken to the statutes ordinances that should be deliuered vnto thē So the Prophet speaketh Psal 147 19 20. He sheweth his word
vs aboue other nations The more he hath honoured and exalted vs aboue others the more vile and odious we shall become he will poure shame contempt vpon vs he will make vs a mirrour and example of his iudgements to others vnlesse we bring foorth fruites answerable to so great goodnesse Who so is wise-hearted let him consider these things Verses 22 23 24. God brought them out of Egypt their strength is as an Vnicorne for there is no sorcery against Iacob Hitherto wee haue spoken of the spirituall blessings bestowed vpon the Church to wit the forgiuenesse of their sinnes the presence of the Spirit and the vse of the word Now followeth another priuiledge being an effect of the former that nothing shall hurt them they may fall into many afflictions but none shal be able to destroy them He alludeth in this place to the practise of the Vnicorne purging and clensing the water with his horne against the poison of venomous beasts From hence we learne Doctrine No attempt◠shall hurt th◠Church that no meanes and attempts shall hurt or ouerthrow the Church Whatsoeuer the enemies of God and his people imagine what counsell soeuer they take what mischiefes they deuise God will make them frustrate and of none effect This truth appeareth by sundry examples in the word of God When the Church of God was in Egypt the Egyptians said Let vs work wisely with them lest they multiply they vexed them with bondage they destroyed their children they oppressed them with burthens they plagued them with taskemasters and euery way they encreased their miseries Ex. 1 2 3. yet after all these diuellish practises they preuayled nothing against them This appeareth likewise in the ambition and pride of Haman Ester 3. and 7 and 9. He thirsted after blood but the plot he had contriued was disappointed and he fel into the pit which hee had digged for another the snare was broken and the Church was deliuered Infinite are the examples that might be produced to this purpose of the Churches dangers and deliuerances The Prophet Dauid handleth this argument at large in sundry Psalmes In the 91. Psalme verses 3 4 5 c. he assureth those that trust in God that into whatsoeuer dangers they fall they shall neuer miscarry nor be dismayed in theyr afflictions Where the Prophet meaneth that howsoeuer these afflictions may come to the godly yet they shall not bee able to hurt or hinder their eternall peace with God but he will make them and all things besides to further theyr saluation This is it which the Apostle teacheth at large Rom. 8 35 37. Thus we see that no attempts can hurt the Church inasmuch as God taketh the wise in their craftinesse and scattereth the deuices of the wicked Iob 5.13 as he turned the wisedome of Ahithophel into foolishnesse The Reasons of this Doctrine seruing for confirmation of vs are direct euident For Reason first it is God that watcheth ouer his to deliuer and to preserue them from all the dangers that go ouer theyr heads We shall not neede to feare hauing so good a keeper being assured of right good keeping He will alwayes protect vs by his great power and infinit goodnesse This the Prophet handleth at large Psal 121 1 2 3 4 5 6 7. So Moses declaring the cause that Balaams curses coniurations did not preuaile but were turned into a blessing sayth It was because the Lord loued his people Deut. 23 5. No policies can preuaile where there is such a keeper who being on our side what skilleth it who bee set against vs Reason 2 Secondly hee hath appointed the Angels also to guard and defend them to pitch their Tents round about them to bee ministering spirits sent out for their good which alwayes behold the face of their Father which is in heauen God is the cheefe watchman whom nothing can escape the Angels are second watchmen vnder God whom God hath deputed to that office to serue the necessities of the Church This the Prophet Dauid that sweet singer of Israel setteth downe Psal 91 10 11 12. Where the prophet proueth that no crosse or calamity shall come neere them or their dwellings to hurt them because not onely God himselfe will care for their defence but appoint the holy Angels as his heauenly messengers to preserue them Not that the helpe of God is not sufficient or that we should put our trust in their helpe but to teach vs for our comfort that we haue God and all the hoast of heauen as an army ready mustered marshalled to succour and sustaine vs in all our dangers Now it remaineth to consider what Vses Vse 1 may be made of this Doctrine First we must confesse to our singular comfort that great is the power and goodnesse of God which can neuer faile or forsake those that are his No counsell or wisedome or policy can escape his knowledge or encounter with his power we see this notably in this example before our eyes This false Prophet Balaam was an enemy of God and of his people he had set both his heart to couet and his tongue to saie all his purpose was to curse the people hee leaueth nothing vnattempted to compasse and contriue his enterprize yet we see all is vanity and commeth in the end to nothing Great therfore is the power and might of God We heard in verse 19. that he was constrained to say That God is not like to mortall men therfore we ought to be ashamed to call the truth or power of God into question wherein there is neither want nor weaknes All the power that is in men and Angels is nothing to the infinite power of God Let vs therefore acknowledge and confesse this might and maiesty of God let vs in all our dangers and calamities reuerence it and rest in it Let vs not measure it by ordinary meanes but know that he is able to work as wel without means and against meanes as by meanes The faith of Abraham is commended by the Apostle Ro. 4 18. Heb. 11 That aboue hope he beleeued vnder hope and that God was able of the ashes of Isaac offered vp in sacrifice to raise him againe to life 〈◊〉 2. Secondly wee may in assurance of his fauour conclude the blessednesse of the people of God and their happy estate and condition yea we may truly say with the Psalmist Psal 144 15. Blessed are the people that are so yea blessed are the people whose God is the Lord. None are harder assaulted none are better protected Their confusion is sought but they stand in the strength of God This is a great blessing to be shaken and yet to abide firme in stormes and tempests Happy are they that haue so vigilant a watchman as the Lord is That City is safe that kingdome is sure that house is quyeted that soule is secured that hath such a keeper What City vpon the earth sauing the City of
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 dâ—uers 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 Iâ—b 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
not much more will hee teach them his wayes that feare him reueale his secrets to the humble-minded Psal 25 9 12.14 Let vs exercise our selues in the diligent reading hearing and conferring of his word let vs earnestly desire to profite and grow forward in the knowledge and vnderstanding of the truth from time to time according to the meanes affoorded vnto vs. We liue in the cleare light of the Gospel and in the golden dayes of Gods grace times that our fore-fathers neuer saw let vs not therefore shut our eyes against the truth that shineth in our hearts or at the least not stop our eares against the sound of the word that pierceth our eares We haue a gracious promise made vnto vs that God will giue a blessing vnto such as seeke him hee will be knowne of those that seeke to know him he will open to those that knocke for him This is the maine cause of all ignorance that we desire not knowledge It is a grieuous sin to be destitute of knowledge but it is more fearefull to haue no desire of knowledge Ignorance is the root of all impiety of infidelity of idolatry of superstition of presumption of disobedience of contempt of the word and worship of God as the Apostle rehearsing the corrupt fruites of darknes the throat an open sepulchre the mouth full of cursing the feet swift to shed blood destruction and calamity in their wayes maketh this the the cause of all The way of peace they haue not knowne Rom 3.17 So the Lord Psal 95 10 doth render this as the reason why his people erred because they had not knowne his wayes This caused the Iewes to crucifie the Lord of life and to deliuer him into the hands of sinners For if they had knowne the wisedome of God they would not haue crucified the Lord of glory 1. Cor. 2 8 according to the words of Peter preaching repentance vnto them Now brethren I know that through ignorance ye did it as did also your gouernours Act. 3.17 And as it is the root of all impiety against God and vnrighteousnesse of men so it is the cause of all iudgements and punishments The Prophet Hosea threatning Gods plagues in a fearefull hand to fall vpon the people maketh this one cause There was no knowledge of God in the land Hos 4 1 2. So at the last day when the Lord Iesus shall come to iudge the quicke and the dead He will come in flaming fire to render vengeance to those that doe not know him 1. Thes 1 8. These things being rightly and wisely considered should teach all of vs to seeke after knowledge as for siluer and search for vnderstanding as for precious stones assuring our selues that God will neuer be wanting to helpe such as hunger and thirst after righteousnesse who is neere to al those that call vpon him euen to all that call vpon him in truth Vse 3 Lastly we see his mercy is greater vnto vs then to the fathers before The Lord Iesus hath brought the doctrine of the Gospel from the bosome of his Father Acknowledge then with thankfulnesse the preferment of these latter times and let vs not seeke after dreams and visions which are abolished but hauing the sure word of the Prophets and Apostles rest in the reuealed will of God Moses had a preheminence aboue the Prophets to whom God spake not by dreames or visions but face to face as is declared Numb 12 6 7 8. I will be knowne to the Prophets by vision by dreame my seruant Moses is not so who is faithfull in all mine house vnto him wil I speake mouth to mouth and not in darke words As Moses was preferred before the other Prophets so haue we a singular priuiledge aboue the Patriarkes Prophets that haue gone before vs who wanted the light that we enioy as the Writer of the Hebrewes doth testifie declaring that the glory of our time is greater in which GOD hath vouchsafed to speake vnto vs by his own sonne At sundry times and in diuers manners God spake in olde time to our fathers by the Prophets in these last daies he hath spoken vnto vs by his Son Heb. 1 1 2. So then the condition of Christians vnder the Gospel is better then of the Israelites vnder the Law in respect of the manifestation and reuelation of Gods truth The Israelites had God reuealed by the Prophets but we haue him taught by the Son himselfe who is counted worthy of more glory then Moses Heb. 3 3.4 inasmuch as hee which hath builded the house hath more honour then the house and he that is Lord ouer it hath more honour then he that is a seruant in it Hereupon Christ calleth and accounteth the Disciples blessed Because they saw with their eyes and heard with their eares those things which many Prophets and righteous men desired to see and heare and yet could not Mat. 13 17. Let vs therefore walke worthy of this great grace and mercy let vs embrace and professe the doctrine of Christ with all zeale and as wee haue receiued greater fauour let vs bring foorth greater obedience Let vs magnifie the preaching of the Gospel whereby Christ Iesus is described in our sight as it were crucified among vs which hee hath made the strength of his arme and his great power to saue those that do beleeue to which he hath giuen such effectuall grace that it worketh more mightily then all miracles and pierceth deeper into the heart of man then all visions and reuelations yea Though one should arise from the dead to speake vnto vs Luk. 16 31. Let vs now looke for no miracles nor depend vpon strange wonders the doctrine of Christ is â—ufficiently strengthned confirmed so that no doubt of any part therof is to close vp our owne eyes that the light of the glorious Gospel of Christ which is the Image of GOD should not shine vpon vs. 2 Cor. 4 3â— If the Gospel be yet hid it is hid to theÌ„ that are lost To conclude let vs all know that God hauing brought vs into these last times requireth of vs greater knowledge faith zeale obedience and greater fruites of repentance Heb. 2 1 â— For if the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward how shall wee escape if we neglect so great saluatioÌ„ which at the first began to be preached by the Lord and afterward was confirmed vnto vs by them that heard him Wherefore we ought diligently to giue heed vnto the things which we haue heard lest at any time we runne out Verse 5. How goodly are thy Tents O Iacob and thy Tabernacles O Israel as the valleyes that are stretched out c. Hitherto we haue spoken of the preparation and entrance into this third Prophesie Now we come to the summe and substance of it vttered by way of an admiration or exclamation the diligent consideration of the florishing estate
asse are heapes vpon heapes with the Iaw of an asse haue I slaine a thousand men Iudg. 15 15 16. Thus the weake are made strong and the strong weake Likewise in the dayes of Saul the Israelites were all naked and vnarmed men 1 Sam. 13.19 and were not suffered to haue either swords or speares except Saul and Ionathan yet their enemies were discomfited and smitten downe before them Reason 1 The reasons are many that may be alledged First God is with his people and if hee be with them strength power courage and victory must be with them also so that they cannot fall vnlesse God fall with them which is vnpossible As then the cause is the Lords and the people the Lords and the battell the Lords so he can arme creatures of no account euen contemptible people to scourge great mighty nations Exod. 8 6 16. His souldiers in Egypt were caterpillers and flies his armies against the Philistims were mice God is infinite in power to doe as he will and what hee will and when he will and against whom he will in comparison of whom all flesh is fraile and feeble And as he is great in might so he is present in helpe and gaineth honour not by the bow nor speare nor legges of man but he fighteth for those that be his Thus doth Moses encourage the Israelites being pursued by the Egyptians Exod. 14 14. The Lord shall fight for you therefore hold you your peace Reason 2 Secondly to gain glory to his great Name seeing his power is seene in our weakenesse When our strength is smallest then is the glory of God greatest This made the Lord say vnto Gideon Iudg. 7 2. The people that are with thee are too many for me to giue the Midianites into their hands least Israel make their vaunt against me and say Mine hand hath saued me Thus Dauid assured both of the truth of his calling and the goodnesse of his cause encountereth with Goliah and sheweth that all the people should know that the Lord saueth not with sword nor with speare for the battell is the Lords 1. Sam. 17 47. So the Apostle teacheth that God vseth few weake and simple instruments to confound such as are greater in strength moe in number wiser in knowledge higher in estimation mightier in power stouter in courage That no flesh shall reioyce in his presence but he that reioyceth should reioyce in the Lord 1. Cor. 1 19 31 Vse 1 Now let vs handle the vses of this doctrin First we conclude that the safty of the Church is onely of God and not of themselues so that flesh and blood is not to be rested and relyed vpon how great soeuer the meanes be and therefore the Prophet teacheth that the hilles of the robbers cannot helpe so that wee must relye on Gods helpe and cease from the man whose breath is in his Nostrils Esay 2 22. He that lifteth vp himselfe his minde is not vpright but the iust shall liue by his faith So than let vs cast away our vaine confidence in man whose life is so fraile that if his breath be stopped but a litle he is dead and cannot helpe himselfe or others God therefore must haue the praise and preferment aboue all creatures and be magnified aboue all the works of his hands Secondly this is a notable comfort and encouragement Vse 2 to doe constantly and cheerefully the duties of our calling notwithstanding the crosses and hinderances to the contrary For seeing it pleaseth GOD to put strength many times into those that are his to deliuer his Church by weak meanes against strong men let vs proceede with boldnesse in the workes of our profession and deale with a good conscience assuring our selues that God is not farre from vs. Whensoeuer wee heare of the wicked combining themselues conspiring together against the Church taking crafty counsell among themselues our hearts quake and tremble and we are brought oftentimes to our wits end wee are greatly perplexed and disquieted as the trees of the forrest are moued by the winde Esai 7 2 but we must consider that the victory is of GOD which casteth downe the mighty from their seat and exalteth them of low degree Thus doth Moses comfort Israel terrified and dismayed by the euil report the spyes had broght vp vpon the land Numb 14 8 9. If the Lord loue vs be will bring vs into this land and giue it vs which is a land flowing with milke and hony but rebell not ye against the Lord neither feare yee the people of the land fâ—r they are but bread for vs their shield is departed from them but the Lord is with vs feare them not A notable staffe to stay them vp both in respect of the presence of God with them and of his departure from their enemies And that which was a stay to them must serue also to comfort and refresh vs in all discouragements to consider that we haue a sure buckler with vs but the shield is departed from our enemies They lye open to the stroke of Gods hand he wil draw out his glittering sword against them they shall finde no shield to award the blow They are in a wofull case that hauing the Lord to be their enemy and no armour of defence vppon them to helpe themselues Wherefore whensoeuer we see these enemies of God and his people multiply and increase so that they seeme as a violent streame ready to beat down all things before them let not this disturbe or disquiet vs but learne to waite vpon God who will shew himselfe a present helpe and our GOD in the time of neede This tentation that the enemies are many and that few stand for vs few haue courage for Gods truth few shew themselues in good causes doeth greatly weaken our hearts and maketh them melt away as water we straight way conclude that the enemies must needes preuaile for we are weake and few But know this O ye of little faith and of so great feare that a good cause shall neuer faile albeit there be but few and those feeble to maintaine it Ionathan relying on God 1. Sam. 1â— 6. after his calling and a manifest signe to confirme him goeth on with a noble courage and resolution saying It is not hard to the Lord to saue with many or with few The worke of God was neuer set forward by the greatest number nay the profession of God alwayes had the fewest in number yet no enemy was able to stand against them The Apostles of Christ were few in number â— Cor. 10.4 5. and the weapons of their warfare were not carnall yet were they mighty casting downe the imaginations and euery high thing that is exalted against the knowledge of GOD and bringing into captiuity euery thought to the obedience of Christ Paul hauing appealed vnto Cesar and being brought to the defence of his cause saith At my first answering no man assisted me but all forsooke me I pray
taketh the ready way to bring all to nought and fall into decay Hee is at the doore to be blowne out But if he be streight and hold fast if hee get carefully and labour by all meanes by right or wrong to encrease in wealth hee taketh this to be the pathway to thriftinesse and the next course to grow in riches carnall men that see nothing but with fleshly eyes are of the same iudgment This is the common opinion but it is false and wrongfull For all such as giue themselues to fraud and oppression that caâ—e not how they store their houses with abundance and thereby thinke that neyther they nor their posterities shall want doe exceedingly deceiue themselues and offer the greatest wrong to their children that can be Such as wee heard out of Salomon trouble their owne houses and are the greatest enemies to those they with the greatest good vnto To this purpose hee speaketh in another place The treasures of wickednesse profit nothing but righteousnesse deliuereth from death Prou. 10.2 This the Prophet setteth downe Their houses with their lands and wiues shall be turned vnto strangers for I will stretch out mine hand vpon the inhabitants of the land saith the Lord for from the least of them euen vnto the greatest of them euery one is giuen vnto couetousnesse and from the Prophet euen vnto the Priest they all deale falsely Ier. 6 11 12 13. And in another place Woe vnto him that buildeth his house by vnrighteousnesse and his chambers without equity c. Ier. 22 13. Iehoiakim is threatned because his eyes and his heart were onely vpon couetousnesse to bee cast out without lamentation and to be buried as an asse is buried euen to be drawne without the gates of Hierusalem To this purpose commeth the sentence of Salomon recorded in the three and twenty chapter of the Prouerbes verses 4 5 Trauaile not too much to be rich but cease from thy wisedome wilt thou cast thine eyes vpon it which is nothing for riches taketh her to her wings and flyeth into the heauen Thus hee sheweth the vanity vnprofitablenesse of riches that we should not trauell to hoord vp heapes thereof to our own confusion as many worldly minded men doe Vse 2 Secondly it is our duty to walke plainly and sincerely to be true Israelites indeede in whom is no guile so we haue hope of sound comfort in the workes of our hands that we shall take vpon vs whatsoeuer the successe be This is it which Solomon teacheth Prou. 10 9. He that walketh vprightly walketh boldly but he that peruerteth his wayes shall be knowne It is a gracious thing for a man alwayes to haue a good cause and a good conscience Such a one feareth none euill but assureth himselfe of the protection of the Lord. But such as commit wickednesse without care or conscience shal be troubled with inward feares and chastened with outward punishments All men desire to auoyde perils and dangers to liue safely and without feare of euill but all men doe not take the right course nor vse the right meanes to attaine their end None think themselues in greater safety then such as giue themselues to craft and deceitfull dealing to filthinesse and vncleannesse to hypocrisie and dissimulation and to all excesse of wickednesse But these men wander wide out of the way and know not the place where safety dwelleth For none are further from safety and security then these are who when they shall say Peace and safety 1 Thess 5 3. then shall come vpon them suddaine destruction Looke vpon the examples of the old world drowned with the floud of Sodom consumed with fire of Dathan and Abiram couered and swallowed with the earth of Herod smitten of the Angel and sundry other wicked persons who haue felt the truth of this whose steppes if we follow we must look to their ends It is he that feareth God and walketh vprightly that is bold as a Lyon and goeth safely in his wayes hee hath this comfort which the other want that God will keep and defend him that he will be his protectour and deliuerer and therefore in all assurance is able to say Though I should walke through the valley of the shadow of death I will feare none euill Psal 2 3 4 27 1 50 15. Againe the Lord is my light and my saluation whom shall I feare The Lord is the strength of my life of whom shall I be afraid for they know the infallible promise Call vpon me in the day of trouble and I will deliuer thee This serueth to reprooue all such as giue or receiue deceitful wages with a supposed assurance of good successe when that which they goe about is against GOD and the rule of righteousnesse Thus the high-Priests dealt with Iudas they gaue and hee tooke money to betray into the hands of sinners the Lord of life but the curse of God fell vpon the one and the others So the Elders took counsell and offered large money to the souldiers to say that the disciples came by night and stole away the body of Iesus Math. 28.12 13. But if we depend vpon God for his blessing and would haue him to prosper vs in our enterprises wee must not turne into these by-pathes but keepe the straight way that leadeth to life which howsoeuer fewest enter into it shall bring vs to eternall life Lastly let vs learne to auoyde couetousnes Vse 3 and bee content with such things as God giueth and knoweth to be necessary and sufficient for vs This is it which the Apostle teacheth Godlinesse is great gaine if a man be content with that he hath for we brought nothing into the world and it is certaine we can carry nothing out therefore when we haue food and rayment let vs therewith be content 1. Tim. 6 6 8. This is the touchstone to try our hearts whether wee be couetous or not Who is it if he be demanded nay conuinced to his face will confesse he is couetous although hee circumuent his brother and defraud him in buying and bargaining though hee long and lust after his neighbours goods though he liue by miserable fraud and oppression though he grind the faces of the poore and care not how or which way he get yet who is it but will stiffely and stontly deny that he is couetous Seeing then euery one is accounted couetous and no man will father that which he doth beget bring forth nor confesse that which all the world seeth he doth notoriously practise let vs come to the rule how we may try him The workeman hath his rule and square to try his worke God hath left vs the leuell of the law hath set downe markes to examine and prooue euery mans worke The rule to try our affection is our contentednesse with our estate and a quiet resting in that portion which GOD hath allotted vnto vs Phil. 4 11. Thou sayest thou art not couetous and thinkest thy selfe
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 〈◊〉 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 â—heyr 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
Christ the reproch redounds in part to the head Fourthly it behoueth vs from hence to Vse 4 learne to auoyde all allurements and enticements that may draw vs into this sinne For to auoyd sinne is to auoyd the occasions of sinne Whosoeuer doth nourish the occasions cannot be long free from sinne And whosoeuer maketh no conscience to follow the prouocations of lust and the meanes that may bring it vpon vs will shortly make no conscience of whoredome it selfe Therefore our Sauior correcting the false glozes of the Scribes and Pharisies and expounding the true meaning of the seuenth Commandement saith If thy right eie cause thee to offend plucke it out and cast it from thee for better it is for thee that one of thy members perish then that thy whole body should be cast into hell Math. chap. 5 29. Whereby our Sauiour meaneth that the Law of God not onely forbiddeth the sinne expressed but restraineth all occasions and allurements though they were as deare vnto vs as our right eye or as necessary vnto vs as our hand A notable example hereeof wee haue in Ioseph when he was tempted by his wanton mistresse to commit folly hee was so farre from consenting to adultery that he absented him selfe from her company Gen. 39 10. Many are the allurements that leade the way vnto this sinne wanton apparrell filthy communication vncleane songs wanton lookes beastly drunkennesse vnlawfull embracings excessiue dyet hurtfull idlenesse and too familiar company with those that may entice vs and tempt vs to lust The following after these the delighting in them is the path that guideth vs to the practise of all vncleannesse and therefore we must abhorre them if we would hate whoredome it selfe Such then as say they cannot abide whoredome and they doe detest it from their harts and yet do not shun these allurements do not consider their owne weaknes but offer themselues leade themselues into tentation yea as much as in them lyeth they make God a lyar and there is no truth in them Lastly let vs according to our duty with Vse 5 all speede forsake this filthy kinde of life and renounce our former vncleannes so the hearty repeÌ„tance may follow after wher this sin hath bin coÌ„mitted before For there remaines mercy to such if they repent and turne with all their hearts and with all their soules The Lord is full of compassion and mercy slowe to anger and of great kindnesse If the wicked man forsake his waies and the vnrighteous his owne imaginations if he returne vnto the Lord and craue mercy at his hands hee will not alway chide neither keepe his anger for euer Esay 55 7. He will not deale with vs after our sinnes neither reward vs according to our iniquities Psal 103 10. Dauid through the lust of his eye fell into this sinne and committed folly in Israel but when he confessed his fault and forsooke his sinne he was receiued to mercy For when Dauid saide vnto Nathan I haue sinned against the Lord Nathan saide vnto Dauid The Lord also hath put away thy sinne thou shalt not die 2. Sam. 12 verse 13. The Lord seeketh no more but that the sinner turn vnto him When once we are reconciled vnto him he hath no more controuersie against vs. This we see in Rahab the harlot she led a filthy and vncleane life among her people but when she heard of the great workes that the Lord had done for the children of Israel in deliuering them out of Egypt in drying vp the red sea in feeding theÌ„ from heauen and in preseruing them from all their enemies she ioyned in heart with the Church forsooke her euill life and in token of her true repentance Heb. 11 31. Iam. 2.25 she receiued the messengers sent vnto her with the danger of her life and sent them out another way This the Apostle speaketh of the Saints at Corinth for hauing denounced a fearful iudgment against fornicators adulterers wanton persons that they shall not inherit the kingdome of God he addeth 1 Cor. 6 11. Such were some of you but ye are washed but ye are sanctified but yee are iustified in the name of the Lord Iesus and by the Spirit of our God Seeing therefore God is ready to forgiue our sins why should not we be ready to forsake our sinnes This vncleannesse maketh vs guilty of temporall and eternal punishments yet God offereth to discharge vs of both and to receiue vs vnto his fauour if we will turne from our sinnes to him bring forth fruite worthy amendment of life Let vs therefore confesse with Dauid that wee haue sinned let vs call for mercy at the hands of God saying Haue mercy vpon me O Lord according to thy louing kindnes acording to the multitude of thy compassions put away mine iniquities wash me throughly from mine iniquity and clense me from my sinne Psalme 51 the first second verses Verse 4. And the Lord said vnto Moses Take all the heads of this people and hang them vp to the Lord before this Sunne In the words before the punishment that fell vpon the people of Israel was set downe in generall now hee setteth downe vpon whom it fell in particular to wit both Princes people for the wrath of God was so kindled against them that they were cut off as rotten members all through the counsell of Balaam For when he saw that God opened not his mouth to curse the Israelites but rather when he was resolued to vtter curses hee was inforced to pronounce blessings hee gaue diuellish counsell as his last shift to the Moabites that their beautifull women should allure the Iewes into their coÌ„pany and by their company vnto adultery by adultery vnto idolatry wherby they shold prouoke Gods indignation and so bring vpon themselues vtter confusion Now we must obserue in this place that God in punishing these sinnes beginneth first with the heads of the people Doctrine Superiors lye open to iudgmenâ—s as well as others From hence we learne that Superiors and men of high places lye open to greeuous iudgements as wel as others All sorts of men high and low rich and poore noble and vnnoble shall taste of the punishments of God for sinne This the Prophet pointeth vnto when he faith God powreth contempt vpon Princes and causeth them to erre in desert places out of the way Psal 107 40. In the first chapter of Esay verses 10 23 24 this truth receiueth plentifull confirmation Heare the word of God O Princes of Sodome hearken vnto the Law of our God O people of Gomorrha thy Princes are rebellious and companions of theeues euery one loueth gifts and followeth after rewards they iudge not the fatherlesse neither doth the widdowes cause come before them therefore saith the Lord God of hostes the mighty one of Israel Ah I will ease me of mine aduersaries auenge me of mine enemies And in the Chapter following the same Prophet saith The high lookes
hands of all those that haue suffered and fostered it in others by their negligence in gouerning and remisnesse in punishing Wee heard this before in Ahab 1 Kings chapter 20. verse 42 who letting Benhadad goe free life must goe for life he should answer for the other We see this euidently in the example of olde Eli who not controlling and correcting his children when they sinned greeuously against the Lord is himself directly charged to haue committed those sinnes 1 Samuel chapter 2 vers 29 to honour his children aboue the Lord to make himselfe far of the first of all the Offerings and is punished with suddaine death by breaking of his neck So likewise shall the sinnes of sinful men that liue vnder our roofe and shroud themselues vnder our protectioÌ„ be required at our hands if we vphold them in their euill or do not punish them for their euill according vnto the meanes that God hath giuen vs. Lastly seeing God is well pleased appeased when sinne is taken away as the cause of Vse 3 his displeasure let vs not carry til the Magistrate draw the sword out of his sheathe but euery one turne vnto God and enter into iudgment with our selues that the Lord may not enter into iudgement with vs. We must be carefull to gaine and get God to be our friend The way is to forsake our sinne and to walke with God as being euer in his presence Can two walke together except they be agreed Let vs then reconcile ourselues to God and hee will be reconciled vnto vs Let vs draw neere vnto him and he will draw neere vnto vs Iam. 4 8. This must be done of vs by cleansing our hands and by purging of our hearts Abraham the father of the faithfull beeing righteous by faith is called The friend of God Iam. 2 â—3 This is it which our Sauiour teacheth Yee are my friends if ye do whatsoeuer I command you Iob. 13 14. If then we would be at peace with God and desire the friendshippe of the most High if we would haue him turne away his wrath and heauy displeasure from vs we must be carefull to auoid sinne seeing it bringeth the iudgements of God and putteth a sword into his hand to destroy vs. From hence as from the principall cause come all manner of punishments that God inflicteth war death famine the plague pestilence our sinnes are the fountaines of them all Therefore the Apostle in this respect willeth vs to try and examine our selues that we may finde out the true cause of our troubles when he saith For this cause many are weake and sicke among you and many sleepe for if wee would iudge our selues we should not be iudged 1 Cor. 11 31. So then the best course to preuent iudgements or to remoue them which are already brought vpon vs is by repentance The Lord hath many wayes visited vs for our sins somtimes by the raging of the pestilence sometimes by inundations ouerflowings of waters sometimes by dearth famine of bread all which are as sharpe arrowes which hee taketh out of his Quiuer and shooteth theÌ„ out of his Bow and we are not able to stand before them for who is able to stand before his fierce wrath Or who can abide the greatnesse of his power Nahum 1 6. The onely way left vnto vs to take is to seeke reconciliation with God and to turne vnto him by vnfeined repentance We must make conscience of all sin For so long as we flatter our selues in any one knowne sinne the wrath of God will neuer be appeased but he hath still some controuersie against vs. We must not therfore leaue one sin vnrepented of When Moses was to leade the people as a flocke of sheepe out of the Land of Egypt and Pharaoh permitted the fathers and the children to go serue the Lord in the wildernesse onely their sheepe and cattell should abide Moses answered Our Cattell also shall goe with vs there shall not an hoofe be left behind Exod. 10 26. So must our obedience be vnto God it must bee perfect and entire we must not repent to halfes we must not leaue one sinne behind but search the secret corners of our deceitfull hearts For when God shall search with lights to finde out our hidden sinnes he will visite the men that are frozen in their dregs and say in their hearts the Lord wil neither do good nor euill These neuer mourne for their sinnes and therefore God will make them mourne lying vnder his wrath If they will haue no feeling of their sin they shall haue a feeling of his punishments and of the burden of his iudgements Verse 9. And there died in that plague foure and twenty thousand In these words Moses setteth downe the number of all those that perished as well of the Princes as of the people How this agreeth with the Apostle that nameth onely three and twenty thousand wee haue already declared in the exposition of the words and answering of the Questions that arise out of the words We haue heard before that albeit Balak Balaam intended by their sorceries to curse the people of God yet they could by no meanes doe them hurt they were guarded by the protection of God as with a sure watch For God is the watchman of Israel that neyther slumbreth nor sleepeth Psal 121 4. But so soone as they forsook the liuing God and fell a whoring with the daughters of Moab and Midian by and by God departeth from them and his heauy iudgements breake in vpon them The force of sorcery could not hurt them but the strength of sinne doth weaken them and greatly diminisheth the number of them Heereby we learne Doctrine Sin depriâ—â— vs of Gods protection that sinne depriueth vs of Gods protection and layeth vs naked and open to the fiercenesse of his wrath and to the fury of our enemies The sinnes wherewith the Church in general or any member in particular doe prouoke GOD bring downe iudgements of all sorts cause his wrath to be kindled and giue strength to the enemy to preuaile against vs. When the people of God had committed Idolatry made them gods to goe before them it is said by Moses that the people were naked for Aaron had made them naked vnto their shame among their enemies Exod. 32 25. This appeareth also in the booke of Ioshua when Achan had sinned and stolne the babylonish garment the shekels of siluer and the wedge of gold they could not stand before their enemies Iosh 7 4. but fell before them as naked men beeing vtterly destitute of Gods defence by reason of the offence committed among them We see this oftentimes in the Bookes of the Iudges of the Kings and Chronicles when they rebelled against God and prouoked him to anger presently hee sold them into the hands of their enemies they became subiect to sundry calamities they fell into all kinde of miseries that were layde vpon them When they began to do
them to the sight to mooue pitty in the seer Seeing therefore iudgements be the wages of sinne make vs fall before the enemy and bring vpon vs many calamities let al such as lye vnder any chastisement alway search ouer their wayes and descend into their owne consciences to see how they haue moued him to wrath and prouoked him to be their enemy This we see in the example of Ioshua wheÌ„ he saw the men of Ai preuaile ouer them and the people of God to turne their backs when he saw they were destitute of Gods defence who would no longer go out with theyr Armies he sought to finde out the true cause he humbled himselfe before God and neuer ceased vntill the sinner were apprehended examined condemned and executed Ioshua 7 7. The like practise doth the Prophet prescribe Lam. 3 39. Wherefore is the liuing man sorrowfull Man suffereth for his sinne Let vs search and try our wayes and turne againe to the Lord let vs lift vp our hearts with our hands vnto God in the heauens saying Wee haue sinned and rebelled therefore thou hast not spared This is the right way to stop the breach of Gods wrath and to call in his iudgements Manie haue fought out other wayes to weaken the force of the enemy aad to preuent the iudgements of God as in time of warre by arming themselues by hiring of soldiers by drawing confederates in time of dearth by robbing stealing lying defrauding shifting such like in time of pestilence by seeking to Witches and Wizards by taking themselues to flight and such other wayes But the Prophets and holy seruants of God in such times when wee lye open to wrath haue called vs to Repentance stirred vs vp to prayer mooued vs to humiliation and acknowledgement of our sinnes which haue deserued such chastisements Let vs all practise this counsell and wisely consider with our selues what the lord hath against vs and wherefore hee is angrie with vs that so wee may bee reconciled vnto him and brought into his gracious fauour againe Vse 3 Lastly this serueth as a notable aduaÌ„tage for the seruants of God when they haue any dealings against wicked men we haue comfort and encouragement from hence that wee shall assuredly preuaile against them because we haue to do with weak and naked men that are out of Gods protection If two goe into the field to fight and one of them be vnarmed and haue no weapon to defend himselfe he lieth open to the lust of his enemie to be wouÌ„ded and spoyled of his life who taketh comfort to see his aduersary come out against him without his armor So is it a blessed and comfortable thing to the children of God when they are constrained to meddle with euil men which are the enemies of God and of his trueth they haue comfort in God both in that themselues are vnder the couerture of his Armour and protection and in that theyr enemies are naked men and lye open vnto euerie iudgement This is it which is afterward remembred vnto vs in this booke where Ioshua and Caleb comforted the people agaynst the Canaanites saying If the Lord loue vs hee will bring vs into this land and giue it vs which is a land flowing with milke and hony but rebel not ye against the Lord neither feare ye the people of the Land for they are but bread for vs their shield is departed from them and the Lord is with vs feare them not Numb 14 9. Abijha the king of Iudah made this his great comfort going against a mighty army and spake to this effect vnto their enemies 2 Chro. 13 10 12. Where wee see that such as turne vnto God with all their hearts and worship him aright haue God their Captaine and Protector he is their buckler and defence but such as are enemies to God and his people Numb 14 1â— 43. are those that receiue many blowes and take many knocks on their heads and yet want a shield to safegard themselues but lye open to euery danger and cannot looke for victory they haue no armour of proofe to defend themselues This is a wofull and wretched condition yet so is it with all the vngodly who haue banished the Lord far from them For as he is farre from them in the practise of their life so hee will not bee neere them in the time of their distresse Let vs then make much of this comfort and lay it as precious balme vnto our hearts let vs be assured when wee haue to deale with the world or to wrastle with Gods iudgements if we haue the testimony of a good conscience that God is our defence and deliuerance wee shall not need to be dismayed nor feare what man can do vnto vs. For there cannot be a more notable encouragement in danger or in death theÌ„ to haue assurance of the prouidence and protection of God The Prophet Dauid greatly comforted himselfe in the sweete meditation of this presence of his hand Psal 23 1 4. and 27 5. 31 20. Let vs therefore be bold and of good courage in the causes of the Lord for where he is there is safety from danger peace from distresse and assurance neuer to be ouercome There dyed foure and twenty thousand The falling into idolatry and whoredom brought a great plague vpon the people not onely to the destruction of many of the Princes among them but to the ruine of many thousands of the people See here the greatnes of the plague and what hauock was made when wrath was kindled God did not spare them but executed his fierce indignation vpon them How great a iudgement was this and how were they weakned by it Hereby we learne That the wrath of God against sinners is vnspeakable Doctrine Gods wrath â—eing moued â—n full of rage greeuous and terrible His wrath beeing moued is full of rage and worketh great desolations and destructions in the world This is it which Moses setteth downe in his song Deut. 31 22. Fire is kindled in my wrath shal burne vnto the bottome of hell and shall consume the earth with her increase and set on fire the foundations of the mountaines c. This hath the Lord euer shewed in the examples of his iustice When the old world multiplyed their sinnes and abused the patience of God that abode in the dayes of Noah his wrath consumed men women children beasts fowles creeping things and all that had the breath of life vpon the face of the earth Gen. 7 21. So when the â—odomites exceeded in lust of the flesh in pride of life and in security of heart The Lord rained vpon them Brimstone and fire out of heaueÌ„ and ouerthrew the Cities of the plain and all the inhabitants of the Cities and that which grew vpon the earth Gen 19 24. The history of the manifold murmurings and rebellions of the people of Israel in the wildernesse is a plentifull witnes of this truth When they lusted for flesh and loathed
vnbeleeuers but letteth them alone and spareth them as though hee had forgotten their workes or had not seene their sinnefull wayes yet they must know that their transgressions are recorded in the booke of God and shall come to account For hee suffereth those whom he loueth not to waxe ripe yea to rot away in their sinnes and in the meane season hee chastiseth those whom he hath adopted to be his children Gen. 15. The state of the faithfull is in the fight of man and in the iudgment of the world more miserable then the state of the despisers of God which rest at ease and welter in all pleasures They seeme to bee forgotten of God and vtterly forsaken of helpe so that they pine away with sorrow of heart whereas the wicked lift vp their heads and set their hornes on high they are merry and make a mocke of sinne in the despite of God and in scorne of all godlinesse Alas how would this trouble and torment vs and bring vs to our wits ends if wee had not this doctrine that iudgement entreth first into the house of God and that when God shall haue finished all his worke vpon mount Sion then will hee not spare the wicked Esay 10 12. God will indeed keepe corrections first in his owne house seeing he loueth them most and seeketh to cleanse them from their sinnes hee will visit them in the first place lest they should be condemned with the world and then a most horrible vengeance is prepared and a stormy tempest is made ready for those that haue long abused his patience and hardned their hearts not knowing that his long sufferance ought to haue led them to repentance 1. Cor 11 32. This serueth as a notable comfort on the one side to all the godly that are tryed by afflictions of long continuance We must consider that the more the Lord loueth vs the more forward he is in visiting of vs and when he seeth wee haue stepped awry and are gone out of the right way of saluation hee watcheth ouer vs to bring vs home againe to him with speed This is that which the Apostle teacheth the Church of Corinth For this cause many are weake and sicke among you and many sleepe for if we would iudge our selues wee should not be iudged but when we are iudged wee are chastened of the Lord because we should not be condemned with the world Let vs not therefore despise the chastening of the Lord neyther faint when we are rebuked of him for whom the Lord loueth hee chasteneth and hee scourgeth euery sonne whom he receiueth if therefore we be without correction c. Heb. 12 5.6 Euen as when a man beholding two children committing euill correcteth one of them and letteth the other go free the standers by will say surely that was his sonne which hee did smite and chasten but the other was not Besides we are assured that the wicked shall perish and that the vngodly shall bee punished Secondly this serueth to set forth the wofull condition of all the reprobate for when they see how GOD dealeth with his owne deare children chastening them for their sinnes and sending them great afflictions as appeareth in Dauid that the sword departed not from his house that God did visit him with sundry other iudgements in his children all the dayes of his life it ought to be a feareful threatning to the wicked to make them afraid of the reward which is laide vp in store for them in the life to come This is that which Salomon calleth to their remembrance Behold the righteous shal be recompenced c. Prou. 11 31. And to the same purpose speaketh the Apostle Peter The time is câ—me that iudgement must beginne at the house of GOD 1. Peter 4 17. If it first beginne at vs what shall the end be of them which obey not the Gospel of God And if the righteous scarsely bee saued where shall the vngodly and the sinner appeare Woe therefore to all wicked men how wretched shall their end be how horrible shal their destruction be when God commeth to giue them the hire and wages of their worke Let them therefore repent of their euill waies and call vpon God betimes before the euill daies approch and before iudgment do come vpon them Vse 3 Lastly from hence arise sundry duties to be practised as well of the children of God that lye vnder chastisement as of others that are beholders of it First seeing God will begin his chastisements vpon his owne children it teacheth them when they are punished to consider and search out the true cause therof and to call vpon him to pardon theyr sinnes True it is hee is able to preserue them in the time of trouble he is ready to regard their prayers but their sinnes are lothsome to him and doe turne away his louing countenance from them according vnto the saying of the Prophet Esay 59 1 2. Behold the Lords hand is not shortned that it cannot saue neither is his eare heauy that it cannot hear but your iniquities haue separated betweene you and your God your sins haue hid away his face from you that hee will not heare When our sinnes are heartily confessed they shall be freely pardoned and when they are pardoned God is reconciled vnto vs and when he is reconciled his iudgements shal be remoued Secondly let vs begin a new life walke in the wayes of righteousnes for as Salomon teacheth Righteousnesse deliuereth from death Prou. 10 2. Wee must turne from our wickednes and then God will turne from his iudgements Wee are ready to cry out in the time of our affliction but we are not so readie to practise true religion If wee would call in Gods iudgement we must turne to him by amendment of life Lastly when we see the Lord strike his owne children wee must behold it with an eye of compassion So soone as we see their miseries and calamities that ly heauy vppon them we must shew our selues to haue a feeling of their afflictions wee must expresse our pitty we must manifest our kindnesse and wee must declare the bowels of our loue toward them This is it which Iob requireth at the hands of his friends in the daies of his sorrow Iob 19 21. The wicked haue despised me when I rose they spake against me all my secret friends abhorred me and they whom I loued are turned against me c. Where we see he sheweth that God had chastened him that his brethren stoode farre from him that his acquaintance were strangers vnto him that his neighbors had forsaken him that his familiars had forgotten him that his seruants disdained him that his wife loathed him that the wicked despised him that his secret friends abhorred him thereupon hee cryeth out for some to pitty him in his misery and to comfort him in his extreamity This duty should be performed by vs to testifie our loue vnto the seruants of God and so
much the rather because it is so generally neglected Nay it is not onely shamefully omitted but the contrary is commonly practised For how many are there that make a mocke at the miseries of the Church as Shemei did at the troubles of Dauid who cursed him when he should haue comforted him 2. Sam. 16 7. Thus are the deare Saints of God dealt withall thus they are reuiled and railed vpon with horrible taunts thus they are slandered and reproached with bitter imputations such as the diuell deuiseth and malice setteth abroach The bowels of their pity are breathings out of cruelty Their shewing of compassion is the adding to their affliction Their visiting of them in their aduersity is a casting vppon them of the greatest miserie These are the daies of the patience of the Saints which are filled with reproaches and giue their cheekes to him that smiteth them Lamen 3 30. Let them commit their causes to God who in his good time will looke vpon them for good and reward their enemies according to their workes Verse 17. Vexe the Midianites and smite them Heere is the commandement giuen by God to Moses and by Moses to the Israelites to execute vengeance vppon the Midianites because they drew the people of God into sin allured them to whoredome enticed them to idolatry and brought vpon them a most fearfull iudgement that entred in among them destroyed many thousāds of them This commandement giuen in this place is afterwards renewed and executed according to the direction giuen vnto them For inasmuch as they troubled Israel the Lord troubled them to be put to the sword so that their cities were burned their goods were spoiled their Women captiued their Kings destroyed and all theyr males massacred This is set downe more at large in Numb 31 1 2. where the Lord spake vnto Moses saying Reuenge the children of Israel of the Midianites and afterwards shalt thou be gathered vnto thy people And Moses spake to the people saying Harnesse some of you vnto war and let them go against Midian to execute the vengeance of the Lord against Midian Seeing then that they haue such a charge commission from God to destroy them we learne from hence That warre is lawfull Doctrine The people of God may lawfully make warre The people of God may lawfully make wars both offensiue and defensiue against their enemies The truth hereof appeareth in many places of the word of God This is charged vpon the people of God Deu. 7 2. 20 10 11 12 13. Whē the Lord thy God shall bring thee into the Land whither thou goest to possesse it and shall roote out many nations before thee then thou shalt smite thē thou shalt vtterly destroy them thou shalt make no couenant with them nor haue compassion on them And afterward in the same book when thou comest neere vnto a city to fight against it thou shalt offer it peace but if it will make no peace with thee but make warre against thee then thou shalt besiedge it and the Lord thy God shall deliuer it into thine hands and thou shalt smite all the males therof with the edge of the sword So when Amalek fought with Israel in Rephidim which was the first of the nations that encountered with thē after they came out of the land of Egypt Moses saide to Ioshua Choose vs out men go fight with Amalek so hee discomfited Amalek and his people with the edge of the sword Exod. 17 9. The like we see in Ioshua the Generall of the Lords hoast at the taking and winning of Ioshua so soone as the wall fell down at the sounding of the Trumpets and the shouting of the people they tooke the City and vtterly destroyed all that was in the City both mā and woman young and old with the edge of the sword Iosh 6 21. 10 13. This the Prophet teacheth when hee praised the Lord for deliuering him from the hand of all his enemies Psal 18 34 37 38. He teacheth my hands to fight so that a bow of brasse is broken with mine armes I haue pursued mine enemies and taken them and haue not turned againe till I had consumed them c. Reason 1 And howsoeuer these testimonies may seem sufficient to perswade this truth yet we shall be better confirmed therin if we consider the strength of reason to inforce the former truth First it is a title proper to God to bee called the Lord of hoasts and al warres lawfully vndertaken are called the battels of the Lord so that as God is serued in the day of battell so he is the Captaine and Leader of the Armie Hence it is that Moses saieth The Lord is a man of warre his name is Iehouah Exod. 15 3. This is it which Saul said to Dauid when hee promised to giue him his eldest daughter to wife Onely be a valiant sonne vnto mee fight the Lords battels 1 Sam. 18 17. And it is saide that many of the enemies of Gods people fell downe wounded because the war was of God 1 Chron. 5 32. Seeing then God is the Lord of hoasts a man of war the Captain of the army the onely author and sole giuer of victory wee must needs hold that warres are lawfull and may bee lawfully vsed and taken in hand Reason 2 Secondly as wee are taught the lawfulnes of war by the titles of God so we are farther assured of it by the speciall commandements which God giueth for the carrying of armes against common enemies as also by his gracious and mercifull promises made vnto his people for good successe and prosperous proceeding in their iust cause honest quarrel To this purpose tended the law of God charging Saul to smite Amalek and to destroy all that pertayned to him and to haue no compassion vpon them but to destroy them all 1 Sam. 15. Iudges 8 1 3. Likewise the Lord charged Ioshua to take all the men of war with him and to lye in wait on the backside of Ai to take it and to slay the inhabitants thereof with the sword Neither had the people of God onely the charge of a commādement but the comfort of a promise the commandement to warrant them the promise to strengthen and incourage them When Ioshua was to go against Iericho which was shut vp closed because of the children of Israel the Lord said vnto him Behold I haue giuen into thy hand Iericho and the king thereof and the strong men of war Iosh 6 2 3. And afterward when sundry kings gathered themselues together against the Gibeonites that had subiected thēselues to the Israelites the Lord said vnto Ioshua Feare them not for I haue giuen them into thine hand none of them shall stand against thee Iosh 10 8. Thirdly as the children of God haue prayed Reason 3 for the help of God in the successe of their busines and in the workes of their hands that they haue attempted and haue beene heard so when
12. how is it then that he omitteth this miracle Doubtlesse if he had receiued so great miraculous a benefit he would not haue forgotten it neither indeede could without note of vnthankfulnesse which was farre from that deuout and religious man Furthermore the setting vp of this miracle of the new-found fire hid in the pit and after discouered by the Priests and kindled by the Lord is the weakning and shaking of a great mystery and foundation of the Christian religion For it is written that the Iewes were stirred vp by the Prophets to proceed cheerefully in building of the Temple because the glory of that latter house should be greater then of the former Hag. 2 9 which prophecy is agreed vpon to be fulfilled in that Christ was borne while the second house stood which he made famous and renowned by his presence by his doctrine by his miracles Luke 2 46 7 8. There also did the Apostles begin the preaching of the Gospel which taking his beginning from Sion and Ierusalem was spread abroad from thence into all the earth Many were the priuiledges and prerogatiues of the Tabernacle framed by Moses and of the first house builded by Salomon they had the fire from heauen the Arke of the Couenant the pillar of the cloud the Vrim and Thummim and the succession of the Prophets but the second house built after their returne from captiuity wanted all these therefore while it stood the Messiah must come being greater then all these that through his presence who was to be the ruler in Israel Mic. 5 2 the glory of the latter house might be greater then the former and so the prophecy should be fulfilled But if this story were true which is broached by the writer of that book the latter Temple should bee more glorious and famous through this miraculous fire then the former For in the former the sacrifices were onely consumed with fire that fire was sent from God and nourished by the continuall ministery and attendance of the Priests but in the latter temple they should haue had not onely the same fire with the other but the fire preserued by a wonderfull miracle that in a contrary element Fire burned â—nto water water into fire yea heere are many miracles heaped together for as that fire was preserued in water so of that thicke water into which it was changed was the fire kindled againe 2 Macab 1 22 and that which is more when the sacrifice was consumed Nehemiah is said to haue commanded the water that was left to be powred on the great stones whereby was kindled a flame which was consumed by the light that shined from the altar verse 31 32. And this is so apparent that the Iewish Rabbines that haue the vayle before their eyes or rather before their harts haue acknowledged the truth herof that the 2 house had not that fire which the former had contrary to the opinion of that writer And yet notwithstanding the euidence of the former reasons and the confession of the Iewes themselues hee sticketh not in the next chapter to alleage the Prophet Ieremy as if he had commanded them that were carried away to take with them the Tabernacle the Arke and the fire as hath beene signified 2 Maccab. 2 1. But to leaue all these assertions deliuered with warrant let vs come to the doctrine offred to our considerations in the destruction of the 2. Doctrine It is a sin to decline from the worship of God sons of Aaron because they offred strange fire to wit that it is a sin impiety which the Lord leaueth not vnpunished for any man in the outward worship of God to decline from the Law of God He appointed to burne euery sacrifice with fire taken from the Altar which was continually kept and nourished for that purpose They altered Gods ordinance and are therefore striken suddenly from heauen so that it is a great sinne for any Church or particular person to swarue from the Law of God in the worship of God as appeareth by many examples testimonies of holy Scripture 1 Sam. 13 12 13 14. 2 Chro. 26 16 17 18. Math. 15 9. Col. 2.20.21 22. The grounds are plaine first because the Reason 1 word of God is the rule of all things that wee are warranted to do and more generally it is the rule of Gods worship so that to decline from this rule to the right hand or to the left must needs be a great sinne which GOD abhorreth Deut. 12 8 13 32. In an art to vary from the rules of the art is a great errour thr carpenter and mason are guided by their line and leuell the Law of GOD is the square and rule of his worship the more closely wee keepe our selues to this rule the more warrantable are our workes if wee decline and depart from it wee wander in errour and the farther we goe from it the more we are out of the way Secondly that starting and swaruing from the Law reprooueth and checketh the wisedome of God who is Wisedome it selfe Pro. 9 1 as if we were able to direct him and knew what belongeth to his worship better then himselfe An artificer in his worke cannot abide to bee checked and controlled by those that know not so well what belongeth vnto it as he doth Iam. 4.12 so the wise GOD the supreme Lawgiuer cannot endure that men should decline from the order which hee hath settled and established in his worship and prescribed vnto them in his Word and therefore he accounteth it a great sinne and impiety in any that attempt the same This reprooueth the Church of Rome Vse 1 which is as a body infected with many diseases and running sores For their whole worship in a maner is an apostacy from God full of dangerous wounds that cannot be cured as wee may see by their worshipping of images prayer in a strange tongue communion vnder one kind and an hundred such like horrible corruptions which are so many prophanations of the worship of God These men set the Law of God at nought and thinke themselues wiser then he and preferre their owne traditions before his commandements and so worship him by the precepts of men Math. 15.6 which is a vaine worship and maketh his Law of none effect Secondly it serueth as a direction to the Vse 2 Church what they receiue to godly Magistrats what they establish by their authority that in the worship of God they alwayes set the law of God before their eies allow nothing but that which is grounded vpoÌ„ the rules of the same that they adde nothing to it take nothing froÌ„ it For this cause the King must write him a coppy of the Law in a booke that it may be euer with him that he may reade in it all the dayes of his life and learne to feare the Lord his God Deu. 17 18 19. This was taught to Ioshua chap 1 8 and
thus regard the people and happy are the people that haue such magistrates The blessing of such as are ready to perish shall come vpon the heads of such magistrates and the loynes of the distressed shall call for and bring downe mercy vpon them theirs that thus doe shew mercy Let all that haue the calling of Iob and sit in the gate and in the place of iustice and iudgment bee like vnto him and let them not feare the faces of men but be bold in the cause of the poore or rather in the cause of God And let mee say to them as God doth to Ioshua Be strong and of a good courage be not afraid neyther be dismayed for the Lord your God is with you whithersoeuer you goe Iosh 1 9. Hence it is that the Scripture teacheth how such as are set ouer the people should be qualified and with what vertues they ought to be adorned Exod. 18 21 first they must be such as feare God this is the beginning and fountaine of all other graces where this is once rooted and grounded in the heart it is as a banke that keepeth out all euill and maketh them not to feare the faces of men wheresoeuer and in whomsoeuer it is not yet planted there is roome for a legion of all impieties to enter as Abraham sheweth Gen. 20 11 The feare of God is not in this place and they will slay me for my wiues sake Secondly they must bee men of truth wherein they resemble the God of truth the contrary will transforme them into the image of Satan who was a lyar from the beginning and the father thereof Ioh. 8.44 This should bee the end of all their hearing and determining this is the marke they ought to shoot at that truth may be brought to light which is sought to be couered and smothered in darknes Euery false sentence in iudgement is an open and publike lye and turneth the seate of iustice into a sinke of iniquity and ouerturneth the ordinance of God Thirdly they must be men hating couetousnesse for the desire of money is the root of all euill and a bribe blindeth the eyes of the wise and casteth dust or rather dung in their faces that they cannot iudge righteously betweene a man and his brother nor pronounce sentence without partiality But they ought to haue cleane hands and a pure heart that they may doe no vnrighteousnesse in iudgment forasmuch as they must not respect the person of the poore nor honour the person of the mighty Leuit. 19 15. Psal 82 3 4. 2 Chron 19 6.7 These things must be learned and practised of them Thirdly from this ground we may be assured Vse 3 that it is not in it selfe vnlawfull to goe to Law and to sue euen a brother if iust cause require if hee may bee accounted a brother that giueth iust cause of prosecuting the Law against him I say it is in it selfe lawfull because the best things may bee abused and corrupted and lawfull things may be peruerted if they be vsed vnlawfully To try our right is a right thing and to vse the Law is nothing else but to appeale to the magistrate and to appeale to the magistrate is to seeke helpe of God Obiect It will be obiected that Paul reproueth the Corinthians in that a brother goeth to Law with a brother 1 Cor. 6 6 and againe I speake it to your shame is it so that there is not a wise man among you no not one that shall bee able to iudge betweene his brethren Answ verse 5. I answere hee reproueth not the thing it selfe but the corrupt affection and practice of those that vsed or rather abused the Lawes whose sinne was hereby also aggrauated that they did it before the infidels who thereby tooke occasion to mocke at Christ and to contemne the Christian Religion to see the professors therof to bee giuen so eagerly to prosecute their profits that for euery toy and trifle yea for the wagging of a straw would trouble the courts and seates of iudgment This doth discouer a contentious spirit and a minde altogether giuen to cauil and contend a custome too common in many howbeit nothing beseeming the Christian Faith and holy Religion which they seeme to embrace Againe it argueth an heart set vpon reuenge which ought to bee farre from all the faithfull who ought rather to be ready to forgiue as they haue receiued forgiuenesse Obiection Secondly it may be obiected that Christ saith Math. 5 40. If any man will sue thee at the Law and take away thy coate let him haue thy cloake also Answ I answere as before hee onely condemneth the vsuall dealing of men where they go to Law and sue one another in splene and desire of reuenge for trifles and things of no value and besides he speaketh comparatiuely rather then we should seek a priuate reuenge we should be ready to suffer a new wrong and be furnished with patience as with armour of proofe not onely to be stripped of one garment but to endure the losse of other temporall goods To conclude therefore we must be assured that as it is lawfull to seeke helpe of the magistrate so it is lawfull to seeke the benefit of the Law prouided that we vse it lawfully 〈◊〉 the Law 〈◊〉 be vsed â—â—â—fully To this end we must know how the Law may bee vsed lawfully First wee must not vse it of pleasure or wantonnesse or of custome as the manner of many is who are neuer well but when they are in Law but we must vse it sparingly as we vse Physicke not as meat and drinke No man will vse Physicke euery day but he keepeth a better dyet It is meat and drinke to some to goe to Law and they are neuer quiet till they haue quenched their thirst by vndoing others and themselues Secondly it must be vsed vppon necessity when the case cannot otherwise be decided They say commonly a bad end is better then the Law If then wee may end our controuersies without troubling the magistrat we ought not to refuse that means Thirdly we must not propound to our selues as the end of our suites to be reuenged of our neighbour for then we shall neuer carry vpright hearts in that which we doe Fourthly wee must not goe to Law for trifles the matters must be of moment and importance for which we contend Fiftly our end must not be to vndoe one another but to obtaine our owne right Lastly we must not be giuen to strife and contention and in an humour seeke occasions to begin and breed quarrels 1 Cor. 3 3. Phil. 2.2 It must bee our wisedome to cut off occasions from them that seeke after them and to stope the flood-gates where the waters seeke their passage For when contention is once raised it is not easily stopped and therefore ere it bee begunne let vs preuent it Lastly from hence all persons haue direction Vse 4 what to do that liue vnder the gouernment of
others euen in priuate houses and families The Law of God and man allow not nay they condemne the common practice of brawling fighting quarrelling or challenging one of another into the field for priuate and personall wrongs whereby the seedes of murther and shedding of blood are sowne which soone grow vp to ripenesse and perfection and yeelde a dolefull haruest of sorrow and repentance when it is too late if they bee not weeded out of the heart betimes Whosoeuer shall thinke it a disgrace to refuse such challenges let them also thinke it a disgrace to walke in the wayes of God and to obey the good Edicts of Princes and the wholesome lawes of the Commonwealth It is the greatest grace that can be to yeeld obedience to God and contrariwise it is no credite to sinne against him to saue and salue vp a supposed honour and reputation among men It is the duty therefore of all that liue in priuate societies when they haue hard or wrong measure offered vnto them to go to their fathers or masters for they are Magistrates in the house and are within their owne doores as Kings to rule and Officers to gouerne and no man ought to reuenge his owne cause and quarrel he is as a Marshal to right euery mans cause that is vnder his roofe and to maintaine their credite and reputation The causes of these duels are euill Zedegin loc commun pag. 457. sometimes pride vain-glory sometimes couetousnesse and greedinesse of gaine and the cause of all these causes the diuell himselfe who was a murtherer from the beginning The effects thereof are no better for they cause deadly feudes breed hatred neuer to be appeased nourish contention and confusion hinder prayer and holy exercises of Religion shed mans blood made in the Image of God and bring downe the vengeance of God vpon our owne heads For how often doe such quarrels beginne with brawling and end in blood which once being spilled cannot be gathered vp Let all such therefore as eyther challenge or accept of challenges consider this point that hee which killeth maketh himselfe guilty of execrable murther before God and the blood so shed cryeth as it were with a loud voyce against him to heauen and neuer ceaseth till it hath called downe vengeance and touching him that is killed let him know that he is no better then one of the martyrs of the diuell For as God hath his Martyrs that dye in his cause What we are to thinke of Duellists so the diuell also hath his martyrs that dye in his cause and such as shed their blood are the diuels executioners and no better We can hold no other opinion either of the one or of the other neyther of him that killeth nor of him that is killed whatsoeuer they thinke of themselues and therefore let them looke to it that are so prodigall of their liues or of the liues of others 3 Our father dyed in the wildernesse and he was not in the company of them that gathered themselues together against the Lord in the company of Korah but dyed in his owne sinne and had no sonnes 4 Why should the name of our father be done away from among his family because hee hath c. 5 And Moses brought their cause before the Lord. The plea of the daughters oâ— Zelophehad In these words the daughters of Zelophehad plead their own cause to haue their part in the diuision of the land not to be shut out from their inheritance The plea is good and well grounded and they vse sundry reasons of no small importance First because their father dyed in the wildernesse in his iourney toward the land of Canaan and therefore the same inheritance that was due vnto him being aliue should not be denyed to his issue being dead For seeing hee died in the way before any of the Israelites could take possession of the land of promise hee could leaue to his daughters nothing but the promise of GOD and a liuely faith appprehending the same which no doubt was truly grafted in them or else they would neuer haue beene so earnest in this matter but haue let it alone till the conquest of the land and the displanting of the Canaanites They plead that he was not partaker with Korah in his conspiracy but dyed in his owne sinne that is as all other men do and must do that are sinners forasmuch as the wages of sinne is death Rom. 6 27. Now vnder this conspiracy of Korah heere expressed we must vnderstand all other mutinies of the same nature that he ioyned not with any in their rebellions neyther was partaker with any seditious persons whereby hee should deserue to be excluded from his possession of the land If any aske Obiect why this conspiracy of Korah is named and singled out aboue any of the rest of the murmurings which were many and of many I answere first because this was late and yet fresh in remembrance Secondly Answer it was more eminent then any of the rest and as it were swallowed vp the memory of all the former Thirdly because it seemeth hee died at the same time that Korahs treachery brake out and therefore hee might more easily bee thought to bee destroyed with them But though he dyed at the same time yet he died not of the same crime as likewise it fell out that Methushelah died immediatly before the flood it might be after it began to raine vpon the face of the earth but was not swept away with the flood And heere it is not to be forgotten that some of the Hebrewes as also we noted before chap. 15 21 are of opinion that this Zelophehad was the man that gathered stickes vpon the Sabbath day others thinke Vatabl aâ—â—â—â— in hunc locum that he was one of them that died by the biting stinging of the fiery serpents chap. 21 6. But the purpose of his daughters was to bring to their remembrance that their father had committed no act whereby his issue should bee denyed or debarred of their inheritance because he died a naturall death and went the way of all flesh and when he had serued his time was gathered to his fathers An other reason is because he left behind him no sons or heires males of his body lawfully begotten whereby it might and would come to passe that the name of a family in Israel should perish if no portion of the inheritance were assigned to his daughters In al this plea we may perceiue in them a notable example of honouring parents in that they are careful that the Name of their father should not be buried in perpetuall forgetfulnes but bee honourably remembred preserued which all ought to follow Likewise an example of faith beleeuing the promise of God for except they had assured their hearts that God would performe his promise and make good the wordes of his owne mouth spoken to Abraham Isaac and Iacob they would neuer haue made such
neither heare nor see what God saith vnto vs. He calleth vnto vs daily and maketh the Gospel sound aloud in the middest of vs that wee might haue the inward remorse of a good conscience to repent vs of all our euill wayes yet we notvvithstanding this summoning of vs do remaine dull and deafe dumb and blinde Wherefore vve must not look till there be a solemne holyday to call vs vnto the Church there to keepe a feast of Trumpets but it must serue vs all the daies of our life as a spur to cause vs to returne to God 7 And ye shall haue on the tenth day of this seuenth moneth an holy conuocation and ye shall afflict your soules yee shall not doe any worke therein 8 But yee shall offer a burnt offering vnto the Lord for a sweete sauour one yong bullocke c. 9 And their meat offering shall be c. 10 A seuerall tenth deale for one Lambe c. 11 One kidde of the Goats for a sinne-offering c. The next feast is the feast of affliction or humiliation othervvise called the feast of fasting The Iewes themselues vvere so superstitious in the obseruation of this feast that as Munster testifieth they thought it not lavvfull for them to reade any thing that might make themselues mery or reioyce their harts Munst annâ—t as the departure of the children of Israel out of Egypt Of the Feast of fasting and afflicting the soule their entrance into the land of Canaan or their deliuerance from the tiranny of Haman and such like but onely mournefull things that may serue to make them heauy and sorrowfull as the threatnings of the Prophets the Lamentations of Ieremy the destruction of Ierusalem and other Scriptures of like argument Theod. quaest â—2 in Leuit. Thom. 1.2 quaest 102. art 4. Lyra in 23. Leuit. This feast was not ordayned without cause Many surmise that it had his originall for the Lords forgiuing the Israelites their sinne of idolatry committed in making and worshipping the golden Calfe Exod. 32 Of this we reade more at large Leuit. 23 26 27 28. It was solemnized on the tenth day of the seuenth moneth to be a day of attonement an holye conuocation to afflict theyr soules and to offer an holy offering by fire to the Lord and whatsoeuer soule shall not be afflicted in that same day he shall be cut off from among his people This yearly feast of expiation is also described Leuit 16 29 and it is made an euerlasting statute to make an attonement for the children of Israel for all their sinnes once a yeare This was not ordained without cause forasmuch as we see how men do naturally couer theyr faults as much as they can So the Prophet Zachary testifieth that while the people were in captiuity and banishment in Babylon all that whole time they had kept their extraordinary fasts very strictly chap 7 5. Vse 1 But let vs proceede to the Vses Heereby the Iews and all men to the end of the world are put in minde that wee must seriously bethinke vs of our sinnes both of the greatnesse and number of them which we commit and humble our selues for them It was the wil of God to establish amongst his owne people a yeare-minde of them by teaching them to humble themselues by fasting and acknowledging their sinnes and making a solemne confession of them and crauing pardon and forgiuenesse of them We cannot think of our sinnes aright without griefe of heart neyther ought wee to bee greeued for this greefe 2. Cor. 7 8. This sorrow is of God and for our good and therefore called godly sorrow and is not to be shunned or shaken off by vs. It pleaseth God greatly and maketh glad the Angels in heauen Luke 15 verse 17 and bringeth vs vnto infinite ioy and peace of conscience in the latter end Such then as can bee glad and reioyce at it exceedingly when they haue offended God and wounded their own soules their sinne is deepe their heart is hard and their condemnation shall be double in hell of whom Christ saith Luke 6 25. Woee be to you that laugh for ye shall weepe and waile So then their publike and solemne fasting was a protesting of themselues to bee guiltie in Gods fight of horrible offences and they were put in minde when they were come home to their houses to consider that it is not enough for them to hang downe their heads like a bull-rush for a day and to craue forgiuenesse for we prouoke God euery day and as it were enter into a new band with death True it is we are washed but we defile our selues again God hath pardoned vs yet we returne to our sinne as to our vomit againe and wee make no end of sinning So long as we liue in this world wee haue some corruptions lurking in vs and it is vnpossible for vs altogether to abstaine from euill Thus were the Iewes taught to looke vpon themselues and into theÌ„selues and vpon their sinnes by this feast which haply otherwise they would neuer haue thought vpon and thus it serueth for our instruction also Secondly we see heereby what superstition Vse 2 remaynerh amongst the Romanists who haue turned this feast of Affliction and humiliation into their Lenton-fast Of the Lenton Fast then they hang downe their heads and acknowledge theyr sinnes and punish themselues with fasting pretend for it the example of the Iewes and the practise of Christ Thus they make vs no better for the comming of our Lord Iesus in the flesh Galath chap. 5 verse 4. and 4 verse 2 who hath shewed himselfe vnto the world They pretend themselues to bee Christians but make themselues Iewes Neyther is it any whit better to maintaine their Fast of fortie dayes by an apish imitation of Christ Iesus For if they will be like vnto him let them abstaine from all manner of meate and drinke let them during those dayes eate nothing at all and then let them boast that they haue fasted and fashioned themselues like vnto him But their manner is to feede themselues vnto the full at dinner that they are like to surfet and they cramme their bellies that they leaue no roome for any more Againe the Fast of Christ was not an abstinence from flesh onely and a taking liberty to eate fish to drinke wine and to feede vpon all kind of the most delicate dishes which is the Romish Fast hee did eate nothing at all in those dayes Moreouer hee did this but once in all his life and that to shew his diuine power and to magnifie the maiestie of the Gospel whereas these scorners will seeme to go beyond him by many degrees and not to resemble him And wherefore do they take vp the fashion of the Iewes to afflict themselues but to haue freer scope to despise despight God himselfe all the yeare after They make sowre faces and disfigure themselues play the notable hypocrites when Passion-sunday commeth
conuersation of their wiues Againe the Apostle Paul teacheth the wife to feare her husband Ephes 5 33 and Peter teacheth the same Shee must haue her conuersation with feare 1 Pet. 3 2. This duty is seated in the heart and helpeth to set in order all other duties This will shew it selfe in meeknesse of Spirit which is in the fight of God of great price and in obedience in all lawfull things that not by constraint but willingly and readily as seruing Christ without murmuring or gainsaying If they performe these things they shall be christian wiues and the daughters of Abraham and Sarah to their great comfort Such will do their husbands good and not euill all the dayes of their liues Prou. 31 12. Hence it is that Salomon sayeth A vertuous woman is a crowne vnto her husband Prou. 12 4 but she that is stubborne and disobedient maketh him ashamed and is as rottennesse in his bones A good wife is not onely an honour but an ornament vnto her husband and therefore is compared vnto a crowne of gold If shee had beene compared vnto the ring vpon his finger it had bene a great Ornament if to a Chaine of Gold about his necke it had beene a farre greater but behold while shee keepeth her selfe in her place and dischargeth her duty with loue and subiection she is said to be a crowne vnto him then which what greater honour and glory can there be And therefore in another place he saith Houses and riches are the inheritance of fathers but a prouident wife is from the LORD Prou. 19 14. On the other side he sheweth that it is better to dwell in a corner of the house top thē with a brawling woman in a wide house Prou. 21 9. And againe A continuall dropping in a very rainy day and a contentious woman are alike Prou. 27 15 and 19 13. Lastly it is the duty of husbands seeing Vse 3 authority is committed vnto them ouer theyr wiues and as it were the brydle put into their hands to loue them tenderly to defend them from euils and to cherish them as their owne flesh as Christ Iesus doth the Church Eph. 5. The heathen king could tell Sarah that her husband was as a couering of the eyes Gen. 20 16. It is his duty therefore to dwell with his wife according to knowledge giuing honour to the wife as vnto the weaker vessell 1 Pet. 3 7 as beeing heyres together of the grace of life that their praiers be not interrupted And why are they commanded to dwell together but that the husband should yeeld to her these 4. things first good example secondly instruction thirdly maintenance lastly employment in her calling for his good and the good of his family CHAP. XXXI 1. AND the Lord spake vnto Moses saying 2. Auenge the children of Israel on the Midianites afterward thou shalt be gathered vnto thy people 3. And Moses spake to the people saying Arme some of your selues vnto the warre and let them goe against the Midianites and auenge the Lord on Midian 4. Of euery Tribe a thousand throughout all the Tribes of Israel shall ye send to the warre 5. So there were deliuered out of the thousands of Israel a thousand of euery Tribe twelue thousand armed for warre 6. And Moses sent them to the warre a thousand of euery Tribe them and Phinchas the sonne of Eleazar the Priest to the warre with the holy Instruments and the Trumpets to blow in his hand MOSES hauing taken order for the Church now commeth to the ciuill plantation and to the inheritance of the Land This had beene promised to theyr fathers Gen. 15 now they begin to preuaile and to receiue as it were the first fruites of it to assure them of the full and finall conquest of the rest Obserue in this Chapter the history of the battell fought against the Midianites The contents of this chapt who combining themselues with the Moabites as we see saw chap. 25 drew the Israelites to whoredome by the counsell of Balaam when they despayred to preuayle against them by the sword By this meanes they defiled themselues with Idolatry also and prouoked the wrath of God to the destruction of many thousands among them The parts of this Chapter are three First of the procuring causes of this warre Secondly the manner how it was followed fought Thirdly the euent and yssue of the whole The first part is in these words wherin we see the Commandement of God and the preparation vsed to accomplish this commandement For Moses sendeth them foorth and with them Phinehas the Priest appointeth souldiers to execute that which GOD commandeth out of euery Tribe Obiect From this arise diuers doubts that are to be discussed First why doth God command vengeance in this place that forbiddeth it else where Rom. chapter 12 verse 19. Deut. chap. 32 verse 35 Answer I answere this may not seeme strange vnto vs neyther should we thinke there is any change in GOD but wee must know the difference and distinction betweene the reuenge of God and of priuate men True it is God will haue his children beare iniuries patiently and to giue place to wrath and to ouercome euill with good Rom. 13 4 yet hee retayneth power to himselfe to execute vengeance against his enemies and neuer disclaymeth that office nay he challengeth it as proper to himself For he wil execute iustice and iudgement by himselfe and his ministers so often as it pleaseth him Numb 25 16. So then albeit the faithfull must bridle the desire of reuenge and not retaile like for like yet when God calleth and appointeth them to be executioners of his wil and wrath he putteth a sword into their hand and when the cause is iust their calling is lawfull Thus we see This is called the reuenge of the Lord verse 3. how souldiers are warranted to shedde blood for they are called to be magistrates onely it is required of such that they be carried kindled with an holy zeale of Gods glory not with priuat hatred grudge and reuenge which make a thing lawful to them vnlawfull Secondly Obiect the question may be asked what is meant hereby that Moses shall be gathered to his people I answere that he should dye Answ the body returning to the earth the spirit to God that gaue it Eccl. 12 7 for with him are the spirits of iust men made perfect Heb. 12 23. So it is said of Abraham Gen. 25 8 he gaue vp the ghost and died an old man full of dayes and was gathered to his people that is to his fathers Gen. 15 15. So then heereby wee must learne the immortality of the soule for Abrahams body was gathered to the body of Sarah onely for he was buried in the sepulcer with her So it is said of Isaac Gen. 35 29 hee was gathered to his godly forefathers and of Moses himselfe afterward Deut. 30 50 as also of Aaron before chap. 20 24. But it will be
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 Phâ—nehas 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
the decree of God to haue them destroied but because they had committed this euill therefore came all this vpon them If wee consider man before his fall he was the most glorious creature vnder heauen but after his fall which was his owne acte he became the most cursed creature euen worse then the brute beasts See farther for this point Hos 13 9. O Israel thou hast destroyed thy selfe and Esay 3 ver 9. They haue rewarded euil to themselues And Ezek. 18. The wickednes of the wicked shall be vpon himselfe The grounds of this are euident First because Reason 1 it is not from God but from our selues Iam. 1 14 and therefore when any man is plagued for sinne the cause must be searched and shall be found in our selues not in the Lord. True it is we are punished of God and yet indeed we punish our selues it is we that draw out the sword against our selues and the reason is because wee giue the cause why God doth punish vs for howsoeuer it be God that doth it yet it is man that giueth the cause Reason 2 Secondly because as God euermore saueth in mercy so he doth also destroy in iustice He neuer punisheth or taketh away any but it is in his iustice For these two can neuer accord or stand together to wit his iustice in punishing and no merit in man to deserue it If God punisheth man deserueth it these goe hand in hand together so that man must be the cause of his owne destruction The vses follow First this teacheth vs to Vse 1 accuse our selues whensoeuer wee suffer any thing Wee are ready naturally to iustifie our selues and to accuse others like Adam like Saul and sundry others howbeit wee learne from the Prophet Lam. 3 verse 39 to search and try our wayes and to turne vnto the Lord confessing that we haue transgressed and haue rebelled and therefore suffer for our sins So did the penitent theefe vpon the Crosse Luke 23 41 say We suffer the due reward for our deeds This should euermore humble vs vnder the hand of God and make vs patient in suffering forasmuch as the cause of all is in our selues Let vs therefore submit our selues vnto him and neuer murmure vnder the crosse seeing we cannot accuse God of wrong or iniustice that he layeth more vpon vs then we deserue for we haue the cause of all in our owne bosomes Secondly wee may heereby iudge who Vse 2 are the greatest enemies that a man hath Men commonly thinke are perswaded that they haue many enemies and often complaine how they plot theyr destruction They cry out sometimes of the world sometimes of the diuell and sometimes against almighty God himselfe as Iob affirmeth That hee had set him as a But for his enemies to shoote at Be it that a man hath many enemies that hate him and rise vp against him but wherefore hath he all these come vpon him as an armed man The reason is because first he was his owne enemy and thereupon they also do all become his enemies For tell me why is God angry and hath set himselfe against thee but because thou didst first of all set thy selfe against him by thy sinnes And why hath the diuell the world or thy other enemies any power against thee but because thou hast weakened thy selfe by thy sinnes otherwise none of all these could touch thee or torment thee True it is they might hate thee but they should neuer be able to hurt thee When a malefactour commeth vnto the place of execution against whom will hee complaine or whom will hee accuse Not the Iudge not the Iewry not the Witnesses but himselfe onely that hath brought punishment vpon himselfe For he suffereth death not because the Witnesses accused him not because the Iewry found him guilty nor because the Iudge pronounced the sentence of punishment against him but because hee deserued it So if a man perish against whom should hee open his mouth or vpon whom should he exclaime Against GOD hee cannot What then may hee against the instruments of GOD neyther are they the cause it is in himselfe it is no where else he is the cause of all and vpon him it must rest Vse 3 Lastly this serueth to reproue those that cast all vpon Gods decree These make quicke dispatch of the matter and would lay all the blame vpon the purpose of God and so case theyr owne shoulders Obiect Hence it is that they obiect O the Preachers teach me that God hath foreappointed and foreordayned all things hee foreseeth all things that shall come to passe they often tel of Gods decree it is the will of God I cannot resist it and therefore I must perish Thus do many blaspheme Answ and adde impiety to impiety First I aske with the Apostle Rom. 11 34. Who hath knowne the minde of the Lord or who hath beene his Counseller What hast thou to do therefore with the decree of GOD Didst thou know the decree of God before or tell me whosoeuer thou art that thus blasphemest and blamest God did the decree of God put any euill into thee or moue or perswade thee to offend No certainely that is against his nature and against his law it commeth from the corrupt heart of man himselfe and therfore let them complaine against thēselues and be consumed in the fire which they haue made they haue kindled hell for themselues or else it were not possible that they should perish according to the saying of the Prophet Behold all ye that kindle a fire that compasse about your selues with sparkes walke in the light of your fire and in the sparkes that yee haue kindled Esay 50 11. To conclude would any man escape this destruction he can neuer escape but by God for wee must know that as none perisheth without himselfe so he saueth no man without himselfe Without thee God will neuer saue thee with thee he will saue thee Now the first step to this saluation is to labour for grace and the second to bring foorth the fruites of grace Let vs delight in the word of God and in the works of holinesse and righteousnesse so shall we be kept safe that the iudgements of God and his fearefull hand shall not ouertake vs. Let vs take away the cause of them by the speedinesse of our repentance and then God will keepe the waues of his wrath and indignation farre enough from vs. This is the onely way to deliuer our soules this is the only way to escape his heauy hand and thus shall we receyue comfort in this life and eternall happinesse and blessednesse in the life to come Kill euery woman that hath knowne man by lying with him but the women children that haue not knowne a man by lying with him keepe aliue c. God would haue all the males without exception destroyed that the name of that vncleane Nation should vtterly bee rooted out and no remnant thereof bee suffered to continue The maides
Let vs not therefore look how many we be in number but how our right our workes be For when God will punish no multitude can priuiledge and therefore the Wiseman sayeth Though hand go in hand they shall not bee vnpunished Prouerb 16 verse 5 so that all the loftinesse and haughtinesse of men how soeuer they thinke themselues backed and shall be borne out by friends and mighty men of the world shall be brought downe and made low Esay 2 11 12 c. Vse 3 Lastly this admonisheth euery Country Citie Nation Language and People if they would enioy their lands and goods in peace they must seeke to be at peace with God and if they would not haue destruction come vpon them from him let them not draw it as it were with Cart-ropes vpon themselues by their sinnes and casting from them the lawes of God For the prouidence of God is ouer all the wayes of men and therefore hee will bring destruction vpon them This is the dignity and honour of a Citie except the inhabitants of it do betray it it cannot be betrayed Many thinke the onely strength and safety of a Citie to consist in the iron gates strong barres high walles deepe ditches great pieces of Ordnance and much munition and the honour and ornament thereof to stand onely in goodly houses stately towers braue castles and curious workemanship of cunning Artificers neuerthelesse such as put theyr confidence in these are greatly deceiued they make flesh their arme know nothing how to make Townes and Cities fortified It is true piety and godlinesse that is the defence and glorie of a Citie and no man can destroy a Citie except those that are the inhabitants do destroy it themselues This is it that the Prophet telleth Niniueh that great and bloudy Citie Genesis 10 12. Nahum 3 1 Art thou better then populous No that was situate among the riuers that had the waters round about it whose rampart was the sea and her wall was from the sea c. Yet was she carried away she went into captiuity c. Nothing can deliuer where sinne reigneth Defences â—re no defences all meanes are vaine and vnable to saue It is not the woe and miserie of a City or Nation or Towne or House that they haue lost a number of able men by the sword or that manie are smitten downe with the plague and pestilence but this is the wretchednes of a place that it is full of drunkards vncleane persons swearers Atheists and such like horrible impieties These are the procurers of woe these are the causes of destruction And howsoeuer some may repent and saue themselues their owne soules yet it shall not long keepe vs from generall iudgements so long as these things are found among vs. It cannot be that the Lord should long forbeare vs wee haue hardned our hearts through his patience We haue filled vp the measure of our sinnes and they are growne to so great an height that euery man now adayes maketh a scorne and scoffe of the word of God and there are among vs not onely committers of euill but scorners of good things these are perillous dangerous times What then can we expect but that God should come against vs and set all our sinnes in order before vs nay before himselfe Let vs therefore repent and turne from our sinnes and returne to the Lord our God and then though wee should taste of a generall desolation yet when it commeth it shall go well vs and we shall haue our reward in the life to come 48 And the Officers which were ouer thousands of the hoast the Captaines of thousands and the Captaines of hundreds came neere vnto Moses 49 And they saide vnto Moses Thy seruants haue taken the summe of the men of warre which are vnder our charge and there lacketh not one man of vs. 50 Wee haue therefore brought an Oblation for the Lord what euery man hath gotten of Iewels of Gold Chaines and Bracelets rings earrings and tablets to make an attonement for our soules before the Lord. 51 And Moses and Eleazar the Priest tooke the Golde of them and all the wrought Iewels c. 52 And all the golde of the offering that they offered vp to the Lord c. 53 For the men of warre had taken spoyle euery man for himselfe 54 And Moses and Eleazar the Priest tooke the gold of the Captaines c. The offering of the Captaines followeth in these words That which they brought was matter of great price thereby giuing to God thankes for couering their heads in the day of battell and desiring to make an attonement between the Lord and their owne soules This offering was accepted and laide vppe in the Tabernacle for a memoriall for the Children of Israel Obserue here sundry points of instruction First from the persons that offer to God and acknowledge Gods mercie to wit the Captaines themselues that were the chiefe in this businesse that howsoeuer God be to be serued of all without exception and all must shew themselues ready to doe it yet aboue all the cheefest and the heads ouer others ought to be leaders to the rest So was it when the Israelites were brought ouer the red sea and deliuered from all their enemies Moses and Aaron prouoked them by their example to giue praise and glory vnto God and encouraged them in that duty Exod. chapt 15. Iudges 5. verse 15. How zealous was Nehemiah that hee euen consumed himselfe with desire to do the Church good So was it with Zerubbabel and many others But of this we haue spoken before chapt 7 in the offering of the Princes And whereas they offer to God Iewels of Gold Chaines Bracelets Rings Eare-rings and Tablets we learn to serue God with the best things wee haue and to thinke nothing good enough for him This also is handle before Doctrine For benefites receiued wee must returne praise to God chap. 7. Againe from these men we must acknowledge that it is our dutie to returne praise and thanks vnto God for his benefites and blessings that we haue receiued Psalme 50 15. Ephes 5 20. Philip. 4 6. Psal 116. The grounds are plain First because praise and thankesgiuing are due to God as to the author and fountain from whence all mercies come and therefore to whom should we giue praise and glorie but vnto him Psal 65 6.7 Secondly it is a blessed thing to blesse the Lord and if we ascribe not glory to him we take it to our selues and are no better then theeues that steale away their neighbours goods nay we are worse Wee ought as well to returne thankes vnto him when wee haue receyued blessings as to pray for them when we want them and would haue them Psalme 50. Thirdly it is an high and honorable duty to glorifie and praise God it is the duty which all the Saints and Angels performe and euer shall performe in heauen to honour God A good subiect would bee very willing
two points First The contents of this chapt the seuerall mansions and stations where the Israelites rested and stayed Secondly a law and commandement how they should behaue themselues toward the Canaanites and how their land should be diuided among thē Touching the first that is theyr iournies in the Wildernesse it is set downe generally v. 1 and 2. and then particularly how God led them from place to place first he noteth the place from whence they went till they came to the red sea afterward notwithstanding theyr often infirmities and fallings from God he brought them in despite of their enemies and all opposition of flesh and blood to the borders of the Land which many of the faithfull before them desired to see but did not see it onely they beleeued the promise in theyr heart The people of God had long bene deteyned in slauery and bondage now GOD brought them forth with a mighty hand and an out-stretched arme killing all the first born of Egypt and destroying their Idols in which they trusted whereupon the Egyptians were striken with such a sudden astonishment and amazement that they were not able to resist and withstand the Israelites but were compelled to open them a free passage to depart Thus thē they went out early in the morning hauing eaten the Paschall Lambe the euening before they had liued many yeares in great heauinesse and endured many tentations in the Land of Egypt but they go out thence with their young and with their olde with their sonnes and with their daughters with their flocks and with their heards in great ioy much comfort of heart so that they might say with the Prophet Psal 126 1 2. When the Lord turned againe the captiuity of Sion wee were like them that dreame then was our mouth filled with laughter and our tongue with singing then saide they among the heathen The Lord hath done great things for them the Lord hath done great things for vs whereof we are glad Thus doth the Lord turne the ioy of the wicked into heauinesse and contrariwise the heauinesse of his children into ioyfulnesse This teacheth vs Doctrine The Church is preserued from all dangers and deliuered from bondage that God preserueth his Church in the midst of dangers when it wanteth humane defence and protection and deliuereth it out of bondage and slauery wherein it is holden Exod. 12 22. Ezek. 9 6. True it is God doth many times giue ouer his people to serue hard masters and to suffer many calamities for a time yet in the end he deliuereth them when they call vpon him Ier. 25 11 12. Mic. 2 10. This truth standeth vpon good grounds Reason 1 For first when he deliuereth them into the enemies hands he doth it to correct them and not to corrupt them to bring them the neerer vnto him not to cast them farther off from him wherby it appeareth that he hath a purpose and meaning to redeeme them and to bring them out of their hands Secondly God will neuer cast off his people he loueth them with an vnchangeable loue and therefore will accept them and receiue them vpon their repentance and humiliation He hath a speciall feeling of their miseries and therfore he will giue them deliuerance Thirdly God will magnifie his owne mercy and power toward his people by giuing them deliuerance It would haue beene a great dishonour to the great Name of God if he had suffered the Egyptians to hold their rodde euermore ouer the Israelites and the loynes of his people to be clasped and compassed therewith therfore to shew his mercy and power toward them to magnifie his owne honour he sent them deliuerance and brought them out of that horrible seruitude and captiuity Vse 1 This gracious dealing of God admonisheth the enemies of God into whose hands hee hath for a time deliuered his people to bee Lords ouer them not too much to tyrannize and triumph ouer them because howsoeuer God suffer them to bee vnder their power for a while that they lift vp their hands against them and trample them vnder their feete yet the Lord will not forget eyther to bee iust or mercifull he will take them out of the snare of the hunter and the more they haue insulted ouer them in the pride of their harts the greater shall be their deliuerance yea their deliuerance shall bee the cause of the destruction of these enemies Thus did Moses speake to the Israelites These Egiptians which yee haue seene ye shall neuer see them againe any more for euer Exod. 14 13. So then we may conclude the wofull and wretched condition of all the Churches enemies because albeit they seeme for a time to be as it were Lords of the earth and to haue power in themselues to doe what pleaseth them yet their turne shal be the next and their destruction sleepeth not For when the Israelites were deliuered out of the hands of the Egyptians that were cruell masters ouer them it was not onely the cause of their shame but of their destruction also as appeareth in the death of all the first borne and in that hee drowned Pharaoh and his host in the red sea so that these things being duely considered the wicked haue no cause at all to triumph and insult ouer the children of GOD when they haue gotten them in subection vnder them Secondly this teacheth euery soule that Vse 2 belongeth to God if he fall into this captiuity and estate to be ruled by cruell Lords that they should suffer it with all patience this is but for a while Heauines may abide at euening but ioy cometh in the morning Psal 30 for God will surely deliuer them What though the bondage bee sharpe and bitter yet this must be their comfort they shall haue deliuerance out of all and ought to nourish such hope in them that although they see no meanes of deliuerance yet they must looke vp to God and waite his leysure and in the ende they are sure of an happy yssue Exod. 3 9. God neuer afflicteth vs without iust cause and therefore we should looke vpon our selues and search our owne hearts and labour to beare patiently our afflictions whatsoeuer they be whether they come before or after repentance For doubtles whosoeuer shal search his owne wayes shal not onely finde that God hath bin iust in punishing his sinnes but that hee hath also bene mercifull in not laying greater iudgments vpon him as iustly he might haue done and therefore hee ought not to murmure against him but patiently to beare his hand knowing that the greatest punishments that almighty God inflicteth vpon vs are nothing so great as those which wee haue deserued at his hands Thirdly we ought all to labour to be members Vse 3 of the true Church that so these priuiledges may belong vnto vs. It is a very great honour to liue vnder Gods protection and to abide vnder the shadow of the Almighty If we be deliuered at any time
from dangers acknowledge that it is Gods preseruation and be thankfull for it This should put vs in minde of two things first that if wee happen to liue vnder such a iudgement we must stoope down our neckes vnder this yoake and humble our selues vnder the most mighty hand of God that hath brought so fearfull a iudgement vpon vs. For if we thinke it to be a iudgement when the earth bringeth not foorth her fruite vnto vs then much more may wee thinke it to bee a iudgement when the earth is not able to beare a man but casteth and vomiteth him out into captiuity as the stomack doth grosse and euill humors out of the bodie For this cause doeth the Lord charge the Israelites to keepe his statutes and his iudgements That the Land do not spew them out also when they defile it as it spewed out the Nations that were before them Leuit. chapter 18. verse 25 28. 20. verse 22. And afterward he sheweth that if they did not walke obediently before him the land whither hee bringeth them to dwell therein should spew them out as Reu. 3 16. Of all iudgements to bee carried into captiuity is one of the greatest The very mercies of the wicked are cruelty Dauid made choyse to be vnder the plague and pestilence rather then to flye before the enemy because hee is vnmercifull Wee sit vnder our owne Vines and Figge-trees wee haue seene no inuasion nor heard any complainings in our streetes wee know not what bondage meaneth or to bee carried captiues into a strange Land howbeit it is apparent that wee haue beene very neere vnto it as neere to the pit as could bee and yet not fallen into the same For if the Gunne-powder Treason had taken place which was verie neere vnto the time appointed for the execution of it we had long ere this beene in slauery and bondage againe vnto the bloodie Papists who haue long lyen in waite for such a day and albeit that be defeated and all theyr imaginations bee scattered as chaffe before the winde yet who knoweth how neere we may bee to as great captiuity Wee are secure and put away the euill day farre from vs but the greater our security is the neerer our captiuity may bee We haue close and secret enemies amongest vs neuer more lusty and neuer more couragious then they are at this day which are left to remaine amongst vs to be prickes in our eyes and Thornes in our sides and to vex vs in the Land wherein wee dwell verse 55. These neuer leaue plotting and conspiring our ouerthrow and destruction Wee heare of rumours of Warre abroad and spreadings of errours and heresies which threaten ruine both to Church and Common-wealth these are but the beginnings of sorrow Againe if we looke vnto our selues our sinnes are very great and call continually for vengeance vnto heauen at Gods hands and no doubt he is comming downe to see whether wee haue done altogether according to the cry which is come vnto him All these laide together and weighed as it were in a ballance what can wee in reason and iustice expect but that GOD deliuer vs into the enemies hands and suffer them to carry vs captiue and so make slaues and bondmen of vs Secondly if any desire to enioy the land wherein hee dwelleth in peace and safety let him labour not to pollute and defile it by his sinnes The Iewes had a promise of God to be his people yet because of their sinnes he suffered them to bee carried into captiuity where they remained long in a strange land Haue we any greater priuiledge then they or may we expect to escape No if wee follow them in contempt of the word and other open sinnes wee shall bee sure to follow them also in the punishment which will be answerable to our iniquities Lastly this assureth vs that as GOD deliuereth his people from temporall danger and bondage so hee will deliuer them much more from spirituall bondage For if he will deliuer our bodies hee will much more deliuer our soules that being deliuered out of the hands of our enemies we might serue him without feare in holinesse and righteousnesse before him all the dayes of our life Luke 1 74 75. Wherefore wee ought patiently to waite his leysure knowing that if hee haue such a speciall care of our bodies that must lye in the dust to set them free from temporall bondage hee will much rather deliuer our soules from spirituall bondage wherein Satan holdeth vs. When Christ our Sauiour would shew that hee came to redeeme the soules of men hee taught them by deliuering their bodies from diseases For when hee restored sight to the blinde by opening their eyes what did it signifie but that hee came to scatter the darknesse of the minde and to make them see that before saw not the light of the truth as Math. 4 16 The people that sate in darknesse saw great light and to them that sate in the region and shadow of death light is sprung vp The Prophets in the time of the Law smote the people with blindnes that they knew not what they did neyther whither they went 2 Kings 6 18 as the Angels did the Sodomites so that they wearied themselues to finde the doore Gen. 19 11. But Christ to shew that hee came to seeke and to saue that which is lost restored sight to the blinde and opened the eyes of their vnderstandings when hee healed the bodies of such as were lame and halted what was it but a teaching of them that he came to heale the broken-hearted to preach deliuerance to the captiues and to set at liberty them that were bruised When hee raised some to life from the dead what did it teach and shew but that hee is able to raise out of the graue of sinne and to giue the life of the spirit When hee cleansed the lepers what was it but a making knowne to the world that hee will cleanse from the foule and filthy leprosie of sinne And when he did cast out diuels that possessed the bodies of men what was it but to shew that he casteth the diuels out of the hearts and consciences where they desire to dwell as in an house If then it be no small comfort vnto vs to know that the Lord will deliuer his people from an earthly bondage certainely it cannot but minister much more comfort vnto vs to consider that the Lord is more careful of our soules and if hee be mindfull of vs for things of this life hee cannot be forgetfull of vs for the life to come seeing hee hath sent his onely begotten Sonne to the end that all which beleeue in him should not perish but haue euerlasting life 7 And they remoued from Etham and turned againe to Pihahiroth c. 8 And they departed from before Pihahiroth and passed through the midst of the sea c. 9 And they remoued from Marah and came vnto Elim c. 9 And they remoued
but meeteth with them one way or other eyther he striketh them with his owne hand that did lift vp their hands to strike others or he deliuereth them ouer to the Magistrate Some times he maketh them to be witnesses against themselues sometimes to discouer themselues in their dreames sometimes to feele the torments of hell in their owne consciences and sometimes the birds of the ayre to reueale them We see this in Caine that slew his brother for God set a marke vpon him and branded him for his wretched parricide Genesis 4 verse 15. This the very heathen themselues knew by the light of nature that howsoeuer the murtherer may escape out of some danger yet vengeance will pursue and ouertake him Acts 28 4. This we see in Herod that killed Iames with the sword and put Peter in prison intending also the like against him hee escaped not the hand of God long but his deepe vengeance did so dog him at the heels that he was smitten shortly after by the greater stroake of an Angel from heauen and was eaten vp of worms Acts 12 2.23 Thus did Samuel speake to king Agag 1 Sam. 15 33. As thy sword hath made women childlesse so shall thy mother bee childlesse among women and he hewed him in peeces before the Lord. The like we see in Ioab who was smitten with the sword as hee had killed others 1 Kings 2 31 32. And it is to be obserued what Dauid saith of him concerning the blood of Abner that he had spilled 2 Sa. 3 29. Let it rest on the head of Ioab and on all his fathers house and let there not faile from the house of Ioab one that hath an yssue or that is a leper or that leaneth on a staffe or that falleth on the sword or that lacketh bread Thirdly God doth so detest murther that if a beast kill a man it must bee stoned to death and his flesh not eaten Exod. 21 28. What is God offended with the bruite beasts or do they sinne against him and breake his Commandement No but thereby GOD would shew how much hee abhorreth the shedding of mans blood and that man should lay it to his heart Fourthly it is an offence against a mans owne flesh Eph. 5 29 No man euer yet hated his owne flesh but nourisheth and cherisheth it now euery man is as our owne flesh Esay 58 7. We see Beares and Lions and Tigres and wilde beasts doe play together because they are of one kinde mankind is of one kind if we do not agree together but prey one vppon another we are more fierce then Beares more cruell then Lyons more mercilesse then Tygres and more sauage then wilde beasts Fiftly such as slew another violently were taken out of the Cities of refuge by violence God wold giue no protection to such beasts neither City nor Altar nor Tabernacle nor any thing could yeeld them any safegard Deu. 19 11 12 13. 1 Kings 2 31 32. Sixtly it is a crying sinne blood hath a very lowd voice and neuer ceaseth crying vntill iudgement fall vpon the head of the murtherer Gen. 4 10. Beholde the blood of thy brother cryeth from the earth Abel was now dead his mouth was stopped and he could not speak but his blood could speake the which called and cryed in the eares of the Lord GOD of hoastes from the earth for vengeance Hebre. 11 4. Seuenthly no pardon was to bee giuen to such as appeareth in this chapter and verse 32. Ye shall take no satisfaction for the life of him that is a murtherer which is guilty of death but he shall surely be put to death Lastly the Land is defiled by it ver 33 34. Blood defileth the Land and the Land cannot bee clensed of the blood that is shed therein but by the blood of him that shed it Defile not therefore the Land which ye shall inherite wherein I dwell for I the Lord dwell among the children of Israel Now let vs come to the vses First we haue iust cause to feare the wrath of God and if he come to make inquisition of blood he shall finde much blood spilt vpon the earth like water that cannot be gathered vp again throughout the whole Land What abundance of iniustice and cruelty is there to be found in euery place and thought to be iust and vpright dealing How many are there to bee found that hauing once conceyued anger and malice in their hearts will remaine whole dayes and moneths and yeares before they will bee reconciled nay speake one to another thereby depriuing themselues of the mutuall comfort they might reape and receyue and by suffering the Sunne to goe downe vpon their wrath doe giue place to Satan to enter into them to possesse them Eph. 4 26 27. And what colour soeuer men set vpon their cruelty it is but a false painting of a foule face as Adams fig-leaues that couered his shame but could not hide his sinne If it be done vnder pretence of law it is a most fearefull sinne the pretence it selfe maketh it more fearefull because fained iustice is a double iniustice When the Law is so wrested that it is made the occasion of murther it must needs be offensiue displeasing vnto God And albeit this sinne be committed by the Magistrate in letting malefactors go vnpunished yet it must needs bee offensiue vnto GOD because it is that which bringeth the guilt of blood vpon the Land nothing can clense the Land from blood but the blood of him that shed blood This made the Prophet say to Ahab Because thou hast let go out of thy hand a man whom I appointed vnto destruction therefore thy life shall goe for his life and thy people for his people 1 Kings 20 42. Whē there was a famine in the Land in the dayes of Dauid three yeares yeare after yeare and hee enquired of the Lord the cause of that sore iudgement the Lord answered It is for Saul and for his bloody house because hee slew the Gibeonites 2 Sam. 21 1 and the attonement could not be made vntil seuen men of his sons were deliuered into their hands and they were hanged vp vnto the Lord that his inheritance might be blessed The sinnes of the sonnes of Eli became to be the sins of their father not because he was their father neyther yet because he was the committer of them but because he being a Magistrate did not punish correct them so likewise when iudgement is not executed vpon men for their sinnes the blood of those which are slaine must needs remaine in the Land If this be committed by way of reuenge it is also an heynous sinne against almighty God because he that doth it preuenteth Gods worke and so prouoketh Gods wrath for he taketh Gods office out of his hand and taketh vp his place who hath saide Vengeance is mine Rom. 12. And if we ascend to the higher degree of men shall wee not finde among them little conscience made of shedding
whereunto they are receiued so shall it bee taken from the lot of our inheritance 4 And when the Iubile of the children of Israel shall be then shall their inheritance be put vnto the inheritance of the Tribe whereunto they are receiued so shall their inheritance bee taken away from the inheritance of the tribes of our fathers WHereas Moses had spoken before of the diuiding of the inheritance in generall among the tribes in this place a certaine speciall case is propounded by the Manassites touching the right of inheritance before assigned to the daughters of Zelophehad to wit how prouision might bee made that the same portion might remaine in that tribe and not be conueyed or translated to some of the other tribes For they propound these 2 as repugnant one to the other the right of succession which these women had obtayned and the priuiledge of the yeare of Iubile which they thought was weakened by this meanes if happely these maydes should marry to any other husbands then men of their owne tribe neyther did they know how to cleare this doubt But Moses instructed of God setteth downe a Law that inheritance should not passe from tribe to tribe and that such as were inheritrixes might not marry any of other tribes but among their owne onely which was carefully obserued by these women This is the summe of this chapter wherewith the whole booke is concluded In this obserue three points The contents of this chapt first the question of the Manassites secondly the resolution of Moses thirdly the marriage of the daughters of Zelophehad Touching the first it is handled in these foure verses The question was moued by the chiefe heads of the tribe of Manasseh how the inheritance might rest without a manifest detriment to their tribe For if they should marry in another tribe it was as much as to cut off an arme from the body And by this meanes it might come to passe in processe of time that the chiefe portion assigned to one tribe might be possessed by men of other tribes which would breed great confusion and disorder This practice and proceeding of theirs teacheth first that the Magistrate is and ought to bee the supreme Iudge in causes of inheritance Secondly no man ought to bee Iudge in his owne cause Thirdly wee see how they come to Moses not in contempt or with a commotion as if they meant to gaine that by force which they could not obtayne by fauour but they beare themselues lowly and dutifully as became them to the Magistrate when they say The Lord commanded my Lord and againe My Lord was commanded Doctrine Inferiors must reuerence their superiors c. From hence wee learne that it is the duty of all inferiors to reuerence the superiors in gesture in word in deed We might also shew that Magistrates must acknowledge themselues to rule vnder God and to be Lords vnder that highest Lord. But wee will onely handle this point that inferiors must vse speeches of reuerence such as betoken subiection this we saw before chapt 11 28 and 32 5 25 31. 2 Kings 5 13 1 Peter 3 6. Nehem. 2 5. Esther 7 3. 2 Sam. 24 3. 1 Kings 1 23 24 31. 2 Kings 2 12 and 13 14. Mal. 1 6. 1 Sam. 25 24 25 26 27 28. Gen 16 9. The grounds first because superiors beare Reason 1 the image of God and are to their inferiors in Gods place as Moses was to Aaron when the Lord sayth Exod. 4 16. Thou shalt be vnto him in stead of God Secondly it is the expresse law of God To honor father and mother that is all superiours Exod. 20 12. Psal 82 6. 1 Tim. 5 3. They are set ouer inferiors for their good not for their owne 1 Tim. 2 â— where the Apostle teacheth that Princes are appointed vnto eminent place not to lift vp their hearts against theyr brethren and to maintain themselues in all riot and excesse but that the people may leade a quiet peaceable life vnder them Fourthly such do adorne the Gospel 1 Tim 6 1. This serueth to reprooue such as are so farre Vse 1 from giuing of good words and vsing soft gentle speech sauouring of Christian modesty and subiection that they reuile them rayle at them and speake all manner of euill agaynst them which they ought not to do vnto any much lesse to their fathers or masters or Magistrates to whom they are bound in a neerer band and tyed to a farther duty Hence it is that Moses sayth Exod. 22 28. Thou shalt not reuile the gods nor curse the ruler of thy people It is deliuered as a generall precept binding all that will be the children of God Blesse them that persecute you blesse I say curse not Rom. 12 14. Iam. 3 9 10. It is a thing acceptable to God to speake euill of no man Titus 3 2. It is therfore a thing detestable to speake euill of our superiors vnto whom all dutifull language is due that sauoureth of peace and loue nay of submission and subiection The Apostle exhorteth seruants to bee obedient vnto their owne masters and to please them in al things Tit. 2 9. not answering againe with stout and vnseemely words Such then must learne by the feare of God to bridle their tongues that they offend not that way Iam. 3 4. Many there are who in their seruice are reasonable but they haue no rule ouer theyr tongue they will not onely mutter and murmure but giue curst and cutted answers It is the fruite of an euill seruant to bee euill tongued and to take liberty to taunt in vnseemly manner against those that are set ouer them This was the sinne of Agar that despised her mistresse not onely in her heart but likewise in speech Ge. 16 4. Let such consider the words of Salomon Prou. 15 1. A soft answer turneth away wrath but greeuous words stirre vppe anger Iames chap. 1.20 Iudg. 8. verses 1 2 3. 1 Sam. 25 32. Secondly we see the place of subiection is Vse 2 not an vnlawfull callingâ— neyther must wee think that Christianity hath abolished Magistracy and ciuill authority but rather ratifyeth and establisheth it Titus 3 1. 1 Tim 6 1. And it is lawfull for good men and especially for Magistrates Ministers to haue seruants as Abraham had many Eliah one likewise Elisha Ioseph had a Steward of his house Iacob had men-seruants and mayde-seruants Gen. 14 14 and 15 2 and 44 1 and 32 16. Mephibosheth had a seruant and that seruant had twenty seruants 2 Sam. 9 10. This ouerthroweth the damnable sect of the Anabaptists and Libertines who teach that Christians may not be subiect vnto any Obiection They obiect that they are the Lords free-men I answere Answer it is true but this freedome is inward and spirituall from sinne and Satan and condemnation Obiect Againe they alledge that wee are forbidden to be the seruants of men Answ 1 Cor. 7. I answere the meaning is
the Law though I seeme to repent and keepe her still Poenitentia non agitur sed fingitur as Austine speaketh in another case the Repentance is not true but counterfeit and it may still be sayd vnto mee as Iohn in like case did to Herod It is not lawfull for thee to haue thy vnkles wife Marke 6 18. But it will be sayde Obiection Suppose this marriage be lawfull yet it being in the first degree that is made so it is good not to come neere it that wee may not fall into any that were forbidden as if we see a dangerous pit it were no wisedome to play neere it but rather to keepe our selues aloofe that so the daunger may be the farther from vs as when God had set bounds for the people at the giuing of the Law the people fled euen from them that they might be assured not to transgresse them But this similitude carrieth more colour to mooue then force to perswade Answer For this reason is onely an allusion and if wee marke it well we shall see it is a very vnfit and vnlike comparison If Moses had of his owne head set any other bounds in the Mountaine then those which the Lord himselfe had appointed to debarre the people from neerer accesse it might haue bene some ground to leade vs to the like as by prohibiting the degrees farther off to debarre from the degrees prohibited by the Lord. But Moses did not so albeit being supreame Magistrate he had the same power and being wise he could haue seen the same reason so to do as well as wee Now in that the people departed from the boundes which were set them they did it not to yeeld obedience vnto God or because they would not transgresse Gods Commandement neyther did they it by any direction from Moses neyther is it recorded vnto any commendation of them but it is imputed to the confused multitude of the people and to the feare that enforced them not onely to shunne the bounds of the Mount but to runne backe to their owne Tents whereas doubtlesse they might with more praise lesse reproofe haue holden the bounds prefixed by the Lord then to haue fled from them afarre off Exod. 20 ver 18. Let not vs therefore seeke to be wiser then God or go about to set other bounds then he hath done For this is a sure rule the which we may approoue without feare of danger that the Lords bounds are sufficient for vs to keepe vs in euery good way This we see constantly practised by the Priests and people of Israel for rhe high Priest did keepe the bounds of the holiest place appointed vnto him the ordinary Priests the Tabernacle of the Congregation the people the Courts of the Lords house none of them for a supposed modesty restraining himselfe from the vttermost of the liberty giuen vnto him For the people doe not shunne the doore of the Tabernacle with their sacrifices nor the Priests the veyle of the inner Tabernacle with their daily seruice nor the high Priest the presence of the Mercyseat albeit they were all once driuen out of the Tabernacle and Temple also with feare of the glorious Maiesty of God which there appeared Exod. 20 34. Numb 16 42. 1 Kings 9 11. as the people of Israel were from the Mountaine And if the similitude pretended haue any force wee may argue from it with better consequence after this manner wheras the Israelites are commanded not to approch to the bounds of the Lords Mountaine to touch it vnder paine of death and therefore they for feare did flye farther off lest they should touch the Mountaine and die euen so whereas the people of God are by the Leuiticall law commanded not to approch to any of the kindred of their flesh therein specified to vncouer their nakednesse Leuit. 18 6 vnder the paine penalty of most greeuous punishments it shall be well and wisely done of vs so farre to flye from them that we do not so much as approch vnto them in any inordinate luste of minde but flye all occasions that may draw vs thereunto which course if Amnon had holden toward his sister Tamar he had not perished for presuming so farre within the bounds of the Leuiticall law For the approching neere to her in beholding her beauty and in desiring and enioying her company in place too priuate and inconuenient did draw him on to fulfill his loathsome lust whereof I see not how there could haue beene laide by the deuice of man any stronger barre thē the expresse limits of the Lords commandement which might haue sufficed vnto him may likewise to vs if any feare of God or of his iudgements be before our eyes if these cānot preuayle with vs what may bee hoped or surmised by any new prohibitions deuised by men in the degrees otherwise lawfull Obiect Againe it will be obiected that such marriages prooue vnfortunate and neuer succeed well but eyther parents or children or both repent of it when it is too late I answer this is a very weake reason Answer to argue from the successe and the euent to proue the lawfulnesse or vnlawfulnesse of any matter Ouid. epist 2. of which the very heathen saw the incongruity Thus do some prophane persons argue also against the mariage of the Ministers of the word because many of their children are loose and disobedient whereas though some proue otherwise then they should and their parents would yet do many thousands of their children and childrens children liue in obedience to God and man And by this reason might the mariage of any seuerall estate and degree of men be taxed as vnlawfull So if we cast our eyes vpon the mariages of many cousen germans we shall see thē liue in great vnity and amity in great loue and contentment betweene themselues and bring forth a plentifull encrease of an hopefull and godly issue As for those that doe ascribe the ill successe in families to such matches it is a plaine parologisme à non causa ad causam to note that to bee the cause of ill euent which is no cause at all And in some particulars where some of their children haue not proued in body or minde or in both as was expected as we see the like also in others so I could alledge other causes more to the purpose if I list to enter so farre or to handle this at large Thus do some make a mans profession of true religion and a good conscience to walke humbly before God the cause of his pouerty and decay in his temporall estate the preaching of the Gospel to be the cause of dearth and famine neuer obseruing how many persons haue prospered by seruing the Lord and how great peace and how long plenty and what store of blessings the Land hath enioyed for the plentifull and powerfull preaching of the truth among vs. Lastly it is obiected Obiectic◠that such marriages are many wayes offensiue and that we
reiect those meanes the greater our sin is and the greater sinners we are if wee breake these bands and cast these cords from vs. The sinnes of the Israelites are often aggrauated and made the more grieuous and heinous because the Lord had sent his prophets among them Ier. 7.13 14. and 11.7 8. and 35.14 Psa 78.17 31 35 56. Matth. 11.21 22 23 24. Dan. 9.5.6 Reason 1 The reasons First because those men sinne against knowledge hauing the word to informe them and their owne consciences to conuince them Knowledge maketh euery sinne the greater Luk. 12 47. Ioh. 15.22 and 12.48 They are like to a man that hath much meat and digesteth nothing Bernard so that it corrupteth in the stomacke and doth him no good at all Now they that haue many meanes for the soule are like him that hath much meat for the body for they that heare much and haue many instructions and yet do not bring forth fruits answerable thereunto their sinne is the greater and themselues thereby made inexcusable Reason 2 Secondly it argueth obstinacy and hardnesse of heart they haue many strokes giuen them but they feel none of them For such as transgresse in the middes of those helpes that serue to restraine sinne do not sin of infirmity or weaknesse but of obstinacy and wilfulnesse Now the more wilfull a man is the more sinnefull hee is and the greater is his sinne This conuinceth our times of much sinfulnesse Vse 1 and in these times some places and in those places sundry persons to be greater sinners then others And why greater Because our times haue had more meanes to preuent and keepe from sinne then other times haue had What could the Lord haue done for vs that he hath not done We haue beene as his vineyard which he hath fenced he hath gathered the stones out of it he hath planted it with the choicest plants and hedged about it that the beasts of the field and of the forrest should not hurt it he may therefore iustly looke that it should bring forth grapes but it hath brought forth wild grapes Esay 5.4 5. Luke 13.6 or as his figge tree which he hath digged and dunged and therefore he may well seeke fruite thereon especially hauing waited with patience for it What hath not God done for vs and to vs to reclaime vs Our times and people haue had many deliuerances from dangers that other times and people haue not had which threatned vs both within and without both forrain and domesticall We haue had greater blessings bestowed vpon vs then others we haue had the word more plentifully preached to vs then others All these we being vnthankefull and disobedient doe make vs greater sinners then others which haue wanted these blessings Thus doe wee turne our blessings to be our bane and Gods mercies to be curses vpon vs. We see many Congregations where God hath risen early and late giuing them his word and faithful Ministers as diligent watchmen to admonish them and to threaten his iudgements are oftentimes more sinfull then other places that haue wanted these meanes and no worse persons in the world then some that liue vnder the standing Ministery of the word God in iust iudgement giuing them ouer to Satan If such be giuen to common and continuall swearing and abusing of the Name of God to contempt of the word and of the Sabbath they are greater sinners then others and are more guilty in his sight and consequently shall be more sharpely and seuerely punished Secondly it admonisheth all that enioy the Vse meanes of preuenting sinne as benefits and blessings the Scriptures and word of God his corrections and chastisements his promises threatnings his patience long sufferance that they labor to make profit by theÌ„ to fulfil all righteousnesse lest God account their sinne greater then others For we must know this whatsoeuer is a sinne in others is a trebble sinne in them because they haue the sword of God to cut the knots and sinewes of sinne in sunder when others haue not had that means We may with griefe speake of many places that Israel hath beene without a teaching Priest and without Law 2 Chro. 15.3 they haue wanted the gracious meanes of saluation to teach to reproue to instruct and to correct therfore no maruell if sinne abound But they that liue where sinne is daily met withall and encountred do make their sinne out of measure sinfull Let vs therefore diligently examine our selues how we are affected at the hearing of the preaching of the word and of the threatnings denounced against our sinnes Vse 3 Lastly learn from hence that the word is neuer preached in vain whether we be conuerted by it or not For it is like the raine and snow that falleth from heauen that returneth not thither againe Esay 55.10 11. So the word of God shall not returne to him as a voide and vaine thing but shall accomplish that which he pleaseth and shall prosper in the thing whereunto he sendeth it But some will say â—iection Then it is better to be without the word then to haue it if mens sinnes be so much the greater because they haue beene so much taught and it may seeme better not to heare it at all â—sw I answere this is true in some sort howbeit not simply in it selfe Let no man thinke his case the happier because hee wanteth the word for as Paul saith they that haue the law if they contemne it shall perish by the law and they that want the Law shall perish without the law Rom. 2.12 Besides they may be said to haue the meanes that want them when they may haue them No man must reiect the word because they that refuse it are made worse by it Would a man be willing to cast away his wealth because he seeth himselfe made worse by it more couetous more cruell more hard hearted more high minded We see no in the example of the rich man Matt. 19. rather then he would cast it away hee would labour for a liberall hand and a mercifull heart to vse it aright so is it in this case Indeed it had beene better wee had neuer knowne the word and the way of righteousnesse by the direction of the word then to depart from it better I say in respect of the end of our estate and the iudgment that hangeth ouer vs yet we should not therefore wish to be without the word but rather to haue a sanctified heart that we may keepe our selues from the sinnes of others Then we will account it an happy thing to liue in such places where the word of God is truly preached Let vs therefore labour to make good vse of the good meanes that our good God hath afforded vs for our good and labour to profite by them in faith and obedience or else our sinnes shall be made so much the greater and consequently our iudgments the greater also 11 For which cause both thou
and all thy company are gathered together against the Lord ◠and what is Aaron that ye murmure against him Heere Moses farther layeth open the sin of Korah and his confederates neither doth hee charge them behind their backs as if he were afraide to speake to them but to their faces that if they had any thing to say they might answer for themselues It is the maner of many men to be liberall of speach of those that are absent but are ready to holde their peace when they are present to plead for themselues Now he telleth them that the contempt of Aaron was the contempt of God and their murmuring against him a murmuring against God We learne hereby Doctrine that to rebell against the message of God to scorne and reiect it To despise and resist the Ministery is to despise and resist God is to rebell against God to scorne and reiect God himselfe Exod. 16.8 1 Sam. 8.7 Esay 7.13 Whatsoeuer is brought vnto vs whether it be the promises of God for the establishment and confirmation of our faith or instructions for our obedience by the messengers and Ministers of God if it be refused and resisted God himselfe is reiected and the Spirit of grace is despited Lu. 10.16 Ioh. 13.20 1 Thess 2.15 16. The reasons because first they come not in Reason 1 their owne name neitheir doe they discharge their owne message they are no other then the mouth of God they come not from themselues neither for themselues their authority and calling is from God Therefore Moses saith in this place What is Aaron that ye murmure against him And the Apostle saith of himselfe the other fellow labourers 1 Cor. 3.5 Who is Paul or what is Apollo but the Ministers by whom ye beleeued euen as the Lord gaue to euery man neither is he that planteth any thing neither he that watereth but God that giueth the encrease is all in all Secondly God doth account all things Reason 2 done to thē in the execution of their Ministery as done to himselfe Matth. 10.40 Hee that receiueth you receiueth me and hee that receiueth me receiueth him that sent me therefore he that receiueth the Minister receiueth with him God the Father It is the duty of all to prepare themselues Vse 1 when they come to the Ministery of the word because then they must consider that they are come into the presence of God himselfe to receiue not so much from the mouth of the Minister as from the mouth of God direction and instruction concerning his will Deut. 5.27 28. Gal. 4.14 1 Thess 2.13 O my brethren if we did beleeue this to be the trueth of God wee would not stumble so much against it and be so often offended at it wee would not reiect it and set so light by it as too commonly we doe Let vs be like to Cornelius Act. 10.33 We must set our selues in Gods presence whensoeuer we begin to heare the word of God We ought as much as we can to suppresse all thought and consideration of men and weigh with our selues from whence the word commeth from whom the messenger commeth in whose Name he speaketh vnto vs. This is a forcible meanes to make vs profit by hearing He that can see in the person of the Minister the person of God and settle his affections wholy vpon God whom he knoweth to be present with him I neuer doubt of that man but he will heare to his saluation Vse 2 Secondly acknowledge from hence that the despising of the word of God the not beleeuing or not consenting to it when it is taught by men like to our selues is one of the greatest sinnes of all other that can fall out among the sonnes of men As it is most common so it is most fearefull and shall receiue the greatest punishment from God Matt. 10.14 15. Act. 13.51 O that all men would take a scantling of this sin by a right consideration of the doctrine which I handle and you heare For the doctrine teacheth that the withstanding of the Ministery of the word and murmuring against his ordinance is an open standing out against God and a resisting of him Can there be greater pride insolency contempt vnthankefulnesse rebellion and disobedience then to resist the Lord The Apostle speaking of the Magistrate saith Rom. 13.2 Whosoeuer resisteth the power shall receiue to himselfe damnation if this be true of man much more may we affirme it of God that whosoeuer resisteth him shal bring vpon himselfe swift and sudden damnation For are we stronger then he Now we must vnderstand that all such as set themselues withall their might and cunning against the Ministery of the word they do as it were take God to taske they single him out to combat with all but they shal find in the ende themselues vnequally matched Shall he that is dust lift vp himselfe against his maker shall he that is no better then a blast or puffe of wind contend with him that rideth vpon the wings of the wind and is able to scatter vs as chaffe before the winde O then how fearefull will the account be of many among vs that shew as great scorne and contempt as great security and infidelity as the Iewes did 2 Chron. 36. for which they were carried away into captiuity and swept out of the land of their habitation Such persons do in a manner bid God defiance to his face For when the Minister preacheth God preacheth when the Minister threatneth God threatneth when the Minister promiseth God promiseth when the Minister comforteth God comforteth It is he that speaketh by his seruants the Prophets Heb. 1.1 When they beseech vs to be reconciled God beseecheth vs by their Ministery 2 Cor. 5.20 True it is they speake but God speaketh to vs in them by them This made the Apostle say We then as workers together with him beseech you also that ye receiue not the grace of God in vaine 2 Cor. 6.1 That which is spoken of the Sacrament of Baptisme may rightly be spoken of the Ministery of the word It is said that Iesus came into the land of Iudea and baptized Ioh. 3.23 but it was by the hands of his disciples Ioh. 4.2 The Baptisme was his but the Ministery was theirs So doth the Lord preach vnto vs as Christ then baptized he preacheth to vs by the mouth of his Minister he speaketh whē they speake vnto vs. Such then as yeeld not to the promises or threatnings or admonitions that are offered vnto them what doe they but say plainely I will not beleeue God I will not commit my selfe and mine whole estate into his hands I doe not thinke that he will do as he threatneth This is no other then to giue vnto God the lie to his face Lastly this giueth comfort and encouragement Vse 3 to all the Ministers of God in the thanklesse labours of their wearisome calling God will care for vs howsoeuer men reiect vs. Hee will
God that it may not be laide to their charge Notwithstanding the Lord assisted me strengthened me that by me the preaching might be fully beleeued 2 Tim. 4 16 17. This appeareth in that worthy prayes of Asa which he made going to battaile against his enemies 2. Chron 14 11. Lord it is nothing with thee to helpe with many or with no power helpe vs O Lord our God for wee rest on thee and in thy name are wee come against this multitude O Lord thou art our God let not man preuaile against thee Let vs not therefore be discouraged and discomfited when we see many against vs and few to stand for the cause of God but consider that he whose cause it is is able to defend it whose power and glory is most of all seene in the weakenesse of those that are stirred vp to maintaine it Vse 3 Lastly it is our duty not to fret at euill men when they are exalted and lifted vp on high but consider the end that the Lord will make Nah 1 2. Who will take vengeance on his aduersaries and reserueth wrath for his enemies Though they practise against the iust and gnash their teeth against him though they watch the righteous and seeke to slay him though they abound and prosper and set their mouth against heauen yet this is a comfort to the godly Psal 37 7 8 9 10. That yet a litle while and the wicked shall not appeare thou shalt looke after his place hee shall not be found Waite patiently vpon the Lord and hope in him fret not thy selfe for him which prospereth in his way nor for the man that bringeth his enterprises to passe for euill doers shal be cut off they that waite vpon the Lord shall inherite the land The destruction which God hath conâ—luded against them is sure he wants no meanes to ouerturne them he can make things that are not of greater power then they that are There is no safety to the enemies of God and his truth there is no way for them to escape for the Lord is the God of vengeance This the Prophet Esay declareth at large chap. 30. 14.10 shewing that their destruction should be both certaine and suddaine This is that which the Prophet assureth Hezekiah of that God would put his hooke in his nostrils and his bridle in the lippes of Rabshekah that rayled vpon the holy one of Israel 2 King 16 6 7. Be not afraid of the words which thou hast heard I will send a blast vpon him he shall heare a noise and returne to his owne hand and I will cause him to fall by the sword in his owne land Let vs therefore remember alwayes the exhortation of the Prophet Psal 37 1 2. Fret not thy selfe because of the wicked men neither be enuious for the euill doer for they shall soone be cut downe like grasse and shall wither as the greene herbes trust thou in the Lord and doe good dwell in the Lord and thou shalt be fed assuredly Verse 9. Blessed is he that blesseth thee cursed is he that curseth thee This is the conclusion of this prophecy wherein is shewed that God will powre out his blessings vpon his people in such a gracious manner and measure that it shall runne ouer and fall vpon those that are the friends and fauourers of the Church on the contrary side such as hurt or persecute them shall vndergoe the heauy curse of God as God long before shewed vnto Abraham Doctrine God will be mercifull to such as be mercifull to the Church From hence ariseth this doctrine that God will be mercifull to all those that shew mercy to his Church and such as are without pitty and compassion shall finde iudgement without mercy at the hands of God God will blesse those that doe good to his people they shal not lose their labour that fauour the Church but such as are enemies vnto them shall finde God an enemy vnto them We see how God blessed the house of Laban for Iacobs sake so doth Laban confesse Gen. 30.27 I haue perceiued that the Lord hath blessed me for thy sake Thus God blessed the house of Potiphar for Iosephs sake that was sold vnto him for God was with him and his master saw that the Lord made all that he had to prosper in his hand Gen. 39 3 Thus haue worldly men beene blessed for the godlies sake This is it which Isaac vttered in blessing his sonne Gen. 27.29 Cursed be he that curseth thee and blessed be he that blesseth thee Hereunto commeth a worthy example recorded by the Prophet Ieremy chap. 38 9. chap. 39.16 17. when Ieremy was cast into the dungeon where he stacke fast in the myre through the false suggestion of his enemies Ebed-Melech the blacke Moore spake to the King for him drew him out with cords and tooke him out of the dungeon and therefore the Prophet is sent vnto him with message Thus saith the Lord of hoasts the God of Israel Behold I will bring my words vpon this city for euill and not for good they shal be accoÌ„plished in that day before thee but I will deliuer thee in that day sayth the Lord and thou shalt not be giuen into the hand of the men whom thou fearest for I will surely deliuer thee thou shalt not fall by the sword but thy life shall be for a prey vnto thee because thou hast put thy trust in me saith the Lord. Thus did God recompence his zeale and reward his fauour which he shewed to the Prophet in the miseries and troubles which hee sustayned Rahab the harlot receiuing the spyes sending them out another way and preferring their life before her owne life was her selfe saued from the common destruction and had her fathers houshold and all that she had giuen her as a prey because shee had hid the messengers which Ioshua sent to spy out Iericho Iosh 6 25. Iam. 2 25. Heb. 11 31. The widow of Sarepta giuing hospitality to Eliah and offering him part of that poore pittance which was left her and her sonne in those dayes of dearth and drought was with all her family miraculously sustained in the famine continuing three yeeres and sixe monthes 1. King 17 10. The Shunamite receiuing the Prophet Elisha making him a chamber prouiding al necessaries for him setting him there a table a stoole and a candle-sticke that he might turne in thither to lodge when he trauailed that way and eate bread at her house receiued both the blessing of a sonne her husband being old 2 Kings 4 8. and the raising of him from death to life to her great comfort She shewed some mercy but receiued more mercy she ministred comfort to the Prophet but her self receiued more comfort This also our Sauiour testifieth shewing that wee shall lose nothing that we bestow on any of the faithful we serue a bountifull Lord and a liberall pay-master Math. 10 41 42. He that receiueth a Prophet in
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 proâ—ided 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 attendaÌ„ce 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
is not so much an iniury to maÌ„ as to God himself Mal. 3 8 9. Ye haue robbed me in tythes and offerings saith the Lord. And in the Law it is expressed that the tribe of Leui had no inheritance nor any part among their brethren But the Lord was their part and their inheritaÌ„ce Numb 18 20. because that which fell vnto them was dedicated to God and lest the people shold think that the Ministers were beholding vnto them for it therfore God claimed the tyths to be his Leu. 27 30 by his gift assigned them ouer to the Leuites No man can touch the Lords right to take it away and bee guiltlesse for it is as a snare wherewith the hooke is couered and the fish or fowle deceiued and entrapped The profit that cometh by seizing vpon holie things promiseth much gaine and aduantage yet let it seeme neuer so sweet and pleasant to the taste it shal be as grauell nay as poyson in the stomack in the end shal sting theÌ„ more dangerously that swallow it then if they were bitten with scorpions venemous serpents Secondly it is the duty of the people to Vse 2 haue a care of their Ministers For seeing God hath appointed them to serue him to teach his people that his way may be knowne vpon earth his sauing health among all nations it is great reason they should be maintaind for that purpose The Leuites were descended of the linage of Abraham no lesse then any of the other tribes therefore a part of the inheritance belonged to them neuertheles God put them from it because they should not be trobled with tilling the ground such like busines but giue themselues wholly to the fulfilling of their office And as the Ministers are often exhorted to do their duty so must the people know that God requireth a dutie at their hands that they prouide for them as Deut. 12 19. And doubtlesse in that speciall charge giuen to the people God more respected the benefit of the people themselues theÌ„ the profit of such as were to be maintained The Ministers are to be maintained in a temporall estate but the people in the vnity of faith and in obedience toward God that so the true religion might be preserued in purity Lastly this serueth to put the Ministers in Vse 3 mind of their duty For wherefore hath God all this care ouer them but that they should care for the people And wherefore are the people to prouide for their bodies but that they should watch for their soules This serueth to driue from the Altar such as are ignorant Ministers that are not able to teach the people Ignorance is a greeuous sinne in all but especially in the Minister who must not onely haue light in himselfe but giue light to others and must not onely know the way to Gods kingdome but shew the way vnto others For God neuer meant that idoll sheepheards should haue the places and prouision ordained for such as will take paines These thrust themselues into this great worke and high calling of the Ministery and yet are vnfurnished of those gifts which should fit them for this function 1 Tim. 3 2. and 2 Tim. 2.2 They should be Lights of the world and yet sit in darkenesse themselues they are called to be Salt but they are vnsauoury The Minister in the Church is as the eye in the body or as the candle in the Lanthorne If then the watchmen be blinde and haue no knowledge The blinde must needes leade the blinde and then both fall into the ditch Matth. 15 14. The Ministers should be the mouth and Messengers of God vnto the people but if they bee dumbe and cannot speake they are not able to deliuer their Ambassage They should bee Nurses of Gods children to feede them with the sincere milk of the word that they may grow thereby 1 Peter 2 2 but these haue dry brests and starue Gods people and are guiltie of murther in his fight They take vpon them to be Stewards of Gods family to giue them their portion in due season Luke 12 41 but they haue no skill to breake the bread of Life neyther to diuide the spirituall foode of the word aright And whereas the Sheepeheards should feede the flocke they feed only themselues with the milke of the flock and cloath themselues with the wooll They do thinke themselues to bee Captaines and ouerseers of the Lords hoast to go before the people but they are not able to handle the sword of the Spirit nor to prepare the people for this spirituall warfare These sinne greeuously by inuading the Lords inheritance and presumptuously taking vpon them this great office vnto which they were neuer called of God For this is a certaine truth whomsoeuer the Lord sendeth him he furnisheth and enableth in some measure to discharge the duty which hee requireth of him His calling is not an idle but an effectuall calling and is able to demonstrate it selfe so soone as it is giuen When God had called Aholiab and Bezaliel to build his materiall Tabernacle by and by they were filled with the Spirit of God in wisedome in vnderstanding and in knowledge Exod. chap. 31. ver 2. and chap. 35 verse 31. Will hee then make choyse of any to builde the spirituall Tabernacle which is his Church in whome is no grace of the Spirit of God no wisedome no vnderstanding no knowledge at all Salomon saith in the Prouerbes He that sendeth a Message by the hand of a foole cutteth off the feete and drinketh dammage chap. 26 6. No man that is wise will send such a Messenger that hath any care or desire to haue his message deliâ—ered and therefore we may not think that the wise God will vse such in his seruice On the other side as the colde of snow in the time of haruest where the heat aboundeth is most welcomâ— so is a faithfull messenger to them that send him for he refresheth the soule of his masters Prou. 25 1â— These are they that destroy noâ— onely their own soules but bring destruction to the people that depend vpon them Prou. 29 16. And as God prouided not maintainance so carefully for the ignorant Minister so wee may saw the same of the carelesse and ydle Ministers who hauing learning knowledge do want conscience of their duty For their knowledge must shew it selfe in practise Mal. 2 7 and they must haue not only the head but the tongue of the learned to minister a word in time to him that is weary Esay 50 4. They must not onely haue the talent as the vnprofitable seruant had but they must vse their talent as the good and faithfull seruants did and as they ought to haue store of prouision so they must distribute it to the releeuing of Gods people or else beeing able to teach and yet will not they are worse then they that would and cannot A rich man that hath his barnes and granaries full of