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
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
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
tempted Where we see he beginneth the sentence with the plurall number and endeth it with the singular Wherefore to returne vnto our purpose from which we haue digressed to answere an obiection and to open the interpretation of this Scripture faithfull parents who haue endeuoured to sow the seede of eternall life in the mindes of their children are not to bee censured and condemned because they haue leude and vngodly children that giue euident tokens rather of reprobation then of saluation as if it were their fault and offence for as much as they may bee carefull to vse all meanes of faith and furtherance to eternall life and yet notwithstanding faile of their end If they doe not discharge their duties they shall be guilty of their blood but if they doe teach them they are free they haue deliuered their soules If wee haue vsed diligence and be euill spoken off let vs comfort our selues in the Lord and rest our selues in the cleerenesse of our owne consciences and comfort our hearts in the testimony thereof being well assured that in the great day of account the LORD shall acquit vs when the mouth of iniquitie shall be stopped Vse 3 Thirdly from this ground ariseth great consolation to all faithfull parents who are to comfort themselues in this if among many children and a plentifull issue they haue some fewe of them yea but one onely that appeareth to be the faithfull childe of GOD albeit it bee otherwise with the rest GOD indeede will receiue glory in all though some of them bee reprobates this must preuaile with our natural affections and teach vs to suppresse our greefe and sorrow No doubt it is cause of the greatest griefe and maketh their head as waters and their eyes a fountaine of teares that they make their bed to swimme and water their couch with weeping which striketh neerer vnto them to beholde their vngodly wayes then to see them suffer a thousand deaths Abraham was exceedingly mooued when he was commanded to cast out of his family his sonne Ishmael Gen. 21.11 and 17.18 for the thing was grieuous in Abrahams sight because of his sonne and before this he had saide O that Ishmael might liue in thy sight yet neuerthelesse he yeelded to the will of God who would therein bee honoured So when GOD respecteth vs and confirmeth his couenant toward vs and taketh vnto himselfe any of our seede we ought rather to praise God for this mercy and goodnesse toward vs in sauing one then murmure against him or aske the question of him why he calleth not all If it please God so to deale in mercy toward vs that he vouchsafeth to be both our God and the God of all I say of all our seede we are bound vnto him in so much greater dutie and he requireth of vs the greater obedience and looketh for a sacrifice of greater thankefulnesse Hee dealeth not so with all good men euen such as haue faithfull soules and desire to approoue their seruice vnto him who when they haue giuen them what education they can and heartily craued of GOD his blessing vpon their holy endeauours yet haue found many crosses and such inward griefes as haue beene ready to breake euen their heart-strings and to bring their gray haires with sorrow to the graue Neuerthelesse we must not suffer our ouer-strong affections to preuaile too farre within vs and to swallow vs vp with ouermuch heauinesse when we beholde with our owne eyes the wickednesse of our children that are come out of our owne loynes and are of our owne blood when we see them without hope of being reclaimed and reformed as those that runne into all excesse of riot no though we should see them taken away in the prophanenesse of their hearts For why should we repine at it to consider how God glorifieth himselfe albeit it be in the destruction of some of ours Of this we haue two most notable examples in Aaron and in Eli neuer to be forgotten of vs recorded in the Bookes of Leuiticus and of Samuel Touching Aaron his two eldest sonnes Nadab and Abihu of whom we now speake sinned against the Lord in offering strange fire and seruing of God otherwise then hee appointed which is a thing detestable in his eyes and there came out a fire from the Lord and deuoured them and they dyed before the Lord. Heere was a grieuous sinne committed heere was a grieuous punishment executed vpon them and their father did beholde it with his eyes and how they were carryed out of the campe in their coates Moses tolde him that the LORD would bee sanctified in them that come nigh him and before all the people he will be glorified so that Aaron helde his peace Leuiticus chapter 10. verse 3. So touching Eli when he heard a fearefull iudgement denounced against his posterity he said It is the Lord let him doe what seemeth him good 1 Samuel 3.18 Thus ought we to doe and not vexe and turmoyle our selues without reason for that which we cannot remedy and redresse All the children of the faithfull are not the children of the promise they that are the children of the flesh are not the children of God Galatians chapter 4. verse 23. All that are the seede of Adraham are not the children of Abraham Romanes chapter 9. verse 6 7. neither are all the Israel of God which are of Israel Heere it may be obiected which the Apostle Obiection 1 Peter speaketh to the Iewes The promise is made to you and to your children Actes 2.39 God is the God of the faithfull and of their seede I answere The Apostle answereth this in the next wordes Answer euen as many as the Lord our God shall call So many as haue God to bee their God shall in his good time be called to the knowledge of the trueth Hence it is that in the promise annexed to the second commandement it is said Exod. 20.6 hee sheweth mercy to thousands that loue him and keepe his commandements Thus hee limiteth the promise of mercy he restraineth it to those that loue him This promise is performed when it holdeth in any albeit a farre off Another obiection ariseth out of Paules words to the Corinthians where the seede of Obiection the faithfull are said to be holy that is sanctified and cleansed The vnbeleeuing husband is sanctified by the wife 1 Cor. 7.14 and the vnbeleeuing wife is sanctified by the husband else were your children vncleane but now are they holy If then they be all cleane and holy it followeth they are also vnder the election of grace I answere they are holy touching the outward couenant and generall election Answer as to be of the visible Church to haue right in the Sacraments and to haue interest in the outward priuiledges therof as in the word prayer and such like Thus the whole nation of the Iewes are saide to bee chosen and thus they may bee saide Rom. 11.16 and are saide to bee sanctified They
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
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
themselues deuout but is indeed the language of the diuels God respecteth not such foolish deuotions he requireth of all persons the knowledge of his word as we shall shew afterward and he will bee worshipped according to the knowledge thereof The Apostle reproueth the Iewes for their zeale a vertue that ought to be in al the faithfull forasmuch as God will spew all that are lukewarme out of his mouth neuerthelesse he accepteth it not in them because it was not according to knowledge Rom. 10 2 We must know what God alloweth if we would haue him allow approue of vs. If we regard not to know him we may well assure our selues that in the day of account he will not know vs but turne away his face from vs. The second reproofe The second reproofe meeteth with all such as do things doubtfully and waueringly not knowing whether they do well or ill these do attempt things either against their conscience or without the comfort of a good conscience and therefore albeit it be good in it owne nature which they do and good in regard of the will of God yet to them it is not so because they are not assured by the word whether it be lawfull or vnlawfull and therefore it is turned into sinne This is that which we heard before out of the Apostle Whatsoeuer is not of faith is sinne Rom. 14 23. All such neede not another to condemne them they condemne themselues in that which they doe The vnfaithfull and vnregenerate man sinneth in euery thing he doth euen in his best actions We must please god before any of our works can please him The Apostle saith Vnto the pure all things are pure but vnto theÌ„ that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled Tit. 1 15. And S. Iames in his Epistle chap. 1 7 8. Hee that wauereth is like a waue of the sea driuen with winde and tossed for let not that man thinke that he shall receiue any thing of the Lord a double-minded man is vnstable in all his waies Wherefore it standeth vs vpon â—eral rules â—irect our â—ons to consider the three generall rules set downe by S. Paul in the Epistle to the Romanes chap. 14 to direct vs in all our actions First he is happy that condemneth not himselfe in the vse of those things which hee knoweth to be lawful This concerneth those that are strong â—n 14 22. This is a golden rule and a great honour happinesse of Christian men that their owne consciences doe not accuse them to allow and admit of that which they iudge not to be good and lawfull They know by due triall and examination that the same which they do agreeth with the word of God so that they are assured to build vpoÌ„ the rock Though all men should accuse them and condemne them yet their conscience grounded vpon the word of God would acquit discharge theÌ„ which cannot but giue an inward peace and sweet contentment to their soules This the Apostle saith 2 Cor. 1 12. Our reioycing is this the testimony of our conscience c. To the same purpose Iob speaketh chap. 27 6. My righteousnesse I hold fast and will not let it go my heart shall not reproch me so long as I liue Likewise Iohn in his first Epistle saith I four heart condemne vs â—oh 3 20 21. God is greater then our heart and knoweth all things beloued if our heart condemne vs not then haue we confidence toward God This comfort of a good conscience they cannot but want which doubt whether that which they do please God or not they are farre from this happinesse which the Apostle pronounceth vpon such as know well and are throughly assured what they do the rest are like drunken men that stagger reele too and fro cannot keepe themselues vpright vpon their feet Secondly no man must do any thing with a doubtfull conscience for such a one woundeth his owne conscience offendeth God The Apostle saith He that doubteth is condemned if he eate â—m 14 23. because he eateth not of faith He that is not perswaded that it pleaseth GOD which he doth cannot direct it to his glory Euery worke that commeth short of his end is sinne and therefore Abraham is commended that he staggered not at the promise of God through vnbeleefe but was strong in faith giuing glory to God Rom. 4 20. This rule belongeth to those that are weake who wauer vp and downe in their opinions like a ship that tottereth hither and thither in a tempest Woe vnto such they need no other witnes or iudge against themselues but themselues They do many good things that doe displease GOD which would please him if they were wel and rightly done If then thou wouldst haue any fruite and comfort in those things which thou doest informe thy conscience aright be perswaded throughly of that which thou doest and build thy faith vpon the sure and infallible rocke of God Thirdly whatsoeuer proceedeth not from faith is a sinne committed against God and condemneth him that doth it forasmuch as without faith it is vnpossible to please God Hebr. 11 6. Outward shewes and appearances though they be neuer so pompous and glorious are not respected of him he enquireth whether those things we do proceed from true obedience whether we beleeue by the word that they are required of God and so please him This last rule engendereth two other first whatsoeuer proceedeth from pure naturals is vnpure and whatsoeuer commeth from the force of our free will is sin in the sight of God Such as the fountaine is such are the streames as the root is so are the branches like mother like daughters like cause like effects Doth a spring send foorth out of the same place sweet water and bitter Can the figgetree beare Oliue berries Iam. 3 12. Math 7 18. eyther a vine figges A good tree cannot bring forth euill fruite neither can a corrupt tree bring foorth good fruite Secondly all the vertues and actions of the infidels and vnbeleeuers albeit in regard of themselues and the substance of the workes and as they are the gifts of God they be not euill but good yet in the iudgment of God they are sins The whole life of vnbeleeuers and vnregenerate men is nothing else but a whole practise of sin in a continued course without stay or interruption from the beginning to the ending August in Psal 31. et epist 105 but they are like those that run a great pace out of the way They may do many things beautifull in shew but they are more in shew then in substance in appearance then in deed and truth All their vertues are shaddowes and therefore called by one of the fathers splendida peccata beautifull sinnes August de ciuit dei They lay an euill foundation haue a wrong beginning they do them without faith and they also
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
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
what the Ephah was to wit ten times so much If wee follow the account and estimate that some of the Rabbines make which seemeth to bee the most sound and most certaine we may hold What the Omer is that the Omer maketh iust three pintes of our ale-measure so that the Ephah by this reckoning containeth neere halfe of our bushell not full out foure gallons For thus doth Rabbi Shelomo take the computation D. Wâ—lâ—et Hex apâ—â—n Exod. chap. 16. as wee may reade in the learned and laborious commentary set out vpon that booke The Ephah containeth three of the measures called Seah Euery Seah held sixe of the measures called Cabi Euery Cabi held so much as 24. Egges So then the Omer being the tenth part of the Ephah containeth 24. Egges which maketh iust three pintes of ale-measure and as the Omer is three pintes of our ale-measure What the Ephah is so the Epha being ten times so much containeth almost halfe of our bushell Neither may this seeme strange or against that which we reade in the booke of Ruth that she gleaned Ruth 2 17. gathered euery day an Ephah of barley and carried it home to her mother but rather strengtheneth and confirmeth that which hath beene said for as it was not a burden too great for a woman to beare so it was not a measure too great for a woman to gather many in our daies sometimes vsing to do as much who haue not that extraordinary fauour shewed vnto them which she had albeit she were a stranger By all this that hath beene spoken we may easily see and perceiue that this tenth part of the Ephah heere mentioned which was also offered amounted to three pintes of barley floure of our ale-measure I am not ignorant that many enlarge these measures much more and in a manner double the account that I haue followed but this seemeth to be the truer computation neither will we contend with any in a matter of no higher nature let the Reader follow that which carrieth greatest shew of reason And thus much of the questions arising out of the first point Secondly hauing now declared what the husband did wee come to shew in the next place what the Priest did he must bring her neere which is suspected of adultery and set her before the Lord Verse 18. that is before the Altar of burnt offerings standing within the Tabernacle to the end she should consider that shee stood as it were ready to hold vp her hand at the barre of Gods iudgement seat where and when she should not escape if so be she were faulty and guilty of that crime He taketh holy water in an earthen vessell and dust from the floore of the Tabernacle and putteth it into the water so that they were mingled together Then hee vncouereth her head putteth the offering into her hand and holdeth the bitter water in his hand that causeth the curse In this part of the diuision containing the Question 1 actions of the Priest sundry questions are to be considered and dissolued As first whence the Priest had this water heere mentioned From what place did he take it I answer Answer eyther it was the water of separation sprinkled with the ashes of the red heiffer so called because it was applied vnto theÌ„ which for their vncleannesse were separated from the Congregation to the end that being washed and cleansed with it they might bee receiued againe into the host for which cause it is also named the water of sinne of which wee reade at large afterward Numb 19. or else it must be water taken out of the brazen lauer Exo. 30 19 21 wherwith the Priests vsed to wash themselues before they ministred in the Tabernacle And indeed many vnderstand it of the former But that was the water vsed to purge and clense as we noted before which hath no vse in this place forasmuch as the woman should after a sort be reputed as guilty and be condemned of the crime whereof she was suspected accused as if it were to be purged by it which were to condemne the person before the fact be proued a thing that cannot bee practised without iniustice This then is the difference betweene those waters that was to purge this is to discouer Forasmuch therefore as it could not be that water it followeth that it was the water which was set in the Tabernacle and taken out of the brazen lauer appointed for the Priests to wash withall Question 2 Secondly it would bee knowne why this water was called holy Was there any purity or holinesse in it Or was it better then any other Or had it any secret force in it to make any man holy I answer Answer it was so called not in regard of the substance of it or of any naturall strength it had in it but in regard of the vse because it was appointed and set apart to an holy vse 2 Kin◠〈…〉 Iohn 5 â— as the water and washing in Iordan clensed Naaman and the poole of Siloam healed the diseased Thus the instruments of the Tabernacle the Arke the Shew-bread the Candlesticke the Lampes and the rest of the vessels vsed in the seruice of God were all of them consecrated and hallowed not in regard of the matter whereof they consisted neither in regard of the forme after which they were fashioned because they had the one from nature the other froÌ„ art but in respect of Gods ordinance that had separated them to an holy purpose So we see in the new Testament wheÌ„ Christ instituted his last Supper and thereby commanded his Church to keepe a perpetuall memory of his death and passion vntill his coÌ„ming againe the bread and wine that hee set apart to that purpose are said to be blessed Math. 26 26. 1 Cor. 10 â—6 Paul calleth it the cup of blessing not that they haue any holinesse inherent and included in them or any power to sanctifie all the comers and communicants that doe receiue them for then no man should eate of that bread or drinke of that cup vnworthily nor make himselfe guilty of the body and blood of Christ whereas the Apostle teacheth 1 Cor. 11 29. that whosoeuer eateth and drinketh vnworthily eateth and drinketh his owne damnation not discerning the Lords body And the Church of the Corinthians was generally chastened of the Lord for this abuse contempt as he sheweth in the same place Verse 30. For this cause many are weake and sickely among you and many sleepe It remaineth therefore that these outward elements are holy onely in regard of Gods ordinance and our vse and sanctified to them that come aright prepared vnto them So is it touching the water mentioned in this place it is called indeed holy water howbeit not in regard of any holines that was in it but partly in regard of the vse to which it was applied partly in regard of the person by which it was vsed partly in
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
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
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
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
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
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
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
as false and vnreasonable declaring as the truth was that Israel took not away that land which they claimed as their owne but wonne it from the Amorites by the law of warre and Verse 20 by right of conquest who denying them passage and moreouer making assault vpon them constrained them to draw out their swords to defend themselues by occasion whereof they obtained victory through the helpe of God and possessed their Cities And as they tooke them by force of armes so they held thē Verse 26 by prescription of time three hundred yeares So that he declareth that if any had right to those Cities or could lay any iust claime or title vnto them it should be the Moabites who were the lawfull owners of them before Sihon had encroched vpon them and taken them away from the first inhabitants But the Moabites hauing once lost them in battell neuer asked Verse 25 them of the Israelites neither laid any claime vnto them therefore much lesse should the Amonites to whom they appertained not by any iust title neither belonged any way vnto them either as owners by law or conquerers by sword and therefore they had no cause to dispute what right Israel had vnto that Land which now they possessed The second point heere amplified and enlarged is touching the well which by a diuine reuelation to them they had digged For when they departed from the Riuer Arnon they came into a dry place where they wanted water such as the wildernesse affoordeth many where the streames are swallowed vp in the hot sandes but at the speciall commandement of God they were directed what to doe as Peter was where he should cast his Net Luke chapter 5 verse 4 they digged and found water in great abundance and therefore they praise God by an effectuall song of thanksgiuing amplified by many rhetoricall figures as goodly flouers or as precious iewels to beautifie and garnish the same withall For first they eloquently by an Apostrophe turne their speech to the Well it selfe though a dumbe and senslesse creature and speake vnto it as if it had eares to heare and vnderstanding to conceiue Rise vp O Well confessing thereby the great power of God who contrary to the nature of all heauy and weighty things made the water to ascend whose property is to descend and exhorting with many acclamations and loud out-cries one another to the worke Secondly they set downe who were the labourers and workmen about the Well together with the tooles and instruments wherwith they laboured to wit the Princes and Nobles directed by Moses by whose ministery they receiued the Law and holpen with their staues and such like instruments wherewith they laboured fit for that purpose And this is the third myracle which God wrought in giuing them waters First in Rephidim immediately after they had passed ouer the red Sea Exod. 17. The second in the desert of Zin whē they came to Kadesh as we shewed before in the former chapter The third is that recorded in this place in the desert of the Moabites Afterward Moses reckoneth vp other places by which they passed as Mattaanah Nahaliel Bamoth and so that Valley which is in the plaine of the Moabites In this History of the passage of the Israelites from place to place a question Question ariseth what is meant by the booke of the warres of the LORD mentioned in the fourteenth verse For where is it now extant or what is become of it From hence also from such like places many conclude that sundry bookes of Canonicall Scripture are lost I answer Answer the word Sepher is taken diuersly and doubtfully it signifieth any publishing or rehearsing whether it be written or vnwritten whether it be set downe by the pen or vttered by liuely voice as also the word Tradition is taken for that which is deliuered eyther by word of mouth or by course of writing So then we cannot necessarily conclude It is rehearsed therefore it is written Nor thus It is written Therefore it is an holy booke and put into the Canon of the Scripture Let these three things be cleered and decided that it was a booke that it was an holy booke and lastly that it was a Canonicall booke and then wee shall easily be satisfied But Moses speaketh barely of rehearsing the warres not of writing them as if he should say Whensoeuer the warres ordered and disposed by the prouidence of God shall be spoken off this warre also and worke of his shall bee remembred which he hath wisely wrought and accomplished for his people against Vaheb King of the Moabites giuing part of his Country to Sihon that so his owne people might recouer the same out of his hands againe and reteine it as a possession for themselues as Iephtah telleth the Ammonites Iudg. 11 23 24 that they had held it by prescription of a long time peaceably without any molestation from the Moabites or desire of re-entry But if this had bene penned in a booke and reserued to posterity no doubt Ieptah would haue produced it as a sure witnesse to cleere the whole matter and to put it out of all doubt Wherefore this truth must be holden of vs that no part of the Canonicall Scripture No canonical Scripture is lost inspired of God is lost and perished I meane such as was committed as the Lords treasure to the Church for the perpetuall instruction thereof in faith and obedience so that no one oracle or sentence of God can fall away True it is 2 King 22 8. 1 Mac. 1 19. these sacred bookes may sometimes bee neglected and carelesly kept of men they may be furiously burned and despitefully handled by cruell tyrants that seeke the ouerthrow of all piety and religion but they can neuer be finally lost and wholly extinguished As he that keepeth Israel cannot slumber or sleepe so he that keepeth the holy Scripture the glory of Israel cannot slumber nor sleepe For first of all who is the author and enditer of thē but God and will not he preserue his truth and keepe it for the good of his Church in all ages Shal we make him vnable or vnwilling to defend and continue them If vnable we make him a weake and impotent God if vnwilling we make him enuious and malicious both which are farre from the pure and perfect nature of God and cannot stand with his essence Secondly all the workes of God remaine for euer and euer and are done in truth and equity Take a perfect view of all creatures vnder the Sunne which are the workes of his hands though they may be abolished and rooted out in one place yet they continue in another If thou wouldst ascend into the heauens or goe downe into the deepe if thou wouldst take the wings of the morning and dwell in the vtmost parts of the sea which of all the Creatures are now missing What place is void empty What hath beene that is not now being and extant in
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
sword and trouble of war to be thankfull for our long peace and prosperity and pray for the continuance thereof among vs. We may sit euery one vnder his Vine and vnder his Figge-tree we may rest in peace in our gardens and Orchards reasoning of the wayes and conferring of the word of the Lord whilst manie of our neighbor-Nations are shaken and tossed with the tempest of wars and all things round about vs are in an vprore Let vs desire God to spare them and bee touched with a feeling of their sorrowes And if there be such fearefulnes and deuouring in the sword let vs cast off all dissentions and debates let vs cut the cords of all contention and liue peaceably as brethren one with another Hereunto the Apostle Iames perswadeth ch 3 15 16. 4 1 2 This wisedome descendeth not from aboue but is earthly sensuall and diuellish for where enuying strife is there is sedition all maner of euil work From whence are warres and contentions among you Are they not hence euen of your pleasures that fight in your members Let vs take heed we giue no occasion of contention nor sow the seedes of diuision which in time to come may yeelde a comfortlesse croppe of cares and conf sions Let vs not go forth hastily to strife lest thou know not what to doe in the end therof when thy Neighbor hath put thee to shame Pro. 25 8. It is in vain to desire considerations and conditions of peace when we haue layde the foundations of warre like as the bow being drawne and the Arrow discharged it is too late to wish it may doe no hurt where it falleth For after that the coales of contention be once kindled there is no long expectation for the fire to flame and burne amaine with a swift course euen as when a cloud is gathered to his thicknesse the storme of raine that hath bene long in breeding is ready to fal and disperse it selfe It belongeth to all wisemen to foresee a mischiefe before it happeneth â—â—iard hist â—â—b 4. et 10 it is the reward of men vnhappie to lament it when it is once felt The counsell is without fruite that commeth after the fact it is too late to apply the remedy when the euil is hapned The souldier serueth to no turn that beginneth to march when the battell is done The Medicine that is ministred out of time worketh not to the benefite of the Patient It is too dangerous to broach a vessel of poison and haue the vertue of the Antidote or counter-poyson vncertaine or farre to seeke A smoke suffered long to continue conceiueth a sparke a sparke of fire let alone ingendreth a flame and the flame burneth without mercy and measure Let vs therefore resist the first beginnings as it were the first motions of malice and strife Small things increase by concord great things fall and come to ruine by discord and disunion We must therefore desire peace and follow after it albeit it seeme to flye from vs let vs pursue it with all our strength vntâ—l we ouertake it bring it home as a blessing into our owne houses and habitations as a man of warre concludeth 2 Sam. 2 26. Shall the sword deuoure for euer knowest thou not that it will be bitternesse in the latter end how long then shall it bee ere you bid the people returne from following their brethren As if hee should say If we shall ioyne army against army and forces against forces wee shall fall downe on euery side one brother shall deuoure and destroy another without pitty and compassion This serueth to reprooue those that prouoke to baâ—tell without cause and delight in warre as in a matter of sport and play who delight to shed blood as water Thus speaketh Abner Captaine of the hoast 2 Sam. 2 14. Let the yong men now rise and play before vs. Whereby we see that murther is made as a game pastime to laugh at Let euery man liue contented with his owne estate Great is the benefit of contentation Beware of ambition and aspiring thoughts The power of many rising suddenly to heighth and Soueraignty 〈◊〉 â—â—st Hal. 〈◊〉 taketh end with a ruine more suddaine They are like to a tree that groweth till he commeth to his height and then is plucked vp by the roots in a moment The heauy stone commonly ouerwhelmeth it selfe with his own waight Whosoeuer coueteth the fruite and neuer considereth the height of the tree whereon it groweth let him take heed that whiles he laboreth to climbe to the top he fal not with the boughs which he clasps and embraceth with both his armes It is the part and property of a wise man to consider alwayes his owne estate whereas the vaine ambitious man liueth for the most part in the remembrance contemplation of those things which make him to forget himselfe Let vs therefore all labour in our places to quench this thirst before it doe grow to be as a dropsie that can neuer be cured especially it standeth great men of high callings vpon euen the greatest men of highest callings in hand to looke to this swelling of the heart an euill whereunto they aboue all other are most inclined that they lift not vp their hearts against their Brethren Deut. 17 10. neyther forget that they are mortall and fraile men Lastly seeing the sword respecteth no person neither old nor yong neither learned nor Vse 3 vnlearned but destroyeth father and son maketh the wise widdow and the childe fatherlesse it is our parts when we see such iudgements present or imminent to humble our selues vnto God to desire him to remoue the fearfull noise and rumor of warre and in the meane season to pray that wee may vse our peace aright lest he bend his Bow and shoote his Arrowes and draw his glittering sword vpon vs. We see how Hezekiah when he saw the hoast of the King of Ashur sought the Lord carefully and prayed vnto him to fight their battels 2 Chro. 32 20. 20 3. so Iehoshaphat when a great multitude banding themselues together came against him set himselfe to seeke the Lord reconciled himselfe to him asked counsell of him proclaimed a Fast thoroughout all Iudah Thus the Prophet Lam. 5 20. considering that the strong men were troden down and the enemy reioyced at their trouble prayeth vnto God because the sword deuoured without and the people were ledde into captiuity Behold O Lord how I am troubled my bowels swell mine heart is turned within me for I am full of heauinesse the sword spoyleth abroad as death doth at home VVe liue as yet in great plenty and prosperity we enioy life and liberty we sleepe quietly in our beds and rest in our houses in peace we heare not the sound of the trumpet the clattering â—f armour the fury of the enemy the noise of gunshot the cry of the wounded we see not the blood of the slaine on the right hand and
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
in this waightie and necessary busines This was the care of the good and godly kings of Iudah Dauid Iehosaphat Hezekiah Iosiah and some others the first thing which they obserued was the reformation of religion the establishment of Gods worship and the sending foorth of the Leuites to teach the people If these means of instructions were vsed in Ireland Wales other places thoroughout the land for there is want hereof euery where if this way were taken in priuate families by the gouernors therof the people would not bee so tumultuous seditious and rebellious and seruants would not so breake out into swearing lying stealing stubbornnesse all vnfaithfulnesse We should not haue our Magistrates so continually troubled nor our prisons so much filled nor executioÌ„ so often done vpon malefactors For if we did prouide to haue them taught the feare of God we should finde them more dutifull seruiceable in their callings But how can we looke that they should bee faithfull to vs when they are vnfaithfull to God Or how should they feare vs when they are ignorant of the feare of the Lord or how should they be obedient to vs for conscience sake when they make no conscience of disobedience to God This serueth to reproue all those that punish seuerely the transgressions of the second Table and the trespasses done to themselues but are loose and negligent in punishing the breaches of the first Table These men begin at the wrong end A Physitian that would cure a disease must first take away the cause He that would dry vp any streame or running water must stop the head fountaine So the onely remedy and right order to purge the commonwealth family of treasons murders thefts and such like enormities is to be sharp and seuere against idolatry blasphemies contempt of true religion and of the seruice of God So then let vs in our places endeuor that they which are committed vnto vs may know the acceptable wil of God and haue it taught among them this will do them in soule body the greatest good this will make them most painful profitable to themselues leauing a blessing behind it For as they grow in godlines so they will increase in faithfulnes Verse 3. And Israel coupled himselfe to Baal-Peor Wee haue already seene the sinnes into which the Israelites did fall now let vs consider the occasion heere offered vnto vs whereby they were drawne into this spirituall and bodily fornication Psal 106 28. They coupled themselues to Baal-peor they frequented the company of the Midianitish women and vsed the familiaritie of euil persons so were brought not onely to allow of their sins but to fall into sin themselues Doctrine It is daÌ„gerous to the church to haue fellowship with the wicked This teacheth vs this truth that it is dangerous to the Church to haue fellowship with the wicked Wee are alwayes in danger of falling into euill the diuell is euer at hand ready to tempt the world to allure the flesh to entice but our estate is more dangerous when we ioyne with wicked men grow in a league with them This apeareth in the people of Israel who dwelt among the Canaanites Iudges 3 5 6. They tooke their daughters to bee their wiues and gaue their daughters to their sons and serued their gods This is it which is remembred in Psalme 106 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 Heereunto commeth the exhortation of the Apostle Ephes 5 7 11. Bee not companions with them And the Apostle Iohn setteth down 2 Ioh. 10 11. If there come any vnto you bring not this doctrin receiue him not to house nor bid him God speed for hee that biddeth him God speed is partaker of his euill deeds This will yet better appeare if wee marke the Reasons whereby it is confirmed First the godly and vngodly differ as things most opposite as fire and water as heauen and hell It is vnpossible to make an agreement betweene things that are so flatly contrary one to the other It is a vaine thing to attempt a reconciliation betweene extremities This reason the Apostle vrgeth 2 Cor. 6 14. Be not vnequally yoaked with the Infidels for what fellowship hath righteousnesse with vnrighteousnesse Or what communion hath light with darknesse And what concord hath Christ with Belial Or what part hath the beleeuer with the Infidel And what agreement hath the Temple of God with Idols This opposition being so great should be effectuall to draw vs to shake off wholly and reiect vtterly the company and society of the vngodly Secondly the godly are sooner corrupted Reason 2 then the vngodly are gained Nay one wicked man will sooner seduce an hundred in regard of the pronenesse of our nature to wickednes and our vnto â—ardnesse to the fruites of godlinesse then an hundred good men shall win one wicked man from his wicked wayes We see this in Salomon was not hee excellent in wisedome Neh. 13.16 beloued of his God and renowned aboue the Kings of Israel He thought to haue conuerted his wiues but his wiues peruerted him and turned his heart after theyr gods 1 Kings 11 2. This we see in Nehemiah who reprouing the Israelites after theyr returne from captiuity for ioyning with the Idolaters presseth vnto them the example of Salomon Did not Salomon the King of Israel sinne by these things yet among many Nations there was no King like him for hee was beloued of his God and God made him King ouer Israel yet strange women caused him to sinne To this purpose the Apostle compareth sinne to a leauen 1 Cor. 5 6 whose nature is in short time to leauen the whole lumpe Euill men can teach vs no good but much hurt commeth to vs by theyr infection Whiles the Israelites liued in Egypt they learned many Egyptian tricks and practised theyr fashions in worshipping the Calfe And common experience sheweth that they draw vanity and corruption vnto themselues that vse the company of vaine and corrupt men according to the saying of the Apostle Bee not deceiued euill words corrupt good manners 1. Cor. 15 33. It remaineth to handle the vses of this Doctrine Vse 1 First if wicked company bee dangerous much more is wickednes it selfe dangerous For wherefore are we to auoid them but for theyr wickednes sake We must not hate theyr persons but abhorre theyr impieties When the Apostle Paul had exhorted the Ephesians to bee no companions with carnall men he addeth Haue no fellowship with the vnfruitefull works of darknesse but euen reproue them rather If then such societies are to be forsaken much more the works of darknes whereby we are corrupted For as we are greatly to affect earnestly to desire the sweet fellowship of the godly for their godlinesse and goodnesse sake that we may learne to follow them so on
principle in the heart of man that if markes and bounds were not kept and maintained an horrible confusion and disorder of all things would follow in humane society and no man could know what was his owne neyther possesse that which hee hath in peace Secondly this condemneth all encroching Vse 2 vsurpation one vpon another in kingdoms and Lordships as well as in priuate possessions when men cannot bee content with their owne but would stretch the wings of their power and iurisdiction farther Moses saith notably in his song Deut. 32 verse 8 that the most High diuided to the nations their inheritance when he separated the sonnes of Adam hee set the bounds of the people according to the number of the children of Israel Howbeit the ambition and vnsatiable greedinesse of great men hath put all out of order and nothing is so holy which can stay them creeping and encroching vpon the bounds and borders of their neighbours Thus they breake the law of God and nature in seeking to enlarge and encrease their owne dominions These iustly incurre the curse of the Prophet Woe vnto them that ioyne house to house and lay field to field till there bee no place that they may be placed alone in the middest of the earth Esay 5 8. Hab. 2 9 12. Ier. 22.13 Mich. 2 2. For wherefore hath God separated nation from nation and one kingdome from another people but that all should liue quietly communicate one with another that there might be no confusion or diuision and therefore ought all to be contented with their own bounds God hath made them great but they alwayes seeke to make themselues greater he hath set them bounds but they will know no bounds So then from hence we may gather that the warres which are taken in hand vpon ambition and the enlarging of the bounds of their Empire onely are a despighting of God a shedding of innocent blood and a peruerting of the order which hee hath set in nature and nations Euery man therefore ought to abide in his owne possession and inheritance not to trouble or molest one another The ambition of Nimrod first began with setting vp the kingdome of Babylon Gen. 10 10. and afterward many following his example became desirous to winne one from another So it was with Chedarlaomor who spread out his armes and subdued the kings of Sodome Gomorrha Gen. 14 4. Thus men peruerted the order that God had set in the world like vnsatiable gulfes and mighty hunters before the Lord that hunted for the precious liues of men And the cause of al is pride and ambition We all know how in the beginning the earth was couered with water and naturally the sea would stand aboue the mountaines so that all would be ouerflowen It is the speciall goodnes of God and a testimony of his almighty power that the dry Land appeareth whereon wee set footing and build and plant and dwell commerce one with another Seeing then we liue heere and that the earth doth succour and sustaine vs let vs assure our selues that GOD sheweth his pitty toward vs let vs serue him with a perfect heart and with a willing mind and let all men content themselues with that which they haue without intermedling within the bounds of other men and as hee hath restrayned vs by sundry closures as it were locked vs vp with barres not to be broken so let vs not seeke to break them and so encroch vpon that which he hath not giuen vnto vs. Vse 3 Thirdly this reproueth the greedy and couetous affections of priuate men that couet to be rich they care not by what meanes But as soone as the desire of getting gaine is setled in them they are enflamed to rake to themselues by hooke or by crooke All men doe shunne and abhorre the names of theeues and robbers they cannot abide them they are ready to sue them that brand them with such odious titles but if wee detest them indeede we must lay aside couetousnesse also Hence it is that Salomon saith Prou. 15 27. He that is greedy of gaine troubleth his owne house but hee that hateth gifts shall liue Couetousnesse is a corrupt affection of the minde greedily desiring and too much gaping after the riches of this life They dreame of long life forgetting that no mans life consisteth in the abundance of his riches Luke 12 15. They thinke they shal exceedingly profite them but by the iust iudgement of GOD they turne to theyr hurt They thinke they will be as a shield or buckler to defend them from the iniuries of this life but they are turnd into swords wherby they are wounded and destroyed They haue conceyued a strong opinion that they will bee as a wall on euery side to vnderprop the house but they proue as a double cannon to cast it downe to the ground As then he that eateth moderately is nourished by the meate and it abideth in the stomacke but when it is taken immoderately the stomacke is choked and it is vomited vp againe so hee that greedily heapeth vp riches shall be constrayned to vomite them vp againe Iob 20 15. Couetousnesse therefore is a sinne when a man is discontented with the estate wherein God hath set him and with those things that God hath giuen for the sustenance of this present life when he murmureth against God the more he hath the more he desireth when he heapeth them vp and keepeth them and bringeth them not foorth to any godly or necessary vses but hee distrusteth the prouidence of God and putteth his trust and confidence in his riches as if he could not liue with out abundance of them neyther be sustayned by the hand of God Motiues to auoid couetousnesse The Scripture offereth sundry good meditations to mooue vs to auoyd couetousnesse First because it is forbidden of God Matth. 6 19. Luke 19 13. Hebr. 13 5. His word alone ought to be of great force to perswade vs if we had no farther reason Secondly because it is no lesse sinne then a secret kinde of idolatry Col. 3 5 as the couetous person is an Idolater because he trusteth in his riches not in the liuing God Eph. 5 5. Marke 10 24. Thirdly it cannot agree with the worship of God but one of them expelleth another as it is with contraries with cold and heate with light and darknesse Psal 119 36. Matth. 6 24. Luke 16 13. Yee cannot serue God and Mammon Fourthly it is saide to be the roote of all euill and that because it driueth and enforceth to many sinnes to apostacy to iniquity to lying to treachery 1 Tim. 6 10. 2 Kings 5 22. Mat. 28 13 14 15. Fiftly no mans life consisteth in the multitude of his possessions Lu. 12 15. Sixtly we are called to a better life and we haue a kingdom promised vnto vs that cannot be shaken reserued for vs in heauen and therefore we should set our affections aboue where Christ sitteth
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
is to bring them vnto him and to make them seeke him early and vntill affliction worke in vs repentance newnesse of life we haue no right vse nor true fruite of it Fourthly it is required of vs to praise the name of God for his mercy and goodnesse in sparing of vs and not pouring out the full viols of his wrath and indignation vpon vs and not coming out with all his fury and forces against vs. The practise of this praise we see in Dauid after the plague was ceassed 2 Sam. 24 25 hee built an Altar vnto the Lord and offered burnt offerings and peace offerings and the Lord was appeased toward the Land and the plague ceassed from Israel Hee did not onely call vpon God but offered the sacrifice of thanksgiuing vnto him Except we follow his example and practise this duty we rob God of his honour and prouoke him to take away his blessings from vs. When we are in affliction we are eloquent enough and haue tongues to vtter many prayers to haue the plague vpon vs remoued from vs but when we are helped and the iudgement is taken away we forget both Gods mercy and our owne dutie we consider not from whence our deliuerance commeth nor what it challengeth at our hands Fiftly we must remember that we thinke not our selues hardly dealt withall but take heed to our selues that we be farre from murmuring and complaining against God The Lord complaineth by his Prophet against such hypocrites Iere. 3 4 5. Ieremy 3 Diddest thou not still cry vnto me Thou art my Father and the guide of my youth will hee keepe his anger for euer will he reserue it to the end Thus they flattered with their lippes when malice was in their hearts they spake faire to God and pretended a great desire they had that they would faine please him while his hand is vpon them and while he striketh them with his rodde But what answere doth GOD giue and they receiue It followeth in the next words Thus hast thou spoken but thou doest euill euen more and more And as it was with this people so is our case when God at any time taketh vs in hand we speake him faire we humble our selues before him and stoope downe to take correction but eyther wee thinke the time too long while his rod is vpon vs and so wil prescribe him the time when to take it away or else we fret fume against him as doing vs wrong and wee sustained iniury at his hands But if we were acquainted eyther with our iniquity or with his mercy we would be otherwise minded and would confesse that all kindes of punishments are due to vs and indeed too little for vs yea we would easily perceiue that GOD is more sorrowfull for the correction which he is constrained to lay vpon vs then wee are greeued for the sinnes which wee haue committed against him If these things be found in vs if we acknowledge Gods mercy toward vs in our troubles if we call vpon him earnestly if we turne vnto him vnfainedly if we praise his name cheerefully and do not think our selues hardly dealt withall we shall not want comfort in our sufferings but be able to comfort both our selues and others Lastly it is our duty to bee patient vnder Vse 3 the crosse not to discourage our selues in our troubles whatsoeuer or how great soeuer they be nor to murmure and repine at them seeing our doctrine teacheth vs that he neuer powreth vpon vs all his wrath nor giueth vs a full cup to drinke vp euen the dregs thereof but tempereth seasoneth it in such sort that together with the affliction we may taste of his compassion Now to the end we may not despise the chastening of the Lord neyther faint when we are rebuked of him but may possesse our soules with patience and endure constant vnto the ende we are to consider three things First of all we must remoue all lets and impediments that may hinder vs in the course of patience Secondly we must learne and marke the motiues that may moue vs to the embracing of this Christian and heauenly vertue Thirdly we must examine prooue our selues whether this grace of GOD be in vs or not seeing vpon it as vpon a pillar resteth the life of our christian profession as we shall shew afterward Touching the first it standeth vs vpon to cut off and to cast away from vs all such things as may any way hinder our patience The Apostle writing to the Hebrewes and commending the constancy and patience of the Saintes draweth this exhortation Wherefore Heb. 12 1. let vs also seeing that wee are compassed with so great a Cloud of witnesses cast away euery thing that presseth downe and the sinne that hangeth so fast on let vs runne with patience the race that is set before vs whereby he declareth that the meanes to hold on our course with patience is to remoue the lettes and impediments that stand in our way The first hinderance is selfe-loue The hinderances of patience the very bane and poyson of all good and holy duties Wee loue our selues and our skinne so well that we shrinke backe our shoulders and pull in our heads when any perill beginneth to hang ouer vs as if some storme and tempest were imminent and ready to fall vpon vs. So long as this thorne sticketh in the flesh wee cannot loue the Lord nor yeeld obedience vnto him in bearing the crosse Hence it is that our Sauiour Christ saith Math. 16. verse 24. If any man will follow me let him forsake himselfe and take vp his crosse and follow me It is to our nature and the naturall man hard to suffer who desireth to sleepe in an whole skinne The second hinderance is desire of reuenge For these two patience and reuenge are as contrary one to the other as peace and warre as fire and water as light and darkenesse If Ioseph had looked to the iniurious dealings of his brethren toward him and to their wicked purposes intended against him he would neuer haue saide vnto them Gen. 45 5 8. Bee not sad neyther greeued with your selues that yee solde me hither you sent me not hither but God who hath made me a father vnto Pharaoh and Lord of all his house and Ruler throughout all the Land of Egypt If Iob had rested and contented himselfe in the attempts and robberies of the Sabeans and Caldeans hee would neuer haue broken out into these wordes The LORD hath giuen Iob 1 15 17 21 and the LORD hath taken away It belongeth not vnto vs to take or to seeke reuenge but to commit our selues and our causes to the God of vengeance The third lette is infidelity when we haue in vs an vnfaithfull heart and cast off all confidence in God who maintaineth the lot of all those that trust in him and depend vppon him What was the cause that the Iewes suffering want in the wildernesse
sometimes of bread and sometimes of water murmured against God and his seruant Moses And albeit they had most manifest experience both of the power and mercy of GOD in helping them in all times of neede yet they brake out into impatiency Exod. chap. 16 verse 3. Oh that wee had dyed by the hand of the Lord in the Land of Egypt Exod. 26 3. when we sate by the flesh-pots when wee did eate bread our bellies full The cause of this was an vnbeleeuing heart to depart away from the liuing God If therefore wee beleeue not in him â—â—m 20 12. â—â—al 78 22. to sanctifie his Name and to trust in his helpe if we doe not commit all our waies vnto him who hath promised that he will neuer forget vs nor forsake vs it is vnpossible that euer wee should possesse our soules with patience The last impediment is want of premeditation and consideration how we may continue and go through stitch without starting backe from our profession This is the cause that maketh men impatient and to giue ouer when we are tryed because wee neuer weigh the danger before we are tryed We must cast our accounts what it hath cost others what it may cost our selues It is worthy counsell giuen vnto vs by our Sauiour Christ Luc. 14 28 29 30. Which of you minding to build a Tower sitteth not downe before and counteth the cost whether he haue sufficient to performe it lest that after he hath laide the foundation and is not able to performe it all that behold it begin to mocke him saying This man began to build and was not able to make an end It is a dangerous case to be found vnprepared and vnprouided for the assault It hath wrought a relapse and apostacy in many so that they haue denied the faith and made shipwracke of religion Hitherto of the hinderances of patience now let vs consider the motiues that may perswade vs to seeke after it and to lay hand and hold vpon it Motiues to moue vs to patience First of all we must know that as all affliction is of God so he will be with vs haue care ouer vs vnder the Crosse Why then should we bee dismaied or discourage our selues in any troubles whatsoeuer seeing we are still in Gods sight and haue him ready to heare vs otherwise it could not but go hard with vs. It had gone hard with Moses being cast into the Riuer among the reedes except God had looked downe from heauen vpon him and directed Pharaohs daughter to take him vp The like wee might say of Ioseph when he was in irons and his feet held in the stockes Psal 105.18 1 Sam. 24 2 3. Iere. 38 6. Ionas 1 17. Dan. 3 21 6 16. of Dauid when he wandered in the wildernesse on the Mountaines and in Caues of the earth of Ieremy when hee was cast in prison of Ionah in the whales belly of Daniel in the den of Lyons and of his fellowes in the fiery furnace all these had experience of Gods assistance who was not farre from them in the day of trouble So it shall be with euery one of vs his countenance doth euermore behold the iust in all their sufferings calamities as the Psalmist saith The eyes of the Lord are vpon the righteous his eares are open vnto their cry Psal 34 15. And indeed we should be most wretched and miserable in all our afflictions in warre famine and pestilence and whatsoeuer chastisements befall vs except God had an eye to see vs an eare to heare vs an heart to pitty vs and an hand to saue and succour vs. Secondly we must consider what we haue deserued and how we may iustly be punished not only in that manner but in a greater measure This was the confession of the penitent theefe hanging vpon the Crosse and speaking thus vnto his fellow Luc. 23. Luc. 23 41 42 We are indeed righteously heere for we receiue things worthy of that we haue done but this man hath done nothing amisse We shew our selues to haue a sensible feeling of our sorrowes but are many times without feeling of our sinnes If GOD should lay more vpon vs he were not vniust inasmuch as we haue iustly broght it vpon our selues We see this in the Prophet Dauid acknowledging the same Psal 119 75. I know O Lord that thy iudgements are right and that thou hast afflicted me iustly We must confesse that nothing belongeth to vs but shame and confusion of faces Thirdly this meditation must enter into our soules and neuer depart from vs that God will turne all our sorrowes sufferings vnto the best so that neither tribulation nor anguish nor persecution nor famine nor nakednesse nor perill nor sword shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. This is it which the Apostle teacheth Rom. 8 28. We know that all things worke together for the best vnto them that loue God euen to them that are called of his purpose This promise is assured vnto vs that he will sanctifie vnto our singular good not onely his blessings but his very chastisements and afflictions so that they shall bring vs neerer to God as the Prophet Dauid confessed he had receiued good by theÌ„ Psal 119. Before I was afflicted I went astray but now I keepe thy word Fourthly we are made to suffer heere that we might not suffer elsewhere For wee are chastened in this life lest we should bee condemned in the life to come If therefore wee be without correction whereof all the sonnes of God are partakers then are we bastards not sonnes as the Apostle speaketh to the Hebrewes Let vs call to our remembrance what Abraham answereth to the rich man Luke 16 25. Son remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore is he comforted thou art tormented The rich man enioyed the desires and delights of his owne heart in this life therefore he was tormented in hell in the life to come Let vs patiently abide that which God layeth vpon vs wishing rather to suffer heere such troubles as are temporall then the torments of hell after this life which are eternall Fiftly it is the will of God that we should suffer to which wee must readily obey and humbly submit our selues as the Apostle sheweth Phil. 1 29. Vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake The heathen were wont to vse this as a reason to beare the cros because there is no remedy or redresse that it cannot be otherwise Seeing then they could not choose but suffer they taught that it is better to make a vertue of necessity then brutishly or childishly to despaire vnder it and seeing it must needs be so they must bee contented resoluing as Christ saith Acts 9 5. It is hard to kicke against prickes