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
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
wisedome are oft-tentimes enemies vnto faith fol. 539 14 Things vnpossible in the eyes of men are possible with God fol. 540 15 It is the duty of masters to reprooue their seruants fol. 541 16 Inferiors must shew subiection and vse speeches of reuerence toward their superiors Ibid. 17 Young men are ordinarily rash in iudging and censuring of others fol. 542 18 Enuy is to bee shunned and auoided of all Gods people fol. 543 19 The godly do heartily desire the good growth of the whole Church fol. 544 20 God giueth good things by meanes fol. 546 21 The iudgements of God do often fall vpon men sodainly before they be aware fol. 546 CHAP. XII 1 GOds children oftentimes find great discomfort at their hands of whom they expect the greatest comfort fol. 553 2 Contentions and strife are often in the Church betweene the members of the same body fol. 554 3 Ambition and desire of preheminence are the greatest plagues to the Church fol. 555 4 Proud and ambitious men doe shew themselues most enuious and outragious against the most excellent most painfull seruants of God fol. 557 5 God vnderstandeth all the waies of men how secret soeuer they seeme to be fol. 558 6 Euery man in his owne cause should be meek and gentle ready to put vp wrongs and iniuries fol. 560 7 God neuer bringeth iudgement vpon any but hee searcheth and findeth sufficient cause fol. 562 8 God reuealeth himselfe to one more then to another and giueth greater graces to some then he doth to others fol. 563 9 The Church or faithfull people of God are rightly and truly the house of God Ibid. 10 It is required of all the Ministers of God that they be found faithfull and conscionable in their places fol. 564 11 The wrath of God is iustly kindled and stirred vp against all offenders fol. 567 12 God heareth not their praiers that lie in their sinnes and are not reconciled vnto him fol. 568 13 Wee ought to be humbled for the sinnes we haue committed albeit we feele no punishment vpon vs. fol. 569 14 Albeit Gods children put vp wrongs and pray not against them yet God will not put them vp 15 Such as haue the cheefe hand in sinne are principally subiect vnto punishment fol. 572 16 God doth mingle his chastisements with much mercy and doth not deale with vs according to our sinnes fol. 573 17 None can be free from iudgement hauing sinned fol. 574 CHAP. XIII 1 IT is our duty to vse meanes to further Gods prouidence fol. 577 2 The faithfull must deale wisely in all their enterprises fol. 579 3 Wicked men speake fairest when they mean foulest fol. 580 4 The greatest part are for the most part the worst fol. 581 5 God hath euer had some witnesses of his truth in all ages fol. 584 6 The euill of others though they be many may not be followed of vs. fol. 585 7 It is our duty to exhort and stir vp one another to good things fol. 586 8 Hypocrisie though long couered is at length vncased fol. 588 CHAP. XIIII 1 VVEe are naturally ready to hearken to seducers and deceiuers fol. 591 2 Wicked men adde sinne vnto sinne and proceede from euill to worse fol. 592 3 The faithfull are greeued for the sinnes of others fol. 594 4 GOD is a shield to his but taketh no care nor charge of his enemies fol. 595 5 Such as are Gods seruants shall be euilly intreated fol. 596 6 Among all iudgements sent for sinne the plague and pestilence is one fol. 597 7 Threatnings of Gods iudgment conditional fol. 600 8 The means to cal back iudgments is prayer fol. 602 9 It is a good plea to mooue the Lord to mercy to put him in minde c. fol. 605 10 God is of much patience long-suffering fol. 606 11 The blessings which we enioy c. fol. 608 12 Sin generally entertained bringeth with it a generall destruction fol. 610 13 The Word deliuered not regarded c. fol. 612 14 Sin and the punishment of sin c. fol. 613 15 God visiteth the sins of the fathers on the children fol. 615 16 The chiefest offeÌ„ders shal be chiefly punisht fol. 618 17 Sin is pleasant in the beginning c. fol. 619 18 Wicked men hauing giuen themselues to sinne doe wilfully run on therein p. 622 CHAP. XV. 1 Of the meat and drinke offering fol. 625 2 The Church is as one body c. fol. 627 3 Whatsoeuer we haue we haue it from God fol. 630 4 Ignorance of Gods word is agreeuous sinne fol. 631 5 There is a difference betweene sin and sin fol. 635 6 Sin is come to the hight c. fol. 636 7 Euery sin is so much the greater c. fol. 638 8 God punisheth for sins of vngodlines c. fol. 640 9 The Sabbath day must be kept holy fol. 643 10 All must haue knowledge in the Scripture fol. 647 Chapter 16. 1 Whatsoeuer euil men do c. fol. 649 2 The Ministers by their office c. fol. 651 3 The greater our meanes are to preuent sin fol. 652 4 To despise and resist the Ministery c. fol. 653 5 Obstinate sinners reuile their reprouers fol. 655 6 Gods children ought to be angry at sinne fol. 656 7 God respecteâ—h not the workes of euill men fol. 657 8 The Ministers must continue in teaching fol. 658 9 Such as haue society with wicked persons fol. 660 10 God neuer striketh c. fol. 661 11 Conspirators shal come to destruction fol. 663 12 When man sinneth and is punished c fol. 667 13 The workes of Gods iustice c. fol. 668 14 Wicked men will not be warned c. fol. 669 15 Great is the necessity of the Ministery fol. 671 16 The force of prayer is very great fol. 673 17 Christ the mediator between God and maÌ„ fol. 675 CHAP. xvii 1 God is very desirous to haue sinners c fol. 678 2 God can worke miracles aboue nature fol. 679 3 Obedience is required of all Gods seruants fol. 683 4 God is better then his word c. ibid 5 God is able to giue life c. fol. 684 6 Gods miracles are wrought openly fol. 688 7 God is to be acknowledged to be iust fol. 691 Chapter xviii 1 Those sins are greatest c. fol. 693 2 A good Minister is a special gift of God fol. 695 3 The The Ministers ought to haue a care fol. 699 4 Ministers must be liberally maintained fol. 701 5 Ministers of meane gifts must be heard fol. 706 6 A sin to reape the profit of any place and not to discharge the duty fol. 709 CHAP. XIX 1 ALL penitent persons shall bee receiued into Gods fauour fol. 713 2 The water of separation the vses thereof fol. 716 CHAP. XX. 1 ALL flesh is subiect to death fol. 726 2 It is a necessary duty to bury the dead fol. 728 3 In all wants we are ready to murmure c. fol. 730
Obiection that may arise from this doctrine For some man may obiect the world is full of mixtures and confusions so that all is vanity vnder the Sun Wee see good men to suffer euill and to be oppressed euery day on the other side euill men enioy the good of the Land haue al things that heart can wish or desire The godly are afflicted the vngodly are most respected and rewarded are not these great disorders I answer Answer first confusions as they are thus confused are not of God as they are out of order they proceed not from the God of order but from the Prince of darknesse that ruleth in the ayre and the author of confusion that gouerneth in the earth The proper cause of disorder is the Diuell who first disordered himselfe and kept not his first estate but left the heauens and habitation wherein hee was formed hee by deceiuing our first parents and tempting them to sinne brought vpon them and their posterity ruine and destruction So then such as are simply disorders were brought in by sinne and sinne by the Diuell Of this we spake before in the Preface Secondly we must vnderstand that there is order euen in disordered and distempered things the which albeit it do not appeare to vs by reason of the veile of corruption crept in that shutteth our eyes yet it is knowne to God to whose iudgement wee must submit our selues and to whose wisedome wee must subscribe of whom the wise man saith Hee hath made euery thing beautifull in his time Eccles 3 11 howsoeuer it seeme deformed to vs. Thus much of the obiection the vses follow Vse 1 First learne from hence to acknowledge an exquisite order in all Gods wordes and workes aboue and beneath in heauen earth and in all places If we do not alwaies see the same it is our weaknesse and want of sight and it should mooue vs to call vpon God to open our eyes to beholde the same and if we do see it yet to craue we may see it more and more to his glory and our comfort Let vs lift vp our eyes and behold the worke of creation he hath made all his creatures in a most pure and perfect order in number weight and measure Hee hath appointed the Sunne to rule the day and the Moone to rule the night The earth with all her furniture Trees Hearbes Plants Corne and Grasse for cattell and the vse of man The waters with all their store keepe their comely course and order He hath set them a bound which they shall not passe Psal 104 9 so that they shall not returne to couer the earth He hath diuided the parts of the yeare as winter and sommer heat and cold day and night which continue in a constant course according as they are disposed of him He hath assigned and appointed Kings and Princes Rulers and Magistrates to gouerne his people in all good and godly order We shall not need to wander farre off to learne this if we can come homeward and enter into our selues we shall finde sufficient testimonies to confirme this point in our soules and bodies For as we cannot be ignorant how in the frame of this Vniuerse the matter forme priuation simplicity mixture generation corruption action passion compounded of vnlike Elements of earth of water of the aire of fire is notwithstanding preserued by due and distinct proportion which the parts haue seuerally and as in the family the husband and wife the father and children the maister and seruants are knit together by the same reason of analogy so is it in this little world of man wee behold therein the foot-steps of this comely order in the soule minde vnderstanding memory heart reason speech and such like powers the like might be saide of the members of the body placed in a profitable and pleasant order manifestly declaring the wisedome of the Creator And as the admirable workes of God are seene in naturall and ciuill things so much more in spirituall and heauenly things If we enter into the consideration of the goodly and golden chaine of the causes of our saluation we shall see a notable order of them so linked and ioyned together that no confusion at all appeareth therein but all tend to the setting foorth of the glory of his great Name This the Apostle teacheth Rom. 8 30. Moreouer whom he predestinated those also he called and whom hee called Rom 8 30. them also hee iustified and whom hee iustified them hee also glorified This course is neuer broken off the linkes of this chaine can neuer be put asunder no man can make a diuorce and diuision betweene them This coÌ„nexion of causes is to be looked into and wee must dligently marke the coherence of them We must not aime onely at the last in our desires as Balaam did but wee must learne to ioyne them together and then wee shall finde comfort in them And as there is a distinct order in our generation and regeneration so there is in our resurrection and glorification nay there is the perfection and consummation of all order To this purpose the same Apostle saith 1 Cor. 15 22 23. As in Adam all die euen so in Christ shall all be made aliue but euery man in his owne order the first fruites is Christ afterward they that are of Christ at his coming shall rise againe Albeit therefore the graue seeme to bury all things in confusion and the Chambers of death to be as a Land of darknesse â—b 10 21 22. where no order is yet the resurrection beeing as the shining of the day and the bringing of all things vnto light shall make manifest an heauenly order that God obserueth therein Likewise hee speaketh in the same chapter There is one glory of the Sunne cor 15 41 42 another glory of the Moone and another glory of the Stars for one Starre differeth from another in glory so also is the resurrection of the dead c. This order we must reuerence and acknowledge this wee must beleeue and hope for and this we shall haue a blessed experience of in our owne persons when this corruptible shall put on incorruption and this mortall bee cloathed with immortality But among all the works of God none doeth more aboundantly shew foorth the glory and maiesty of him that is the God of order then the word which he hath magnified aboue all other names The worke of creation setteth foorth the glory of the Creator inasmuch as the inuisible thinges of him that is Rom. 1 20. his eternall power and God-head are seene thereby but the power and wisedome and goodnesse and truth of God appeareth much more brightly in those sacred oracles broght vnto vs from his owne mouth True it is the manner of setting downe and placing the seuerall parts of Scripture as they stand in our printed bookes What order of the Scripâ—ure is humane and what diuine is meerely humane and proceedeth from
are therefore deceiued that thinke the Apostle meaneth that they are legitimate borne in lawfull wedlocke for as much as the children of infidels are borne Legitimate and not base borne so that if hee were so to bee vnderstood hee should ascribe no more to the children of beleeuers then of infidels because before the conuersion of either of them their children were lawfully begotten and therefore no doubt but they remained so afterward The question in this place is whether a faithfull person that is marryed might lawfully dwell with the vnfaithfull He prooueth it ought to be so because the vnfaithfull person is sanctified by the faithfull so that their marriage is holy and pleasing vnto God which he confirmeth by an effect of their marriage because the children begotten in it are not vncleane that is are not Gentiles but Christians they differ from the seede of Pagans and infidels that are aliants from the Church Obiect If any aske what we are to thinke of the infants of such as are Christians â—nswer I answere we must iudge of them according to charity who haue interest in the outward couenant vntill by infidelitie when they come to yeeres of discretion they shall cut off themselues grounding our selues vpon the promise of God made to Abraham I will be a God vnto thee and to thy seede after thee Gen. 17.7 Neuerthelesse albeit some cut off themselues yet if the couenant be confirmed vnto some of them we haue cause to comfort our selues heerein Ioh. 4. The Apostle Iohn writing to the elect Lady reioyceth greatly that he found of her children walking in the trueth hee saith not indefinitely her children nor generally all her children but among her children that is some of thy children which inferreth that they did not all become faithfull although her selfe a most worthy and faithfull woman and had vsed no doubt the meanes of their conuersion and continuance vnder the grace of GOD. Wee must content our selues with that fauour which GOD sheweth vnto vs whether hee call many of our children or very fewe of them Vse 4 Lastly let all parents be carefull of their childrens benefite and seeke to doe them good and not euill all the dayes of their life We doe all by a naturall instinct loue them and are inclined to shew compassion vnto them and to seeke their promotion and preferment in temporall things Our Sauiour saith â—uke 11.11 â—2 If a sonne shall aske bread of any of you that is a father will he giue him a stone or if hee aske a fish will he for a fish giue him a serpent or if he shall aske an egge will he offer him a scorpion We will not giue them what we know will hurt them albeit they should earnestly desire it and request it of vs. We all desire to leaue an happy issue behinde vs and some are more carefull for them both liuing and dying then for themselues This dutie hath many branches for though all seeke to leaue them great and taking deepe roote in the world yet all doe not take the right course Some giue themselues that libertie that they are like to leaue them little in the world Wherefore the first branch is to beginne with our selues to seeke vnfainedly to feare God and to leade our liues according to his commandements This doth the Lord himselfe deliuer Deuter. 5.29 O that there were such an heart in them that they would feare me and keepe my commandements alwayes that it might be well with them and with their children for euer If parents themselues will feare the Lord and obey his will they haue a promise made to them and to their children but if they will not be the Lords faithfull seruants woe to them and their posterities also All parents that feare God aright doe not onely lay vp a good foundation for themselues but prouide well for their children after them and are profitable instruments to deriue Gods blessings vnto them aboundantly after their departure God hath promised and cannot deceiue to shew mercy to thousands of them that loue him and keepe his commandements Exod. 20.6 If then wee truely loue our children not onely their bodies but their soules and chiefly their soules which is the truest and soundest loue we must endeuour aboue all things to leade a godly life and to goe in and out before them by a good example Psal 101.2.3 We must behaue our selues wisely in a perfect way we must walke within the doores of our house with an vpright heart we must set no wicked thing before our eyes Contrariwise Wicked parents are the greatest enemies to their children such parents as feare not God themselues bring a downe-fall and ruine to their families and posterities and are the greatest enemies vnto their children How vnnaturall or rather how monstrous a thing is it for parents to bee instruments to bring children into the world and then when they haue brought them forth to bee the chiefe meanes to send them to hell How wofull and lamentable a thing is it to cast their progeny and posterity into the curse of God more bitter a thousand times then death and more cruell then to thrust them vpon the swords point It is noted in the Scriptures Leuit. 18.21 and 20.2 2 Kin. 23.10 and 21.6 and all men are ready with one voyce and one consent to acknowledge it as an horrible impietie in those parents forsaken of God and giuen ouer to fill vp the measure of their sinnes that spared not to make their children passe through the fire and to offer their sonnes and daughters to diuels Wee condemne this all of vs to the pit of hell as a foule and fearefull practise and yet how many alas how many in the world doe practise this nay that which is tenne thousand times worse then this For all such wicked and prophane parents as are carelesse and negligent of the foules health of their children committed as a precious treasure vnto them and doe giue them euill examples of all abominations doe giue them an easie passage into hell fire and doe make them no better then a sacrifice to the diuell Hence it is that the LORD saith Deut. 28.46 Because thou didst not serue the Lord thy God with ioyfulnes and a good heart for the aboundance of all things therefore these curses shall be vpon thee for signes and wonders and vpon thy seede for euer The second branch of seeking their good is to giue them good education and to plant in them the principles of religion that they may know GOD betimes So did Dauid to his sonne Salomon 1 Chron. 28.9 to know the GOD of his Father and to serue him with a perfect heart and with a willing minde So doth Salomon instruct parents to traine vp a childe in the way that he should goe Prou. 22.6 and when hee is olde he will not depart from it So doth Paul exhort fathers to bring vp their children in the nourture of
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
soule that they may be preserued from sin from the infection of sin Now if any aske whether the disease of the leprosie be not contagious and therfore whether it be not expedient that all such as are taken and touched with it should be barred and banished from the society of men I confesse this is true and conuenient ought to be so but this was not the chiefe and principall end that God respected and therfore this is left to the Physitians and Masters of that profession to iudge according to the rules of art and experience God committed the matter to the Priests that they should order all things according to the directions giuen vnto them it had beene much safer to haue committed and commended the matter to such as had iudgement in that faculty Moreouer we must consider The leprosie of three sorts that as this disease was foule and filthy vgly and feareful so there are three sorts of it named in the law to wit the leprosie of the body the leprosie of the garments and the leprosie of the house so that it is most probable according to the opinion of the learned that the Iewes in a proper and peculiar manner vnknowne to vs at this day and vnknowne to the Iewes themselues at this day were troubled and tormented with this disease Euen as we that are cast into the last age of the world haue diseases that follow some sinnes which in former times were not knowne to the Physitians themselues And heereupon no doubt prophane writers tooke occasion to deuise sundry lyes and slanders against the whole nation of the Iewes as if it were hereditary vnto them and that all the posterity of Abraham were full of botches and blisters and itches and therefore were driuen out of Egypt by force Ioseph antiq lib. 9. lest they should corrupt the rest with their infection This forged surmise had ancient Authors to rest vpon Cornel. Tacit. Iustin lib. 38. and is as likely to proceed from the Egyptians themselues a proude and hauty people as from any other who being ashamed of the plagues that were sent among them and inflicted among them and desirous to blot out the memory of the reproch of their nation and of the vengeance of eternall God turned the iudgement of scabs blisters that fel vpon theÌ„ from themselues to the people of Israel as if they had infected them were for that cause compelled to banish them out of Egypt lest they should corrupt the whole countrey with their maladies But if this had bin the true reason of their departure why did they retaine them so long among them and in the end bestow vpon theÌ„ siluer and gold iewels and precious stones thereby spoiling themselues to enrich their enemies or why did they persecute them with such hatred at the red sea that themselues were drowned Furthermore among the curses that God denounceth to bring vpoÌ„ his people for the contempt of his word disobedience to his lawes Deut. 28.27 he threatneth to smite them with the botch of Egypt and with the hemrohds and with the scabbes and with the itch whereof they should not be healed Lastly if the people of God had beene haunted and vexed with any such filthy diseases the Lord would neuer haue established such sharpe and seuere lawes among them the like whereof were not to be found among forreine nations whereby such were separated from the company of men as had any loathsome and noysome vlcers and sicknesses following them yea if any suspition did arise they were seuered and sundered from the rest for a time vntill the trueth were throughly knowne and found out as appeareth at large in the booke of Leuiticus Verse 2. Command the children of Israel that they put out c. Heere we haue a plaine and expresse commandement of God charging Moses to put out lepers vncleane persons from the Congregation The Apostle Paul speaking of fornicators and incestuous persons that were vncleane liuers vncleane in body and in soule vseth the same word Put out such from among you 1 Cor. 5.13 thereby Doctrine 1 shewing what God intended by this Ceremony Obstinate sinners are to be cast out of the Church the substance whereof teacheth this truth namely that obstinate sinners are to be cast out of the Church All open offenders and vnreformed persons by the dreadfull and direfull sentence of excommunication as it were by the two edged sword of God are to be cut off from the fellowship of the Church and from all the priuiledges that belong vnto the faithfull This ordinance of God hath good ground vpon the separation mentioned in this place which was not commanded as a ciuill policy to keep the whole from the sick but as a part of Ecclesiasticall discipline inasmuch as the Priests the sonnes of Aaron had the whole knowledge of the cause as well the shutting of them out as the receiuing of them into the hoste as we shewed by sundry examples before There are that draw the originall of this Church-censure euen from Adam whom the Lord cast out of Eden and set an Angel at the entry of the garden who by shaking the blade of a glistering sword feared him from re-entring and suffered him not to touch or taste of that tree which was a Sacrament of life vnto him The like doe the Hebrew interpreters obserue touching Caine Gen. 3.24 whom the Lord cast out and banished from the face of God Gen. 4.14 as the lepers were cast out of the fellowship of men For what else is the face of God but the place appointed for his worship where he was wont to appeare to the Fathers and where Adam and his family met together to serue him and to sacrifice vnto him And al â—his was before the law when the sons of God were manifestly distinguished from the sonnes of men Gen 6.1 In the time of the Law we haue many ceremonies to this purpose We see that the vncleane were kept from comming to the Tabernacle from entring into the Temple from the partaking of the sacrifices and from eating the Passeouer Num 19. â— 20. and 9. â— So in another place the Lord threatneth that he shal be cut off from his people that being vncleane eateth of his sacrifice and that the sacrifice shal profit him nothing nor be accounted to him to take away his sinne but that it shall remaine vpon his owne head These are no obscure types darke shadowes but liuely pictures and patternes that represent vnto vs the nature of excommunication Let vs come to the new Testament Mat. 16.13 and 18.18 The vse of the keyes to open and shut and the words of binding and loosing come directly to this purpose And as this trueth is taught by precept so it is farther enlarged and warranted by sundry examples Abraham is commanded to cast out the bond woman her son Ge. 21.10 â— out of his family which was
enemies to their brethren they draw an heauier enemy vpon themselues to wit God himselfe Before we passe from this so necessary a duty it shall not be amisse for vs both to obserue such motiues as may stirre vs vp to the practise of it and to answere such obiections as may hinder vs from yeelding obedience vnto it First of all let vs lay before vs the example of Christ the author and finisher of our saluation who had greater wrong offered vnto him then he had who was more innocent then he that was as a sheepe dumbe before his shearer and opened not his mouth and therefore the Apostle Peter saith chap. 2.22 Christ suffered for vs leauing vs an example that ye should follow his steps who did no sin neither was guile found in his mouth who when he was reuiled reuiled not againe when he suffered he threatned not but coÌ„mitted himselfe to him that iudgeth righteously This farther appeareth vnto vs in that he prayed for his enemies that persecuted him He had power in his own hand to haue resisted their force 〈◊〉 34 reuenged his cause He could haue praied to his Father he would haue giuen him more then twelu legions of Angels yet notwithstanding he suffered patiently 〈◊〉 â—6 53 the iust for the vniust 〈◊〉 18. that he might bring vs to God If any thinke or alledge that this example is too high for vs aboue our reach and too eminent in regard of his person who is God aboue to be worshipped let vs set before vs the examples of the faithful seruants of God that haue liued in all ages in the time of the law and vnder the Gospel â—ed moâ— that this may be another motiue vnto vs. How often did the children of Israel murmure against Moses and Aaron and sometimes went about to stone him yet he neuer sought reuenge against them albeit he had bin able to right his own cause by force When Miriam Aaron spake against him by reason of the woman of Ethiopia 〈◊〉 12.2 3 and said What hath the Lord spoken only by Moses hath he not also spoken by vs Moses held his peace and gaue not taunt for taunt rebuke for rebuke he was a very meeke man aboue all the men that were vpon the earth Thus was it with Dauid a man indeed after Gods owne heart though he were a king and wanted not seruants to execute his will yet he would not himselfe reuenge neither suffer any other to take reuenge on Shimei albeit he cursed the king with an horrible curse Saul sought his life 〈◊〉 16.9 and preferred him to be his son in law for no other cause but to lay a snare before him when Dauid had his life oftentimes in his hand to saue it or to destroy it ye he was so farre from seeking reuenge 〈◊〉 26.9 〈◊〉 24.5 that his heart smote him for cutting off the lap of his garment When Stephen had made a worthy defence for himselfe and his own innocency that the enemies could take no iust exception against him their hearts brast asunder and they gnashed at him with their teeth ran vpon him violently all at once 〈◊〉 60. but he kneeled down and cryed with a loud voyce Lord lay not this sin to their charge The Church of Rome are not ashamed to teach thereby to strengthen the hands of traitors rebels that rise vp against Princes that Christians of old deposed not Nero and Dioclesian and Iulian the Apostata and Valens the Arrian and such like persecutous and heretikes 〈◊〉 de Rom. â—â—b 5. c. 7. because they wanted temporall power and if they had had power they would haue done it If this be true all their patience was perforce and is not thanke-worthy But they testifie in many places that they had power sufficient but held it vnlawfull to resist and rebell They had filled all places Cities Ilands castles boroughes tents tribes bandes palaces â— Apolog. the Senate and Court not excepted so that they wanted neither number nor strength to make their party good They professe that albeit they be equall in power yet with them it is more tollerable to be killed then to kill They affirme freely God forbid that his religion should be maintained with fire and sword They acknowledge no other weapons to be put into their hands but praiers tears Arma nostra sunt preâ—es lacrymae Tert. They neuer practised any reueÌ„ge against their persecutors and those that hated them One night with a little fire would haue serued and sufficed them largely to be reuenged of their enemies but they accounted it vnlawful to requite euill with euill But to leaue this consideration to another occasion let vs come to a third motiue A third motiue that is the office which is proper vnto God to whom it belongeth peculiarly to take vengeance and is therefore in holy Scripture called the God of vengeance Psal 94.1 O Lord God the auenger O God the auenger shew thy selfe clearly It is a grieuous sin to sit down in Gods seat and to rob him of his right and royalty Let the enemies of God and his people know that he is the God of reuenge as well as the God of saluation and that he wil as wel right their causes as saue their soules He is a iust God wil recompense tribulation to all that trouble those that are his and therefore hath said Deut. 32 3â— Vengeance and recompense are mine but he neuer said to priuate persons Vengeance is thine neither did he euer put the sword into their hands A fourth motiue A fourth motiue to perswade vs to lay aside priuate reuenge is drawn from the gracious promise that God hath made vnto vs namely that he will take our causes into his hand and pay them home that do oppresse vs. For God doth not restraine vs as it were tye vp our hands to expose vs to all iniuries and to leaue vs as a prey in the iawes of the Lyons but because he hath passed his word vnto vs I will repay Rom. 12.29 saith the Lord. So then we must know that God is called the authour and executer of vengeance not only because the power and right belongeth vnto him that he is able to take vengeance of all our enemies how many and mighty soeuer they bee but because he hath vsed this power executed this office from the beginning of the world and as yet vseth it and will vse it to the ful in the great day of the general iudgement He knoweth best of all the greatnes of the iniury that is done vnto vs because he searcheth into the thoughts of the heart and vnderstandeth not only what is done but the manner how it is done Seeing then he hath promised to pay them home into their bosomes that wrong vs it were a fruit of infidelity in vs not to beleeue him at his word
then God hath not left vs as it were to the wide world to shift for our selues but he hath appointed the Magistrate to be his Lieutenant As in the priuate family where many seruants are he hath not left one seruant to quarrell with another and to draw vpon another he hath set the master ouer them all for the punishment of euil doers for the praise of them that do well 〈◊〉 â— 14. If any of thy fellow seruants do wrong thee giue not hurt for hurt or blow for blow or taunt for taunt for that will make thee guilty of sin though otherwise thou be innocent and thy cause be iust and righteous ye haue one common master that is set ouer you goe vnto him plead your cause before him accuse him in whoÌ„ any wickednes is found Euery man is presumed to be partiall in his cause let the master be iudge betwene you who is no way interessed in the businesse And as the master is iudge within the walles of his owne house and appointed to decide the controuersies that arise therein so the Magistrate is his ordinance to end the matters that fal out betweene neighbor and neighbor and therefore we must not think our selues wiser to determine our cause then he or God himselfe So theÌ„ we must practise two points first we must beare wrongs patiently and put away all reuenge far from vs whereby we hurt our selues much more then we doe our enemies for we may annoy them in their bodies or goods but we make a deep and dangerous wound in our owne soules And therfore Christ saith I say vnto you 〈◊〉 6.39 Resist not euill but whosoeuer shal smite thee on the right cheek turne to him the other also c. Secondly we are to vse the Magistrates helpe when we are wronged For alwayes to suffer the rod of the malefactour vpon our backe neuer to seek redresse were to make our selues Asses to receiue euery burden that will be laid vpon vs. Albeit therefore we are not to resist euill but if any man will sue vs at the law and take away our coat 〈◊〉 â—0 41 we should giue him our cloake also and whosoeuer will compell vs to go a mile we must go with him twaine to wit rather then we should reuenge our selues for this is to be vnderstood as spoken by comparison yet we are not forbidden hereby to haue recourse to the Magistrate who beareth not the sword in vaine to whom euery soule ought to be subiect 〈◊〉 3.1 For as it is a fault to suffer nothing so it may bee our fault as well to suffer too much namely when we will beare all things whereby we shal be gulled and forbeare to craue and call for the help of the Magistrate God is offended as well when lawfull meanes are not vsed as when vnlawfull means are practised 〈◊〉 3. Thirdly the question may be asked what if a man be violently assaulted either in the priuate house or in the high way whether by theeues that would rob vs or by quarrellers that would wound vs may we not resist reuenge Obiect to saue our liues or our goods I answer this is a case of necessity wherin a man cannot haue the benefit of Magistracy but is himselfe a Magistrate vnto himselfe A man being thus assaulted must vse the sword as the last remedy and refuge Wherein we must obserue these cautions conditions First we must not thirst after blood nor be willing to take away either life or limme if we can chuse Secondly we ought to the vtmost of our power to striue to free our selues from them their assaults and inuasion that there be no blood shed if it be possible vsing all good and lawfull meanes we may in fauour of life Thirdly we are so to behaue our selues that we rather defend then offend and seek more to saue our own liues then to take away another mans Fourthly if wee can no way escape the hands of the oppresser by flying or calling for the help of the Magistrate it is lawfull so farre to stand in our iust defence as that we should chuse to kill rather then to be killed for now God calleth vs to be a Magistrate to our selues puts a sword into our hands to execute reuenge vpon our aduersary Hence it is that albeit God saith vnto priuate men resist not euill yet might they lawfully kil a theefe in the night season without breach of law guilt of blood Exod. 22.2 If a theefe be found breaking vp and be smitten that hee die there shall no blood be shed for him This is to be vnderstood of the night theefe when a man being assaulted cannot run to the Magistrate and therefore God alloweth him to be an officer minister of iustice euen in his own cause wherin necessity pleadeth for his defeÌ„ce Lastly if a man in this case be compelled to take away life to shed blood he must be greeued and mourne for it that he hath defaced an image of God These conditions being obserued a man may lawfully withstand force by force and violence by violence defend the goods that God hath giuen him euen with the sword if it be vsed as the last remedy and in the last place Fourthly others will say it is a commendable Obiect 4 thing to put vp wrongs patiently I would I could do it I wish it with all my hart but we are flesh and blood we are not able to beare the iniuries that are offered vnto vs they are so great I answer Answer neuer lay the blame vpon flesh blood neuer acuse theÌ„ of this fault For thou makest them in such sort a common pack-horse to beare the burden of all thy sins as that thou art resolued to be flesh blood still Thou neuer desirest God to giue thee grace and to guide thee by his spirit thou neuer labourest with thine owne heart to pull out the root of reuenge Answer me one question which I will demaund of thee Thou saist thou art flesh and blood and flesh and blood cannot put vp these things but art thou flesh and blood onely or in part art thou nothing but a lumpe of flesh or else art thou partly flesh and partly spirit One of these two thou must needs be both of theÌ„ thou canst not be Tell me thy meaning and expresse more plainly what thou art Such as are onely flesh are not yet the Lords If thou be nothing else but flesh blood then woe be to thee Thou confessest against thy self that thou art yet carnal vnregenerate dead in sinnes and trespasses the bondslaue of Satan the heire of destruction without Christ Ephes 2.12 without hope without God in the world an alien from the Commonwealth of Israel and a stranger from the couenants of promise For flesh blood shall not inherit the kingdome of God and if euer we looke to be saued and to be partakers of
a sinne as to iustifie the wicked Wee ought none of vs to doe that which is abhominable in the sight of God the which he greatly abhorreth A Iudge may offend two waies both by oppressing the innocent and by deliuering the guilty person by pronouncing the transgressor righteous and the righteous man a transgressor This is set downe Prou. 17 verse 15. He that iustifieth the wicked and hee that condemneth the iust euen they both are abhomination vnto the Lord. Such a one spareth the wolfe and hurteth the lambes turneth the edge of the sword vpon the godly and the backe of it toward the wicked and vngodly Reason 4 Fourthly God would haue no man put to death without witnesses For wherefore doth he often establish this in the Law that the witnesses shall come face to face be heard but that no man should perish beeing innocent Wherefore doth hee ordaine that one onely witnesse shall not be taken as sufficient but that hee would haue the cause cleered by moe witnesses This is the decree of God Deut. 17 verse 6. At the mouth of two or three witnesses shall he that is worthy of death die but at the mouth of one witnesse shall he not dye Hee will not by any meanes haue innocent blood shed Reason 5 Fiftly innocent blood cryeth to heauen for vengeance and shall not suffer him that sheddeth it to escape It is one of the crying sinnes as wee shewed before in this chapter which ascend vp and enter into the eares of the Lord of hosts There is indeed no sinne so little but commeth vp in remembrance before him against whom it is committed his eyes see and his eares heare all the workes of men 〈◊〉 4 13. which are all naked and open before his eyes and nothing kept from his knowledge neuerthelesse to note out the horrour and hainousnesse of some sinnes in comparison of others the Scripture teacheth that they cry vnto the Lord. Moses to shew the greatnes of Caines sinne committed against his naturall brother bringeth in God speaking vnto him Behold the voice of thy brothers blood cryeth vnto me and to shew the barbarous cruelty and inhumanity of the vexing and exacting Egyptians whereby they ouercharged and ouerburdened the people of God he saith to Moses I haue seene I haue seene the oppression of my people which are in Egypt and haue heard their cry because of their Taske-masters Exod. chap. 2 verse 9. Thus also he speaketh to Samuel at another time of their oppression by the Philistims I haue looked vpon my people and their cry is come vnto me 1 Sam. chap. 9 verse 16. Thus God heareth the cry of the afflicted Iob chap. 34 verse 28. They haue caused the voice of the poore to come vnto him and he hath heard the cry of the afflicted This is the reason vrged by the Lord himselfe Exod. chap. 23 verse 7. And Ieremy protesteth and professeth as much to the face of his enemies and persecutors that sought his destruction chapter 26 verse 14 15. As for mee behold I am in your hands doe with mee as yee thinke good and right but know yee for certaine that if yee put mee to death yee shall surely bring innocent blood vpon your selues and vpon this Citty and vpon the inhabitants thereof for of a truth the Lord hath sent me vnto you to speake all these words in your eares Thus we see how God sheweth himselfe an enemy against all wrong iudgements and he will not suffer them to escape vnpunished but will enter into iudgement with such partiall and corrupt Iudges The vses heereof are to bee marked diligently Vse 1 of vs. First this serueth to reprooue all rashnesse headinesse and heedlesnesse of such as make haste to inflict punishment before an exact knowledge of the fact and fault Such are no better then cruell wolues that seeke and sucke the blood of the innocent lambes This was the sinne of wicked Iezabel that caused Naboth to bee stoned to death 1 Kings 21. We reade in the Acts of the Apostles how the chiefe Chaptaine commanded that Paul should be scourged that he might know wherefore they cryed so against him Acts 22 verse 24. Heere is a preposterous course to punish first and to enquire of the fault afterward so that the punishment shall be certaine whiles the offence is vncertaine But this is the lot and euer hath beene of Gods children they are punished heere oftentimes as malefactors and euill dooers and their enemies both rage and rush most furiously vpon them that doe possesse their soules with patience and doe not by violence resist against them They are more hungry then Beares more mercilesse then Tygers more rauenous then Wolues more greedy then Lyons more fierce then dogges against them they shew no mercy and they extend no compassion at all toward them They hate them in their hearts they slander them with their tongues they smite thē with their fists they grin and grinde their teeth at them they nod at them with their heads they circumuent them by fraud they oppresse thē with sorrow they take oftentimes their liues from them Thus did the persecuters deale with Ioseph with Ieremy with Dauid with Daniel with Paul with Silas with Iohn Baptist with Stephen with Iames with Peter and many others But God will in the end make their innocency knowne and the iustice of their cause manifest to all men It is noted by the Euangelist touching Pilate that albeit hee confessed hee found no fault at all in Christ yet hee would scourge him let him go He was the Iudge yet by his owne mouth he may be iudged himselfe that adiudged him worthy to be scourged that was vnworthy to receiue a stripe in whom he could finde nothing blame worthy He called together the high Priests and the Rulers and people and saide vnto them Ye haue brought this man vnto mee as one that peruerted the people and behold I haue examined him before you and haue found no fault in this man of those things whereof ye accuse him no nor yet Herod for I sent you to him and loe nothing worthy of death is done of him I will therfore chastise him and let him loose Luke 23 14 15 16. And as it befell the Master so the lotte fell vnto the seruants that they might drinke of the cup that he dranke off and be baptized with the baptisme wherewith hee was baptized For the Apostles were diligent in preaching Christ and teaching in his Name so that their enemies were not able to withstand the Spirit of God that spake in them and albeit they oftentimes examined them yet their best arguments and cheefest reasons and strongest motiues to put them vnto silence were beatings scourgings threatnings and imprisonments for otherwise they were not able to deale against them Hence it is that when Gamaliel exhorted them to take heed to themselues Acts 4 35. what they intended to doe touching those men to refraine from them
him into prison and Ioseph could by no meanes satisfie his master nor blot out the wrong opinion he had conceiued of him The like we might shew touching Saul toward Ionathan his sonne and Dauid his seruant that were notwithstanding loyall faithfull vnto him He conceiued in minde that all had conspired against him 1 Sam. 22 8 29 4. yet there was none would shew him that his sonne had made a league with the sonne of lesse there was none sorry for him or sheweth vnto him that his sonne had stirred vp his seruant against him to lie in waite to take away his life from him These two innocent men had made indeed a league together but not against the King their father a league of amity not of conspiracy neither had they giuen the least cause of suspicion to be so hardly cēsured and sinisterly iudged off yet who could remoue out of his minde that iealousie or perswade him that they intended no hurt or mischiefe against him In like manner dealt the proud men with Ieremy Ierem. 43 3. they charged him to haue spoken falsely and that the Lord had not sent him to charge them not to goe downe into Egypt they suspected that Baruch had set him on against them to deliuer them into the hand of the Caldeans that they might put them to death and carry them captiues into Babylon This was the deuise of their owne braines the imagination of their owne harts yet what could Ieremy doe against it or which way could he stay them from suspecting thus Whē as Paul hauing appealed to Caesar had escaped shipwracke and was come safe to Melita the Barbarians seeing a viper fastned on his hand Acts 28 4. said among themselues This man surely is a murtherer whom though he haue escaped the sea yet vengeance suffereth not to liue Thus we see that albeit we do not commit any crime worthy to be accused or censured yet we cannot hinder those that are credulous from misdeeming and mistrusting of vs. It lyeth in vs wholly to giue no iust cause of suspicion but lyeth not in vs wholly to preuent suspicion For euil persons may suspect what they please without ground and foundation without reason and occasion The Magistrates censured Paul to be a troubler of the Citty Acts 16 20. the Iewes traduced him to be a polluter of the Temple Acts 21 28. and a Preacher against the Law Tertullus accused him to be a pestilent fellow and a mouer of sedition among all the Iewes throughout the world and a ring-leader of the sect of the Nazarens Acts chap. 24 verse 5. Thus he is suspected and how could he auoide it Wherefore good men depend not vpon the opinion of other men but stand vppon their owne innocency they do not rise or goe downe stand or fall as it shall please other men to conceiue of them for that were to walke vpon other mens feete or to leane vpon the staffe that resteth in another mans hand that may deceiue thē but they builde their house vpon the foundation of their owne vertues and haue or at least ought to haue matter enough within them to commend themselues It must not seeme strange to the godly when they feele the bitter fruits of these suspicions It hath euermore fared thus with them This then ought not to make vs wauer or to weaken vs in our profession but rather encourage vs to walke through good report and euill report and to furnish vs to passe through fire and water life and death knowing that God is able and will in the end bring our cause into the light and make the innocency of our persons and the iustice of our cause manifest to the glory of his Name to the comfort of our hearts to the confusion of his and our enemies as we shall shew afterward Thus he dealt with Ioseph after he had tried his patience by suffering for well doing Psal 105 18. Gen. 3◠21. for though he were laid in irons and his feete hurt with fetters yet the Lord was with him and shewed him mercy gaue him fauour in the sight of the keeper of the prison to whom no doubt he shewed his vprightnesse and cleered himselfe of that wickednes which was laide to his charge So also he dealt with Dauid with Ieremy and the rest of the righteous This doth Dauid intreat oftentimes when he was laden with the reproches of his enemies when he was bitten with the teeth and smitten with the tongues of the malignant Psal 7 3 4 5 6 Thus we see if suspition were cause sufficient to condemne and censure any no man could stand in iudgement but equity should be turned into iniquity truth into falsehood innocency it selfe should receiue a checke and counterbuffe Let not then the wicked triumph as if they had gotten the victory and giuen the godly a foile when they can alledge against them how many waies of how many persons they are suspected for that as much may bee suspected of them when as nothing at all can be proued by thē It is not the suspicion or the accusation or the condemnation or the execution that maketh a man guilty of euill or to deserue death but the offence that is committed worthy of punishment If then they be free from crime they are happy when they are iudged vnhappy and may reioyce and be glad when their enemies haue cause to weepe and waile Vse 3 Lastly let Magistrates and all that are in authority whether in the common-wealth or in the family put this in practise For seeing euery one should be tried before he be censured and that examination must goe before condemnation let them not receiue euery cōplaint and accusation but let them do iustice and iudgement defend the poore and fatherlesse releeue the weake and oppressed rid them out of the hand of the wicked Let this be the end of their gouernment to sing mercy and iudgement and diligently to consider the causes that come before them To this purpose there is required of them two things wisedome and patience without which they shall neuer proceed aright in taking away euill but sometimes plucke vp good corne instead of weedes or suffer thistles to grow instead of wholesome herbes Wisedome is required to finde out particular offences to know the number the nature the measure the proceeding in them the encrease of them and all circumstances as we see Eccl. 7 20 21. This will teach vs when to correct and when we may deferre correction in hope of amendment it being the discretion of a man to deferre his anger Prou. 20 30. And albeit the blewnesse of the wound clenseth away euill yet a man ought not to giue scope to his anger neither yet exceed measure Secondly there is required patience that we be not too hot and hasty vpon those that haue offended but to quiet our mindes and heare their answers what they can alledge for themselues as Iob
a solemne protestation there must be a lifting vp of the heart to God and an appealing to his diuine Maiesty as the men of God were alwayes wont to do as wee noted before Thirdly there should be confession that God punisheth periury either expressed or implyed either openly or secretly For there is a secret kind of acknowledgment in euery oath of Gods purpose power ready to chastise and correct all such as dishonor God and prophane the seate of iudgement Fourthly an obligation professing and protesting that we are willing to vndergoe the punishment at Gods hand if we performe not the condition It is very fit and expedient that all such as are to take an oath diligently consider and remember these particular parts that they haue them not onely before their eyes but ingrauen in their hearts to keepe them from all falsehood The fourth thing is the forme of an oath The forme of an oath which is described by the Prophet Ieremy Iere. 4.2 Thou shalt sweare the Lord liueth in trueth c. Behold here the maner that is to be obserued in our swearing it must be performed truely discreetly righteously Truly lest we make God a lyar iustly lest we commit impiety in iudgment lest we be rash and heady with ought not to be in so weighty a matter Truth ought to be the ground of al our speeches The Apostle saith Cast off lying Ephe. 4.25 and speak euery man truth vnto his neighbour for we are members one of another howbeit then especially when we take the God of all trueth to witnes we should be carefull to speake nothing but the simple words of truth without all mixture or errour or falshood As God is the God of trueth so ought we to be like vnto him if we would haue him to be our Father or assure our selues to be his children We cānot swear lawfully except we swear truly therfore we must be sure before we sweare that we sweare nothing but the trueth For we come not into the presence of God and before the deputy of God which is the Magistrate to deliuer our owne foolish opinions drowsie dreames priuate thoughts or vncertain matters such as we conceiue but what we know and are throughly perswaded off Trueth and knowledge are vnseparable companions Againe he that sweareth lawfully should sweare in iudgement When we are called before a iudge to testifie the trueth or are to witnesse in any other lawfull cause which can by no other means be found out but by an oth we must deale in such matters soberly we are to sweare with good discretion and aduisement not lightly not rashly not hastily not headily but with diligent tryal and due consideration of euery particular which wee are to testifie Lastly our oath must be taken in righteousnesse and be agreeable to right and equity and equity iustice which serue to giue to euery man his owne and to God also his due Thus we see wherein the life and as it were the soule of an oath consisteth which reproueth the common abuses of those that are sworne men Our oath must not be an hired oath nor we hired men to sweare whatsoeuer others will haue vs for that were as much as to sell our soules t◠Satan for mony If we would haue peace and comfort to our selues we must not take an oath for feare or fauour or friendship or flattery to doe our friends a pleasure and our enemies a displeasure but in a godly zeale of the vprightnesse of the cause and an earnest desire that Gods Name may be glorified in the manifestation of the Truth Let vs also learne to detest the corrupt practise of al double-hearted Papists who haue learned the doctrine of Equiuocations that sweare one thing and thinke another These men are content to say any thing because they haue their mentall reseruations that they keep to themselues like vnto Hushai who pretended friendship vnto Absalom and to ioyne with him against Dauid Whō the Lord and this people 2 Sam. 16.18 and all the men of Israel shall chuse his wil I be and with him will I dwell pretending this to Absalom but intending it to Dauid he maketh shew to speake it of one but vnderstandeth it of another This legierdemaine he hath bequeathed to his disciples the Iesuites who are growne much more cunning crafty then their master These are they that dissemble with God and man and haue one heart for the Prince another for the Pope who is the greatest enemy the Princes haue Against these and others that take the Name of God in vaine we are taught heere how to sweare which euery one doth not know few practise aright these rules We must not be ignorant that it ought to be done in truth such loue to God our neighbour should b◠in vs that we are to deale without colouring of matters without hypocrisie without forging so that truth should preuaile and haue the vpper hand Secondly in iudgement for feare of rashnesse We must not deale rashly but discreetly not foolishly but wisely and when necessity requireth and vrgeth an oath of vs. An oath is as a medicine No man taketh physicke for wantonnesse being not wel aduised but vpon necessity either to preuent or to preserue or to restore So no man vseth an oath for delight or pleasure but sometimes to preuent a mischief sometimes to preserue from wrong sometimes to restore a mā to his right And this is to swear in iudgment Lastly it must be done in righteousnesse to wit for the good profit of our neighbor For when we are called to an oath that which we promise or vndertake must be honest and righteous that we doe not sinne in swearing which were to heape one sinne vpon another as we see in Herod the king who Mar. 6.21 because hee had promised with an oath sent and beheaded Iohn in prison and in the enemies of Paul Acts 23.12 who bound themselues with a vow that they would eate nothing vntill they had killed Paul The fift point in an oath The ends of an oath is the end wherefore it was ordained one end was in respect of God the other in respect of men In respect of God the end is his owne glory who made al things for the magnifying of his Name and the manifestation of his glory This we ought to ayme at in al things Whether ye eat or drinke 1 Cor. 10. or whatsoeuer ye doe do all to the glory of God Secondly in respect of our selues to confirme some truth and decide some controuersie as when our name or goods or life are in question To come to particulars the ends of a lawfull oath are these foure Foure ends of a lawfull 〈◊〉 first alleageance and obedience to Princes as we see in the elders of Gilead who intreating Iphtah to be their captaine to fight their battels against the Ammonites sware vnto him that he should be
Againe Verse 5. they musâ— suffer no razor to come vpon their heads but must let the locks of their haire to grow vntil the dayes be fulfilled in the which he separateth himselfe vnto the Lord besides they must not defile themselues by any dead body nor lament for any of the dead but if any did come neere them or touch them all was frustrate and made voyde the dayes of their separation and abstinence were to beginne againe and they stood in the state wherein they were before they entred into this holy vow The second degree of their sanctification was at the end of the dayes of their vow then they must be brought to the dore of the Tabernacle of the Congregation and offer their offering vnto the Lord c. Vse 1 This is the vow and these are the Rites belonging vnto it now let vs obserue the vses remaining for vs. For albeit these ceremonies be all abrogated and seeme nothing at all to touch vs and nothing at all to teach vs as things that when they were in their prime and greatest force belonged to the Iewes yet wee shall find great benefit to arise from hence to the whole Church And first concerning the sanctification of these Nazarites professing holinesse aboue others and in this course of a vowed kind of retyrednesse going before others it was a liuely figure of Christ signifying to them and to vs to the whole Church the wonderfull purity of Christ who was fully and perfectly separate from sinners For he was the Lambe without blemish or else hee could not be a sacrifice for sinne Obiect Leuit. 1.3 10 But was Christ such a Nazarite as these were heere spoken off and did he literally obserue these parts and ceremonies expressed in this vow I answere Answer no hee obserued no part of this vow The Nazarites abstained from wine the fruite of the vine the blood of the grape but Christ himselfe in his owne person did not so he dranke of the fruit of the vine and liued after the ordinary manner of other men and therefore after he had deliuered his last Supper Matth. 26.29 he saith I say vnto you I wil not drinke henceforth of the fruite of the vine vntill that day when I drinke it new with you in my Fathers kingdome And albeit he were falsely called a wine-bibber Matth. 11.19 as he was also slandered to be a Samaritan and to haue a deuill yet it sheweth thus much that he abstained not altogether from wine yea hee appointed others to drinke of it euen his disciples all other Christians at his holy Supper so often as they drinke of the cup of the Lord. The Nazarites had no razor come vpon their heads during the dayes of their solemne vow but whether Christ nourished his haire we haue nothing either one way or other that we can gather and conclude for certainty yet if we consider the words of the Apostle 1 Cor. 11.14 and marke the common custom of the rest of the Iewes which may be vnderstood out of this place it is not probable or likely that Christ did euer nourish and neuer cut his haire And lastly the Nazarites were not to come neer the dead nor to mourn for them but the Euangelists yeeld vs plentifull testimonies both that he came neere vnto them Obiect But some will say that he is called in Scripture a Nazarene or as some translate it a Nazarite Matth â—â—â— It was fulfilled which was spoken by the Prophets He shall be called a Nazarene I answer Answer we must distinguish betweene a Nazarite and a Nazarene For Christ is so called because he was a branch springing and flourishing from Nazareth as the place of his conception and education of which the Prophets speake in many of their writings and namely Zachariah Zach. 6 1â— Thus speaketh the Lord of hostes saying Behold the man whose name is Branch and he shall grow out of his place and hee shall build the Temple of the Lord. So then the Euangelist hath not respect or reference to these voluntary and vowed Nazarites of the old Testament neither doth he point out any certaine place out of some one of the Prophets but alludeth to such places where Christ is called that holy Branch which God promised he would raise vp to Dauid Howbeit he is indeed a true Nazarite or rather the truth of the Nazarites separate from all the corruptions that attend vpon the rest of the sons of men free from the common defilements of the world and that holy One which is called the Sonne of God Luke 1.35 To this purpose the holy Apostle speaketh Such an hie Priest became vs who was holy Heb 7.26 harmelesse vndefiled separate from sinners and made higher then the heauens who needed not daily as those high Priests to offer vp sacrifice first for his owne sinnes and then for the peoples For this cause he was conceiued by the holy Ghost in the wombe of the Virgin that hee might bee a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sinnes of the people Heb. 2 17. If any sinne had beene found in him his death could not be meritorious for vs he should haue wanted a Sauiour himselfe for himselfe So then hee became a pure offering and an holy sacrifice that our sinnes might be washed away and Gods wrath appeased toward vs. This is a great comfort for vs to consider the excellency of his sacrifice being without all blame or blemish without all fault or imperfection for he was miraculously conceiued partly to fulfill the prophesies of the Prophets Esay 7.14 and partly because the generation of mankind is wholly corrupted therfore in the birth of Christ it was most requisite that the vnspeakeable worke of the Spirit should come in that so hee might not bee tainted with the common and generall infection of originall sinne but might be endued with most perfect purity and innocency and so be fully able to couer our impurity and impiety Ephe. 5.26.27 and withall as by a certaine pleadge assure vs that in the end al our sins and imperfections shall be done away In him is that fulfilled therefore which is spoken in the Lamentations that he was whiter then the milke and purer then the snow and it agreeth more fitly and truly vnto him then vnto these Nazarites Secondly this teacheth that such as were Vse 2 speciall ornaments of the Church and haue receiued a more eminent office and calling then others should also labor to shine before others in holinesse of life according to the measure of grace which they haue receiued as Rom. 16.7 Salute Andronicus and Iunia my kinsemen and fellow prisoners who are of note among the Apostles These thus aduanced of God are in the eyes of the world as a City set vpon an hill a little blemish is soone seene in their face a smal staine appeareth in their coat and therefore Satan laboureth
come to the Lords Table when we are farre from it For as God hath his Church so the diuell hath his Chappell and as there is the Table of the Lord so there is the table of diuels We must therefore take heed that we doe not sacrifice to diuels while we purpâ—se to sacrifice to God and I would not that ye should haue fellowship with diuels â—or 10.20 To conclude let this preparation alwayes go before this holy action let there be a ransacking of all the corners of our hearts and spirits and a cleansing and cleering of them by true repentance Let all gouernours of families prepare these that belong vnto them fit themselues and them of their house to this worke Let vs consider the mystery of the death of Christ to make it the meanes of our life the cause of it our sinnes the merit of it our redemption the ende of it the apprehending of Christ with all his benefites the fruit of it reconciliation to God encrease of faith and newnesse of life Vse 4 Fourthly as no vncleane persons that were defiled Num. 9.6 and no vncircumcised persons whose foreskinne was not cut away Exod 12.48 might eate of the Passeouer so no prophane person vncircumcised in heart and vncleane in his soule and conscience hath any interest in the Lords Supper If he come vnto it and present himselfe at the Lords Table he is like to that guest that came to the feast but had not on him his wedding garment Matth. 22.11 as he followeth him in the sinne so hee shall follow him in the punishment also I deny not but such may partake of the bread but they cannot receiue the body and blood of Christ and they shall not onely beare the losse of the benefit but also incurre the danger of damnation For as no vncleane person might come to the Passeouer of the Lord so no vncleane person may come to the Supper of the Lord. Holy things may not be cast to dogs neither pearles before swine Matt. 7.6 These haue no right to this Communion Children are barred because they cannot examine themselues prophane persons because they do not because they will not And how many are there that come in worse manner then children would doe For if infants and children were admitted it is presumed they wold come with greater reuerence their greatest sinne would be their ignorance Ignorance therefore is a barre against them but are there not many in very many places that presume and present themselues at this Table who besides their ignorance as great and as grosse as that in children doe adde prophanenesse of heart make little conscience of the Sabboth and shew small loue to the word of God and therefore doe shut out themselues from this feast by a twofold barre Lastly we saw before that bitter hearbs were Vse 5 added to the Passeouer it must not be eaten without them which signifieth that as the Passeouer was eaten with sowre hearbes so Christ and the Crosse are neuer seuered one from the other because all that will liue godly in Christ Iesus must suffer persecution 2. Tim 3.12 if we wil be the disciples of Christ we must deny our selues and take vp our Crosse and follow him Matth. 16.24 Euery one would be partaker of the Passeouer but they desire not the sowre hearbs we would willingly taste of the sweet but we care not for the bitter We seeme all ready to embrace Christ but we shun the Crosse it is as bitter vnto vs as gall and wormewood We must all therefore frame our selues to suffer afflictions as the good seruants and souldiers of Christ for the faiths sake and be content to drinke of this cup which he hath begun vnto vs. Paul liued in great credit among the Pharisees before his conuersion but so soon as he was called to preach the Gospel by and by they fought to kill him It is a great comfort to suffer for righteousnes sake A good cause doth sweeten the bitternes of the Crosse Such are pronounced blessed by Christ Matth. 5.10 The Apostles went from the councel reioycing that they were counted worthy to suffer for the Name of Christ Acts 5.41 It is no lesse honor to suffer for Christs cause then to beleeue in his Name Phil. 1 29. Ioh â—5 18.20 and 8.48 Our Master Christ Iesus found no better entertainment the world hated him before it hated vs they called him a Samaritan and said he had a diuel they reproached him to be a glutton Luke 7.34 a wine-bibber and a friend of Publicans and sinners he was despised of men Esay 53.3 4. and esteemed as smitten of God Ioh. 1.11 Luke 23.31 he came to his owne but his own râ—ceiued him not If they haue done this in the greene tree what shal be done in the drie The seruant must not looke to haue a better estate and condition then his Lord nor the disciple then his master if they haue persecuted him they will also persecute vs Ioh. 13.16 he that is sent must not looke to be greater then he that sent him It is enough for the disciple to be as his master Matth. 10.25 and the sâ—ruant as his Lord if they haue called the master of the house Beelzebub how much more shall they call them of his household Gods children shal be molested and aflicted euen in times of publike peace When the enemies of Daniel could find no matter against his person Dan. 6.13 they began to quarrell about his religion To serue God in truth and sincerity is an heinous crime in the eyes of the world who shall in the end giue an account to him that will iudge vprightly Verse 6. And there were certaine men who were defiled by the dead c. Here is a description of the second Passeouer for such as were vncleane vncleane not by any sinfull pollution but by a legal or ceremoniall vncleannesse not by any willing choice of their owne but by an ineuitable necessity and not by comming neere those that were dead in spirit but by touching the dead body of a man In this obserue three things a question a consultation and a resolution The question is of the people the consultation of Moses the resolution of God The people enquire at the mouth of Moses Moses enquireth at the mouth of God and God determineth the doubt and resolueth both the people Moses The question is wherfore may we not receiue the Passeouer with the rest of our brethren wherfore are we kept backe this is amplified by the occasion they were defiled by a dead corpes The consultation is with God which is the second point Moses willeth them to be quiet stand stil vntil he knew the mind of the Lord ver 8. he wold determine nothing rashly but he doubted and held them in doubt vntill he knew of God what was to be done A religious example of modesty humility and wisedome in the matters of God
against him howbeit this is greater wherein not his enemies reproached him and those that hated him did not magnifie themselues against him but his deerest friends and acquaintance as befell also to Dauid Psal 55 12. The church maketh this complaint Cant. 5 7. That the watchmen that should haue bene both her guide and her gard smote her and wounded her the keepers of the wals took away her veile from her And Christ fore-telleth that a mans enemies shall be they of his owne house Marke 6 4. This befell vnto Iob a man full of sorrowes his owne wife that lay in his bosome and his friends that were as his owne soule were the cheefe causes of his greatest anguish Abel found no worse friend then his owne brother that came with him to the place of Gods seruice Gen. 4 8. So Ismael persecuted Isaac Ismael borne after the flesh him that was borne after the Spirit Ge. 21 9. Gal. 4 29. Ioseph receiued hard measure of his brethren who was by them sold for a bondslaue Ps 105 17. Moses was fain to fly out of Egypt because a Iew one of his owne brethren diuulged his killing of the Egyptian The same befel Zachariah the son of Iehoiada the priest who had saued the kings life and set the crowne vpon his head yet he remembred not the kindnesse of the father but slew his son the father had in a maner giuen him life but he took away life from his son 2 Chro. 24 21. Who vexed the church and trobled the Apostles more then false brethren 2 Cor. 11 26. The cause of this is the enmity betweene Christ and the serpent and the seed of them both which shewed it selfe immediately after the fall in Cain who was of that euil one slew his brother 1 Ioh. 3 12. The vses which wee must make heereof are Vse 1 First to marke the truth of that which Christ teacheth Math. 10 34 35 36. that hee came not to send peace on earth but rather a sword and to set variance betweene man and man And in another place I am come to send fire on the earth and what will I if it bee alreadi◠kindled Luke 12 49. Hee speaketh not of the effect but of the euent not what the Gospell bringeth forth properly but what it worketh accidentally not what it procureth in the faithful but what it produceth in the vnfaithfull Secondly God will haue al his to be wel tried Vse 2 which are in the faith euen for their owne good that we may know what we can suffer for the truths sake when we haue sealed it vp by our patience in all tribulations Thirdly hence ariseth comfort in our sufferings For do we suffer affliction at their hands of whom we hoped for better dealing maruell not at it neither thinke it strange but let vs comfort our selues with the examples of Gods children who haue had the same measure measured out vnto them before vs nay let vs lay before vs the example of Christ himselfe who had experience of it not only in his owne countrymen the Iewes but in Iudas one of his owne disciples of whom the Prophets prophesied He that dippeth his hand with me in the dish the same shall betray me Psal 41 9. Matth. 26 23. Lastly from hence we learne in all discomforts Vse 4 to flie vnto God after the example of Dauid who gaue himselfe continually to prayer when hee was vexed by such vnexpected enemies Psal 55 16. when he had complained that his frend and companion rose vp against him hee addeth As for me I will call vpon God and the Lord shall saue me So it ought to be with vs that wee may finde comfort in God when we can find none among men Againe Miriam and Aaron were of great reputation among the people and sanctified in a great measure Aaron was the Lords high Priest consecrated and annointed with holie oile Miriam was a prophetesse and one that sung the praises of God after their deliuerāce from Pharaoh Exod. 15. yet loe how both of them faile in duty and sin against God oppose themselues against his seruant Moses whereby we learn that none are so sanctified but they faile many wayes None so sanctified but manie wayes they faile Let no man therefore dreame of perfection in this life Rom. 7 14 18 19 20 23. Moreouer from this example obserue that contentions are oftentimes in the church euen between the members of the same body Doctrine Contentions and strife are often in the Church True it is it were to be desired that ther were perfect loue and vnity peace and concord in the church but this is rather to be looked for then to be found There arose strife betweene Abraham and Lot Gen. 13 8. betweene Paul and Barnabas Acts. 11 2. 15 39. betweene Peter and Paul Gal. 2 11. So in the Church of the Corinthians though they were sanctified in Christ Iesus and called to be Saints yet there were contentions among them 1 Cor. Reason 1 1 11. And no maruell for first of all we know in part and we prophesie in part wee know somewhat but we are ignorant of much more Reason 2 then we know 1 Cor. 13 9. Secondly there must be euen heresies that they which are approued Reason 3 may be knowne 1 Cor. 11 19. Thirdly Satans malice is exceeding great he soweth the seeds of discord among the godly for his hatred is exceeding great against the church and he desireth nothing more then the ruine thereof Reuel 1.2 4. Lastly selfe-loue remaineth in the best men which is a remnant of the flesh this spurreth vs forward to spurne against one another and while we challenge too much to our selues we ascribe too little vnto others 1 Cor. 13 5. This offereth to vs this truth that vnitie is Vse 1 no note of the true church forasmuch as it is somtimes out of the church when as contention is in it The false Prophets were manie that conspired against Micaiah Eliah and Ieremy Christ was condemned by a common voice of the people and consent of the Pharisies which cried out Away with him Crucifie him crucifie him Luk. 23.18.21 Thus then the mouths of the papists are stopped which doe please themselues in an idle conceit of a generall agreement of many people and Nations which is oftentimes a maintenance of error vnwholesom doctrine when it is ioyned with it The vnity of one faith and of the same doctrine beleeued and confessed wee acknowledge to be a true marke of the true Church Where there is the preaching of this faith the doctrine of Christ and the sealing vp of the same with the true administration of the Sacraments there is a true church of God The vnity which is without that doctrine which is according to godlinesse is as the crie of the whole city in maintenance of their idolatrie Great is Diana of the Ephesians Act. 19 28. Or like to the house which the strong man
him that ruleth all things Vse 3 Lastly it reprooueth such as are contrary minded who neuer came neere where this grace groweth These offend diuers waies first by anger hatred cruelty and reuenge directly against the precept of the Apostle Ro. 12 19. Secondly by reioycing at the calamity of good men as Shemei insulted ouer Dauid when he fled from his sonne Absolon and was constrained to passe ouer Iordan for safety of his life So was it with the Babylonians Edomites ouer the Israelites Psal 137 7. Obad 12 13. Thirdly by enuying and grudging to see others prosper and to greeue at the sight of it But it will be said If we put vp iniuries Obiect we shall be accounted no better then fooles and cowards and be laughed at for our labor Answ Answer We must not regard the corrupt iudgment of man 1 Cor. 4 3. These that are wise in their owne eyes loue the praise of mē more then the praise of God Ioh. 12 48. Let vs seeke the praise of God which is indeed the true praise as for other estimation without this it is but a shadow of true glory if it bee so much And this is a certaine rule that it is no cowardize at all to obey God and to follow his commandements neither is it any point of wisedome to bee ready to reuenge Ier. 8 9. And tell me to what end serue Magistrates in the commonwealth to what ende serue masters in the family are they not set vp of God to end controuersies betweene man and man and quarrels betweene seruant and seruant It is no want of manhood for a subiect to complaine to the Magistrate and to say as the poore widow did in the Gospel Auenge me of mine aduersary Lu. 18 3. It is no part of a coward for the seruant to acquaint his master with the wrongs that are offered vnto him by his fellow seruant Obiection But it is hard for flesh and blood to put vp wrongs and to digest the iniuries which are measured vnto vs. Answ I will say more then that it is vnpossible for flesh and blood to do it Answer if we bee no more then a lumpe of flesh but withall I adde that flesh and blood in the matters of God are euill counsellers and if we haue no more in vs then these and no farther worke begunne in vs it is certaine we are not Gods children neither shall inherite Gods kingdome If we be not spirit as well as flesh wee are none of his 4. And the Lord spake suddenly vnto Moses vnto Aaron and vnto Miriam Come out ye three vnto the Tabernacle of the Congregation they three came out 5. And the Lord came downe in the pillar of the cloud and stood in the doore of the Tabernacle and called Aaron and Miriam and they both came foorth Hitherto of their sinne now wee come to Gods proceeding against them consisting partly in a citation partly in a conuiction and partly in the execution of punishment vpon the principall offender First we see how the offenders are cited and summoned to appeare before the Iudge for GOD doth as it were send a processe for Miriam and Aaron to appeare and hold vp their hands at his barre to plead guilty or not guilty He calleth the parties offending and the party offended and wronged before him Albeit the Lord know all things yet he will proceed iudicially against them The doctrine from hence is plain that God neuer bringeth iudgements vpon any people or person Doctrine God neuer bringeth iudgment vpon any but hee searcheth and findeth sufficient cause but he doth first search and finde sufficient cause why hee doeth so Whensoeuer he cometh to iudgement hee will proceed vpon a manifest ground and vpon a iust and knowne cause he neuer doth it rashly but vpon deliberation Gen 3 13 14 and 11 6 7. and 18 31. Zeph. 1 12. The reasons are euident For first heereby Reason 1 the iustice of God is cleered for heereby it appeareth that whatsoeuer he doth inflict he doth it not through any malice to their persons but because they haue iustly prouoked him by their sinnes he doth it in loue to iustice and in hatred to sinne He that hateth a man will smite him before hee make any enquiry of the matter as they dealt with Paul they scourged him to know what hee had done and what was the matter of which hee was accused Acts 22 ver 24. It is not so with God Secondly the Lord requireth that all Magistrates should obserue this course Deut. 13 14. If then he charge them to enquire before they proceed to iudgement much more wil the Lord himselfe obserue the same order This teacheth vs that the iudgements of Vse 1 God must needs be acknowledged to bee alwaies iust though they be sharpe and greeuous yet they are euer righteous For we see he proceedeth vpon knowne causes he goeth not vpon vncertainties but seeth knoweth all things which appeare naked and open before him The heart of man is shut vp from the sight of men and they cannot possibly discerne what lieth and lurketh therein onely it is the Lord that discerneth the heart Psal 33 15 1 Iohn 3 20. The workman must needs know the worke and whatsoeuer is in the work much better then the worke it selfe God is the maker of the heart of man therfore cannot but proceed vpon iust knowne causes Secondly this stoppeth the mouthes of wicked Vse 2 men which are ready to accuse God of iniustice as those in Esay 58 3. where they complaine as if GOD did not see or regard them and Ezek. 18 2 3. they tooke vp a prouerbe saying The fathers haue eaten sowre grapes the childrens teeth are set on edge These thought that God punished without measure or rather without cause But as he knoweth all things so he neuer doth any thing but hee goeth vpon a sure ground he maketh enquiry first of all and afterward proceedeth to iudgment Many do so harden their hearts forget their owne waies that they cannot perceiue the iust proceedings and punishments of God If God once open their hearts to see the order which he obserueth they will confesse his iustice condemne their own folly Thirdly it teacheth and instructeth euery Vse 3 man that he should search his owne waies diligently when the hand of God is any way vpon him and consider that God proceedeth in all his iudgements iustly and vpon a sure and tried ground And if a man by searching and sifting his owne waies finde somewhat in himselfe worthy of such iudgement he must know that God knoweth much more by him then himselfe doth 1 Ioh. 3 ver 20. If the patient knoweth somewhat of his own disease the Physition knoweth much more then hee doth so is it in this case he that is a patient vnder Gods hand if he know any thing by himselfe he may well know that God knoweth much more if men by examining
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
of teeth Math. 25 30. horrour without release weeping but the teares shall neuer be wiped away fire but it shall neuer be quenched this is their cup to drinke this is their portion to inherite But the godly vpon earth haue the gifts of GOD mingled with wants faith with infidelity assurance with doubting hope with despaire loue with hatred perfection with imperfection sanctification with the reliques of sinne as likewise they haue greefe tempered with ioy and ioy with greefe Indeed sometimes they want the sense and feeling of ioy and comfort but neuâ—r all hope and expectation of them Vse 3 Thirdly we ought much more to mourne for our owne sinnes otherwise it were grosse hypocrisie to mourne for others more then for our selues or so much for others as for our selues It is sufficient that we mourne for other men whose sins we cannot amend but more is required to be performed toward our selues wee must both mourne for them and amend them If we can weepe for them and doe not amend them our teares are counterfeit teares Let vs therfore oftentimes examine our selues how we are affected toward our selues and toward others and touching our greefe conceiued for our sinnes and for the sinnes of other men Let vs marke where we bestow our greatest sorrow and thereby take notice how it standeth with vs and so learned to reforme our practise if we finde it any way to bee amisse The women that followed Christ our Sauiour to the Crosse wept for him and thought they had iust cause so to doe but neuer imagined that they had more cause to weepe for themselues and therefore he correcteth that practise Luke 23 28. Daughters of Ierusalem weepe not for mee but for your selues and for your children c. We shall all of vs finde cause in our owne selues to mourne and humble our selues for our selues Lastly we ought to haue a care of the saluation Vse 4 of others and to desire their repentance otherwise our mourning is idle and nothing worth He that is entred into the way of saluation himselfe will both hunger and thirst after the saluation of other And heereby we may try whether our mourning for others be sanctified or not For as there is a carnall ioy so there is a carnall sorrow and as there is a naturall ioy such as natural men haue so there is a naturall sorrow arising from naturall causes If we haue the spirituall godly sorrow it will worke in vs a great care and desire of the saluation of our brethren 〈◊〉 oecolâ—mâ—â—omment 〈…〉 cap. As godly sorrow causeth in vs repentance neuer to bee repented off 2 Cor. 7 10. so godly sorrow conceiued for the sins of others will bring foorth an earnest longing in vs to bring them to repentance 8. If the Lord delight in vs then he will bring vs into this Land and giue it vs a Land which floweth with milke and hony 9. Onely rebell not ye against the Lord neither feare ye the people of the Land for they are bread for vs their defence is departed from them and the Lord is with vs feare them not Of the interpretation of these words wee haue spoken in the former verses They containe an effectuall exhortation able to stoppe the mouthes of the seditious spies and to perswade the people to proceed building themselues vpon the blessed experience of the loue of God toward them and of his power sufficient to saue them and ready to stand for theÌ„ and touching their enemies they should bee assured they could not preuaile because God is not among them he had laid them open to iudgement The Doctrine Doctrine God is a shield to his but taketh no care nor charge of his enemies God is a shield and defence for all that are his but as for his enemies he taketh no care nor charge of them he leaueth them to themselues Prou. 30 5. Exod. 15 2 and 29 45 46. Iudg. 2 14. Psal 3 3 and 18 2. The reasons God is the Captaine of his Reason 1 host to fight his owne battels against all the enemies of the Church 2 Chro. 13 12. Iosh 5 14. Secondly sinne maketh naked and bare of Reason 2 Gods protection and defence Exod. 32 25. when the people had committed idolatry Moses saw that they were naked for Aaron had made theÌ„ naked vnto their shame among their enemies Thirdly the enemies of God haue forsaken Reason 3 him and therefore hee will not be with them because they will not be with him it is a iust thing that hee should forsake them that haue forsaken him and that he should not be on their side who are not on his They that will not be his people he will not be their God Hos 3 3 1 9. From hence it may be obiected Obiect Is not God saide to be euery where Esay 66 1. Answer Answer He is touching his essence but not in his effectuall working by his Spirit to saue and deliuer Thus he is onely with the godly Hence it is that in the end of this chap. verse 42. the Lord said to the rebellious Goe not vp for the Lord is not among you that ye bee not smitten before your enemies He was not among these to fight for them and to saue them to defend and deliuer them by his power great might otherwise by his essence and according to his nature he was euen among them as he is also euery where Thus we see how God is said to be neere and how to be farre off How God is said to bee neere how farre off For while he offereth grace by the ministery of his word and causeth it to bee preached vnto vs he is neere vnto vs Esay 55 6. Call vpon him while he is neere to wit while his arme is stretched out to receiue vs and his mercy is offered to saue vs. Thus God may be saide to be in one place and in one person more then in another yea in one place and person not in another and he is said sometimes to come and sometimes to go away notwithstanding he be euery where essentially and there be no mutation of place or shadow of change with him When he beginneth to worke by his holy Spirit How God may be saide to come to a people faith repentance and sanctification in the hearts of his children he may be said to come vnto them as Iohn 15 22. Reuel 3 20. And when he preached by Noah to the old world Christ is said by his diuine Spirit to come among that people 1 Pet. 3 19. He went and preached vnto the spirits in prison which sometimes were disobedient c. So likewise his absence or departure is the remouing of the effects of his presence to wit his grace and fauour Vse 1 From hence ariseâ—â— comfort to all the godly they are safe and 〈◊〉 vnder the wings of God he is a buckler round about he is their castle and their fortresse whereupon
them with speed to their graues But all these iudgments before rehearsed belong only to the body do not stretch to the soule and conscience neuerthelesse the Lord ceasseth not to repay vs euen in this kinde also according to our sinne Hence it is that he threatneth to send strong delusions vpon men to beleeue lies which will not receiue and beleeue the truth 2 Thess 2 11. and they which will not beleeue wholesome doctrine but hauing itching eares get them an heap of teachers shall turne their eares from the truth and be turned vnto fables and beleeue lies 2 Tim. 4 3 4. Secondly whensoeuer we remaine vnder any Vse 2 iudgement of Gods hand whatsoeuer it be let vs labour for spirituall wisedome that we may be able to see and discerne what the sinne is which is the cause thereof For by the manner of the iudgement we may oftentimes finde out the manner of our sinne And doubtlesse these benefits will come thereof we shal be able to iustifie God and also to iudge our selues and thereby we shall escape farther punishments and plagues that God purposed to bring vpon vs. This way we shall make the punishment profitable vnto vs if we take it and lay it vnto the sinne as it were a salue vpoÌ„ the sore This will bring vs to remember many sinnes and to repent truely of them which otherwise we should not thinke vpon It will worke in vs a care to iudge our selues that we be not iudged of the Lord 1 Cor. 11 31 22. This is no small benefit and comfort and therefore we should entertaine a ioynt-meditatioÌ„ both touching the sinnes that we haue committed and touching punishments that wee haue suffered that so we may to our farther good compare the one with the other Lastly as God dealeth with men in regard Vse 3 of their sinnes so he dealeth oftentimes with his childreÌ„ in good things for good things He will not onely reward our good works euen to a cup of cold water giuen to a disciple in the name of a disciple Mat. 10.42 but hee will reward according to our deeds blessing with the same blessing and mercy with the same mercy 2 Tim 1.18 Onesiphorus shewed meâ—cy vnto Paul he prayeth to God That he may find mercy of the Lord in that day Hee that is mercifull and liberall to the poore hath a promise that he shall neuer want Christ our Sauiour describing what is true blessednesse wherin it consisteth saith among other things Mat. 5 4. Blessed are the mercifull for they shall obtaine mercy True it is God is able to reward such many other wayes but he promiseth and performeth this rather then any other to strengthen our faith in his word and to teach vs to acknowledge and confesse his own in that worke And heereby haue all such as are any way vnder the gouernment of others a notable encouragement in well doing that God will returne them a like measure of blessing according to that themselues haue done If we be truely seruiceable and conscionable in our duties toward those whom God hath set ouer vs we shall by a speciall blessing of God find in time to come those that shall be vnder vs faithfull also toward vs. He that will rule well must first learne to obey wel if we be not obedient to others for conscience sake let vs neuer thinke to finde others obedient to vs. Hast thou bin a dutifull childe to thy parents and obeyed them in the Lord Thou maiest well hope and expect the same at the hands of thy owne children hereafter Or hast thou beene a faithfull seruant to thy master according to the flesh seruing him with feare trembling in singlenesse of thy heart Thou maiest well look for the like seruice at the hands of others It is the common rule of christianity and that which the heathen themselues were not ignorant off Whatsoeuer ye would that men should doe vnto you do you euen so to them for this is the law and the Prophets Mat. 7 12. On the other side they that are stubborne and disobedient children euill and vnfaithful seruants may iustly feare to haue the same measure measured vnto them againe They that are now yong men liue vnder the roofe and gouernement of their parents if they deale falsely and deceitfully with them how can they but thinke that God will make them reape a plentifull haruest of such darnell as themselues haue sowen scattered abroad They that are now children of their fathers mothers may in time to come themselues be fathers mothers of their children so haue others stand in the same place to them that themselues now stand to their parents If they mocke and scoffe at them for their infirmities as Ham Canaan did Gen. 9 22. Or contemne their wholesome counsels and holy admonitions â— 2 25. as the sons of Eli did Or if they beguile them or closely conuay away their money or any of their goods from them as Micah did from his mother â—7 â— 2. as many make it a slight and slender matter to steale from their parents as if all were their owne they can lay fingers vpon euen while they bee aliue and others giue liberty to take and embezell from them if it be but a little and no great sums Or if they think they liue too long that they may enioy their liuing as Esau did â—7 41 let them know that there is a iust God in heauen that will another day withhold his grace from their posterity that they shall finde their owne children ready to despise them and set them at nought to reiect their admâ—nitions threatnings to circumuent them purloine from them yea to gape for their death that they may haue their goods And when this cometh to passe then let them consider their owne sin as the cause of their childrens sinne and that their children do forget them to be their parents because themselues neuer remembred that they were children The like we may say of seruants they that are now seruants of their masters may also hereafter come to be masters of their seruants If then you shall deale wickedly with them in word or in deed you shall make a streight yet a iust equal law against your selues The Apostle giueth an excellent precept vnto such Tit. 2 9 10. Exhort seruants to be obedient to their owne masters and to please them well in all things not answering againe not purloining but shewing all good fidelity that they may adorne the doctrine of God our Sauiour in all things Let such therefore looke to themselues that they bee not paide home in their kinde If they learne to giue stubborne and froward answers and to despise them that are ouer theÌ„ as Agar did Sarah Gen. 16 4. Or if they returne them sleeuelesse answers when they call them to an account of their doings as Gehazi did to Elisha who when he asked him whither he went or where
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
of knowledge as is giuen of God to a spirit which cannot be little There is much more knowledge in man then is in a bruit beast by reason of that nature which God hath giuen to man aboue the beasts And there is much greater knowledge in the diuell then in all men because of his spiritual substance He hath not a body which may hinder him to see the nature quality and operation of a spirit A bruit beast is only corporal and visible man is partly corporall and visible and partly spirituall inuisible the diuell is wholly spirituall and inuisible so that being a spirit hee hath the knowledge of a spirit and consequently greater familiarity with our spirits then otherwise he could haue Secondly by his creation for he was in his first estate by creation a good angell before his fall and set by God in the Paradise of heauen as Adam was in the Paradise of the earth so that he had the same measure of knowledge giuen of God which hee gaue to other Angels So then what knowledge soeuer is in a good Angel by creation the same knowledge is in Satan by his creation and therefore must be exceeding great I will not dispute whether this knowledge be any way diminished forasmuch as hee still beareth the stampe of his creation this way Thirdly since his Apostacy he hath encreased his knowledge both of things on earth and of the wayes of God by long obseruation and continuall experience he knoweth the age of man his affections inclinations nature and disposition hee knoweth what pleaseth him best in his youth and in his age If any one man had liued from the beginning of the world vnto this day perfect in sense in body in memory in minde in reason and the like and had daily obserued all things that had fallen out heretofore he might be able to discouer wonderfull things and make himselfe much admired in the world Therefore the diuell must needes haue great knowledge seeing he hath had all these he goeth about in euery countrey and kingdome he compasseth the earth to and fro Iob 1.7 and 2.2 obseruing what is done in euery place and is well acquainted with their conuersation Fourthly he encreaseth his knowledge by communication with God or rather by receiuing commandement from God to execute his will which hee maketh knowne vnto him The Lord commanded him to appeare before him to giue an account of the works he had done God had no sooner named Iob Iob 1.8 9 10 11. but by and by he knew him well enough he knew his substance and how God had blessed him therfore neuer asketh who hee was or where hee was hee knoweth euery man by Name and hee knoweth that man is ready to make shew of religion in prosperity and in aduersity through impatience to fall away from his profession God gaue him liberty to afflict Iob in his goods in his children in his body whence then hath he this knowledg but from the reuelation of the Lord he knew that Iob should be visited with great sickenesse and with great losses in his children and goods and thus hee knoweth many other things which are to come to passe afterward And when hee hath them thus reuealed and made knowne vnto him hee goeth many times to witches and wizards and telleth them thereof and they tell it to others before they happen by which meanes he many wayes enlargeth his kingdome Fiftly by the reuelation of the Prophets in former times he attained to great knowledge by whoÌ„ many things were foretold in which also he hath knowledge can alledge Scripture to serue his turne Matth. 4.6 Lastly by continuall obseruation of naturall causes An Astronomer that is skilfull in the starres can tell nay foretell many things but Satan is skilfull in all Artes he can speake all languages in the world he is the best artist and linguist that any where can be found The second thing wherin Satans power consisteth is in his deeds and actions He mooued Caine to kill his brother and preuailed He tempted our first parents and preuailed He commeth to a witch in the shape of Samuel and taketh vpon him to tell what successe Saul should haue in the battell with the Philistims and Saul thought it had beene Samuel Hee was wont to talke familiarly with men and therefore God gaue a Law that if any consulted with familiar spirits he should die Deut. 18.11 Leuit. 20.27 which law had beene in vaine if none had consulted familiarly with them So he was a lyar in the mouth of all the false Prophets of Ahab though themselues did not perceiue it So hee possessed mens bodies as we see in the Gospel whom Christ oftentimes cast out Matth. 8.28 and being cast out they entred into an heard of swine and threw them headlong into the waters where they perished And when certaine Exorcists would haue cast out diuels in the name of Iesus the euill spirit ran vpon them and ouercame them so that they fled out of the house wounded Actes 19.16 Thus we see that Satan is of wonderfull power to teach vs not to be carelesse in resisting of him but to looke diligently to our selues 1 Pet. 5.8 9. Neuerthelesse this is our comfort that his power is limited he is as a raging beast but is tyed vp with chaine he is the strong man armed but a stronger then hee commeth and taketh all his armour from him wherein he trusted Luk. 11.21 22. And albeit he make shew to worke miracles he hath no such power and therefore hee doth them not openly but closely and in the darke as they that doe euill Lastly it reproueth the miracles wrought Vse 3 in the Church of Rome of which they talke and write so much The works wherof they boast and wherein they glory are darke and obscure they are not plain open and euident They tel vs many a sober tale in sundry legeÌ„ds of Saints liues of puling souls that haue appeared out of purgatory and haue taught prayer for the dead adoration of Saints worshipping of images such like superstitious practises all tending to abuse the people and to confirme false doctrine repugnant to the Scriptures August de vnitat eccles ca. â— of all which wee may say as Austine doth that they are vel mendacia fallacium hominum vel portenta mendacium spirituum That is either cosening trickes of deceitfull men or wonders of lying spirits But to passe ouer these let vs by this property of a true miracle examine the miracle of all miracles much made off and mightily maintained to bee in the Sacrament of the Altar so called by the Church of Rome wherein after the Priest hath vtterred and muttered a few words they teach that a great miraculous worke is brought forth because the substance of the bread which was vpon the altar is changed into the body of Christ by a strange Metamorphosis If this were true Transubstaâ—tiation no â—racle it were indeed
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
might gaine their soules to God not their goods to himselfe 2 Cor. 12 14 19. Phil 4 17. Lastly that he might not be any way inferiour to the false Apostles 2 Cor. 11 12. But let vs come to the vses Vse 1 First this serueth to reproue sundry persons First him that is the grand theefe that first robbed the Church by his dispensations alienations of the rights and reuenues thereof I meane the Bishop of Rome who hath robbed the Church in soule and body and is growne far with the spoiles thereof This he hath done by degrees he would not let out all the blood at once but opened the veines by little little that had he continued longer to beare sway he would haue left no blood nor liuely-hood in the body The first wrong was offered to the Churches by depriuing them of their tithes in fauour of his goodly creatures the cursed generation of his Monkes D. Field of Church lib cap. ult who obtained of the Pope and other Bishops that the lands which they held in their owne hands vsed for their owne benefit might bee freed from any payment of tithes So the councel of Lateran vnder Alexander the third ordained that religious men shall pay no tithes out of such their lands as they till themselues but if they put any out and take rent as other men they shall pay tithe as other men do Here was the flood-gates pulled vp and a way and passage made for al the mischiefe and misery that fell vpon the Church in succeeding times for heere is the seede sowne that beeing watered from the Vatican grew vp apace to the robbing of many flourishing Churches to the destruction of many christian soules and to the discouragement of many godly Pastours For this exemption of religious men I might say irreligious was indeed the cut-throat of all religion and the bringing in of the streames floods of irreligion which staied not here but preuailed greatly and gate farther footing to the great preiudice of the Church therefore this rabble of Church-robbers sought in the next place to exempt all their farmers and tenants that belonged vnto them from payment of tithes the which albeit it were disliked and resisted at the first in the Councell of Cabilon Cabienes â— caâ— 19. yet at the length it passed and preuailed Nay after that they had swallowed vp the inheritance of the Church like wolues that tasted the sweetnesse of the blood of the lambes which they had hurried wearied they went forward to steale to kill and to destroy as the theefe doth Iohn 10 v. 10. till they had subiected those Ministers Churches vnto themselues to whom themselues at the first paied tithes as belonging to their iurisdiction Thus these idle drones and euill beasts were not coÌ„tent to slippe their neckes out of the yoke and make themselues free from others vntill they had brought others to be in bondage and subiection vnto themselues Thus did one theefe make another and one Church-robber gaue free licence vnto another to rob spoile saying one to another Come with vs let vs lay wait for blood let vs lurke priuily for the innocent without cause let vs swallow theÌ„ vp aliue as the graue and whole as those that goe downe into the pit we shall finde all precious substance we shall fill our houses with spoile cast in thy lot among vs let vs all haue one purse Prou. 1 11 12 13 14. Thus did one theft and robbery make cleere way for another in all this time while the church was pilled and polled and as it were left naked of her garments the Pope that would bee called the Protectour of the Church was so farre from sitting still and looking on that hee was the ringleader in this sinne that vpon his head may iustly come all the blood of so many thousand soules as haue by this meanes bin lost vtterly Thus hath the wilde boare rooted vp the vineyard of the Lord and made it a prey to wolues and foxes that entred into the same and the rauenous cloisters of the insatiable Monkes are guilty of that horrible sacriledge which hath laid waste and desolate so many goodly Churches brought the Cleargy to that poore estate wherein to this day it remaineth and continueth in many places For it is not to be imagined that any of the people who gaue liberally to the Churches and richly endowed them with lands and liuings of their owne would euer haue entertained any thought much lesse entred into any practise of alienating tithes from the lawfull owners and appropriating them to themselues had they not seene the way laid plaine and open before them and that by those who by the originall institution of their order were to pay tithes yea and those same tithes consumed in most vile and shamefull manner Neither shall we finde that euer any inherited possessed this portion by an absolute title of inheritance as their feesimple and freehold til the suppression of the houses of these vermine which were become cages of vncleane birds and dens of theeues and robbers I cannot see therefore how at the first laymen could haue any better title to these tithes then their predecessours the Monkes had and therfore they yet beare the names of impropriations â—ropriati why so â—d as things that are so holden and possessed by an vnproper title In other purchases the Lawyers are wont to say if the case in this be not altered caueat emptor that is let the buyer take heed and looke to his right and title To conclude therefore I would gladly be resolued whether our Improprietaâ—ies hold the Church tithes by any better title then the Monkes did at the first by the Popes pillage and whether they were not giuen to the Church by a good law and taken from it by a bad Vse 2 Secondly seeing it is Gods pleasure that such as preach the Gospel should be maintained by the Gospel they are reproued that account it an idle and needlesse function care not if wee were chased out of house home when we haue spent our time our labour our strength and our substance for the fitting of our selues to this calling Such men are wholly carnall and sauour nothing of the Spirit The Apostle saith They that labour in the word and doctrine are worthy of double honour 1 Tim. 5 17. Meaning by honour the care and prouision that is to be taken for them And in the Epistle to the Hebrewes they are willed to be mindfull of them that haue the ouersight of them who haue deliuered to them the word of God Heb. 13 8. 1 Thess 5 12 13. To these mis-prizers and false iudges of good things I will adde another sort that hold tithes to be a kinde of almes and so would not haue the Ministers chalenge any thing as due for their Ministery and maintenance but to stand wholly to the peoples deuotion good will and thus they
we may be assured he will deliuer our soules from death Psal 33 19. Rom. 6 â—2 Luke 12 32. preserue vs in famine For if hee spared not his owne Sonne but hath giuen him for vs all to death how shall he not with him giue vs all things also Feare not therefore the want of outward things which perish with their vse for it is your Fathers pleasure to giue vnto you a kingdome If he haue promised to giue vnto vs the greater nay the greatest blessings that can be rehearsed or remeÌ„bred we may ground our selues on this assured truth that he wil not leaue vs nor forsake vs so that we may boldly say The Lord is my deliuerer I will not feare what man can do vnto me Indeed the iudgement practise of carnall men is otherwise who esteeme earthly things aboue heauenly and preferre their Swine before Christ-like Esau Matthew 8 Heb. 12 16 who prized one messe of pottage aboue the birthright If these men bee a little pained and pinched with famine and suffer a little want of food that they haue not their necessities supplied their bodies cloathed their bellies filled they cry out aloud in the anguish of their spirit What shall we eate What shall we drinke How shall wee liue How shall we maintaine sustaine our selues and our families But alasse though their soules be hunger-bitten and hungerstarued ready to pine and consume away throgh want of spirituall food they are neuer greeued or vexed it troubleth them not at al. Let vs learn better things let vs value spirituall things at the highest rate and set them in the cheefest place If thus we set as our honorable friends all heauenly things in the cheefest place and turne all transitory things with shame into the lowest roome and ranke as saucie aspiring guests vsurping climbing aboue their betters we shall beare all earthly losses and troubles with patience and stay our selues from murmuring at the feeling of them Ver. 6. Then Moses and Aaron went from the face c. We heard before the complaint of the people now let vs see the behauiour of Moses Aaron They do not rage nor reuile theÌ„ they do not fret and fume against theÌ„ or aske the life of their enemies but possesse their soules with patience and declining the violent rage of the people as a beast with many heads they goe to the Tabernacle declare their causes and cases before the Lord. From this their distresse we learne this truth that in all wrongs iniuries offered vnto vs we must seeke helpe and comfort of God Doctrinâ— In all wrâ— and iniuri we must 〈◊〉 to God I say it is the duty of all the seruants of God when they are wronged and oppressed when they are euilly entreated and spitefully handled at the hands of sinfull men to vnlade disburden all their cares into the bosome of God depending for counsell and comfort vpon him alone In the performance of this duty the holy seruants of God haue gone before vs. Reade the booke of the Psalmes as a plentifull store-house and schoole-house to teach this truth as Psal 3 1 2. and 7 1 2. where we see that in his troubles he had recourse to God who smiteth his enemies on the cheeke-bone and breaketh the teeth of the wicked but was a sure Buckler to him not such as men hold vp that can defend one part and in one place onely but a buckler to safegard him round about before and behind And being greeuously accused of some heynous crime by some of Sauls retinue â— 14.10 he flyeth to God he trusteth in him who preserueth the vpright in heart So when Iob had his camels and cattell taken away by the enemies he did not through the greatnes of his affliction and greefe of mind rebell against God but said Naked came I out of my mothers wombe â— 13 17. and naked shall I returne thither the Lord hath giuen and the Lord hath taken it â—â—g 19.3 blessed be the Name of the Lord. The like appeareth in Hezekiah when Ierusalem was besieged This is a day of tribulation and of rebuke and blasphemy for the children are come to the birth and there is no strength to bring forth Now therefore O Lord our God I beseeeh thee saue vs out of his hand that all the kingdomes of the earth may know that thou O Lord art onely God All which examples teach vs that when we suffer wrongs or fall into any wrongs or fall into any dangers wee must haue recourse to God and craue of him that the malice of the wicked may come to an end Reason 1 The reasons of this doctrine are first the gracious promise of God who hath mercifully promised to heare and to helpe vs in all our troubles This the Prophet teacheth Call vppon me in the day of trouble â— 50.15 â—h 5.14 15 I will deliuer thee and thou shalt glorifie me And the Apostle Iohn This is the assurance that we haue in him that if we aske any thing according to his will he heareth vs and if we know that he heareth vs whatsoeuer we aske we know that we haue the petitions that wee haue desired of him Let vs not doubt and wauer like a waue of the Sea tossed to and fro by the violence of the winds but by faith beleeue that God will grant our requests which wee make according to his will and word Seeing therefore he is willing to heare and able to helpe and promiseth to grant our requests our duty is to come when he calleth to aske seeing hee giueth and to knocke seeing he openeth the gates that leadeth vnto his treasures Some put their trust in chariots some in horses and some in Princes but we must remember the Name of the Lord our God who neuer faileth and breaketh promise with these that depend vpon him that feare and trust in his mercy Reason 2 Secondly as he is our helper who deliuereth our soule from death our eies from teares and our feet from falling so whither shall wee turne our selues to find comfort and consolation besides in him When God denyeth to send succour who shall saue When hee refuseth to helpe who shal deliuer When he shutteth who can open If wee looke to men or Angels to heauen or earth to the liuing or the dead we shall be deceiued and deluded The Prophet saith Psal 62.8 9. Trust in him alway ye people poure out your harts before him for God is our hope aboue all yet the children of men are vanity the chiefe men are lies to lay them vpon a ballance they are altogether lighter then vanity Vse 1 Let vs now come vnto the vses First from hence we gather that such is Gods great goodnes to his children that he neuer leaueth them without comfort For if he require of vs to repaire to him in our troubles surely he will not send vs away empty nor cause vs to depart
had numbred the people after God sent him this word and offered him the choise of famine or sword or pestilence he saide I am in a wonderfull streight let vs now fall into the haÌ„d of the Lord for his mercies are great and let mee not fall into the hand of man Who had not rather receiue punishment at his fathers hands of whose loue he is assured then to bee punished with the strokes of an enemy that loueth him not but hateth him to the death Men are proud and cruell fierce ambitious but God is full of compassion and his mercy endureth for euer he knoweth whereof we were made Psal 103.14 Psalme 78 39 he remembreth that we are but dust hee considereth that we are mortall yea a winde that passeth and commeth not againe He will not suffer vs to bee tempted aboue that wee are able to beare Hitherto the Lord hath visited vs with his mercifull and gentle corrections famines sicknesses and strange diseases Let vs behold his gracious dealing toward vs and profit by these fatherly admonitions for if he should deliuer vs into the hands of barbarous and beastly enemies we should soone discerne the difference betweene the louing chasticements of a father and the bloody strokes of an enemy 22 Then they departed from Kadesh and the childreÌ„ of Israel euen al the congregation came vnto Mount Hor. 23 And the Lord spake vnto Moses and Aaron in Mount Hor neere the border of the land of Edom saying 24 Aaron shall be gathered vnto his people for he shall not enter into the Land which I haue giuen vnto the children of Israel because yee rebelled against my commandements at the waters of strife 25 Take Aaron and Eleazar his sonne and charge them to come vnto this Mount 26 And cause Aaron to strip off his garments and thou shalt put them vpon Eleazar his sonne then Aaron shall be gathered vnto his Fathers and shall dye there 27 And Moses did as the Lord had commanded for they went vp vnto Mount Hor in the sight of all the congregation 28 And Moses caused Aaron to strip off his garments and he put them vpon Eleazar his son and Aaron dyed there in the toppe of the Mount So Moses and Eleazar came downe from off that Mount 29 And when all the Congregation saw that Aaron was dead all the house of Israel wept for Aaron thirty dayes Hitherto of the Ambassage of Moses to the King of Edom These words containe the third and last part of the Chapter to wit the death of Aaron after the people were remooued from the borders of the Edomites For albeit the King did so vnkindly deny them any passage yet Moses and the Israelites doe not oppose themselues against them or attempt to breake through by force of Armes multitude of men and dint of sword but passe by their borders peaceably and fetch a compasse about their land True it is those enuious Edomites were worthy to perish and to be vtterly destroyed for their inhumanity yet because the time was not yet come wherein the Lord had prophesied and promised that the elder should serue the yonger Gen. 25 23. therefore the Israelites commit vengeance to the Lord to whom it belongeth Rom. 12 19. Now in these verses we see how God beginneth to execute the former threatning against Moses and Aaron For heere wee are to consider three things First the death of Aaron Secondly the succession of his sonne Thirdly the mourning of the people The father dieth the son succeedeth the people lamenteth the death of the high Priest If Aaron had dyed without any prediction and foretelling of his death all men might haue thought it had fallen out at aduentures and ascribed it wholy to the decaying of strength wasting of nature but being reuealed to Aaron himselfe and manifested to the whole Congregation both the time when and the place where he should die it appeareth that his daies were numbred and his yeeres limited which hee could not passe As then God had determined the death of Aaron and denounced his shutting out of the land of Canaan so that sentence is heere executed vpon him Deut. 34 4 5. the other concerning Moses is reserued vnto his time appointed of God In this place God commanded both of them what to doe euen to ascend vp to the Mountaine and sheweth that Aaron shall die there for his disobedience whose garments must be pulled off and put vpon Eleazar lest by touching of the dead the holy garments should be defiled After this commandement followeth their obedience agreeable to the same they come vp to the Mountain Aaron is stripped Eleazar is cloathed with them Aaron without feare of death or longer desire of life or prayer for life departeth in peace according to the word of God he is gathered to his Fathers Moses and Eleazar descend from the Mountaine Moses Eleazar and the people mourne for Aaron thirty daies Verse 23 24. And the Lord spake vnto Moses and Aaron We see heere according to the former threatning pronounced by the mouth of God verse 12. that Aaron cometh not into the land of Promise but dieth in Mount Hor. We learne heereby Doctriâ— God-thrâ—nings are 〈◊〉 compâ—â—â—â— that the threatnings of God are accomplished Howsoeuer his iudgments are many times deferred and his punnishments prolonged because hee is patient toward vs and would haue no man to perish but would haue all persons come vnto repentance yet in the end all his threatnings shall be verified and fulfilled in their times and seasons Consider this truth in our first parents Ge. 2 17. â— 3 7. God threatned them that if they did eate the forbidden fruite they should die the death we see the effect in them and all their posterity throughout al times and generations Behold other threatnings of God wee shall alwayes reade the execution after the denunciation So when God by the Ministery of Noah a Preacher of righteousnesse 2 Peter 2â— had threatned to destroy the whole world if in an hundred and twenty yeeres they repented not wee see how he brought in the flood vpon the world of the vngodly swept them away from the face of the earth which they had corrupted with their cruell and vncleane conuersation This we see likewise taught vnto vs throughout the bookes of the holy history of Ioshua The man is cursed before the Lord Ioshua 6â— that ryseth vp and buildeth the City Iericho he shall lay the foundation thereof in his eldest sonne and in his yongest sonne shall he set vp the gates of it meaning therby that whosoeuer should attempt to builde this City he should pay for it deerely because what time hee layeth the foundation of the wals his eldest sonne shall dye and when hee setteth vp the gates and hath finished it his yongest sonne shall dye When this threatning seemed quite forgotten and consumed with the rust of time God doeth bring it to passe as we
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
nor do all these commandements I will appoint ouer you fearefulnesse a consumption and the burning ague the sword famine and pestilence to destroy you and to make you few in number so as your high waies shall be desolate It was the Lord that brought the tenne plagues vpon Egypt â—od 8 24. â—a 11.25 38. â—y 45 7. It is the Lord that smote Nabal that he dyed It is the Lord that formeth the light and createth darknesse he maketh peace and createth euill It is the Lord that doth all these things Finally there is no euill in the City which the Lord hath not done Amos 3 6. All which things agree fitly with this history in hand that God sent fiery serpents among his people and do teach vs that he is the author of all iudgements punishments that fall vpon vs or vpon any of the sonnes of men The reasons hereof are euident and apparent Reason 1 First afflictions come not vpon vs at all aduentures they proceed not from the earth or the ayre or the heaueÌ„ it is the hand of God that lighteth vpon vs for our sinnes For what can any one or all the creatures of God do of themselues or what power is there in them to be reuenged vpon vs This therefore is our great folly that we vnwise men gaze about heere and there wandring vp and down in our owne imaginations and searching all the corners of our wits to finde out the causes of our calamities out of our selues and yet all the while we perceiue not the true and right cause to be in our selues Whensoeuer a man hath any aduersity he must looke vp to God into himselfe When we see the ayre infected it is not so disposed of it selfe When God sendeth famine 〈…〉 23. and maketh the heauen as yron the ground as brasse it is not so hardened of it owne nature When the earth is barren and vnfruitful it proceedeth not of it owne kind but we our selues are the cause of all Whensoeuer therefore we haue wofull experience and a lamentable feeling of many miseries we must not cast our eyes hither and thither but euery man must enter into himselfe search out his particular sins assuring himselfe that God knocketh at the doore of his heart and thereby prouokes him to consider beter of his own waies This Eliphaz beateth vpon Iob 5 5 6 7. The hungry shall eate vp his haruest and the thirsty shall drinke vp their substance for misery cometh not foorth of the dust neither doth affliction spring out of the earth c. Reason 2 Secondly God worketh out afflictions he claimeth and challengeth them as his own peculiar worke that no man should bee able to controule any thing in this world This the wise man vrgeth Eccles. 7 16. In the day of wealth be of good comfort and in the day of affliction consider GOD also hath made this contrary to that to the intent that man should finde nothing after him The vses of the doctrine are many First we Vse 1 learne in all troubles and calamities on vs and those that are ours to looke vp to God as the chiefe principall author of them froÌ„ whence they come and vpon our selues and our owne sinnes from whom they come It falleth out with many as it doth with the dog if a man throw a stone at him hee runneth eagerly and angerly after it he falleth vpon it and biteth it so do men of this world Prou. 19 3 when God any way visiteth them they looke vpon inferiour meanes as the highest causes which they can reach vnto but neuer cast vp their eyes to the Lord whose hand and worke it is wheras we are bound to behold the stroke of God in all our distresses We silly men accuse sometimes heat and sometimes cold sometimes drouth sometimes moysture sometimes the ground and sometimes the ayre sometimes one thing and sometimes another thing to be the cause of our calamitie but cannot bee brought to finde out the true and proper cause True it is the Lord hath secret causes that we know not of sometimes the manifestation of his owne works sometimes the triall of our faith and we must take heed we measure not the greatnesse of the sinne by the greeuousnesse of the crosse Iohn 9 2 3. wherein the Apostles themselues were deceiued Notwithstanding the reuealed and originall cause of all calamity hath his beginning and head-spring from our iniquity insomuch that if we had in vs no guilt of corruption we should not taste at all of the cup of affliction This the Prophet teacheth Lam. 3 39. Wherefore is the liuing man sorrowfull Man suffereth for his sin And our Sauiour warneth the man that had bene diseased 38 yeares finding him in the Temple to consider the cause of his long and lamentable affliction Iohn 5 14. Thou art made whole sinne no more lest a worse thing come vnto thee so that this disease was laide vpon him for his sin He thought himselfe an happy man when he was restored to health Now lest he should rest therein the Lord telleth him hee must change his heart or else God will bring seuen times moe plagues vpon him according to his sins though he had bin afflicted many yeares yet he would make his iudgements vpon him more wonderfull euen great plagues of long continuance and sore diseases of long durance To the same purpose the Apostle saieth The wrath of God is reuealed from heauen against all vngodlines and vnrighteousnesse of men which with-hold the truth in vnrighteousnesse Ro. 1 verse 18. Wherefore euery visitation of God should be a sermon of repentance to put vs in remembrance of our sinnes to admonish vs not to sowe vpon the furrowes of vnrighteousnesse lest we reape the croppe of affliction an hundred fold Let vs desire God to sanctifie the crosse vnto vs that it may consume sinne in vs and prouoke vs to a more holy conuersation Vse 2 Secondly the meditation of this that God is the author of all afflictions must teach vs to haue patience in our troubles not to murmure not to repine not to grudge when we are vnder the crosse For seeing God hath visited me with his hand I must take it patiently as a dutifull childe beareth the chastisements of his father This the Prophet practised as we see Psal 39 9 I spake not a word but held my peace because thou Lord didst it This the Apostle teacheth Heb. 12 5 6. My sonne despise not the chastening of the Lord neither faint when thou art rebuked of him for whom the Lord loueth he chasteneth and he scourgeth euery sonne that he receiueth The flesh alwaies seeketh ease and is ready to be impatient if deliuerance come not by and by so that wee must remember from whence our trouble cometh to asswage the sorrow and bitternesse of our affliction For this is a great comfort to Gods children that our sicknesse yea euery pang fit of our
charged the Leaper not to publish and spread abroad the miraculous worke of his cleâ—nsing but this was to correct the peruerse iudgement of the people who regarded more to see his miracles then to heare his doctrine and that hee might haue the greater liberty to teach from the persecutions of the Pharisies Mar. 1 45. Vse 1 Now let vs proceed to the vses of this Doctrine First it teacheth that we must not slander and discredite any of his workes but say with the sorcerers This is the finger of GOD Exod. 8 19. When the Pharisies heard that Christ cast out the diuels by the power of his deity they backe-bited and blasphemed the workes of God maliciously saying This man casteth out diuels no otherwise but thorough Belzebub the Prince of diuels Matth. 12 24. 28 12 13. So the watchmen set to keepe the sepulcher of Christ sure shewed vnto the high Priests all the things that were done who tooke wicked counsell and gaue large mony vnto the soldiers to spred abroad that his disciples came by night stole him away while they slept Likewise when the holye Ghost fell vpon the Apostles that they beganne to speake with other tongues as the Spirit gaue them vtterance they mocked and slandered the worke of God saying These are full of new wine Acts 2 13. so that Peter iustified as well the Apostles of Christ as the miracle of God In like maner are we to do in like cases when an euill name is brought vpon the workes of Gods election or reprobation vpon the workes of his prouidence and protection of his people we must stand forth to giue glory to God and to stop the mouth of iniquity when it is opened against heauen For if a man bee commanded to open his mouth in the cause of the dumbe much more in the cause of God It is one kinde of taking the name of God in vain to hold our peace when any reason dispute against Gods workes If wee deny him any way before men Christ Iesus will deny vs before his Father Prou. 31 8. We must therefore open our mouths in defence of God and his workes put the obstinate gainsaiers to silence wipe away the slanderous reports raised of them lest others receiue hurt thereby and to the end God may haue the glory and praise of his owne worke And albeit we doe not alwayes conceiue the right cause and reason of them let vs not deride but admire them with the Apostle Rom. 11 33. O the deepnesse of the riches both of the wisedome and knowledge of God! How vnsearchable are his iudgements and his wayes past finding out If a man should take vpon him to iudge those that are out of his libertie and ouer whom he hath no authority and to pronounce sentence vpon their doings would a worldly man thinke wel of this presumption But it is lesse wisedome and greater pâ—eâ—umption to take vpon vs to rule God and to giue him his lesson and to enter into iudgement of his workes Therefore Elihu wisely teacheth in the booke of Iob this point Who hath appointed vnto him his way Or who can say Thou hast done wickedly Remember that thou magnifie his workes which men behold Iob 36 23 24. Secondly it is required of vs to be diligent Vse 2 markers and obseruers of the works of Gods prouidence For how shall he report them remember them to others that is not carefull to muse vpon them and to marke them himselfe Or how shall he open his mouth to declare them that shutteth his eyes lest he shold see them and stoppeth his cares lest he should heare of them It standeth vs therefore greatly vpon wisely to obsâ—rue the works of God and suffer nothing to passe from vs nothing by vs without making profite of it to our selues bringing it to the vse of others This wisedome Eliphaz one of the three friends of Iob teacheth hauing shewed that the vngodly shall not escape vnpunished but that God will finde them out in their hypocrisie he addeth Iob 5 27. Loe thus haue we inquired of it and so it is heare this and know it for thy selfe This we are all to marke by continual experience how God dealeth with the godly sometimes chastening them sometimes blessing them neuer forsaking them albeit sometimes leauing them for a season yet in the end returning in mercy vnto them Likewise how hee dealeth towardes the wicked thereby to auoid their steps consider that though they flourish for a time it is but the pleasure of sin for a season that they inioy and alwayes Gods iudgement in this life arresteth some and maketh them fearefull examples vnto others Thus did the Prophet ponder in his heart the wayes and works of God and profited thereby to his great comfort as we see Psal 37 35.36 I haue seene the wicked strong and spredding himselfe like a greene Bay-tree yet he passed away and loe he was gone and I sought him but he could not be found Marke the vpright man and behold the iust for the end of that man is peace but the transgressors shall be destroyed together and the end of the wicked shall be cut off And if wee will giue our hearts to this meditation on the works of Gods prouideÌ„ce ruling the world and disposing all things we shal see how he alwayes meeteth with the vngodly though they digge deepe to hide their counsels and diue downe vnto the depth and bottome of their deuices yet the hand of the Lord doth finde them out and bringeth to iudgement euery secret worke So if we shall weigh with wisedome his workes toward his owne seruants as he doth loue them with an euerlasting loue so is he alwayes gracious vnto them and maketh all things fall out to further their saluation This the Wiseman teacheth by his experience Eccles. 8 11 12 13. Vse 3 Lastly let all Fathers of families teach the workes of Gods mercy and the workes of his iudgements according as they see them to be offered vnto them For to whom should we rather publish them then to our posterity the children that come out of our loins when a Father beholdeth the Lord punishing the vngodly and taking vengeance on the contemners of his word the blasphemeâ—s of his name the prophaners of his Sabbathes the vncleannesse of adulterers the beastlinesse of drunkards the oppression of vsurers the periury of false witnesses and the cruelty of mercilesse dealers should he suffer such publicke examples to dye and these workes of God to sleepe in the dust Nay seeing God doth single out some and maketh them examples admonitions vnto others we ought to whet them vpon our children and seruants teach them thereby to serue the Lord and to hate those heynous and horrible sins that prouoke such great and greeuous iudgements Abraham is commended by the Spirite of God for this care and conscience of his dutie when he should behold the wofull destructi of Sodom
First seeing wee can neither see nor heare nor vse the meanes open before vs except God open our eyes let vs pray to God to guide vs in the right vse of our senses as he hath giuen the senses themselues Let vs vse al the meanes that God hath put into our hands alwayes with prayer to God to blesse them to vs and our comfort Especially when we come to heare his Word let vs craue of him to open our hearts as he did the heart of Lydia Acts 16 14. that shee attended vnto the things which Paul spake so hee that hath eares to heare shall heare For by nature wee haue vncircumcised hearts and eares and through our corruption wee are as closed vessels vnfit to receiue the wholsome liquor and pure waters of the Word of God which is oftentimes preached to the condemnation of those that heare it Therefore the Lord speaketh by the Prophet Yee shall heare indeed Esai 6 9 10 11. but ye shall not vnderstand yee shall plainely see and not perceiue make the heart of this people fat make their eares heauy and shut their eyes lest they sâ—e with their eyes heare with their eares and vnderstand with their hearts and conuert and he heale them euen vntill their cities bee without Inhabitants their houses without possessours their fields without tillers of them He doth not alway take away his Word for the sinnes of men but causeth it to be preached to their condemnation that will not obey it nor expresse the power of it in their conuersations And surely if we would know the cause of the ignorance contempt of the Word of the want of profiting and regarding of the preaching of the Gospel which is the high ordinance of God in his heauenly wisedome sanctified for the saluation of his Elect wee shall finde this to be the chiefest we rest and trust in our selues we thinke it sufficient to bring our naturall eyes and carnal eares with vs whereas we should earnestly desire of God the true vse and comfortable fruite of them otherwise we may see and heare to our further condemnation This we see in the same sort practised by the Prophet Elisha when he was compassed with his enemies hee prayeth God to open the eyes of his seruant 2 Kings 6 17 18 19. to see the helpe that God had sent him he prayed likewise to God touching his enemies first to strike them with blindnes that they might run into danger then to open their eyes to see themselues in danger Let vs also continually giue him thankes so often as wee finde his hand to be with vs and feele him with his gifts to bestow vpon vs the vse of his gifts whether naturall or spirituall to blesse our senses to direct our iudgements to sanctifie our vnderstandings to soften our hearts and to circumcise our eares Now if we must be faine to beg of God the proper functions and right vses of our outward senses which we haue by nature as if we had them not and render praise vnto God for them how much more are wee to aske of God a pure and cleane heart an humble and contrite spirit the gift of repentance and the grace of regeneration which we haue not by nature but are contrary to nature For the Apostle teacheth truely that the wisedome of the flesh is enmity against God Rom. 8 7. because it is not subiect to the Law of God neither indeed can be And again 1. Cor. 2 14. The natural man perceiueth not the things of the spirit of God for they are foolishnes vnto him neither can he know them because they are spiritually discerned It is God that must reueale vnto vs by his Spirit the mysteries of his kingdome Cor. 2 6 7 1. which none of the Princes of this world haue knowne the spirit searcheth all things euen the deepe things of God This we see noted vnto vs in the communication and conference of Christ with the two disciples that went to Emmaus hee drew neere to them to heare their reasoning together of the things that happened at Ierusalem touching the passion of Christ Luke 24.16 â—1 but their eyes were holden that they could not know him His body indeed was not inâ—isible the change was not in him but in their eyes which after a sort were dimm'd holden backe that they should not discerne him for a season afterward their eyes were opened Iohn 20 15. that they knew him as likewise Mary Magdalen albeit shee were neither blinde nor deafe yet discerned him neither by seeing nor hearing of bim Wherefore wee haue not an absolute power ouer our senses it is God that giueth the eye that must open it much lesse haue we power ouer our vnderstanding will iudgment memory affections least of all concerning heauenly things in which wee are wholly blind as we haue already declared so that it behooueth all of vs to acknowledge all these to be in the power disposition of God either to diminish or restraine them or vtterly to bereaue vs of them take them away from vs at his pleasure that is the giuer consequently wee are alwayes to entreate him to giue vs grace and power that wee may carefully vse them as we ought to the glory of his Name the profite of our brethren and the comfort of our soules and bodies Vse 2 Secondly let vs take heed how wee abuse them to our owne hurt that haue receiued theÌ„ to the dishonor of God that gaue them froÌ„ whoÌ„ euery good giuing euery perfect gift proceedeth If we see not but at the pleasure of God who is able to strike vs with blindnes mists that wee shall grope in darknes seeke som to leade vs by the hand or if we haue our eyes open we shall discerne distinguish nothing but haue the outward inward senses dazled vntil he take away the scales from our eyes that couer them The Apostle Peter complaineth in his time of corrupt men led with sensuality 2 Pet. 2.14 hauing eyes full of adultery that can not cease to sin We must beware how we turne our sight to a contrary end then for which God hath lent it vnto vs but rather with Iob We should make a couenant with our eyes Iob. 31.1 that they wander not after folly and pray with the Prophet Dauid Psal 119. Psal 119.37 Turne away mine eyes from regarding vaâ—ity that they be not carried away after couetous affections If we haue eares by nature yet heare at the pleasure of God how shall we theÌ„ giue ouer our eares hearing to harken to hateful slanders leud surmises euil backbitings flying tales false accusations hurtfull reproches Luke 1 22. Gâ—n 32 1. Act 1â— 11 Luâ—e 13 11. raised and forged to the hurt of our brethren Hee is able to try and touch vs with dumbnesse as he did Zachary with lamenesse as he did Iacob with
is added vnto it is the ioy of the seuerall parts and the multiplying of many members is matter of great reioycing to the whole body and cause of stirring of vs vp to the praise of God who quickeneth theÌ„ that are dead and maketh them to bee found that were lost In the naturall body found deformed or defectiue if sight were giuen to the blinde or hearing to the deafe or speech to the dumb if life or limb were restored where it was wanting 〈◊〉 3 7 8. 〈◊〉 â— 24. what great comfort would this bring what great reioycing would it worke So in the mysticall body of Christ when any part or when many parts are added as ornaments of the body and helping to accomplish the number of the elect let vs break foorth into ioy of heart and reioyce that wee haue part and fellowship in this company Thirdly let vs not measure the Church by Vse 3 our owne outward senses When Idolatry and open wickednesse when superstition cruell persecutions ouer-spread all as an vniuersall darknesse couering the earth let vs not suffer our selues to be deceiued nor iudge rashly of Gods people We thinke the Church oftentimes like to perish and to be rooted out of the earth but the foundation of God alwaies remaineth sure and hath this seale the Lord knoweth who are his Therefore the Apostle teacheth That the Lord hath not cast away his people Rom. 11 1 2 3 4 5. When Elias saw the Prophets of God killed and the Altars digged downe God said vnto him I haue reserued vnto my selfe seuen thousand men which haue not bowed their knee to Baal Euen so then at this present time there is a remnant according to the election of grace Wherefore let vs not iudge rashly of priuate persons whether they be in the number of the elect or not much lesse of whole Nations and kingdomes We say commonly he runneth farre that neuer returneth Paul was a persecuter of the Church 1 Tim 1 13 but Christ appearing vnto him made him a Preacher of the Gospel Manasseh was an Idolater a sorcerer and shedder of much innocent blood when hee sate in his Throne and kingdome but hee remembred God afterward in the dayes of his affliction 2 Chron. 33 12. Mary Magdalen who led a wicked life out of whom Christ cast seuen diuels Mark 16 9 had her sinnes forgiuen and loued him much of whom she had receiued so great mercy The theefe that all his life had runne astray Luc. 23.40 and hunted after the goods of other men was vpon the Crosse conuerted to the faith he abhoâ—red his former life confessed his sinnes craued pardon blamed his fellow and longed after the kingdome of God This the Apostle auoucheth concerning the Corinthians when he had taught That neither fornicaters nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkards nor raylers nor extortioners shall inherite the kingdome of God he addeth Such were some of you but yee are washed but yee are sanctified but ye are iustified in the Name of the Lord Iesus by the Spirit of our God 1 Cor. 6 9 10. So theÌ„ we must iudge nothing before the time vntill the Lord come who shall lighten things that are hidde in darknesse and make the counselles of the heart manifest 1 Cor. 4 5. and then shall euery man haue praise of GOD. And let vs not be daunted and dismayed at the great number of the wicked of Atheists Libertines Epicures Idolaters Hypocrites Scorners Blasphemers seeing there is an vniuersality of the elect and faithfull though few appeare to our senses as did to the eyes of Eliah who in heart soule ioyne with vs of whose prayers we are partakers Lastly seeing there are many elected vnto Vse 4 life and saluation let vs vse all meanes to draw others to faith in Christ and repentance from dead works Let vs exhort one another while it is called to day lest any be hardened through the deceitfulnesse of sinne Heb 3 13. Let vs prouoke to good workes and so much the more seeing the day of the Lord draweth neere Heb. 10 25. For what knowest thou O man whether thou shalt win thy brother The husbandman planteth and watereth 1 Cor. 3 7 he tilleth soweth and when he hath done he committeth the successe to God looking with patience for early and latter rayne So must all the Ministers of God which are his laborers preach in season and out of season diuide the word of truth aright and take all occasions to win soules to God And this is that vse which the Lord himselfe teacheth and prescribeth Acts 18 9 10. Feare not but speake and hold not thy peace For I am with thee and no man shall lay hands on thee for I haue much people in this City Where wee see that howsoeuer Paul found much opposition against him at Corinth some resisting and others blaspheming himselfe ready to depart yet the Lord appeareth vnto him and encourageth him to continue his labours with promise of a plentifull haruest a rich recompence of reward that hee should not labour in vaine but be the Minister of life vnto many This is the greatest comfort to the Ministers of God to turne many to righteousnesse This shall be our Crowne and glory in the great day of account when the cheefe Shepheard of the sheepe shall appeare Therefore the Apostle chargeth the man of God to be of a patient spirit gentle towards all men 2 Tim. 2 24 25. suffering the euill instructing them with meekenesse that are contrary minded prouing if God at any time will giue them repentance that they may acknowledge the truth and come to amendment out of the snare of the diuel of whom they are taken prisoners to do his will To conclude let vs remember the saying of the Apostles Iames chap. 5 19 20. Brethren if any of you haue erred from the truth and some man haue conuerted him let him know that he which hath conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sins Where the Apostle teacheth that so manie of vs as haue receyued any gifts at the handes of God it is our duty not onely to vse them to our owne comfort but to labour diligently to profit others that so we may gaine glorie and winne soules to God by furthering the saluation of our brethren It followeth in the Text. Let mee dye the death of the righteous In these wordes is contained the second part of the conclusion of this first prophesie which is Balaams demand and desire that after the end of this temporall and mortall life hee may rest with the Saints and obtaine the blessed estate reserued for them This had bene a good and godly prayer if it had not proceeded from an euill heart and beene stained with a wicked life This desire of his was not constant and followed vnto the end but
and not through impatience accuse God neither impute the euill successes of our affaires to him but to our selues euen as he that stumbleth and falleth against a stone should not accuse the stone but his owne hastinesse and heedlesnes Now then if wicked men want the knowledge of God and the feare of his Name to guide them in the search and suruey of their owne wayes to enquire into the true cause of their euill successes wee cannot maruaile if they wander vp and downe in their owne imaginations and can neuer finde the fault to bee in themselues Secondly the vngodly are blinded with a Reason 2 selfe-loue and selfe-liking of themselues aboue God or his Word The loue of the creature or of our selues more then God or equall with God hindereth vs in good things and quite swalloweth vp the loue of our brethren and darkeneth the light of vpright iudgment that it cannot shine in our hearts The conceited person thinketh himselfe a wise man and imagineth his owne course to be the best vsing no aduice of others as if he himselfe were in all things sufficient of himselfe to see what is best for himselfe This Salomon excelling in wisdome teacheth to these conceited persons abounding in folly Prou. 12.14 The way of a foole is right in his owne eyes but he that hearkeneth to counsell is wise So in another place Prou. 18.2 A foole is not delighted with vnderstanding but with those things which are in his owne heart And againe Prou. 26.12 Seest thou a man wise in his owne conceit There is more hope of a foole then of him These selfe-louing and selfe-liking fooles are delighted with their owne folly which they labour to publish and make knowne to all men and may worthily beare away the bell from all the fooles in the world For these are proud fooles that highly esteeme of their owne wisedome and scornfully disdaine the counsell and wisedome of all other men Seeing therefore euill men want the wisdome of God that is from aboue and abound with selfe-loue which descendeth not from aboue but is earthly sensuall and diuellish we cannot greatly maruaile if wicked men will acknowledge no fault in themselues but wholly looke to second causes and lay the blame vpon the most High when they faile in their purposes Vse 1 The vses of this doctrine First of all wee learne this truth that no euil man can look for any good successe in the matters he taketh in hand but let him alwaies be sure to be crossed cursed of God Albeit thou lay in thine own conceit neuer so strong a foundation work neuer so wisely in thine own imagination yet if thou make not God thy Counsellor 〈◊〉 119.24 and his Word thy director thy wisdome shall be turned into folly and thou shalt be taken in the snare of thine owne hands For all sin against God bringeth with it the wrath of God and the euill life of a sinner drawes vpon his owne head sundry crosses and calamities causeth him to haue ill successe and raiseth vp infinite iudgments against him Whensoeuer we despise his word prophane his Sabbaths defile his Sacraments and practise any vnrighteousnesse against men and impiety against God then followeth and falleth vpon vs some sicknesse or trouble some crosse or affliction one way or another as the Apostle sheweth For your dissention and vnreuerent receiuing of the Lords Supper 1. Cor. 11.30 many are weak and sick among you and many sleepe Now when the rod and scourge of God lyeth vpon the backe of transgressours and they feele themselues sore plagued either they accuse God as the authour of their trouble or murmure against his punishment or rest vpon second causes which are ordered by him who is the principall cause Vse 2 Secondly we learne that if we would haue God blesse vs and the lawfull labours of our hands we must be godly in Christ Iesus If we leade a sincere and sanctified life purge our hearts to be a peculiar people to God zealous of good workes wee haue a sure promise of good successe and strong assurance of a plentifull blessing to follow vs all the dayes of our life There is no good successe in any thing without Gods blessing And this is the cause why God blesseth vs not because wee blesse not his Name wee liue not as a people vnder his protection wee do not deny vngodlines worldly lusts liuing soberly righteously and godly in this present world hauing our conuersation in the heauens and looking for the blessed hope of glory and immortality Hereunto commeth the saying of Salomon Prou. 16 3. Psal 37.3 1 Pet. 5 7. Commit thy workes to the Lord and thy thoughts shall be directed This is a worthy saying to redresse our weakenesse and distrust and to make vs rest and rely our selues on Gods good prouidence This also the Prophet Dauid teacheth Psal 127 1 2. All the fruit of our labours cares dependeth vpon the prouidence of God yea all our industry and studie shall be vaine and vnprofitable vnlesse he guide all our affaires To this purpose the Prophet speaketh in another place that the godly Psal 1.1.3 refusing the counsell of the wicked the way of sinners the seat of scorners shall bring forth fruite in due season so that whatsoeuer he shall doe shal prosper It is God alone that directeth the wayes and works of the faithful and without him is no good successe This wee see verified in Ioseph Gen. 39 2 3. The Lord was with Ioseph he was a man that prospered and was in the house of his master the Egyptian And his master saw the Lord was with him and that the Lord made al that he had to prosper in his hand The like the Scripture◠testifieth of Hezekiah that hee prospered in all his workes 2 Chro. 32 30 and 20 20. So Iehosaphat spake to the people Heare ye me O Iudah the inhabitants of Ierusalem put your trust in the Lord your God and ye shall bee assured beleeue his Prophets and ye shall prosper Thus also the Lord exhorteth Ioshua after the death of Moses Iosh 1 8. We do all of vs desire the blessing of God vpon our labours and to haue good successe in our seuerall callings this is the pathway that we must walke in namely a godly life and conuersation without this his blessings shall turne into curses and wee shall neuer attaine the end of our hope This appeareth by the words which the man of God spake to the King of Israel saying Thus saith the Lord Because the Aramites haue saide 1 King 20 28 the Lord is the God of the Mountaines and not of the Valleys therefore will I deliuer all this great multitude into thine hand and ye shall know that I am the Lord. Lastly we are bound euery one to consider Vse 3 the true cause of euill successe to be in our selues When the hand of God is any way vppon vs that he plagueth
of the purpose of Esau Genes 27 41 46 that when the dayes of mourning for his father shold come he would slay his brother beeing desirous to preserue them both but especially Iacob conueyeth him out of the danger she goeth and alledgeth that the daughters of Heth were a greefe of minde and a wearinesse of life vnto her and so sendeth him away from his fathers house for a season She pretendeth the cause to be to take a wise at Padan Aram but concealeth her principall purpose from her Husband and dealeth not only lawfully but wisely and politickly The like we see in Paul perceyuing a dissention in the assembly and a diuision in iudgment amongst his accusers consisting of two parts one of the Pharisies that held the immortality of the soule and the resurrection of the body the other of the Saduces which denyed the one and the other he tooke the occasion and opportunity by his calling and cryed out in the Councell Men and Brethren 〈◊〉 3 6 7 8 I am a Pharisie the sonne of a Pharisie I am accused of the hope and resurrection of the dead whereby he set a rent among them and by that meanes the knot was broken and so theyr malice was abated A lawfull cause and a wise course bring a blessing with them vpon those that delight to follow them A good cause well and wisely handled shall finde a comfortable yssue in the end This we shall attaine vnto if wee make the word of God our Counsellers Ps 119 24 98 99 100. The Prophet found by experience that by his commandements he was made more wise thē his enemies more learned then his teachers more skilfull then the ancient For whosoeuer doth submit himselfe to Gods word shall not onely be safe against the practises of his enemies but also learne him more wisedom then the masters and professors of it Secondly it is our duty to pray vnto God Vse 2 to bee deliuered from them and trust in him for his helpe For vnlesse our helpe bee in the name of the Lord which hath made heauen and earth they will go beyond vs and ouer-reach vs. They deale warily and circumspectly they worke by all meanes lawfull and vnlawfull iust and vniust let it be our wisedom therefore to trust in the wise God and to beg this grace at his hands as the Apostle Iames teacheth chap. 1 5 We must neuer looke to liue in peace or that the world should be reconciled vnto vs neuer maruell as if some strange thing did befall vs when the enemies set their wittes on worke to deuise some mischeefe our refuge must be in God in the time of trouble It is our helpe to craue this helpe This was the hope of Dauid whē mighty buls closed him and the roaring Lyons gaped vpon him he desired God not to bee farre from him because trouble was neere for there was none to helpe him Be not far off O Lord my strength hasten to help me deliuer my soule from the sword my desolate soule from the power of the Dog Psal 22 11 12. So the Apostle craueth the prayers of the Church 2 Thes 3 1 2. So long as we make God our trust and refuge in our affliction be our enimies neuer so cunning and wise wee shall not fall downe vnder the burthen but stand vpright thorough the power and wisedome of God who shall catch the crafty in their owne craft destroy the wisedome of the wise and cast away the vnderstanding of the prudent Iob 5 12. Esay 29 14 1 Cor. 1 19. Thus Dauid prayeth to the Lord 2 Sam. 15 31. O Lord I pray thee turn the counsel of Ahitophel into foolishnes This the Lord heard and brought his heauy iudgement vpon his counsell and person for his counsel was crossed by another hee himselfe was hanged by his owne hand The like we see in Herod in whom wee may behold exceeding craftinesse ioyned with extreame sottishnes and his fury ouercome by excessiue foolishnes How easie a remedy had hee at hand either to haue gone himselfe seeing he supposed it to concern his crowne and kingdome or to haue sent some of his Courtiers vnder colour of accompanying the wise men and so hee could not haue doubted to catch him in his clawes But the wise men go alone Matth. 2 8 9. hee neyther detayneth them with him nor sendeth any with them Thus the Lord from time to time deliuereth his Church from the paw of the Lyon from the tuske of the Bore from the horne of the Vnicorn and striketh all their enemies with the spirit of giddines and astonishment that they become foolish and cannot see the way before them He scattereth the deuices of the crafty so that theyr hands cannot accomplish that which their harts haue enterprized An excellent and sweet comfort to all the seruants of God not to feare the high reaches deepe deuices of their enemies seeing they serue that wise God which taketh the wise in theyr craftines and maketh the counsel of the wicked foolish Vse 3 Lastly this serueth to reproue two sorts of men that esteeme not aright of this worldly wisedome of wicked men For some are offended at their wisedome because it is so great others rest contented in it because it is so excellent This is the weaknes and infirmity of the children of God when they see the glory prosperity and wisedome of worldly men that they are able to reach so farre and ouer-reach by theyr policies many others they are ready to account them the happyest men to ioyne with them and to say Certainly we haue cleansed our hearts in vaine and washed our hands in innocency Psal 73 13. For though they talke presumptuously set theyr mouth against heauen yea and their tongue walketh through the earth yet God hath set them in slippery places and casteth them downe into desolation Looke vpon the wicked liues and wretched deaths of the great wise men of the world that were deepe wise men in their own eyes and in the eyes of the world but not in God nor with the godly and wee shall see they haue bene sodainly destroyed and horribly consumed Looke vpon the example of Pharaoh Saul Ahithophel Herod Haman such like and tell me whether thou wouldest haue their fearfull ends for all theyr naturall gifts and exchange the wisedome of the Spirit for all theyr worldly wisedome The true wisedome which is from aboue Iames 3 17. is first pure then peaceable gentle easie to be intreated full of mercy and good fruites without iudging and without hypocrisie Who then is a wise man indeede and endued with knowledge euen such an one as sheweth by good conuersation his workes in meeknes of wisedome As for the cunning heads of the world and such as haue nothing in them but humane and prophane wisedome they may for a time haue the applause and praise of men but they and their policies shall come in the end to nothing This wisedome
their eyes and will not see his brightnesse yet remaineth he the light of the world For the Sun shineth in the firmament howsoeuer some are blinde and cannot see and others might see yet make themselues blinde Therefore the Prophet I say saith chap. 60.1 2 19. Arise O Ierusalem be bright for thy light is come and the glory of the Lord is risen vpon thee thou shalt haue no more Sunne to shine by day neither shall the brightnesse of the Moone shine vnto thee for the Lord shall bee thine euerlasting light and the daies of thy sorrow shall be ended When the Sun which is called the eye of the world and is the light of the day riseth vpon vs and commeth toward vs it doth quicken and reioyce vs it causeth life fruite to appeare in those creatures which seemed to be dead dry before so if this Day-starre do truely rise vp in our hearts it will not onely enlighten our vnderstanding but so heate our frozen and dead hearts as that it will put the life of righteousnesse into vs and make vs walke as children of light that need not be ashamed who mark theyr steps and behold theyr wayes Therfore the Apostle speaketh to euery one of vs that considering the season it is now time that we shold arise from sleepe for now is our saluation nearer then when we beleeued it the night is past the day is at hand let vs therefore cast away the works of darknesse and let vs put on the armour of light walking honestly as in the day not in gluttony and drunkennesse not in chambering and wantonnesse not in strife and enuying Rom. 13 11 12. We haue heere a notable direction how to know whether this starre be risen vpon vs or not If he haue wrought these effects fruites in vs if by the bright beames of his Spirit sweet influence of his grace he hath cast out of our mindes the darke clouds of ignorance and blindnesse and caused vs to see what the acceptable will of God is if he haue sanctified vs by the holy Ghost whereby the kingdome of sinne is euery day more and more suppressed and we reformed according to the Image of God to serue him in holinesse true righteousnesse if these things be in some measure in vs we may be well assured that this starre of Iacob hath shined vpon vs. But if these things be not wrought and effected in vs but that wee remaine still in our sinnes and ignorances we haue no part in Christ we haue no portion in this Sunne of righteousnesse He hath neuer entred into our hearts his beames of grace and mercy haue neuer shined vpon vs we are still holden vnder the dominion of darknesse and in the condemnation of him who is the Prince of darknesse to wit the diuell Therefore the Apostle exhorteth all of vs Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light walke circumspectly not as fooles buâ— as wise redeeming the time because the daies are euill Ephes chapt 5 verse 14. And the same Apostle in another place saith If any man bee in Christ hee is a new creature 2 Cor. 5 17. If yee haue heard him and haue beene taught by him cast off the olde man which is corrupt and put on the new man which after God is created vnto righteousnesse and true holinesse Eph 4 21 22. Let vs all remember this truth and no more deceiue our owne soules in perswading our selues to be in Christ when as yet we neuer tasted of his Spirit nor were made partakers of his heauenly graces Verse 20. And when he looked on Amalek he vttered his Parable and saide Amalek was the first of the Nations c. Hitherto wee haue spoken of the Prophesie of Balaam against the Moabites now followeth his prophesie against the Amalekites in these words which is the fift in number and the second among them that concerne the heathen that were not of Israel wherein we haue already seene in what sence the Amalekites are called the first of the Nations not that simply they were first of all people for they came of Esau as Moses witnesseth Gen. 36 16 but because they were the first that fought against Israel after they were come out of the Land of Egypt therfore shold be themselues destroyed In setting downe this practise of the Amalekites Doctrine Warres are of great antiquity we finde it warranted that warres in the world haue beene ancient among men To gather armies and to muster men to battaile is no new deuice but an old and ancient practise among the sonnes of men In the tenth chapter of the booke of Genesis verse 9 Nimrod began to be mighty vpon the earth and is saide to be a mighty hunter before the Lord the beginning of his kingdome was Babel And in the 14 chap. we haue mention of two armies one raised by Chedor-laomer and his confederates the other by the Kings of Sodome and Gomorrha these rebelling the other punishing their rebellion betweene whom was a cruell battel fought This we see in the sonnes of Iacob raising a force against the Sheehemites Gen. 34 25. vnder the conduct of Simeon Leui who were the firebrands of warre and the trumpets of sedition they came vpon them on a sodaine and slew all the maies among them and after this violence offered vnto their persons they spoiled the City We shall not need to stand further vpon this point the books of Ioshua of Iudges the books of the Kings and of the Chronicles together with lamentable experience of all ages and times confirme this to haue beene a common practise among men of olde to raise warre one against another and to try their causes and quarrels by the dint of the sword The Reasons heereof are not hard to finde Reason 1 For first howsoeuer men are carried headlong with rage and reuenge one against another yet the diuell is the bellowes to kindle the coales who was a murtherer and a man-slayer from the beginning as our Sauiour speaketh vnto the Iewes Iohn 8 44. Yee are of your father the diuell and the lustes of your father ye will do he hath bene a murtherer from the beginning and abode not in the truth because there is no truth in him This he declareth to the Church of the Smyrnians That it should come to passe that the diuell shall cast some of them into prison Reu. 2 10 and afterward chap. 12 17 it is saide The dragon was wrath with the woman went and made war with the remnant of her seed which keepe the Commandements of God This is it that Michaiah spake to Ahab Who shall entice Ahab that he may goe and fall at Ramoth Gilead Then there came foorth a spirit and stood before the Lord and saide I will entice him 1 Kings 22 20. Seeing then the diuell is the stirrer of diuision and the kindler of contention between man and man
away empty Luke 1 52 53. Vse 1 The vses follow to be obserued First from hence consider and confesse the difference betweene earthly and heauenly honour between the honour of men and that which is of God Earthly honour when it is at the highest can giue no assurance of continuance nor minister peace of conscience nor satisfie with the benefite of contentment because it endureth but for a season but the honour which we shall enioy after this life with God is like himselfe Hee is vnchangeable and without shadow of turning hee is constant and euer like himselfe so is the honor and glory which he hath reserued for vs It is laide vp as a treasure in heauen where neither the moth nor canker corrupteth and where theeues neither dig through nor steale Math. 6 20. We see what the fauor and friendship of men is wee see what the highest preferment is that men can attaine vnto both they and their aduancement fall as the Sommer fruite and their place knoweth them no more But the honour which wee shall finde in heauen and enioy with the glorious Saints of God in the heauenly habitations lasteth for euer and there shall be no end thereof What foolishmen are we therefore and more then foolish that so much admire the vaine glory of the earth and haue our eyes dazled with the deceitfull beauty of the dignities of this world and doe not consider the stablenesse of that glory reserued for vs which time shall not consume nor the enemy abolish Hence it is that the Apostle Iohn saith Loue not the world neither the things that are in the world if any man loue the world the loue of the Father is not in him and the world passeth away with the lust thereof but he that fulfilleth the will of God abideth euer 1. Iohn 2 15 17. All earthly things last and endure but for a season men are mortal riches are vncertaine fauour is vanity honour is changeable treasures are transitory pleasures are mutable profites are corruptible friends are fading and oftentimes turne to be enemies onely the treasures of heauen the fauour of God the pleasures of eternall glory the riches of the world to come are immortall and neuer decay For all flesh is as grasse all the glory of man as the flower of the field the grasse withereth the flower fadeth but the word of the Lord endureth for euer 1. Pet. 1 24 Thus we see that there is as great difference betweene earthly and heauenly honour as is betweene heauen and earth Secondly we must learne to vse this world Vse 2 as though wee vsed it not and make it as the hand to helpe vs and further vs toward the kingdome of heauen The hand is made to serue vs and not wee to serue it Wee must learne to place the world vnder vs not aboue vs we must make it seruant to vs not Lord ouer vs we must teach it to obey not suffer it to rule ouer vs as the Church is described to be cloathed with the Sunne but hauing the Moone vnder her feete Reuel 12. For seeing humane things are transitory mutable and changeable it standeth vs vpon to haue our conuersation in the heauens and to cast the eyes of our mindes toward the estate of glory and the eternall happinesse prepared for vs. A pilgrim in a strange land hath alwayes his eyes toward his iourneyes end is greatly grieued when he wandereth out of his way Wee are pilgrims in this world and are farre from home so that our hearts should be fully and wholly set on euerlasting life and bee grieued when wee are hindered from the straight way This is the exhortation of the Apostle to the Corinthians 1. Cor. 7 29. Many follow it with all greedinesse albeit it be full of vanity But if we esteeme of heauen or regard the saluation of our soules wee ought to be little affected to the things of this life neuer setting our hearts vpon them but desiring to dwell in that house where wee shall abide for euer Many there are that liue long in this life and haue beene many dayes vpon the face of the earth who neuer thinke of the kingdome of heauen nor dreame of another world nor meditate of the life to come vntill they lye at the last gaspe and are going the way of all flesh which is a most wofull and miserable thing to consider Let vs not suffer Sathan thus to circumuent vs and this present world to abuse and bewitch vs the deuill is a deceiuer the world is but a shadow and hath no true and enduring substance in it Abraham the father of the faithfull is commended by the Spirit of God who being called of God willingly obeyed to goe into the place which afterward hee should receiue for an inheritance Heb. 11 8. so that he departed from his kindred fathers house not knowing whither he went and by faith he abode in the land of Canaan as in a strange countrey and as one that dwelt in tents A naturall man would thinke hee had made a simple change and be ready to condemne him for a foole but the Scripture giueth this reason as the cause that mooued him to wit euerlasting life for hee looked for a city hauing a foundation whose builder and maker is God In comparison heereof let vs make little account of this transitory life or of any the vaine profits pleasures or honours that may be found in it Lastly let it not grieue vs to see euil men Vse 3 exalted and set aloft they hold their possessions and honour with the greatest vncertainty that can bee in their life time and when they are taken from hence they can carry nothing with them of all that they possesse They are oftentimes depriued suddainly of all things they desire and doe most of all delight in Sometimes they are taken away from their goods sometimes their goods are taken away from them and sometimes albeit neyther they be taken from their goods nor their goods taken from them yet God in his iustice depriueth them of the comfortable vse of them while they doe enioy the possession of them This is the vse that the Prophet Dauid toucheth Psalme 49 5.16 declaring the vanity and vncertainty of mortall things and the suddaine fall of all flesh he addetâ— Wherefore should I feare in the euill dayes when iniquitie shal compasse me about as at mine heeles Be not thou afraid when one is made rich and when the glory of his house is encreased for he shall take nothing away when he dyeth neither shall his pompe descend after him We haue knowne many by our own obseruation gone on a suddaine that looked not for any change Wee haue seene them set on high and suddainly they haue come to nothing Who is ignorant that great trees grow til they be great 〈◊〉 câ—â—t de 〈◊〉 Alex. â— 7. and then be plucked vp from the root in a moment It is a foolish
gift he hath receiued Rom. 12 3. Peter when he saw the high Priests seruants to lay hands on Christ drew the sword and cut off the eare of one of the messengers but he is reproued by his Master and commanded to put vp the sword againe into his place Because all being priuate persons without a calling that take the sword Math. 26 51 shall perish with the sword Whosoeuer hath receyued a speciall calling God giueth an assurance of it to his owne heart and leaueth no scruple or doubt in him of his calling so that to aske the question of others whether a man may haue such a calling or not is an euident argument that hee hath not receiued any such calling For albeit we cannot iudge of the callings of others yet may we of our owne know that which no man knoweth beside our selues The Disciples thought amisse of Peter the Apostle for going to Cornelius For when he was come vp to Ierusalem they of the circumcision contended against him because he went in to men vncircumcised and had eaten with them Acts 11 2. vntill they had heard him giue a reason of his doing make an apology for himselfe then they held theyr peace and glorified God And so is it with those that sit in iudgement of other mens callings condemne those things whereof they are ignorant Verse 8. He thrust them both through then the plague ceased frō the children of Israel The sins of this people into which they fell were very greeuous and the iudgements of God that fell vpon them were heauy and answerable to their sinnes Some of them to fill vp the measure of their iniquities to the ful brought their harlots into the host of GOD euen among them that the Lord theyr GOD had chosen to be an holy Nation Deut. 14 2 and a precious people vnto himselfe aboue all the people that are vpon the earth When these were punished and the publike scandal taken away God is pacified the plague is remoued the people are deliuered Doctrine When once sinne is punished God is appeased From hence this Doctrine is offred to our considerations that when sinne is punished God is appeased So soone as euill is taken away the iudgements of GOD are called in VVhen the old world was destroyed by the flood of waters which God sent vpon the earth and all flesh perished in whose nostrils the spirit of life did breathe then GOD entred into a new couenant with the remnant that was left and Noah offering a sacrifice the Lord smelled a sauour of rest and said in his heart I will henceforth curse the ground no more for mans cause neither will I smite any more all things liuing as I haue done Gen. 8 21 22. So long as Achan was vnpunished the hoste of Israel could not prosper but turned their backes before their enemies but when he was found out and stoned to death with stones and burned with fire the Lord turned from his fierce wrath gaue vnto his people the victory Iosh 7 26. When he had plagued the people that caused Aaron to make the calfe that he made whereby they committed foule and grosse idolatry and turned God into the similitude of a bullocke that eateth grasse he was reconciled vn them and well pleased with them Psal 106 19 20. So when Corah Dathan and Abiram were destroyed and God visited their rebellion with a strange visitation his anger continued no longer against them When Miriam had bin shut out of the host 7. daies punished with leprosy the wrath of God was appeased she restored to the hoste againe Nu. 12 15. VVe know how the wrath of God was kindled against Israel against Dauid for numbering the people so that he sent a pestilence among them from the morning euen to the time appointed whereof there died 70000. men then the Lord repented of the euill and said to the Angel that destroyed the people It is sufficient hold now thine hand 2 Sam. 24 16. All these places of Scripture are euident proofes of this Doctrine that so soone as execution is done vpon malefactors the sword of Gods iustice is put vp and his wrath ceaseth Reason 1 And the Reasons heereof are plaine For first what is it that separateth betweene God and his people and causeth a diuorce and diuision betweene him them Is it any thing else then sinne When sinne therefore or the sinner are taken away he hath no more controuersie against them This is it which the Prophet Esay testifieth cha 59 2. Your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare for your hands are defiled with blood and your fingers with iniquity And in the fourth chapter of the Prophet Hosea ver 1 2 conuincing them of swearing and lying of killing and stealing and whoring he declareth That the Lord had a controuersie with the Inhabitants of the Land and would cut off euery one that dwelleth therein If then it be sin that causeth iudgement and sharpeneth the point of the Lords sword against the world against a kingdome against a citty against a family against euery particular person when the cause is remoued the effect shall be restrained and whē the sinner is reformed the wrath of God will be appeased for so soone as we turne vnto him his indignation shall be turned away from vs. Secondly when sinne is punished it bringeth Reason 2 downe a blessing with it For so long as vngodly men lye in their sinnes without punishment and runne on in theyr wickednes to the dishonour of God to the reproach of his Name to the offence and infection of others and to the confusion of theyr owne faces so long the wrath of God is kindled his hand is stretched out still But when they are eyther plagued of God or punished of men he blesseth the places which before hee scourged rewardeth the persons by whom iustice hath beene administred We haue a notable example heereof in the punishing of the Idolatry of the Israelites for worshipping the molten Calfe he willed the Leuites to consecrate theyr hands that day Exod. 32 29 euen euery man vpon his sonne and vpon his brother that there might bee giuen them a blessing The Lord had laide this as a punishment vpon Leui and his posterity To diuide them in Iacob and scatter them in Israel Gen. 49 7 but he turned this curse into a blessing when the Priesthood was translated to this Tribe to teach Iacob his iudgements and Israel his law that no corner of the Land should be without instruction So in this place when Phinehas rose vp executed iudgement vpon the adulterer and the adulteresse the Priesthood was confirmed vnto him and his posterity verse 12 13. If then the execution of iustice bring a blessing from God who is so delighted with it that he will neuer leaue it vnrewarded it must needs testifie
hands of all those that haue suffered and fostered it in others by their negligence in gouerning and remisnesse in punishing Wee heard this before in Ahab 1 Kings chapter 20. verse 42 who letting Benhadad goe free life must goe for life he should answer for the other We see this euidently in the example of olde Eli who not controlling and correcting his children when they sinned greeuously against the Lord is himself directly charged to haue committed those sinnes 1 Samuel chapter 2 vers 29 to honour his children aboue the Lord to make himselfe far of the first of all the Offerings and is punished with suddaine death by breaking of his neck So likewise shall the sinnes of sinful men that liue vnder our roofe and shroud themselues vnder our protectioÌ„ be required at our hands if we vphold them in their euill or do not punish them for their euill according vnto the meanes that God hath giuen vs. Lastly seeing God is well pleased appeased when sinne is taken away as the cause of Vse 3 his displeasure let vs not carry til the Magistrate draw the sword out of his sheathe but euery one turne vnto God and enter into iudgment with our selues that the Lord may not enter into iudgement with vs. We must be carefull to gaine and get God to be our friend The way is to forsake our sinne and to walke with God as being euer in his presence Can two walke together except they be agreed Let vs then reconcile ourselues to God and hee will be reconciled vnto vs Let vs draw neere vnto him and he will draw neere vnto vs Iam. 4 8. This must be done of vs by cleansing our hands and by purging of our hearts Abraham the father of the faithfull beeing righteous by faith is called The friend of God Iam. 2 â—3 This is it which our Sauiour teacheth Yee are my friends if ye do whatsoeuer I command you Iob. 13 14. If then we would be at peace with God and desire the friendshippe of the most High if we would haue him turne away his wrath and heauy displeasure from vs we must be carefull to auoid sinne seeing it bringeth the iudgements of God and putteth a sword into his hand to destroy vs. From hence as from the principall cause come all manner of punishments that God inflicteth war death famine the plague pestilence our sinnes are the fountaines of them all Therefore the Apostle in this respect willeth vs to try and examine our selues that we may finde out the true cause of our troubles when he saith For this cause many are weake and sicke among you and many sleepe for if wee would iudge our selues we should not be iudged 1 Cor. 11 31. So then the best course to preuent iudgements or to remoue them which are already brought vpon vs is by repentance The Lord hath many wayes visited vs for our sins somtimes by the raging of the pestilence sometimes by inundations ouerflowings of waters sometimes by dearth famine of bread all which are as sharpe arrowes which hee taketh out of his Quiuer and shooteth theÌ„ out of his Bow and we are not able to stand before them for who is able to stand before his fierce wrath Or who can abide the greatnesse of his power Nahum 1 6. The onely way left vnto vs to take is to seeke reconciliation with God and to turne vnto him by vnfeined repentance We must make conscience of all sin For so long as we flatter our selues in any one knowne sinne the wrath of God will neuer be appeased but he hath still some controuersie against vs. We must not therfore leaue one sin vnrepented of When Moses was to leade the people as a flocke of sheepe out of the Land of Egypt and Pharaoh permitted the fathers and the children to go serue the Lord in the wildernesse onely their sheepe and cattell should abide Moses answered Our Cattell also shall goe with vs there shall not an hoofe be left behind Exod. 10 26. So must our obedience be vnto God it must bee perfect and entire we must not repent to halfes we must not leaue one sinne behind but search the secret corners of our deceitfull hearts For when God shall search with lights to finde out our hidden sinnes he will visite the men that are frozen in their dregs and say in their hearts the Lord wil neither do good nor euill These neuer mourne for their sinnes and therefore God will make them mourne lying vnder his wrath If they will haue no feeling of their sin they shall haue a feeling of his punishments and of the burden of his iudgements Verse 9. And there died in that plague foure and twenty thousand In these words Moses setteth downe the number of all those that perished as well of the Princes as of the people How this agreeth with the Apostle that nameth onely three and twenty thousand wee haue already declared in the exposition of the words and answering of the Questions that arise out of the words We haue heard before that albeit Balak Balaam intended by their sorceries to curse the people of God yet they could by no meanes doe them hurt they were guarded by the protection of God as with a sure watch For God is the watchman of Israel that neyther slumbreth nor sleepeth Psal 121 4. But so soone as they forsook the liuing God and fell a whoring with the daughters of Moab and Midian by and by God departeth from them and his heauy iudgements breake in vpon them The force of sorcery could not hurt them but the strength of sinne doth weaken them and greatly diminisheth the number of them Heereby we learne Doctrine Sin depriâ—â— vs of Gods protection that sinne depriueth vs of Gods protection and layeth vs naked and open to the fiercenesse of his wrath and to the fury of our enemies The sinnes wherewith the Church in general or any member in particular doe prouoke GOD bring downe iudgements of all sorts cause his wrath to be kindled and giue strength to the enemy to preuaile against vs. When the people of God had committed Idolatry made them gods to goe before them it is said by Moses that the people were naked for Aaron had made them naked vnto their shame among their enemies Exod. 32 25. This appeareth also in the booke of Ioshua when Achan had sinned and stolne the babylonish garment the shekels of siluer and the wedge of gold they could not stand before their enemies Iosh 7 4. but fell before them as naked men beeing vtterly destitute of Gods defence by reason of the offence committed among them We see this oftentimes in the Bookes of the Iudges of the Kings and Chronicles when they rebelled against God and prouoked him to anger presently hee sold them into the hands of their enemies they became subiect to sundry calamities they fell into all kinde of miseries that were layde vpon them When they began to do
earnest suite that they might bee heires also of that land by right of succession in which as yet they had not the bredth of a foot and therefore the Apostle teacheth that faith is the substance of things hoped for and the euidence of things not seene Heb. 11.1 Thirdly Doctrine We may make our selues guilty of other mens sinnes we see that we may be made partakers of other mens sinnes and therefore we heard before that the people were commanded to depart from the tents of Korah and his partisans lest they should bee defiled by the euils of those euill men Tit. 3 10 11 2 Cor. 6 7. 1 Tim. 5.22 This may bee done many wayes somtimes by counsel and perswasion and thus was Achitophel guilty of the rebellion of Absolon against his father 2. Sam. 16 and Balaam of the whoredome of the Israelites because they committed fornication with the daughters of Moab by his counsel Numb 31 sometimes by commandement as Herod the great sent forth and slew all the male children that were in Bethlehem Math. 2 16 and so did Herod Antipas behead Iohn Baptist in prison Math. 14 22 thus was Dauid guilty of the death of Vriah his faithfull seruant and is therfore himselfe charged to haue killed him with the sword of the Ammonites 2. Sam. 12 sometimes by consent and so was Saul guilty of the martyr Stephens death because he consented to his death Act. 9 1 and they that sate in iudgment to condemne Christ to whō Ioseph of Arimathea would not consent and therfore cleared himselfe from his blood which otherwise he could not haue done Luke 23.51 sometimes by flattery as those that call euill good and good euill Esay 5 such are the ministers that sow soft cushens vnder euery elbow Ezek. 13 and such people as would haue the Prophets to prophesie flattering words vnto them Esay 30 sometimes by receiuing as they that take and lay vp stollen goods or buy them of those that haue stolen them these are as bad if not worse then the theeues themselues and to be punished as they are likewise they that receiue false tales to the hurt of their brethren though they doe not first deuise them Leuit. 19 16 sometimes by partaking with theeues and sharing with them as Prou. 1 they tooke part of that which was stollen sometimes by defending those that haue done euill and iustifying them in their vngodlinesse Rom. 1 sometimes it may bee done by holding our peace and saying nothing at all when we may speake and cleare a matter so is hee a false witnes that will not speake in the cause of the dumbe as well as he that vttereth an vntruth thus also is the watchman guilty that should giue warning and blow the trumpet but becommeth as the dumbe dogge that cannot barke Esay 56 10. Lastly by not resisting or withstanding when we are able Psal 82 4. If God giue vs power we make our selues weake the euill that we suffer shall be required of vs. Likewise in the example of Moses we learne to haue recourse to GOD in all matters of doubt we must not runne on vpon an head but go into the Sanctuary and aske counsell of the Lord. Doctrine Sinne is the cause of death and al misery Lastly obserue that sinne is the true cause of death mortality corruption and all the misery that hath taken hold of all mankinde when sinne entred then entred all plagues and iudgements in this life and after this life Gen. 2 17 3.19 1. Cor. 15 21 11 30 Rom. 5 12 21. Iames 1 16. Hebrewes 9 27 28. Reason 1 For sin is the sting of death that is the power and strength and the very armour of death it is as a sword which hee holdeth in his hand to wound vs withall It is as a stinging serpent 1. Cor. 15 and if remedy be not sought against the biting of it it woundeth soule and body to death Secondly it standeth with the iustice and righteousnes of God which will not otherwise be satisfied Wee see how Magistrates whose breath is in their nostrils do punish malefactors and offenders with bodily death their eye doth not spare them no marueile then if the Lord who is a consuming fire Heb. 12. whose person is of infinite Maiesty take hold of soule and body and punish them both spiritually and eternally and therefore the Apostle iustly calleth death the wages of sinne Rom. 6.23 Thirdly sin hath pestered and poysoned our nature corrupting all the powers and parts in vs our mind our will our memory our affections our conscience Eph. 4 17 18.19 Rom. 6 12 13. It is as a worme that is alwayes gnawing at the root of life vntill tree and all fall downe Lastly sin giueth strength to Satan the prince of darknes without which he could not hurt vs it is hee that hath power ouer death Heb. 2 14. 1. Cor. 15 56 and therefore was the Son of man manifested that he might destroy the works of the diuel 1. Ioh. 3 8. But it may be obiected if sin be the cause of death Obiection how commeth it to passe that Christ dyed who knew no sin in whose mouth was no guile found Answ 2 Cor. 5 21. Answ Though Christ were without sin in himselfe yet he that knew no sin was made sin for vs c. he tooke vpon him the sins of all the faithful as a surety taketh vpon him the debt of another And albeit he were not a sinner by transgression yet he may be said to be a sinner by imputation and therefore he must dye yet so that dying hauing no cause of death in himselfe he might destroy death and him that had the power of death that is the diuel Heb. 2 14 Hos 13 14. Againe Obiect if death be a fruit effect of sin how commeth it to passe that the faithfull which haue in Christ remission of sinnes do notwithstanding dy Answ Answ Albeit they haue forgiuenesse of sinnes yet they haue in them alwayes the reliques of sinne through the corruption of nature though it be not imputed vnto them through the mercy of God The guilt of Adams sin followeth vs as the shadow doth the body it cannot in this life be wholly purged it shall bee at the last cleane put off by death It is necessary therefore that we should dye or be changed at the last day that sin may be vtterly extinguished that we may by death as by a dore enter into euerlasting glory Sin is euery day lessened and consumed in the faithfull howbeit still we beare about vs the body of death Psal 51 5 2 Cor. 12 7 Eph. 2 3. We learne from hence what a horrible and hideous thing sin is that bringeth with it such bitter fruit for sin death are coupled together Rom. 8 2. Sin came not in by creation Eccl. 7 31 but by transgression for from the beginning it was not so Sin hath wroght this confusion euen the first sinne of
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
the decree of God to haue them destroied but because they had committed this euill therefore came all this vpon them If wee consider man before his fall he was the most glorious creature vnder heauen but after his fall which was his owne acte he became the most cursed creature euen worse then the brute beasts See farther for this point Hos 13 9. O Israel thou hast destroyed thy selfe and Esay 3 ver 9. They haue rewarded euil to themselues And Ezek. 18. The wickednes of the wicked shall be vpon himselfe The grounds of this are euident First because Reason 1 it is not from God but from our selues Iam. 1 14 and therefore when any man is plagued for sinne the cause must be searched and shall be found in our selues not in the Lord. True it is we are punished of God and yet indeed we punish our selues it is we that draw out the sword against our selues and the reason is because wee giue the cause why God doth punish vs for howsoeuer it be God that doth it yet it is man that giueth the cause Reason 2 Secondly because as God euermore saueth in mercy so he doth also destroy in iustice He neuer punisheth or taketh away any but it is in his iustice For these two can neuer accord or stand together to wit his iustice in punishing and no merit in man to deserue it If God punisheth man deserueth it these goe hand in hand together so that man must be the cause of his owne destruction The vses follow First this teacheth vs to Vse 1 accuse our selues whensoeuer wee suffer any thing Wee are ready naturally to iustifie our selues and to accuse others like Adam like Saul and sundry others howbeit wee learne from the Prophet Lam. 3 verse 39 to search and try our wayes and to turne vnto the Lord confessing that we haue transgressed and haue rebelled and therefore suffer for our sins So did the penitent theefe vpon the Crosse Luke 23 41 say We suffer the due reward for our deeds This should euermore humble vs vnder the hand of God and make vs patient in suffering forasmuch as the cause of all is in our selues Let vs therefore submit our selues vnto him and neuer murmure vnder the crosse seeing we cannot accuse God of wrong or iniustice that he layeth more vpon vs then we deserue for we haue the cause of all in our owne bosomes Secondly wee may heereby iudge who Vse 2 are the greatest enemies that a man hath Men commonly thinke are perswaded that they haue many enemies and often complaine how they plot theyr destruction They cry out sometimes of the world sometimes of the diuell and sometimes against almighty God himselfe as Iob affirmeth That hee had set him as a But for his enemies to shoote at Be it that a man hath many enemies that hate him and rise vp against him but wherefore hath he all these come vpon him as an armed man The reason is because first he was his owne enemy and thereupon they also do all become his enemies For tell me why is God angry and hath set himselfe against thee but because thou didst first of all set thy selfe against him by thy sinnes And why hath the diuell the world or thy other enemies any power against thee but because thou hast weakened thy selfe by thy sinnes otherwise none of all these could touch thee or torment thee True it is they might hate thee but they should neuer be able to hurt thee When a malefactour commeth vnto the place of execution against whom will hee complaine or whom will hee accuse Not the Iudge not the Iewry not the Witnesses but himselfe onely that hath brought punishment vpon himselfe For he suffereth death not because the Witnesses accused him not because the Iewry found him guilty nor because the Iudge pronounced the sentence of punishment against him but because hee deserued it So if a man perish against whom should hee open his mouth or vpon whom should he exclaime Against GOD hee cannot What then may hee against the instruments of GOD neyther are they the cause it is in himselfe it is no where else he is the cause of all and vpon him it must rest Vse 3 Lastly this serueth to reproue those that cast all vpon Gods decree These make quicke dispatch of the matter and would lay all the blame vpon the purpose of God and so case theyr owne shoulders Obiect Hence it is that they obiect O the Preachers teach me that God hath foreappointed and foreordayned all things hee foreseeth all things that shall come to passe they often tel of Gods decree it is the will of God I cannot resist it and therefore I must perish Thus do many blaspheme Answ and adde impiety to impiety First I aske with the Apostle Rom. 11 34. Who hath knowne the minde of the Lord or who hath beene his Counseller What hast thou to do therefore with the decree of GOD Didst thou know the decree of God before or tell me whosoeuer thou art that thus blasphemest and blamest God did the decree of God put any euill into thee or moue or perswade thee to offend No certainely that is against his nature and against his law it commeth from the corrupt heart of man himselfe and therfore let them complaine against thēselues and be consumed in the fire which they haue made they haue kindled hell for themselues or else it were not possible that they should perish according to the saying of the Prophet Behold all ye that kindle a fire that compasse about your selues with sparkes walke in the light of your fire and in the sparkes that yee haue kindled Esay 50 11. To conclude would any man escape this destruction he can neuer escape but by God for wee must know that as none perisheth without himselfe so he saueth no man without himselfe Without thee God will neuer saue thee with thee he will saue thee Now the first step to this saluation is to labour for grace and the second to bring foorth the fruites of grace Let vs delight in the word of God and in the works of holinesse and righteousnesse so shall we be kept safe that the iudgements of God and his fearefull hand shall not ouertake vs. Let vs take away the cause of them by the speedinesse of our repentance and then God will keepe the waues of his wrath and indignation farre enough from vs. This is the onely way to deliuer our soules this is the only way to escape his heauy hand and thus shall we receyue comfort in this life and eternall happinesse and blessednesse in the life to come Kill euery woman that hath knowne man by lying with him but the women children that haue not knowne a man by lying with him keepe aliue c. God would haue all the males without exception destroyed that the name of that vncleane Nation should vtterly bee rooted out and no remnant thereof bee suffered to continue The maides
Let vs not therefore look how many we be in number but how our right our workes be For when God will punish no multitude can priuiledge and therefore the Wiseman sayeth Though hand go in hand they shall not bee vnpunished Prouerb 16 verse 5 so that all the loftinesse and haughtinesse of men how soeuer they thinke themselues backed and shall be borne out by friends and mighty men of the world shall be brought downe and made low Esay 2 11 12 c. Vse 3 Lastly this admonisheth euery Country Citie Nation Language and People if they would enioy their lands and goods in peace they must seeke to be at peace with God and if they would not haue destruction come vpon them from him let them not draw it as it were with Cart-ropes vpon themselues by their sinnes and casting from them the lawes of God For the prouidence of God is ouer all the wayes of men and therefore hee will bring destruction vpon them This is the dignity and honour of a Citie except the inhabitants of it do betray it it cannot be betrayed Many thinke the onely strength and safety of a Citie to consist in the iron gates strong barres high walles deepe ditches great pieces of Ordnance and much munition and the honour and ornament thereof to stand onely in goodly houses stately towers braue castles and curious workemanship of cunning Artificers neuerthelesse such as put theyr confidence in these are greatly deceiued they make flesh their arme know nothing how to make Townes and Cities fortified It is true piety and godlinesse that is the defence and glorie of a Citie and no man can destroy a Citie except those that are the inhabitants do destroy it themselues This is it that the Prophet telleth Niniueh that great and bloudy Citie Genesis 10 12. Nahum 3 1 Art thou better then populous No that was situate among the riuers that had the waters round about it whose rampart was the sea and her wall was from the sea c. Yet was she carried away she went into captiuity c. Nothing can deliuer where sinne reigneth Defences â—re no defences all meanes are vaine and vnable to saue It is not the woe and miserie of a City or Nation or Towne or House that they haue lost a number of able men by the sword or that manie are smitten downe with the plague and pestilence but this is the wretchednes of a place that it is full of drunkards vncleane persons swearers Atheists and such like horrible impieties These are the procurers of woe these are the causes of destruction And howsoeuer some may repent and saue themselues their owne soules yet it shall not long keepe vs from generall iudgements so long as these things are found among vs. It cannot be that the Lord should long forbeare vs wee haue hardned our hearts through his patience We haue filled vp the measure of our sinnes and they are growne to so great an height that euery man now adayes maketh a scorne and scoffe of the word of God and there are among vs not onely committers of euill but scorners of good things these are perillous dangerous times What then can we expect but that God should come against vs and set all our sinnes in order before vs nay before himselfe Let vs therefore repent and turne from our sinnes and returne to the Lord our God and then though wee should taste of a generall desolation yet when it commeth it shall go well vs and we shall haue our reward in the life to come 48 And the Officers which were ouer thousands of the hoast the Captaines of thousands and the Captaines of hundreds came neere vnto Moses 49 And they saide vnto Moses Thy seruants haue taken the summe of the men of warre which are vnder our charge and there lacketh not one man of vs. 50 Wee haue therefore brought an Oblation for the Lord what euery man hath gotten of Iewels of Gold Chaines and Bracelets rings earrings and tablets to make an attonement for our soules before the Lord. 51 And Moses and Eleazar the Priest tooke the Golde of them and all the wrought Iewels c. 52 And all the golde of the offering that they offered vp to the Lord c. 53 For the men of warre had taken spoyle euery man for himselfe 54 And Moses and Eleazar the Priest tooke the gold of the Captaines c. The offering of the Captaines followeth in these words That which they brought was matter of great price thereby giuing to God thankes for couering their heads in the day of battell and desiring to make an attonement between the Lord and their owne soules This offering was accepted and laide vppe in the Tabernacle for a memoriall for the Children of Israel Obserue here sundry points of instruction First from the persons that offer to God and acknowledge Gods mercie to wit the Captaines themselues that were the chiefe in this businesse that howsoeuer God be to be serued of all without exception and all must shew themselues ready to doe it yet aboue all the cheefest and the heads ouer others ought to be leaders to the rest So was it when the Israelites were brought ouer the red sea and deliuered from all their enemies Moses and Aaron prouoked them by their example to giue praise and glory vnto God and encouraged them in that duty Exod. chapt 15. Iudges 5. verse 15. How zealous was Nehemiah that hee euen consumed himselfe with desire to do the Church good So was it with Zerubbabel and many others But of this we haue spoken before chapt 7 in the offering of the Princes And whereas they offer to God Iewels of Gold Chaines Bracelets Rings Eare-rings and Tablets we learn to serue God with the best things wee haue and to thinke nothing good enough for him This also is handle before Doctrine For benefites receiued wee must returne praise to God chap. 7. Againe from these men we must acknowledge that it is our dutie to returne praise and thanks vnto God for his benefites and blessings that we haue receiued Psalme 50 15. Ephes 5 20. Philip. 4 6. Psal 116. The grounds are plain First because praise and thankesgiuing are due to God as to the author and fountain from whence all mercies come and therefore to whom should we giue praise and glorie but vnto him Psal 65 6.7 Secondly it is a blessed thing to blesse the Lord and if we ascribe not glory to him we take it to our selues and are no better then theeues that steale away their neighbours goods nay we are worse Wee ought as well to returne thankes vnto him when wee haue receyued blessings as to pray for them when we want them and would haue them Psalme 50. Thirdly it is an high and honorable duty to glorifie and praise God it is the duty which all the Saints and Angels performe and euer shall performe in heauen to honour God A good subiect would bee very willing
as wee haue receiued from forraine enemies and domesticall And what blessings wee haue all receiued in particular what tongue can expresse what heart can comprehend Doth not GOD on the other side requyre much at our hands O let vs beware and take heede lest these blessings bee turned into curses and his mercies into iudgments CHAP. XXXII 1 NOw the children of Reuben and the children of Gad had a very great multitude of cattell tand when they saw the land of Iaazer and the land of Gilead that behold the place was a place for cattell 2 The children of Gad and the children of Reuben came and spake vnto Moses and to Eleazar the Priest and vnto the Princes of the congregation saying 3 At aroth and Dibon c. 4 Euen the countrey which the Lord smote before the congregation of Israel is a land for cattell thy seruants haue cattel 5 Wherefore said they if we haue found grace in thy sight let this land be giuen vnto thy seruants for a possession and bring vs not ouer Iordan COncerning the great victory giuen ouer the enemies of Israel wee haue already spoken now wee come to the diuiding of the inheritance among the Conquerors according to their estate and condition wherein consider three things The contents of this chapt First the occasion of distributing the land of the Midianites the victory being obtained Secondly the conditions of this distribution Thirdly the agreement and sending of them into the possession The occasion is in these verses the two tribes and the halfe had many cattel vpon which occasion they come to Moses and request this land which they had lately seazed into their hands the chiefe townes whereof are reckoned vp that they might sit down there not bee compelled to passe ouer Iordan they thought they might speed themselues nearer home and neuer trouble themselues to goe so farre The sons of Reuben are in the first verse set before the sonnes of Gad because Reuben was the eldest and first borne and yet oftentimes in this Chapter the sons of Gad are set before them the cause whereof seemeth to be this Why the sons of Gad are set before the sonnes of Manasseh because they were the authors of this counsell to shift and prouide for themselues and to aske of Moses the land of the Midianites From hence sundry doctrines may bee pointed out Doubtlesse euery tribe had store of cattell for Gen. 46 32 they are said to bee shepheards men of cattell and Exod. 12 38 there went vp with them out of Egypt flockes and heardes euen very much cattell yet the tribes heere mentioned did especially and aboue the rest abound with cattell We learne heereby that God doth distribute his blessings differently hee giueth things temporall to one more and to another lesse as in his owne wisdome he seeth to be expedient and profitable for them He would haue vs stand in need one of another one nation of another one land of another one person of another that we might hold a communion among our selues al depend vpon him as vpon our soueraigne Lord. It is therefore the duty of one member to help another and to do good one to another euen as it is in the members of the body al haue not one office but euery one his speciall function but for the good comfort of the whole And as it is in temporall blessings so also it is in spirituall God giueth disperseth them variably These tribes do come to Moses to obtain their suit They attempt not by force or by fraud to get it they vse lawfull meanes they haue recourse to the Magistrate It is our duty therfore to go to the Magistrat to obtaine our right to make petition of lawfull things to him Again albeit the children of Israel smote this land of the Midianites yet it is said the Lord smote it because the labors endeauors of men come to nought of euery good action God is the principal agent the creature only the instrument is supported by his power From hence this ariseth that all good actions of the second cause are to be ascribed to the first cause as the chiefe worker therof See also the maner of their speech if we haue found grace in thy sight thus they speake to the Magistrate which teacheth that we ought to vse shew all reuerence humility both in word gesture to Magistrates and to our superiours Al these things are good serue for imitation but there is one thing more also must serue for our instruction though it be euil These tribes do seek their own profit altogether forget their brethren their mind was more vpō their own cattel then the procuring of the good estate of the rest Wee learne heereby Doctrine The loue of this world draweth from duties to God and man that the immoderate loue of this world is dangerous drawing to sin against God and to breake the bonds of nature Where the loue of the world of our selues is throughly settled it worketh a carelesse neglect of all others Abraham Lot loued as natural brethren nothing could separat them they went out of their countrey and from their kindred together Gen. 11 31 what seuered these but matters of the world when Lot looked on Sodome saw it fruitful as Eden he left Abraham and dwelled there which brought great trouble vpon himself Gen. 13. And afterward what caused Lots wife to looke backward c. was it not the loue of the things which he had left behind Gen. 19. Luke 17. Saul looked vpon the fattest of the sheep fel into disobedience lost his kingdom Achan looked vpō the wedge of gold the Babylonish garment set his hart vpon thē prouoked God against himself the host of Israel Ios 7 The like we might manifest by sūdry other examples of the yong man that came to Christ Ma. 19 of Iudas that betrayed his Master Math 26 of Demas that forsooke Paul and embraced this present world 2. Tim. 4. Reason 1 And no marueile For the loue of God the loue of the world are contrary the one to the other there is no affinity betweene them they are enemies and one cannot abide the other These can neuer looke each other in the face but by and by they turne their backs 1. Iohn 2 15 If any man loue the world the loue of the Father is not in him These two are as two contrary Masters no man therfore can serue them both for both require the whole seruice of a man both command contrary things Mat. 6 24. Secondly the desire of these worldly things is a ranke thorne Luke 8 and is the roote of all euill 1. Tim. 6. The hearts of men are hardened by it when once they are ensnared and taken in loue with it The world is a very harlot it speaketh faire promiseth much good it hath a painted
two points First The contents of this chapt the seuerall mansions and stations where the Israelites rested and stayed Secondly a law and commandement how they should behaue themselues toward the Canaanites and how their land should be diuided among thē Touching the first that is theyr iournies in the Wildernesse it is set downe generally v. 1 and 2. and then particularly how God led them from place to place first he noteth the place from whence they went till they came to the red sea afterward notwithstanding theyr often infirmities and fallings from God he brought them in despite of their enemies and all opposition of flesh and blood to the borders of the Land which many of the faithfull before them desired to see but did not see it onely they beleeued the promise in theyr heart The people of God had long bene deteyned in slauery and bondage now GOD brought them forth with a mighty hand and an out-stretched arme killing all the first born of Egypt and destroying their Idols in which they trusted whereupon the Egyptians were striken with such a sudden astonishment and amazement that they were not able to resist and withstand the Israelites but were compelled to open them a free passage to depart Thus thē they went out early in the morning hauing eaten the Paschall Lambe the euening before they had liued many yeares in great heauinesse and endured many tentations in the Land of Egypt but they go out thence with their young and with their olde with their sonnes and with their daughters with their flocks and with their heards in great ioy much comfort of heart so that they might say with the Prophet Psal 126 1 2. When the Lord turned againe the captiuity of Sion wee were like them that dreame then was our mouth filled with laughter and our tongue with singing then saide they among the heathen The Lord hath done great things for them the Lord hath done great things for vs whereof we are glad Thus doth the Lord turne the ioy of the wicked into heauinesse and contrariwise the heauinesse of his children into ioyfulnesse This teacheth vs Doctrine The Church is preserued from all dangers and deliuered from bondage that God preserueth his Church in the midst of dangers when it wanteth humane defence and protection and deliuereth it out of bondage and slauery wherein it is holden Exod. 12 22. Ezek. 9 6. True it is God doth many times giue ouer his people to serue hard masters and to suffer many calamities for a time yet in the end he deliuereth them when they call vpon him Ier. 25 11 12. Mic. 2 10. This truth standeth vpon good grounds Reason 1 For first when he deliuereth them into the enemies hands he doth it to correct them and not to corrupt them to bring them the neerer vnto him not to cast them farther off from him wherby it appeareth that he hath a purpose and meaning to redeeme them and to bring them out of their hands Secondly God will neuer cast off his people he loueth them with an vnchangeable loue and therefore will accept them and receiue them vpon their repentance and humiliation He hath a speciall feeling of their miseries and therfore he will giue them deliuerance Thirdly God will magnifie his owne mercy and power toward his people by giuing them deliuerance It would haue beene a great dishonour to the great Name of God if he had suffered the Egyptians to hold their rodde euermore ouer the Israelites and the loynes of his people to be clasped and compassed therewith therfore to shew his mercy and power toward them to magnifie his owne honour he sent them deliuerance and brought them out of that horrible seruitude and captiuity Vse 1 This gracious dealing of God admonisheth the enemies of God into whose hands hee hath for a time deliuered his people to bee Lords ouer them not too much to tyrannize and triumph ouer them because howsoeuer God suffer them to bee vnder their power for a while that they lift vp their hands against them and trample them vnder their feete yet the Lord will not forget eyther to bee iust or mercifull he will take them out of the snare of the hunter and the more they haue insulted ouer them in the pride of their harts the greater shall be their deliuerance yea their deliuerance shall bee the cause of the destruction of these enemies Thus did Moses speake to the Israelites These Egiptians which yee haue seene ye shall neuer see them againe any more for euer Exod. 14 13. So then we may conclude the wofull and wretched condition of all the Churches enemies because albeit they seeme for a time to be as it were Lords of the earth and to haue power in themselues to doe what pleaseth them yet their turne shal be the next and their destruction sleepeth not For when the Israelites were deliuered out of the hands of the Egyptians that were cruell masters ouer them it was not onely the cause of their shame but of their destruction also as appeareth in the death of all the first borne and in that hee drowned Pharaoh and his host in the red sea so that these things being duely considered the wicked haue no cause at all to triumph and insult ouer the children of GOD when they haue gotten them in subection vnder them Secondly this teacheth euery soule that Vse 2 belongeth to God if he fall into this captiuity and estate to be ruled by cruell Lords that they should suffer it with all patience this is but for a while Heauines may abide at euening but ioy cometh in the morning Psal 30 for God will surely deliuer them What though the bondage bee sharpe and bitter yet this must be their comfort they shall haue deliuerance out of all and ought to nourish such hope in them that although they see no meanes of deliuerance yet they must looke vp to God and waite his leysure and in the ende they are sure of an happy yssue Exod. 3 9. God neuer afflicteth vs without iust cause and therefore we should looke vpon our selues and search our owne hearts and labour to beare patiently our afflictions whatsoeuer they be whether they come before or after repentance For doubtles whosoeuer shal search his owne wayes shal not onely finde that God hath bin iust in punishing his sinnes but that hee hath also bene mercifull in not laying greater iudgments vpon him as iustly he might haue done and therefore hee ought not to murmure against him but patiently to beare his hand knowing that the greatest punishments that almighty God inflicteth vpon vs are nothing so great as those which wee haue deserued at his hands Thirdly we ought all to labour to be members Vse 3 of the true Church that so these priuiledges may belong vnto vs. It is a very great honour to liue vnder Gods protection and to abide vnder the shadow of the Almighty If we be deliuered at any time
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
wayes iudicially or morally If we do respect what such an one deserueth in the Court of mans iudgement it is true hee is not guilty he deserueth not to dy or to recompence life for life But if we speake simply what is sinne by the law of God which is spirituall Rom 7 14. who keepeth a court of conscience an higher court and seate of Iustice then all mortall men do or can doe wee cannot pronounce such a one innocent or guiltles before the bench of this Lord cheefe Iustice Or to speake more plainely there is a twofold Iudgment the one of God and the other of man In the iudgement of mā he may be taken to be innocent because Deu. 19. his blood is called innocent to wit in respect of mans iudgement whom hee hath not offended howbeit in the iudgement of God which goeth further and pierceth deeper it is otherwise The Papists because they would haue some proofe and testimony Whether all sinne be voluntary or at least some shew and appearance that al sinne is voluntary do alledge the examples of such as haue killed at vnawares or against their will and make this to be no sinne and that by the authority of their vulgar Interpreter who saith Numb 35.25 Liberabitur innocens that is The innocent shall bee deliuered out of the hand of the auenger But almighty God who keepeth from all euill keepe vs all other good Christians from such kinde of innocency Besides in the Hebrew Text the word is Harotzaach that is The killer shall bee deliuered and not the innocent person Touching the point in generall whether all sinne be a voluntary action we haue spoken before and prooued sufficiently the contrary And albeit S. Augustine be often alledged by our aduersaries affirming that sinne is an euill so voluntary that it can by no meanes be sinne except it be voluntary yet in his Retractations he maketh his opinion plaine and restrayneth that particularly which in other places he seemed to propound and leaue at large for he saith Sine voluntate nullum est peccatum siue in opere siue in origine that is There is no sinne without the will either in the worke or in the originall or the beginning Whereby it plainly appeareth that in the speciall worke there are sinnes euen in his iudgement which are not voluntary as those that come of ignorance or of compulsion or as concupiscence and originall infection yet all these may truely bee called voluntary in regard of the first mans first offence in whom was the freedome of will all which are no other but fruites and effects of his sinne So then he teacheth that the sinne which is a punishment of sinne is not alwayes voluntary but the sinne which hath no other consideration but of sinne is voluntary The sins which we commit are both sinnes and the punishments of sinne but Adams sinne in whom we all sinned being in his loynes which was onely a sinne and not the punishment of any sinne going before is voluntary And in this respect the slaughter committed at vnawares may well be said to be voluntary because it is a fruite of the first mans disobedience so that we may truely say From the beginning it was not so For if Adam had neuer sinned there should neuer any such manslaughter haue bin committed But now to returne vnto the particular point in question that the Iesuites would proue all sinne voluntary because manslaughter done without consent of will is no sinne we hold all such shedding of blood done of ignorance to be a sinne of ignorance Manslaughter done of ignorance in a sinne that no man so killing and taking away life can wash his hands in innocency For such a one by the law must flye to the City of refuge and be imprisoned there vntill the death of the high Priest which argueth that there was something in the facte or in the errour by which the fact was committed that hath need of forgiuenesse by Christ the true high Priest of our profession of whom the high Priest in the law was a figure And hence it is that the punishment laide vpon the man-slayer was so streight that if he were taken out of the City of refuge before the death of the high Priest he might be slaine verse 32 forasmuch as such a one seemd to make no account of the death of Christ nor to seek deliuerance from blood by his blood But some man may say Obiection that the City of refuge was appointed onely for the tryall of the slaughter whether it were committed willingly or vnwillingly of malice or of ignorance and not for any regard of punishment at all This indeede is obiected Answer but it is as easily answered For if the City had bene assigned onely for examination and tryall of the facte then immediately after the knowledge of the manner of doing and the party brought to his purgation he should forthwith bee discharged and deliuered But this was not so he must remaine and continue there peraduenture all the dayes of his life at least all the daies of the high Priests life Besides the high Priest might haue dyed the next day after the man-slayers flying thither before his cause came to be handled and tryed yet euen then he was to be set at liberty Therefore it appeareth that this was also a kinde of punishment and was inflicted for farther detestation of manslaughter so that if the slayer were found out of his City before the death of the high Priest the auenger of blood might kill him and yet not be charged with his blood So then as the death of the high Priest did free the manslayer so such persons were taught to flye to the death of the Messiah that must bee slaine in whom was all their hope of deliuerance and comfort that this their sinne should bee done awah Ambrose is cleere in this point De fuga seculi cap. 2. that the high Priest signifieth Christ Iesus So is Cyrill Maximus and others who by the death of the high Priest in this place doe gather deliuerance by the death of Christ Dialog aduers Pela lib. 1. S. Ierome is plaine in that whole case touching sinnes of ignorance and that he which is fledde to the City of refuge must tarry vntill the high Priests death that is vntill he be redeemed by the precious blood of our Lord and Sauiour Theodoret is more plaine then all these for he asketh this question In lib. Num. quaest 51. Why vntill the death of the high Priest doth he prescribe returne vnto him which hath slaine a man vnwillingly and he answereth Because the death of the high Priest which is after the order of Melchizedech was the loosing of the sinne of man wherby he declareth two things both the mystery of the high Priests death signifying the death of our Lord and Sauiour Iesus Christ whose blood clenseth the shedding of blood and washeth away the guilt of all
forbidden in it selfe that is by the Law of God either expressed or vnderstood which is the Law of Nature And we are to approue the politicall lawes of Princes touching these things prouided that the conscience bee not snared and entangled Heereupon Peter Martyr aduiseth Magistrates that they should take heede that they burthen not the people too much and without waighty cause Beza de repudiiâ— Beza to the same purpose wisheth that all Christian Magistrates would decree this matter for the lawfulnes of such matches as the first Councel of Paris did rather then supra Deum ipsum veteres Leges ciuiles sapere videri that is Then to seeme to bee wiser then God himself and the ancient ciuil lawes in prohibiting these matches which are not prohibited eyther in the law of God or in the law of the Romanes So then where there is a law of the Magistrate in force that forbiddeth them the precept of the Apostle euen in al indifferent things must take place Let euery soul be subiect to the higher power Rom. 13 1. howbeit Christians must be subiect thereunto as to a politicke constitution not to a diuine institution But with vs there is no such positiue Law but the matter is established according to the pure and simple word of God neither is there any offence taken in our land against such matches which is the onely reason why in many places they are forbidden As then we haue shewed before that this degree hath ground and foundation in the word of God so let vs see what is the iudgement and opinion of the learned that if by the mouth of two or three witnesses euery trueth should stand then by a clowde of witnesses speaking as it were with one voyce we may be mooued to giue our consent And albeit no man is to builde his faith vpon men which were to set our house vpon the sand yet after the resting and reposing of our selues vppon the doctrine of the Law and the Prophets it cannot but minister some comfort to see the generall consent in a manner and approbation of such as haue bin great lights of the world worthy instruments of God excellent Preachers of the Gospel firme pillars of the church and constant defenders of the faith Obiect But it will bee obiected That many learned men do condemne this marriage and that there is great variety dissention and diuision among them whereupon ensueth much doubtfulnes and distraction among the simple people that are not able to iudge and discerne betweene the one and the other Answ I answer first touching doubtfulnes there are not many if there be any that enter into marriage of this kinde but they ask the iudgment of others and haue the opinion of moe besides themselues and then touching the learned there are not many that I know of which simply condemne the same among these some alledge Ambrose an ancient Writer and some produce Tremellius among the later Touching Ambrose it cannot bee denied but he holdeth this kinde to be prohibited in the Law For hauing in hand to perswade Paternus not to marry his sonne to his daughters daughter that is Ambros Epist 66. ad Patern the Vnckle to the Neece he bringeth this as a reason that because cousin germans which are a degree farther off then Vnckle and Neece are forbidden therefore that of Vnckle Neece must be holden as prohibited But herein he committeth a double error one in that he taketh the one match to be prohibited which indeed is not the other in that hee conceiueth not that degree to be expresly prohibited which indeed is prohibited It were easie to trace out farther ignorance in this Father otherwise of great desert but to omit that I will oppose against him the authority of Saint Augustine no way inferiour vnto him in well deseruing of the Church of GOD and withstanding Heresies and Heretickes that pestered and poysoned with theyr leuen the purity of the Gospell Both these were verie great Doctors of the Latine Church and both liuing at the selfe same time about foure hundred yeares after Christ For he calleth this kinde of marriage Aug. de Ciuit. Dei lib. 15. Cap. 16. factum licitum A lawfull acte and sayeth Quod fieri per Leges licebat quia id nec diuina prohibuit nondum prohibuerat lex humana that is Which was lawfull to be done by the Lawes because the law of God had not prohibited it neither as yet had the law of man And whereas it was one cause of the prohibition of this kinde for the multiplying of affinities Austine obserueth that the nephewes of the first men in the world might marry their cousin germanes and that they had a religious care that the neerenesse of their kindred being pulled asunder by the degrees of propagation should not go out too far therefore by the band of marriage among cousin germans they endeauoured to binde it vp againe But touching Tremellius the case is not so cleere neither so certaine what his opinion is because hee giueth no note but setteth downe certaine figures whereby some gather that he maketh cousin germans a degree as far off as the vncles wife and therefore therein by Analogy prohibited Howbeit there is great cause to doubt In Leu. cap. 18. whether his iudgement swayed that way forasmuch as we finde the father and the sonne also noted with a like figure as likewise the brother and sister as if they were all in one degree and that in the second degree which I thinke no man will affirme For it is plaine and certaine that the son from the father is in the first degree in the line direct and the brother and sister in the same degree in the line collaterall and therefore it is very doubtfull what his meaning is hauing left no full explication thereof Againe it is as cleere to me as the Sun and I dare boldly auouch that the vncles wife and the cousin german are not both in one degree howsoeuer any man do cypher them with the same figure or another discypher thereupon because then the mother and hir sonne should be holden to be in one degree for the cousin german may be the Aunts sonne which Aunt as from her parent is the first degree and her sonne being the cousin german the second so that the Nephew marrying the Aunt doeth marry her that is in the first degree which is prohibited but marrying her daughter who is his cousin german he marieth in the second degree which is not prohibited expresly and not be holden to bee prohibited by analogy to the Aunt seeing there is no like reason of proportion betweene the first the second or any diuerse degrees in the collaterall lines but alwayes betweene the same degrees So then I holde it for an vngrounded and an vntrue assertion that any degrees are forbidden farther off then cousin germans But suppose these two were plaine and direct against the same as