good master will not turne out of his dores an olde seruant that hath beene faithfull to him but keepe him for the seruice hee hath done him in his youth and some will doe as much to their very dogge when hee is growne olde Much more then ought it to be so with the Minister hee should not bee turned out to the wide world but reape the fruit that hee hath sowne in his youth Others while they are in poore and low estate preach diligently but when they are once growne warme and haue feathered their nests and haue caught that for which they fished can bee content to holde their peace and hang vp their nets and say nothing at all These lye vnder a fearefull curse ◠16 Woe vnto them because they preach not the Gospel These men grow rich themselues but it is to be feared they make a poore people The flocke hath fedde them to the full but they will not feed the flocke but suffer them to remaine empty Secondly this teacheth what loue ought Vse 2 to be betweene the Minister and the people seeing there is so much required of one toward another If there bee true loue on the Ministers part toward the people it cannot be that he should giue ouer but rather spend his strength and his time onely for the good of those that are committed to his charge This made the Prophet Esay answer the Lord Esay 6.8 and 8.18 Heere am I send me When he heard the voyce of the Lord saying Whom shall I send and who will go for me Behold I and the children whom the Lord hath giuen me So doth Christ charge Peter as he loued him to feede his sheepe and his lambes Ioh. 21.15 On the other side it is a great discouragement to the Minister if hee finde not some loue againe from the people answerable in some sort to his care and diligence Neuerthelesse if he finde no fruits of loue from them it shall not excuse him if hee hold his peace forasmuch as God will giue him his reward vpon whom he is to depend Lastly great comfort should arise from Vse 3 hence to euery faithfull Minister and make him conscionable in his calling to know that God requireth of him to perseuere in teaching and therefore he must neuer giue ouer to speake in the Name of God Such as lay their hand vpon the plough and looke backe are vnfit for the kingdome of God Luke 9.62 As then it is said of euery Christian man that if hee be faithfull vnto the death hee shall receiue the crowne of life Reuel 2.10 so it is true of euery Christian Minister if hee bee faithfull in preaching the Gospel vnto the death hee shall receiue an incorruptible crowne of glory not otherwise The prophet Ieremy would haue ceassed crying and haue holden his peace but the word was as fire within him that it could not bee smothered and suppressed but the flame of it brake out We haue no promise except wee continue Let no man therfore faint and waxe weary let no man giue ouer but hold out constantly to the end 20 And the Lord spake vnto Moses and vnto Aaron saying 21 Separate your selues from among this congregation that I may consume them in a moment 22 And they fell vpon their faces and saide O God the God of the spirits of all flesh hath not one man onely sinned and wilt thou be wroth with all the Congregation 26 And he spake vnto the Congregation saying Depart I pray you from the tents of these wicked men and touch nothing of theirs lest ye perish in all their sinnes Now doth the Lord take the cause into his owne hand and reuealeth to Moses what hee will doe that he would vtterly destroy these conspirators and al that belonged vnto them Touching the prayer of Moses and Aaron who humbled themselues so soone as they heard the threatning of God it teacheth that Gods children haue soft and tender hearts if they heare the sound of Gods threatning behind them for it is as the cracke of a terrible thunder like to rent the hard rockes in sunder whereas the vngodly are senselesse and feele nothing albeit the threatning doe concerne themselues see more of this before chap. 14. Againe Behold the loue of God to the faithfull behold how in this destruction God prouideth for the safety of his seruants hee could doe nothing till they were departed and separated from the wicked The like we see in Gods dealing toward Lot hee being mercifull vnto him Gen. 19.16 for the Angels professe that they could doe nothing till he were gone v. 22. and chap. 18.32 We see then how the vngodly doe fare the better for the company of the godly for why were these seditious persons spared so long but because many good men were among them and so soone as they were departed from them the earth opened and swallowed some of them and a fire came from heauen and consumed others When the Sodomites were taken prisoners and carried away as captiues they were rescued and deliuered but it was for Lots sake because he was among them So then wicked men may thanke the godly for their deliuerance 2 King 3.13 14. Iob 22.30 Act. 27.24 And why doth God spare this wicked world Doubtlesse it is for his childrens sake but when once the number of them is accomplished then will he raine down fire and brimstone vpon the reprobate Now from this commandement of God giuen to Moses and by Moses to the people for the separating of themselues from the Synagogue and departing from the assembly of these sinfull men Doctrine we learne that they which haue society and familiarity with incurable and incorrigible persons Such as haue society with wicked persons shal be partakers of their punishment whē God commeth to iudge and punish shal be partakers of their punishment Gen. 14.12 The Sodomites had much good in that Lot was among thē but Lot had no good by his being among the Sodomites They were freed from captiuity because they had him in their company but he was led captiue by the enemies because he had them in his company The Scripture is plentifull in this point Pr. 9.6 and 4.14.15 Act. 2.40 Re. 18.4 Reason 1 The reasons are first because either they commit the same sinnes with them or els they are drawne after a sort to consent vnto them if not in word or deed yet at least by their silence and then it will follow in equity that they which consent with offenders shall also haue one punishment with them So it is with God in this case they that partake with other men in their sinnes shall also partake with them in the punishment For as there is an euill in word so there is an euill in silence Secondly all vnnecessary society is a countenancing Reason 2 and a confirming of them in their euil and consequently it keepeth them from a sight of their sins from turning vnto God
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
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
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
is euermore the companion of hypocrisie Fiftly to be confident in good causes and couragious especially in time of perill Prou. 10 9. 28 1. Whereas the hypocrite hauing a corrupt conscience is ouertaken with feare and trembling Esay 33 14. Prou. 28 1. Lastly to be constant and to perseuere to the end in good things to bee resolute neuer to giue ouer a continued course of piety vntil we giue ouer this course of life such bring foorth fruite with patience Luke 8 15. and shall neuer be remoued Psal 15 5. Whereas the double-minded man is vnstable in all his wayes Iames 1 8. his godlinesse and religion is as the morning dew Hosea 6 4. By these signes we may sift and examine our selues whether this grace of sincerity be in vs or not And as the gift is excellent so there are sundry motiues to stirre vs vp vnto it Sundry motiâ—es to 〈◊〉 vs to sincâ— For God is good and gracious vnto such as are pure in heart Psal 73 1. and 125 4 5. hee is the Sun and shield to them Psal 84 11. This is the life and substance of all other graces without it the best things are but counterfet and no better then sinnes against God Our faith must be vnfained and loue without dissimulation and our conuersion must be a renting of the heart Consider also that God is present euery where and knoweth all things Psal 139 7. Prou. 15 verse 3. Moreouer wee must meditate oftentimes vpon the iudgements of God which hee bringeth vpon the world but especially of the last iudgement in the end of the world and of our particular iudgment at the houre of death Ro. 2 16. Eccl. 12 14. The heart is the store-house keeper of the graces of God Pro. 4 23. Mat. 13 18 19. Lu. 6 45. Math. 23 26. therefore we ought carefully to looke vnto it CHAP. XIIII 1 And all the Congregation lifted vp their voice and cryed and the people wept that night 2 And all the Congregation of Israel murmured against Moses and against Aaron and the whole Congregation saide vnto them Would God that we had died in the Land of Egipt or would God we had died in this wildernesse 3 And wherefore hath the Lord brought vs into this land to fall by the sword that our wiues and our children should be a prey Were it not better for vs to returne into Egypt WE haue seen in the former chapter the occasioÌ„ of this fourth murmuring arising from the report of the spies whereby the seed was sowne which in this Chapter groweth vp to an open obstinate mutiny The fruit was answerable to the seed the successe to the report And who can stay the streame driuen by so violent a winde and tempest When the arrow is once shot out of the bow it is too late to wish it may do no hurt where it falleth because where it hitteth it hurteth But to come to the present matter in hand the people giuing eare to these false reports dream of danger where no danger is like the sluggard that saith There is a Lyon without I shall bee slaine in the streets Prou. 22 13. To minds that are fearfull and perplexed all fansies and coniectures seeme things of truth Consider in this chapt two points first the generall murmuring of all that is of the greatest part of the people secondly the proceeing of God against theÌ„ for their murmuring Their murmuring is accompanied with impatience disobedience vnthankfulnesse blasphemy infidelity and tempting of God Psal 106 24 25 c. and it is set downe generally and particularly Generally they murmured against Moses and Aaron amplified by the effect 〈◊〉 cause 〈◊〉 the Israâ— wept all 〈◊〉 they wept all the night The cause why they wept is the feare of death and the sense of their sinne they supposed that they were led as sheep to the slaughter and brought into the wildernesse as to a place of destruction had forgotten the promise made 400. yeares before to their fathers Wee see heere how quickly and easily they obey euil persons that seduced them they listen with both their ears vnto them â—â—â—trine 〈◊〉 are natuâ— ready to 〈…〉 â—ken to â—cers and â—ers and forget what they had often heard and seen Caleb and Ioshua warned them but all was in vaine The doctrine This is the corruption of our nature we are prone to bee peruerted and ready to hearken to seducers to follow euill liuers and euill teachers while in the meane season wee are hardly drawne to hearken and attend vnto those that tell vs the truth without flattery or forgery Exod. 4 1. The prophet of God sent to prophesy against the Altar at Bethel is easily seduced and forsaketh the word of God 1 Kings 13 21. Our Sauiour complaineth of the peeuishnesse of the Iewes 〈◊〉 11 27. Wee haue piped vnto you and ye haue not danced we haue mourned vnto you and ye haue not lamented c. And Iohn 5 43. I am come in my Fathers name and ye receiued me not if another shall come in his owne name him yee will receiue 2 Tim. 4 34. Gal. 3 1 2. and 5 7. Titus 1 11. Mat. 24 5. First because in the minde and vnderstanding Reason 1 howsoeuer there remaine certaine generall notions concerning good and euil as that there is a God that he is iust and a rewarder of them that do well that wee must honour our parents and not hurt our neighbors yet euen these are corrupt and serue only to take away excuse Ro. 1 19 20. and besides wee haue all receiued from Adam ignorance or want of knowledge of the things of God 1 Cor. 2 14. Ro. 8 7. Likewise disability to vnderstand spirituall things though they be plainly taught vnto vs Lu. 24 41. 2 Cor. 3 5. vanity of the mind thinking truth to be falshood and falsehood to be truth Eph. 4 17. 1 Cor. 1 21. Prou. 14 12. So then the originall or seede of all errors and heresies is in our nature Secondly satan is mighty and subtle he can Reason 2 transforme himselfe into an Angel of light he employeth many instruments in his worke to seduce vs as he did Eue which also worke mightily with strong delusions 2 Cor. 11 3. False Apostles are deceitful workers transforming themselues into the Apostles of Christ 2 Cor. 11 23 24 25. they come in sheeps clothing though inwardly they bee rauening Reason 3 wolues Mat. 7 15. 2 Pet. 2 1 2. Thirdly it is Gods deepe yet most iust iudgement vpon all that obey not the gospel to send them strong delusions that they should beleeue lies This is a punishment sent vpon the vnthankfulnesse of men when they haue the light and yet shut their eies heare the sound of the Gospel and yet stop their eares and vnderstand the truth yet harden their hearts against the truth Mat. 13 14 15. 2 Thess 2 11 12. This serueth to reprooue and conuince the Vse 1
vpon you seeing all the Congregation is holy euery one of them and the Lord is among them Wherefore then lift ye vp your selues aboue c. IN this chap. we haue two other murmurings set down the latter arising out of the former as one sticke on fire kindleth another The former consisteth of a few carried away with enuy and emulation against Moses and Aaron the originall whereof arose from Korah of the Tribe of Leui The cause of Korahs Conspiracy who first blew the bellowes and tooke it greeuously that the Priestly dignitie was translated to Aaron and challenged Moses of partiality as if hee had preferred his owne Kindred and followed his priuate affection rather then the direction of God This seditious Korah associateth vnto himselfe Dathan Abiram and On of the Tribe of Reuben whom he knew to be ill affected towards Moses because hee being the eldest sonne of Iacob had by right of his birth-right the Principality and gouernement of the whole people belonging vnto him and therefore they thought themselues as worthy to haue the Soueraignty in their hands as Moses was to haue it in his hands All these ioyning together made a schisme or rent amongest the people and assemble two hundred and fifty others all Princes of the assembly which seeme to stand for the good of the whole Congregation as also all Rebelles haue euer had some pretence and colour for they plead that all the Lords people are holy that God is present among them and therefore they should no longer vsurpe the sole gouernment of the whole hoste It is vsuall in all ages of the Church to haue schismes and rents to arise in it and for men to separate themselues from the Church because forsooth it is not well gouerned as it ought to be Now albeit this open insurrection were a flat rebellion against the expresse ordinance of God yet they set many goodly shewes vpon their doings helping a bad cause with a beautifull colour lest they should seeme to be mad without reason alledging that all the Lords people are holy and the Lord is among them â—octrine We learne heereby that whatsoeuer corruptions breake out of men and whatsoeuer euils they doe â—hatsoeuer 〈◊〉 wicked â—en doe they some coâ—er vpon it and howsoeuer they decline from God from his word and from his ordinances yet they will labour to excuse it to defend it to colour it that it should not seeme as it is When euill men haue committed euill they are ready to iustifie their euils that they may seeme good We see this in Saul 1 Sa. 13.11.12 and 15.15 so Ioh. 12.5 6. Iudas pretended the poore and his great care of them albeit he cared not for them but for himselfe and chap. 11.48 So Caiaphas pretendeth the safety of the people to wit if Christ were not put to death the Romanes would come with a mighty army and ouerrunne them but the taking of him away and the putting of him to death was indeede the true cause why the Romanes came and destroyed the Temple the Citie and the people This we see sometimes also in those that are not the worst men The fact of Simeon and Leui against the Schechemites was no better then horrible murther committed against the Law of God and of nature and against the league and couenant that had passed between them which ought to be held inuiolable euen among infidels yet somewhat they pretend to couer it Gen. 34.31 should he deale with our sister as with an harlot So the Israelites touching their Idolatry Exod. 32.1 and Aaron verse 23. and our first parents Gen. 3. and in a maner all wicked men do the like that are vnregenerate without repentance and sanctification The reasons Reason 1 For men are affected to their actions as they are to themselues Though they be corrupt abominable yet they would not bee thought and iudged to be so so it is with their actions that proceed from them though they bee wicked and vniust yet they would haue them accounted iust and therefore they seeke excuses for themselues â—â— 7. as Adam did fig leaues to Reason 2 couer his shame and his sinne Secondly if they should pretend nothing al would be ready to condemne them and to passe sentence vpon them therefore to blinde the eyes of others they cast a mist before them as iuglers vse to doe that they may not be espied This did Herod Mat. 2.8 he pretended to come and worship Christ For he knew well enough if hee had dealt plainely and told them hee sought the life of the babe they would haue detested his detestable cruelty This serueth to reprooue diuers sorts that Vse 1 goe about to varnish their actions with false colours thereby to blind the world and to put out their eyes These shew themselues to bee ranke hypocrites exceeding sinners against the Lord which serue to harden their hearts and to hinder them from a sight of their sinnes and sorrow for them For no man can returne from his sinnes and repent of his euill wayes so long as he goeth about to defend them because all such sinners doe declare a firme resolution to continue and goe forward in sinne and thinke themselues safe and sure because they haue some colours for their actions But the first beginning of repentance is confession a duty oftentimes commended and continually practised by the faithfull The first thing that Ioshua perswaded Achan to performe when he was taken as guilty for taking the accursed thing was that he should giue glory to the God of Israel and make confession vnto him Iosh 7.19 Prou. 28.13 1 Ioh. 1.9 Whereas such as hide their sinnes shall not prosper and they that say they haue not sinned doe make God a lyar and his word is not in them Wherefore we cannot giue a more euident signe of our want of the grace of repentance Psa 32.3 4 5. then by defending denying excusing or lessening of sinne Secondly this sheweth the cause why the Vse 2 dregs of Popish religion are so setled in the hearts of men that they are hardly rooted out euen because such deceitfull colours are set vpon them and their superstitious practises If they be accused for their idolatry worshipping of Images they pretend they worship God in the Image Touching the worship of Saints and praier to them they say they honor them as the friends of God and that they are vnworthy to approch or to come neere to God themselues and therefore in humility they goe to the Saints and Angels but this is nothing but to speake lies through hypocrisie Col. 2.23 Concerning their sacriledge in withholding the cup from the people they haue their colour that the labour of the Priest would be too great if he should deliuer the same to all himselfe or else that the blood of Christ might be spilt vpon the ground but these excuses cannot deceiue God hee seeth their open declining from the word of
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
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
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
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
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
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
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
〈◊〉 35 â—â— and hearkened not to the words of Necho which were of the mouth of God The like we may consider oftentimes in the booke of Daniel when Nebuchadnezzar had dreamed a dreame which was not humane but diuine neyther of a naturall cause but of a supernaturall wherewith his spirit was troubled Daniel saide vnto him Dan. 2 28. There is a God in heauen that reuealeth secrets and sheweth the King what shall be in the latter daies The Reasons are euident First to set downe his great loue and fauour to his Children 〈◊〉 1. For as God did shew himselfe in sundry manners and speake by liuely voyce to the vngodly so in all the manifestations of himselfe vnto theÌ„ he had respect and reference to his Church as appeareth in the former examples Heerein therefore appeareth the wonderfull loue of God to his chosen people who hath the harts of all men in his owne hands and turneth theÌ„ about as pleaseth him This is that reason which the Prophet pointeth vnto Psal 105 13 14 15 where speaking of Abraham his posterity he saith Albeit they were few in number yea very few and strangers in the Land and walked about from Nation to Nation from one Kingdome to another people yet suffered he no man to do them wrong but reprooued Kings for their sakes saying Touch not mine annointed and doe my Prophets no harme Secondly it pleaseth God to make himselfe and his great Name knowne out of the limits and circuit of the Church 〈◊〉 2. to constraine euen the wicked to cleere him in his proceedings to acknowledge his iudgements to bee iust and righteous to giue sentence against themselues For God is holy in all his wayes and pure in all his works hee causeth their owne consciences to be witnesses against theÌ„ to accuse and to conuince them inasmuch as they become vnthankfull 〈◊〉 â— 2â— and do not glorifie him as God who is worthy of all glory and neuer leaueth himselfe without witnesse Acts 14 17. no not among the Infidels Thirdly he declareth and reuealeth himselfe Reason 3 to Infidels not because they be worthy but because by the mouth of the very Infidels he will strengthen and confirme his children True it is the cheefe and principall meanes which he vseth is to teach them by his seruants the Prophets and Apostles by Pastours and Teachers which he hath set in his church but he will also vse the tongues of prophane men to his owne glory comfort of his children This we see euidently shewed Iudg. 7 13. When Gideon came to the outside of the hoast of the enemies Behold a man told a dream vnto his neighbour and said Behold I dreamed a dreame and loe a cake of Barly-bread tumbled from aboue into the hoast of Midian and came vnto a Tent and smote it that it fell downe was ouerturned and his fellow answered This is nothing else saue the sword of Gideon for into his hand hath God deliuered Midian and all his host When Gideon heard the dreame deliuered and the interpretation opened he worshipped and returned into the hoast of Israel and saide Vp for the Lord hath deliuered into your hand the hoast of Midian Whereby we see that God made knowne his purpose to these vnbeleeuers for the strengthening of Gideons weake faith and the enabling of him to the worke whereunto he was appointed The vses follow First confesse from this Vse 1 dealing of God not onely that hee is great in â—ion and high aboue all the people but â—hat his Name is great glorious among his enemies He reigneth as King Psal 120.2 1 not onely ouer his Church but ouer all creatures and he maketh them to acknowledge his greatnesse stoop downe vnder his hand â—his we see in the Prophet Daniel chap. 6 26 27 by the decree that Darius wrote vnto all the people nations and languages that dwell in all the world I make a decree that in all the Dominions of my kingdome men tremble and feare the God of Daniel for hee is the liuing God and remaineth for euer and his kingdome shall not perish and his Dominion shall be euerlasting he refuseth and he deliuereth he worketh signes and wonders in Heauen and in Earth who hath deliuered Daniel from the power of the Lyons The like confession Nebuchadnezzar maketh before chap. 3 32 33. I thought it good to declare the signes wonders that the high God hath wrought toward me How great are his signs and how mighty are his wonders His kingdome is an euerlasting kingdome and his Dominion is from generation to generation Secondly we see that God leaueth not men Vse 2 with out excuse because hee maketh knowne his truth vnto them they haue some meanes or other offered vnto them to teach them to acknowledge God and to glorifie him whom they haue acknowledged Rom. 1.20.24 So Christ our Sauiour speaketh to the obstinate Iewes Iohn chapter fifteene verse 22. If I had not come and spoken vnto them they should not haue had sinne but now haue they no cloke nor colour for their sinne Thus was Pilate the Iudge of Iewry conuinced in his owne conscience of wrongfull iudgement against Christ beeing warned of his wife to whom God had reuealed his innocency that he was a iust man as a Lambe vnspotted and vndefiled For the Euangelist Matthew testifieth that when Pilate was set downe on the iudgement seate his wife sent to him saying Haue thou nothing to do with that iust man for I haue suffered many things this day in a dreame by reason of him Mat. 27 19. This was no meere humane or naturall dreame Eccles 5 2. arising from multitude of busines or proceeding froÌ„ an euil constitution of the body or euill digestion of meate or such like ordinary causes as daily befall vs but it was diuine from the speciall instinct of God and the inspiration of the Almighty For as God the Father diuers wayes approued the innocency of Christ that it might appeare he dyed not for his owne offences but for ours for our redemption so did God send terror and trouble vpon the Iudges wife in the night season to discouer his hypocrisie make him without excuse altogether in condemning the Innocent that all the water in the wide sea was not able to wash away the guilt of his sinne much lesse the water he called for to wash his hands before the multitude when he saide I am innocent of the blood of this iust man looke you to it Math. 27 24. The staine of sinne soyleth the soule and defileth the conscience cannot be washed away with water which onely putteth away the filth of the flesh and clenseth the body but cannot enter any further Thirdly seeing God hath shewed and manifested Vse 3 himselfe to wicked men vnworthy of his fauour we may be certaine and well assured that he will neuer leaue his owne children destitute of instruction that call vpon his
compelled to giue testimony and witnesse to the truth of God the Lord as it were wringeth and wresteth it out of the mouths of those that be ignorant of him as we see how Balaam in this and the chapter following vttereth excellent and heauenly things albeit against his will of God of the enemies of God of the Church prospering and flourishing thorough his fauour yet he was lewd in life and prophane in heart louing neyther God nor his truth This we see in the Sorcerers in Egypt when they saw and felt the plague of Lice but could not with their enchantments bring foorth the like they confessed This is the finger of God Exod. 8 19. This appeareth farther in the history of Gideon when one of his enemies had told a dreame to his neighbour which hee had dreamed his fellow answered and saide This is nothing else saue the sword of Gideon the sonne of Ioash a man of Israel for into his hand hath God deliuered Midian and all the Hoast Iudg. 7 14. This likewise we see in the Centurion and souldiers that were with him watching Iesus Math. 27 54 when they saw the renting of the veyle the trembling of the earth the opening of the graues the cleauing of the stones and arising of the dead bodies they feared greatly saying Truely this was the Sonne of God Hereunto cometh the confession of Caiaphas an enemy to Christ and to the doctrine of saluation which he persecuted for hee vttered a Prophesie of the death and passion of Christ Ioh. 11 49 50 51 52. It was an extraordinary motion of God that guided his tongue to Prophesie of Christ So he spake afterward in theÌ„ that cryed out at his arraignement Mat. 27 25. His blood be vpon vs and vpon our children which was plentifully performed in its time and season The like we may obserue in Pilate when he was admonished by the Iewes to amend this title of Christ set on his Crosse Iesus of Nazareth the King of the Iewes Pilate answered What I haue written I haue written Iohn 19 22. wherein at vnawares hee is made after a sort a Preacher of the kingdome of Christ who gouerned his tongue as heere hee did the tongue of Balaam The Reasons remaine to bee considered Reason 1 First to leaue the wicked without excuse when they heare the truth For God neuer leaueth himselfe without witnesses no not among the Infidels as the Apostle declareth Acts 14 16 17. Now if the powring downe showers of raine sending the fruitfulnes of the earth feeding all creatures with bodily food be the Lords witnesses and testimonies of his power how much more is the word of God which is the sauour of life vnto life to all that beleeue Forseeing God opened the mouth of Caiaphas as we shewed before to vtter a Prophesie concerning Christ the obstinate incredulity of the Iewes was conuinced when both the cause and vertue of his death was vttered by their owne high-Priest albeit hee spake it in another meaning Secondly he speaketh often in wicked men to encrease their iudgement and bring vpon Reason 2 them the greater damnation If God had not reuealed his truth vnto them their punishment should bee the lesse This wee see set downe Luk. 12 47 48. This appeareth by the words of Christ to his Disciples Math. 7 23. Luke 13 25 26. Many will say to mee in that day Lord Lord haue we not by thy Name prophesied And by thy Name cast out diuels And by thy Name done many great works And then will I professe to them I neuer knew you depart from me yee that worke iniquity Thus Christ vpbraideth the Cities wherein most of his great works were done because they repented not and telleth them it shall be easier for Tyre and Sidon for Sodome and Gomorrha at the day of iudgement then for them Math. 11 22. Thirdly to strengthen confirme his childreÌ„ Reason 3 in the truth reuealed vnto them Great is theyr wauering and weaknesse when God maketh knowne his word vnto them sealeth it vnto them by his signes and sacraments they are full of doubting and theyr faith is mingled with infidelity as wee see in the example of Gideon Iudg 7 14. God appeared vnto him at the thressing-floore commanded him to goe in his might to saue Israel promised him the victory and strengthened him by the signes that he asked yet he remained fearefull faint-hearted after these so many meanes vsed to giue him courage confirmation Iudg. 7 10. Hence it is that God raised vp one in the hoast of his enemies and guided his tongue to be a Preacher and publisher of his truth telling this dreame of his to his fellow that loe a Cake of Barley-bread tumbled from aboue into the boast of Midian and came vnto a Tent and smote it that it fell and ouerturned it that the Tent fell downe which is expounded and interpreted to be the sword of Gideon Wherby we see that God opened the mouth and directed the tongue of this Idolater for the strengthening of Gideon and the furthering of him in his work Now let vs make vse of this Doctrine First Vse 1 behold heerein the greatnesse of his power Name causing his enemies to professe and acknowledge it We see how they resist rebell against God We see how they abide not to submit their necks to his obedience but cast away the cordes of discipline from them yet he ouer-ruleth them ordereth their tongues and disposeth the words of their mouth to his owne glory This is it which the Prophet declareth Psal 8 1 2. This also appeareth in the example of Saul and of the messengers that he sent to take Dauid For the Spirit of God fell vpon them and they prophesied therefore it was a Prouerb Is Saul also among the Prophets 1 SaÌ„ 10 11 and 19 24. This verifieth the saying of the wise man Prou. 16 1. The preparations of the heart are in man but the answer of the tongue is from the Lord that is howsoeuer a man many times mâ—streth an whole Army of thoghts in his minde as it were in battell array and concludeth with himselfe both what how to speake yet man is ruled by a superior power shal speake as God guideth his mouth not as himselfe purposeth and determineth Seeing therefore God frameth vnfit instruments to his owne purpose and maketh them serue for the aduancement of his owne glory we must conclude againe with the Prophet O Lord our Lord how excellent is thy Name in all the world Secondly it is not hard with God to retaine Vse 2 and reserue a people to himselfe in all ages albeit there be neuer so many enemies albeit the Church bee not alwayes visible to the eye and kept in outward beauty He is not tyed to any Nation people or place Let vs neuer feare the decay or destruction of the Church he that did gaine it to himselfe will maintaine it against all the practises and
First on the bodye which is cast into a deepe sleepe when the senses are for the time bereaued of the present vse of theÌ„ Secondly on the minde the which that it might bee brought neerer to God is withdrawne from all dealing and fellowship with the body and enlightned to vnderstand diuine things as Acts 10. Peter sâ—w the heauen opened a vessell comming downe and a voyce came vnto him The causes why it pleased GOD to reueale his will after this manner are First that they should take nothing to themselues but account all receiued from GOD. Secondly that their bodies and soules being separate froÌ„ all other dealings might haue a deeper impression of the things reuealed and thereby vnderstand them and keepe them the better Thus much touching the trance of Balaam the beginning of the prophesie Now we come to the substance of the prophesie it selfe the summe whereof is first propounded then amplified and lastly concluded The proposition which is prooued is described by a question and by way of admiration expressing the happines of the Church How goodly are thy tents O Iacob and thy Tabernacles O Israel As if he should say O how blessed and happy a people art thou which now liuest vnder these Tents and dwellest in these habitations And note here that he doth not giue a touch to theyr happinesse and then passe away sodainly from it but he doubleth and repeateth it as if he meant to dwell long vpon it There is no part or parcell of Gods word in vaine If wee see not the vse of some things it is our weaknes we must confesse it not condemne the Scriptures The Spirit of God forbiddeth vaine babling Mat. 6 7 and reproueth idle repetitions and therefore neuer vseth the same himselfe Three causes 〈◊〉 vsing repeâ—â—â—ons The Reasons and occasions of repetitions are these three First for greater assurance for God speaking twice doth as it were produce a double witnes and signifieth that it did not slip from him vnawares but is that which he meaneth to stand vnto and to ratifie so that albeit heauen and earth passe away yet one iot or tittle of his word shall not passe away Secondly to testify the speedy accomplishment of that which hee hath spoken that it shall not be prolonged and delayed but bee swiftly performed shortly be executed And these two causes are both touched by Ioseph in expounding the two dreames of Pharaoh when he sayth The dreame was doubled vnto Pharaoh the second time because the thing is established by God and God hasteth to performe it Genes 41 32. The third reason of vsing repetitions is to quicken those that are dull and stir vp those that are heauy hearted that they should shake off all deadnes drowsinesse of spirit Once speaking passeth sodainly away wee cannot heare it or if we heare it wee cannot remember it or if we remember it we are backward in practising of it We haue need to be often put in minde of the same thing 〈◊〉 3 1. and for vs it is a safe thing 〈◊〉 â—8 23. This is the cause that the Prophets of God so often vse repetitions So did Balaam before in the former Chapter Numb 23 21. God seeth no iniquity in Iacob he seeth no transgression in Israel These three causes haue place in this repetition vsed in this place For theyr happines is certainly confirmed speedily to be accomplished and the enemies of the people of God are rouzed vp diligently to consider thereof and thinke with themselues surely this is of great importance seeing God offers it vnto me againe and againe This blessed estate and condition of the Church is set down first comparatiuely then simply whereby the former similitudes are expounded and interpreted The metaphors and similitudes are many in number but tending to one and the same purpose vnder the borrowed speeches of the tents of the sheepheards of stretching out of the vallies watering of the gardens planting of the Cedars he vnderstandeth the safety largenes encrease pleasantnesse multitude and strength of the Church that shall surmount the glory of the Gentiles and treade downe the kingdome of Agag that is of the Amalekites which at that time flourished in the world and promised vnto it selfe a perpetuity vpon the earth which prophesie was performed in the dayes of Saul and Samuel of Dauid Salomon 1 Sam. 15 3. This appeareth plainly in the second branch where the comparisons are explained in which hee sheweth the author of theyr happynes to bee God the giuer of euery good giuing and of euery perfect gift who albeit they were a small people and greatly oppressed yet hee brought them myraculously out of the Land of Egypt he shall bee theyr protection defence against theyr enemies giuing them the strength of the Vnicorne Numb 23 22. assisting them in all theyr dangers and subduing all theyr aduersaries vnder them This is the substance of the prophesie the conclusion remayneth consisting of two parts or members the first respecting the Israelites the second respecting others but vttered for the Israelites sake Touching the Israelites he inferreth vpon the premisses theyr peace safety and security tranquility and quyet dwelling without feare expressed by comparison of a Lyon who eateth his prey without fearfulnes of the passengers so the Iews ouercomming all theyr enemies shall haue rest gouerne theyr Church and Common-wealth in peace which came to passe so long as they did cleaue to God with full purpose of heart and worshippe him according to the precise rule of his word for then no enemies albeit neuer so many or so mighty were able to preuayle against them Thus did the Patriark Iacob expresse the preheminence of Iudah Gen. 49 9. As a Lyons whelpe shalt thou come vp from the spoyle my sonne he shall lye downe and couch as a Lyon and as a Lyonnesse who shall stir him vp The second member belonging vnto others is this that they which blesse thee shall bee blessed and such as curse thee shall be cursed A notable commendation of the Church encouragement to perswade others to be of the church As if hee should say So many as shal ioyne themselues of other people to thee and embrace the same holy Religion with thee for it shall in the fulnesse of time come to passe that God shall allure Iapheth to dwell in the tents of Shem. Gen. 9 27 shall be partakers of the same blessings with thee which GOD shall poure out vpon thee but all such as separate themselues from thee and shew themselues not brethren but strangers not friends but enemies not neighbours but aliens from thee shall lye vnder the fearfull curse and reuenge of God This is it which the Lord pronounced and promised long before to Abraham Gen. 12 2 3. This power did Balak before falsely ascribe to Balaam This is the drift of this diuision and the order that the Spirit of God obserueth therein Touching the instructions that
ouer vs as he hath done them For are wee more excellent or better by nature or desert then they No by no meanes Eph. 2 1 3. we are borne dead in sinnes the heires of wrath as well as others This made the Apostle hauing made mention of the mercies of God shewed vnto him that had bene a blasphemer a persecuter and an oppressor to render thankes vnto GOD and to giue him the praise and glory Thou hast herein greater cause to blesse and praise the Name of GOD then for thy creation which onely gaue thee a being vpon the earth whereas this doth ioyne thee to GOD and entitle thee to the kingdome of heauen Verse 4. He hath said which heard the words of God and saw the vision of the Almighty falling into a trance Wee heard before how Balaam was inspired of God to deliuer vnto the Moabites Midianites and Ammonites the will of God Now here is offered to our considerations the meanes and manner that God vsed in giuing vnto him his diuine inspiration and that is by a vision or trance We heard before what a trance is to wit an extraordinary worke of the spirit vpon the whole man casting the body as it were in a deepe sleepe making the minde fit to receiue the things which are reuealed of the Lord. Thus it pleased the Lord to deale with Balaam at this present that his words might be knowne to be diuine not humane Doctrine In formeâ— times Goâ— reuealed dâ—uers thingâ— by visions From hence wee learne that God in former times hath reuealed diuers things vnto men by visions by dreames and otherwayes as seemed good to his heauenly wisedome God hath not vsed one meanes alone but diuers to speake to the world either by Angels or by the cloud or betweene the Cherubims or by Vrim or by dreames or by visions To this purpose there is a rule set downe Numb 12 6. If there be a Prophet of the Lord among you I will be knowne to him by a vision and will speake vnto him by dreame This is further taught in the booke of Iob by the words of Elihu instructing Iob in the maner of Gods dealing with sinners shewing how God admonisheth them in dreames and visions God speaketh once or twice and one seeth it not in dreames and visions of the night when sleepe falleth vpon men and men sleepe vpon their beds Iob. 33 14 15. So when Paul was conuerted by the voyce of Christ the Lord spake to Ananias in a vision to goe vnto him and Paul likewise in a vision saw him comming in vnto him and putting his hands on him that he might receiue his sight Acts 9 10 12. When Peter lodging with one Simon a Tanner waxed hungry and would haue eaten he fel into a trance he saw heauen opened and a certaine vessell came downe vnto him as it had beene a great sheete knit at the foure corners and was let downe to the earth c. Acts 10 10 11. So the Apostle being compelled by the false Apostles to glory of himselfe maketh a rehearsall of the visions and reuelations of the Lord that were offered vnto him 2. Cor. 12 1. Vnto these examples wee might adde sundry others out of the Scriptures as of Iacob of Samuel of Ezekiel Gen. 46 â— of Daniel of Iohn all declaring that GOD vsed to reueale many things by visions to his seruants the Prophets and to others when it pleased him The reasons are First to discouer and Reason manifest his will vnto them sometimes to admonish them sometimes to teach them somtimes to terrifie them and alwayes to declare and reueale his heauenly pleasure vnto them as we heard before out of the booke of Iâ—b Iob 33 15 16. For it hath bene the ordinary maner of God euen from the beginning to warne comfort and declare what hee would haue done or forbid what he would not haue done both in the day time and in the night season partly by visions to such as were waking partly by dreames to such as were asleepe Reason 2 Secondly God would haue the reuelation of his will appeare to be onely his and not of themselues For howsoeuer it pleased the Lord to deale with his seruants and what way soeuer he vsed to signifie his good pleasure in all these cases he imprinted in the mindes and hearts of them to whom hee shewed himselfe certaine notes and euident tokens whereby they might expressely and manifestly know that it was his doing This we noted before to be one of the causes why it pleased the Lord to deale by visions that we should chalenge nothing to our owne selues but ascribe all vnto him Vse 1 Now let vs come to the vses First consider from hence the greatnesse and excellency of Gods hand who hath diuers wayes to reueale his will and to teach his people to call them and gather them vnto himselfe Some meanes he hath to preserue a sinner from falling and some to restore him being fallen He is the head Physician of the world he ministreth the best Physicke and of most sure and certain working He neuer faileth in his cures both because hee knoweth the nature of the disease and the working of the ingredient The woman in the Gospel diseased with an issue of blood twelue yeeres suffered many things of many Physicians and spent all that shee had yet it auailed her nothing but shee became much worse Marke 5 26. But such as seeke to God to heale the diseases of their soules and submit themselues to be his patients doe alwayes receiue from him health and depart from him better then they came Hee vseth partly preseruatiues and partly restoratiues He speaketh by admonitions in dreames and visions And these being ceased hee speaketh by chasticements and corrections he preacheth vnto vs by the Ministers of his word and by all meanes desireth to doe vs good True it is the diuell hath his visions being as it were the ape of God which are so many delusions of men as when hee maketh men beleeue they see that which they see not or perswadeth men strange things of themselues that they are that which indeed they are not 1. Sam 28.14 His drift and purpose in both is to deceiue and seduce But God vseth sundry meanes to draw vs to himselfe to draw vs out of our selues to draw vs to his kingdome He is not as a poore practitioner that hath but one plaster for euery sore or one medicine for euery disease he hath variety of meanes store of prouision for al maladies which serueth to commend vnto vs the goodnesse mercy greatnesse power and wisdome of God to be acknowledged and confessed of euery one of vs. Secondly wee learne that God neuer leaueth Vse 2 them destitute of a teacher that in a reuerent feare of his Name seeke vnto him and call vpon him We see he oftentimes admonisheth and informeth of his will such as are out of the Church and know him
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
p. 90 a Saints haue no ouerplus of workes p. 1260 b. Sanctification why vnperfect p. 469 a. Sanctuaries whether they may be allowed p. 1236 a Sanhedrin p 533 b. Satan present with wicked men p. 457. Sauing soules p. 510 b. 511. Scripture authenticke 2 b. Romish errors touching them 3 a. 526 b. rules to be obserued in reading them 10. neuer vtterly lost p. 6 Scriptures must be read 142 a. perfect 167 168 why written 173 how to be expounded 371 b they haue nothing superfluous 449 b. they are light 460. two wayes p. 463 a. Scriptures stand not in letters 249 a. the iudge of all 484 b they belong to all 633 b. 634 a. 647 no part lost 820 abused by papists 1088. rules to interpret them p. 1050 a. Seuen seas in Israel p. 1225 b. Sects among the Iewes p. 149. Seditious persons 663. whence it ariseth 664. a fearfull sin p. 1108. Seducers and seduced p. 1100. Selling of sin what 91. sundry false tales p. 92. Senses of no vse without Gods blessing p. 908 b. Separatists See Brownists Seruants of three sorts 472 b. they must giue almes p. 99 6. Sheepe heare Christs voyce p. 28 a. Shekel what p. 205. Sibils p. 869 a Sincerity p. 589. Sinne filthy and infectious 277. deceiueth with false shewes 278. beware of it 280 286. howe much God hateth it 289 340 a. committed against God 296 b. the greeuousnes of it page p. 305 b. Sin should greeue more then the punishment 319 a punished in his owne kinde 930. known euer to God p. 409 q. Sin pardoned the punishment is remitted 609. when general it causeth a generall destruction 610 b. it openeth the gates to the enemy 611 pleasant in the beginning p. 619 b. Sin bringeth confusion of all 672. when punnished God is appeased 1070 b. against the holy ghost why vnpardonable 13. it depriueth of Gods protection 1074 b. it maketh places and famous infamous p. 1104 b. Sin to decline from the worship of God 1117. it is the cause of death 1125. foure things cleaue to it p. 1126 a. Sin the onely cause of iudgements and whether all sin be voluntary p. 1248 a. Single life not to be vowed p. 155. Sleepy hearers p. 2306. Society with wicked p. 1112. Sorcerers wrought no miracles 680 b. neither can do p. 681. Sorcery p. 977 b. Soule is immortall 933 1172. God is the Creator thereof p. 2132 b. Standards what vse in war p. 62 b. Stewes 381. Popish excuses 382. reasons against it p. 384. Stoikes p. 773. Subiects duties 69. without them they cannot honor God p. 508 a. Superiors must giue example 830 b. they lye open to iudgements p. 1056. Superstition p. 883. Supper of the Lord 479 a. no vnclean person may come to it 481 487 not to be shifted off 490 b 491. not enough to partake of the outward sign p. 500. Suspition p. 365. Swearing 252 b. the causes of it 373. reasons framed to defend it p. 374. T Tabernacle a figure of the Church pag. 436 in the midst of the host p. 80. Teachers negligent p. 443 444. Teares of the godly p. 594 b. Temples 694 how prophaned ibid. they must bee kept in good order p. 495 a. Temporally punished the faithfull are p. 1130 a. Tentations of the faithfull p. 21 22. Terrors to wicked men p. 932. Thankesgiuing a necessary duty p. 827 b. 829 Theft p. 322. Threatnings of God alwayes accomplished 766 b. they are conditionall p. 600. Times dangerous p. 1041 b. Tithes 447. they are the Lords 195 b. 704. paide of sundry sorts 703. not almes ibid Toleration of diuers Religions p. 627. Toleration of things vnlawful p. 305 a. Trance p. 682 b. Translation Latine false p. 1259 a. Transubstantiation no miracle p. 690 b Triall of spirits 1101 b. rules of it p. 1102 a. Trumpets to what vse p. 502. Truth shall continue for euer 465. all must be helpers to it p. 466. V Vengeance p. 300 b. Veniall sinnes 718 in what sense 719 the popish opinion thereof ibid. Vice whether of more force then vertue p. 165 a. Victory is the Lords p. 824. Virgin Mary conceiued in sinne p. 538 b. Vision p. 986. Visitation from God p. 796 797. Vnity 54. no note of the Church p. 880. Vniuersall grace p. 925 b. Vniuersality no note of the Church 581. Popish reasons p. 582. Vniuersality of the elect onely p. 521 a. Vngodly often prosper 507. they are Gods enemies 515. preserued for the godlies sake 557. what they account of the Church of the word p. 5â—9 Vnpossible to men not to God p. 540. Vnregenerate described p. 278 341 b. Vnthankefulnesse 442 b. a mother sinne 524. the fruites of it ibid. Vow what 481 1161. lawfull 780 1159. what vnlawfull ibid. Popish vowes p. 782 134 b. Vow of baptisme 783. of speciall vowes in affliction ibid. the right manner of vowing 1163. the true ends thereof ibid. Vow of the Nazarites 414. Christ obserued not this vow 418 a. Vowes of Popish Monkes vnlawfull p. 420. Vow of pouerty 453. of single life 155. of Obedience Ibid. Vprightnesse See Sincerity Vrim p. 1132. Vse of repetitions to the godly 239. to the vngodly p. 240 a. W Want alwayes among some of Gods people p. 1229 a Wars ordered by God 824. the misery of theÌ„ 852 b. of great antiquity p. 1017. Water of separation 716. it cannot cast out diuels p. 717. Weake meanes God chuseth p. 486 b. Whisperers 351. the seuerall sorts p. 352. Whoredome 308 378 b. the seuerall kinds p. 387 b. Wicked are miserable 107 b. know not what they do 572 b. not escape 575 b. proceede from euill to euill 592. See vngodly Wicked how they behaue themselues in affliction 624 a. they colour their wickednes 649. They cry to God when too late 663 a. they will not be warned by former iudgements 669 b. oft seeke of the faithfull 801. they desire others to pray for them p. 808 809. Wicked hate and persecute the godly 841 b. being reproued they continue in sin 916. They haue some good motions 930. they lay the fault vpon second causes p. 942. Wicked are wise in their kinde 978. are suffered long yet in the end punished p. 11â—6 Will of God reuealed to the wicked p. 888. Winning of soules See Saue Wisedome p. 579 580. Witchcraft p. 1032. Witches resorted vnto p. 482. Witnesses p. 372 90 b Witnesse false offendeth 6 wayes p. 1253 b Woes 44. Word our direction p. 114. Woman taken in adultery p. 1054. Workes must be perfected p. 437. Workes of Gods iustice p. 688. Wrath of God p. 567. Wrongs 561. they cry to God p. 571. X Xenophon p. 1167 b. Y Yoke of pouerty 888. Yong of two sorts p. 218. Yong yeares must be giuen to God p. 160. Z Zeale of the first times for the Ministers maintenance p. 705. Zeale not all good p. 922. Zelophehad p. 643 a. 1124 b. Zimri p. 1067. Zuinglius p. 1151. The End of the Table